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Melinda Janki

In your important intervention you speak of increasing authoritarianism as a current condition. Should we not be as concerned about newly empowered transnational corporations, debt-driving inter-governmental organizations and hollowed-out states?

Is there a recorded inflation rate for gold currency in the interior?  How is gold exchange value determined.

How might we revisit Fonlon's instruction and the focus on Aristotle, Plato and other imperial, or imperialized, philosophers?

recalling the danger of firing squads that have been frequently used against political opponents (note to reader: remember the end of the Grenadian Revolution in 1983).

The fundamentals of our differences come down to, how does one understand the question of the internationalism of the oppressed? In order to answer this, there are two basic principles we start with: (1)a concrete analysis of concrete conditions, and (2)the law and nature of contradictions. We will attempt to apply both in our reply.

During this period, the so-called Cold War, where the USSR, China and several other countries were frequently identified with the cause of socialism and where, in many cases, workers and oppressed classes had succeeded in overthrowing formal capitalism and foreign domination, much of the Left fell into the fateful habit of deciding upon what stand to take on international matters not based on a substantive analysis but based largely on which countries fell on which sides of particular issues.

Baraka is absolutely correct in emphasizing that there is a long and ignominious history of social chauvinism by much of the organized Left in the global North, to which I would add a history of social chauvinism by numerous otherwise progressive movements—beyond the Left—in the global North. The infection of imperial consciousness became clear even in the international Communist movement by the 1930s when many revolutionaries in the global South felt betrayed by the approach of communist parties in the global North (and by the USSR) when too many of those latter parties abandoned the struggle against colonialism in the name of building anti-fascist fronts against the Germans, Italians and, later, the Japanese. This sense of betrayal led to splits in Africa, Asia, the Caribbean and Latin America and, in some cases, the creation of new revolutionary formations (with often complicated politics).

The elimination of the Soviet bloc and the victory of neoliberal hegemony created challenges for countries in the global South which were following what the late Egyptian Marxist theorist Samir Amin would call “national populist projects.” By “national populist projects” Amin was referencing those regimes that had emerged out of anti-imperialist struggles but were not committed—in any serious/consistent way—to a socialist path, sometimes asserting themselves as non-aligned between the two superpowers, e.g., Egypt under Nasser. Many such regimes were able to survive through playing one superpower off again another, though this did not always succeed.

the national populist projects which were already in crisis due to internal contradictions—including class struggle, women’s movements, ethnic contradictions, democratic governance challenges—fractured.

With the collapse of the second superpower and the rise of neoliberal globalization,  the national populist projects which were already in crisis due to internal contradictions—including class struggle, women’s movements, ethnic contradictions, democratic governance challenges—fractured

The legitimacy crisis was not simply a public relations challenge. Struggle was breaking out within these states against the regimes. Sometimes led by forces to the left of the regime; other times by forces to the right of the regime (and sometimes both), these struggles were asserting that the regimes were abandoning their base; abandoning the people. One example of the ramifications of the legitimacy crisis unfolded in what came to be known as the Arab democratic uprisings or the “Arab Spring.” These insurrections, all beginning peacefully, were a challenge not only to pro-Western regimes, e.g., Egypt, but also to regimes that had emerged from the national populist projects, e.g., Syria.

Silence. There is no reply other than to challenge the authenticity of those of us on the Left who argue for an anti-imperialist AND anti-dictatorial politics of emancipation.

The question of solidarity of the globally oppressed must begin with a focus on the oppressed themselves. Baraka focuses on the struggle between governments. I start from a different standpoint: the question of the people. It is flowing from the question of the people that one can situate the larger context. In looking at Syria, for instance, what were the nature of the demands of the mass movement? Why was it that the response of the Assad regime was bloody repression? What does that response represent?

This is highlighted because many in the US Left have abandoned the demands for any action by the USA government on the basis that there is nothing that the USA government can or should do (or worse, that we, on the Left, should demand nothing of the USA government other than to cease and desist). The irony here is that during the Spanish Civil War (1936-39), the US Left was actively in favor of the USA, Britain and France providing direct, military assistance to the Spanish government against the fascists. It is important to remember that even with the danger of fascism, a threat to humankind, the demand for US assistance to the Spanish government came while the USA was still perpetrating crimes against the people of Latin America. A demand for a change in USA policy vis a vis Spain was not inconsistent with opposing the USA role in Latin America.

The main divide among anti-imperialists during the Cold War was rather caused by the attitude towards the USSR, which Communist Parties and their close allies regarded as the “fatherland of socialism”; they determined much of their own political positions by aligning with Moscow and the “socialist camp”—an attitude that was described as “campism.” This was facilitated by Moscow’s support for most struggles against Western imperialism in its global rivalry with Washington. As for Moscow’s intervention against workers’ and peoples’ revolts in its own European sphere of domination, the campists stood with the Kremlin, denigrating these revolts under the pretext that they were fomented by Washington.Those who believed that the defense of democratic rights is the paramount principle of the left supported the struggles against Western imperialism as well as popular revolts in Soviet-dominated countries against local dictatorial rule and Moscow’s hegemony. A third category was formed by the Maoists, who, starting from the 1960s, labeled the USSR “social-fascist,” describing it as worse than US imperialism and going so far to side with Washington in some instances, such as Beijing’s stance in Southern Africa.

Benghazi’s population implored the world for protection, while emphasizing that they wanted no foreign boots on the ground. The League of Arab States supported this request. Accordingly, the UNSC adopted a resolution authorizing “the imposition of a NFZ” over Libya as well as “all necessary measures…to protect civilians…while excluding a foreign occupation force of any form on any part of Libyan territory.” Neither Moscow nor Beijing vetoed this resolution: Both abstained, unwilling to assume the responsibility for a massacre foretold.

As the Western left has become more aligned with their imperialist bourgeoisie in the destabilization of the Global South, the radical Black tradition provides a clear approach to “turn imperialist wars into wars against imperialism."

The contradictory nature of that relationship has sharpened as a result of the current crisis of global capitalism and the U.S. led Western imperialist project fueled by two interconnected elements: the devastating social-economic conditions that workers and the laboring classes now face as result of monopoly capital’s neoliberal turn over the last forty years in both the imperialist center and global South; and the intensifying challenge to neoliberalism from states and social movements in the global South, with the corresponding response from U.S. and European capital that has ranged from economic sanctions meant to punish whole populations to direct and indirect political subversion and military interventions, all illegal and morally indefensible.

While U.S. and Western innocence was always a component of the propaganda to justify colonialist aggression, the ideas of humanitarian intervention and its corollary, the responsibility to protect, emerged in the 1990s as one of the most innovative ideological weapons ever produced since the end of the second imperialist war in 1945.

Of course, as I have said on many occasions, the reality is much more complex, with neoliberalism actually representing a more dangerous threat to colonized and working-class peoples in the U.S. and globally. This is because within the context of the U.S., Democrats have been successful in perpetuating the myth that they represent “progressivism.” This perception usually leads to substantial demobilization and actual liberal – left alignment with neoliberalism objectively when Democrats occupy the Executive Branch.

Restoring the historic alliance between the U.S. and Europe was announced by Biden as a major objective of his administration. His “America is Back” slogan was supposed to signify that the U.S. was ready to reassume its leadership of the Western alliance. Biden proudly identified himself as an “Atlanticist,” and indeed a number of the members of his foreign policy team were plunked from the “Atlantic Council.” Similar to the Council on foreign Affairs (CFA), the Atlantic Council is a neoliberal think tank that is funded by a cross-section of the ruling class but significantly by neoliberals associated with the democrat party.

The Atlantic Council was a severe critic of the Trump administration, not because of any concerns about its “racism” but because the Council opposed Trump’s unilateralist approach to foreign policy and his dangerous ideas like pulling out of NATO, a desire to draw down U.S. troops and his insufficient hostility to Russia. Plus, the Council and the neoliberal ruling class never forgave Trump for his scuttling of the Trans-Pacific Partnership because it pulled the rug out from under the Trans-Atlantic Investment Partnership that was supposed to be the next agreement after TPP and would have solidified the hegemony of U.S. capital in Europe for next few decades.Biden and the Council believed that unity among the G-7 nations during the current global capitalist crisis was imperative. Consequently, Biden’s aggressive stance toward Russia, Venezuela, blind support for Israel and general hostility toward the progressive governments in Latin America signaled that belligerent U.S. policy would continue, but with an Obama-like smile.What has been response from the U.S. and Western left to Bourgeois Destabilization in Global South? Bolivian President, Evo Morales, faced a right-wing coup and instead of unrestrained mobilization the left engaged in a debate about the Bolivian process. In Europe, the liberal-left parliamentarians in the European Union awarded their Sakharav human rights prize to the Venezuelan right-wing opposition, an opposition known for burning alive dark-skinned Venezuelans assumed to be “Chavistas.” Bernie Sanders declares Hugo Chavez a “dead communist dictator” and most respectable liberal-left elements in the U.S. would not get caught dead at a pro-Venezuela demo as long as the new “authoritarian dictator,” Nicholas Maduro, is in power. Gaddafi deserved to die, Assad is a bloodthirsty tyrant, China is capitalist, and a human rights violator, and Haiti is a S…hole country that does not merit much thought or energy, let alone mobilization for.

The anti-anti-imperialism of a Eurocentric armchair commentator like Gilbert Achcar neatly captures the inanity of this approach, dressed-up as nuanced and sophisticated analysis. Grounded in Western chauvinism and completely suspended from the contradictory structures and class forces in the specific, concrete realities of this historical moment, it condemns the left projects that don’t correspond to the imagery of Western leftists who see revolutionary change as some pristine project. These leftists do not seem to notice or don’t care that they are usually on the same side of an international issue as the international bourgeoisie.

To counter the collaborationism and opportunism of the U.S. and Western left, Black revolutionaries must re-center the anti-colonial struggle that addresses the dialectics of the national and class issues produced by the colonial/capitalist system. This re-centering of anti-colonial struggle is not new. It has been the broad theoretical framework for African/Black radical tradition for decades — from Black socialists in Harlem like Hubert Harrison and the African Blood Brotherhood in the teens and the 1920’s to the revolutionary Pan African tradition. It was also reflected in the articulations of Lenin on the “National Question” and the assemblies of colonial peoples leading to the 1928 declaration on the right to self-determination on the part of colonized peoples and the declaration that Africans in the U.S. constituted an oppressed nation with the right to self-determination.The radical Black tradition provides an invaluable approach for how a left should address its bourgeoisie.  We say that concretely it means that authentic Western leftists must join us to “turn imperialist wars into wars against imperialism.” Specifically for African revolutionaries in the U.S. we must build bottom-up organic black unity and an anti-colonial, pro-socialist movement anchored in the Black working class that must assert leadership of this movement and to the broader radical movement in the U.S.Biden and the neoliberal, neo-fascists are committed to countering the movements for national liberation and socialism by any means, including destroying the planet to maintain European imperialist power.The Western social-imperialist left that is still addicted to its material privileges and illusions of being a part of something called the “West” has a choice that it must make: either you abandon privilege and whiteness and join as class combatants against your bourgeoisie, or you will be considered part of the enemy.

we had not one conversation about how we economists induce harm and what ethical obligations follow from that fact.

That is, one cannot do any positive work with the concept, such as determining whether harm has occurred or measuring its extent, without the careful moral reasoning that defining harm requires.

One government stands ready and anxious to mediate an elite solution to the Zimbabwe crisis, if one can be found: South Africa. The same government has positioned itself as the main third world arbiter of globalization, in arenas such as trade, finance, aid, sustainable development, racism, non-aligned politics, and many others.

In 1976, Rhodesian prime minister Ian Smith was summoned to meet South African premier John Vorster and U.S. secretary of state Henry Kissinger in Pretoria. In an uncomfortable encounter, Smith was told that his dream of delaying black majority rule in Zimbabwe for “a thousand years” was over. Accommodation with the liberation movements would be necessary, both for the sake of the West’s legitimacy in the struggle against the Soviet Union and simply because Smith’s position—defending legalized racial domination by a quarter of a million white settlers over more than six million indigenous black people, of whom fifty thousand were in the process of taking up arms, at a time of unprecedented economic crisis—was untenable. Smith resisted the inevitable with a mix of ineffectual concessions and heightened repression, but the power that South Africa held over imports and exports was decisive. Simultaneously, guerrilla war intensified and Smith could no longer count on Pretoria’s military backing. Three years after the ultimatum from Vorster and Kissinger, Smith and his conservative black allies were forced to the Lancaster House negotiating table in London, where Zimbabwe was born. Thanks to what Smith termed “the great betrayal” by South Africa and Britain, Zanu and its allies laid down their arms and swept the first democratic election in February 1980. A quarter of a century after that fateful meeting in Pretoria, an analogous moment reappeared in the relations between Zimbabwe and South Africa. In Zimbabwe, thirteen million black Zimbabweans suffer under the rule of an undemocratic, exploitative elite and of a repressive state machinery serving the class interests of a few tens of thousands of well-connected bureaucrats, military, and paramilitary leaders. And this is in the context of unprecedented economic crisis. In South Africa, meanwhile, it is not difficult to posit a similar trajectory of material decline, ruling-party political illegitimacy, and ascendant opposition, as the rand crashed by more than 50 percent over a two-year period and trade union critiques of neoliberal policies harden.

Mugabe’s “huge social spending spree” was, in reality, a brief two-year period of rising education and health expenditures, followed by systematic cutbacks and deprivation under IMF and World Bank guidance. The needs of trade unionists were as little respected as were those of any other sector of society.

To misread Zimbabwe’s situation so blatantly and self-servingly was not new in Pretoria. As another example that gets to the heart of the exhausted nationalist contradiction, consider the case of former ANC Land Minister Derek Hanekom, who also used Zimbabwe as a whipping boy beginning in 1997. At that stage, land hunger was causing organic land invasions (not war-veteran induced) and farmworker strikes in several areas of rural Zimbabwe. In November, of that year, Mugabe announced that the Land Designation Act would finally be implemented. For South Africa, the specter of large-scale land reform in Zimbabwe would have been terrible for investor confidence at a time when Mbeki’s own Washington-centric structural adjustment program—the misnamed Growth, Employment, and Redistribution strategy—was already failing noticeably.

around February 2000, two options emerged: hunker down and mindlessly defend the Zanu government against its critics; or move into a “constructive engagement” mode that might serve as the basis for an “honest broker” role on some future deal-making occasion. A third option—active support Zimbabwe’s social-justice movements, so as to ensure Mugabe authorized genuinely free and fair elections—presumably did not warrant attention; no doubt for fear that the last bullet would inspire South African trade unionists to do the same, and in the near future.

Vorster, Kissinger, and ultimately the British managers of Zimbabwe’s transition together hoped for a typical neocolonial solution, in which property rights would be the foundation of a new constitution, willing-seller/willing-buyer land policy would allow rural social relations to be undisturbed, and nationalization of productive economic activity would be kept to a minimum. A black government would, moreover, have greater capacity to quell labor unrest, strikes, and other challenges to law and order.

The romance of Southern African liberation struggles made it logical for radical activists across the world to intensify pressure first for the liberation of the Portuguese colonies Angola and Mozambique (1975), then the former British colony Zimbabwe (1980), then Namibia (1990), and finally South Africa (1994). That kind of solidarity was colony specific. Something more universal has subsequently emerged: North-South unity of progressive activists fighting a common scourge, international neoliberalism. What is most needed, in this new context, is a set of processes that help identify and implement popular solidarity.

At the fore of those who would repel both the kleptocratic elite and the generalized economic crisis associated with globalization are progressive civil society groups.

what lessons does this confusing period in Zimbabwe’s post-independence experience provide to other third world progressive social forces? The appropriate normative formula is not the dismissal of strengthened state sovereignty as a short–medium term objective. Instead, aligned simultaneously with international popular struggle against Washington and transnational corporate headquarters, the goal must be the rekindling of nation state sovereignty, but under fundamentally different assumptions about power relations and development objectives than during the nationalist epoch. Such power relations can probably only be changed sufficiently if the masses of oppressed people contest those comprador forces who run virtually all their nation states. To do so will require the articulation of a multifaceted post-nationalist political program, grounded in post-neoliberal economic formulations.

I discuss how neocolonial regimes have attempted to disarticulate culture from politics, a process that neoliberalism has exacerbated. But as discontent after nearly forty years of austerity (a.k.a. “structural adjustment programs”) in Africa rises, as governments increasingly lose popular legitimacy, there is a resurgence of uprisings and protests, and once again culture is re-emerging as a mobilizing and organizing force.

This attempt to erase the culture of Africans was a signal failure. For while the forces of liberalism destroyed the institutions, cities, literature, science and art on the continent, people’s memories of culture, art forms, music and all that is associated with being human remained alive, and were also carried across on the slave ships to where African slaves found themselves, and where that culture evolved in their new material conditions to become a basis for resistance.

“After the slave trade, armed conquest and colonial wars,” wrote Cabral, “there came the complete destruction of the economic and social structure of African society. The next phase was European occupation and ever-increasing European immigration into these territories. The lands and possessions of the Africans were looted.” Colonial powers established control by imposing taxes, enforcing compulsory crops, introducing forced labor, excluding Africans from particular jobs, removing them from the most fertile regions, and establishing native authorities consisting of collaborators.

Cabral pointed out that whatever the material aspects of domination, “it can be maintained only by the permanent and organized repression of the cultural life of the people concerned.” Of course, domination could only be completely guaranteed by the elimination of a significant part of the population as, for example, in the genocide of the Herero peoples in southern Africa or of many of the indigenous nations of North America, but in practice this was not always feasible or indeed seen as desirable from the point of view of empire.

What is important here is the assertion that Africans are not only human beings, but that their history, struggle and experiences are part of the struggle for a universal humanity that “belong[s] to the whole world.” “We must have the courage to state this clearly,” wrote Cabral. “No one should think that the culture of Africa, what is really African and so must be preserved for all time, for us to be Africans, is our weakness in the face of nature.” This is in marked contrast to the ideology of “Negritude” that emerged in the 1930s and 1940s in Paris and was to become associated with the writings of Léopold Sédar Senghor and Aimé Césaire.

Movements that had sought a radical agenda to advance the people’s interests were systematically removed through coups d’état and assassinations (for example, Lumumba in Congo, Nkrumah in Ghana, Sankara in Burkina Faso). As stated earlier, Cabral too was assassinated by a group of his own comrades, apparently with the support of the Portuguese secret police (PIDE), on 20 January 1973.

As Cabral pointed out: “True, imperialism is cruel and unscrupulous, but we must not lay all the blame on its broad back. For, as the African people say: ‘Rice only cooks inside the pot’”. And “here is the reality that is made more evident by our struggle: in spite of their armed forces, the imperialists cannot do without traitors; traditional chiefs and bandits in the times of slavery and of the wars of colonial conquest, gendarmes, various agents and mercenary soldiers during the golden age of colonialism, self-styled heads of state and ministers in the present time of neo-colonialism.

Now that political independence had been achieved, the priority was “development” because, implicitly, the new rulers concurred that its people were “under-developed”. Social and economic improvements would come, the nationalist leaders said, with patience and as a result of combined national effort involving all. In this early post-independence period, civil and political rights soon came to be seen as a “luxury”, to be enjoyed at some unspecified time in the future when “development” had been achieved. For now, said many African presidents, “our people are not ready” — echoing, ironically, the arguments used by the former colonial rulers against the nationalists’ cries for independence a few years earlier.

Cabral was adamantly opposed to this tendency. He did not believe that independence movements should take over the colonial state apparatus and use it for their own purposes. The issue wasn’t the color of the administrator’s skin, he argued, but the fact that there was an administrator. “We don’t accept any institution of the Portuguese colonialists. We are not interested in the preservation of any of the structures of the colonial state..”

Culture never has the translucency of custom. Culture eminently eludes any form of simplification. In its essence it is the very opposite of custom, which is always a deterioration of culture. Seeking to stick to tradition or reviving neglected traditions is not only going against history, but against one’s people.

Culture was no longer considered a means of liberation. Instead, disarticulated from such notions, it was left empty of meaning beyond representing a caricature of some imagined past comprised of customs and traditions, consistent with notions of the savage that still prevailed in liberalism and which provided fodder for tourists’ imaginations.

the commodification of anything that can make a fast buck. Just as the early years of liberalism were characterized by the plethora of charitable organizations, so today Africa is replete with development NGOs contributing to the depoliticization of poverty by diverting attention away from the processes that create mass impoverishment and misery. Citizens have been transformed into consumers, and those without the means to consume have been thrown on the dung heap of history as the seldom or never employed. And neoliberalism has attempted to rewrite the histories of the damned (Fanon’s Les Damnés de la Terre), seeking to erase their memories of the past through its invasion of the curriculums of schools and universities.

The first is that the metric of revolutionary success lies solely in the formal arena of institutional politics and the development of democratic mechanisms within it. The second is that Tahrir, along with the ludicrously titled “Facebook youth” who populated the square in January and February last year, is the only alternative space in which pressure on the formal arena is thrashed out.

And it’s that energy, that those who benefit from the status quo, from western governments to multinational corporations, really fear. Little wonder that there has been a rush by the world’s most powerful entities – from Hilary Clinton and David Cameron to Morgan Chase and General Electric – to simultaneously venerate Tahrir (as long as the demands voiced within it don’t overstep the mark), echo the generals’ calls for “stability” (shutting down broader discourses of dissent in the process) and form links with the largely neoliberal Muslim Brotherhood (whose policies, despite anguished op-eds in Washington think-tank journals, pose little threat to American interests, and indeed offer up many opportunities).

What they’re less keen to acknowledge – because it carries the revolution out of its sheltered borders – are the other trenches that are increasingly being etched at the margins of Egyptian society, dividing those who have reaped pharaonic-esque riches as a result of 20-odd years of “structural adjustment” from those left behind in zones of neoliberal exclusion.

Forget Shafiq’s advertising hoardings – the revolution is everywhere and it is potent.

As the sociologist Asef Bayat has argued, actions that appear to be individualistic strategies for survival and not explicitly political attempts to bring down elites can, in the right circumstances, become unstoppable and interlinked channels of mass rejection, a struggle for real agency in an era of globalised corporate cosmopolitanism that strives to deny it to so many.

This is where I found myself differing most with Jones’ supporters: never before in history have world elites been so tempted to address global-scale crises, but – thanks to the adverse power balance represented by neoliberal ideology in the 1990s, neoconservatism in the early 2000s and some fusion of the two since Obama came to power – never before have they acted so incoherently.

Van der Pijl’s exceptionally rich study of Bilderberg and subsequent US-European geopolitical maneuvres, The Making of an Atlantic Ruling Class (which thankfully Verso Press is about to reissue), provides the theoretical underpinning that I feel Jones’ passionately conspiratorialist followers desperately need, if they ever aim to properly judge the world’s complex combinations of structure and agency.

ut religion, Freemasonry, Rotary, Jews, etc., can be subsumed into the social category of ‘intellectuals’, whose function, on an international scale, is that of mediating the extremes, of ‘socializing’ the technical discoveries which provide the impetus for all activities of leadership, of devising compromises between, and ways out of, extreme solutions.”

But they were nervous, too, of a coming political storm, remarked van der Pijl. Representing both BP and Goldman Sachs in 2007, Peter Sutherland (former WTO director) “was quoted as saying that it had been a mistake to have referenda on the EU constitution. ‘You knew there was a rise in nationalism; you should have let your parliaments ratify the treaty, and it should be done with.’ Kissinger said words to the same effect concerning unification of the Americas, stressing the need to mobilise the enlightened media behind its propagation.”

So there is no doubt that world banker domination – which should have been reduced by the 2008-09 financial melt – will continue. Only the occasional sovereign default – Argentina (2002), Ecuador (2008), Iceland (2008) and maybe Southern Europe this year – or imposition of exchange controls (as rediscovered by Malaysia in 1998 or Venezuela in 2003) reduces the banksters’ grip.

The strongest political effort by these libertarian anti-Bilderberg protesters is to attempt the election of Texan member of Congress, Ron Paul, as president, and with 20 percent popularity, he remains Mitt Romney’s only irritant within the Republican Party as the November showdown with Obama now looms.

As a young shackdweller put it in the award-winning documentary Dear Mandela, “what he has been jailed for has never been achieved.” Now that the legend has passed away and his liberation movement has caved in to its own short-sighted desire for state power and material riches, new freedom fighters are emerging on the scene — in the form of autonomous movements like Abahlali baseMjondolo and the Mandela Park Backyarders — who, fighting to defend the livelihoods of poor South Africans, stress their independence from political parties and instead seek to enact direct democracy in their everyday struggle for survival, dignity and liberation.

While Mandela’s symbolic leadership helped unite a country that teetered on the brink of racial violence or even civil war, a new form of political activism will be needed to help South Africa emerge from the deep-rooted socio-economic divisions and widespread political abuse that still persist.

The Mandelas of the future will be faceless and plural; they will be nameless multitudes of disaffected poor people — those who grew up in the Rainbow Nation and have learned as much from Mandela’s unrivaled moral fortitude as from the many mistakes he made on his long march to freedom, not least his embrace of a neoliberal economic policy framework. Today’s liberation movements are here to remind us that the only appropriate way to honor Nelson Mandela’s legacy is not to beatify the man but to take his struggle to its logical conclusion.

Praise for him is based, as Jerome states, on his sacrifice, but there is no defending him post-release. His time in office, and the subsequent years, have been marked by corruption and self interest.

In office Mandela presided over the deception while his right-hand man, Cyril Ramaposa, handled the bribes and graft etc. They both got rich, and the people who put them in power actually got poorer. South Africa is a revolution betrayed, Mandela represents its Thermidor. He is a reactionary, pure and simple, Debordian spectacle concealing a squalid fraud.

The environmental and social costs of extraction are still present, but with a different economic vision. “Extractive activities and the export of raw materials continue as before, but are now justified with a progressive discourse,” explains Puerto Rican environmental journalist Carmelo Ruiz-Marrero.

As a part of this shift, in 2012, the Argentine state obtained 51% control of the hydrocarbon company YPF, which was privatized in the 1990s. Last year, however, Argentina’s YPF signed a deal with Chevron to expand natural gas fracking in the country, operations set to proceed on Mapuche indigenous territory. In response, indigenous communities to be affected by the fracking took over four YPF oil rigs.

Yet while Correa rightfully spoke of the obligations of wealthier nations to contribute to solving the dilemmas of the global climate crisis, at home he expanded the mining industry and criminalized indigenous movements who protested extractive industries in their territories. Under his administration, numerous indigenous leaders organizing against mining, water privatization measures, and hydrocarbon extraction have been jailed for their activism.

The government has advocated for a plan to build a major highway through the TIPNIS indigenous territory and national park. Protests against the government plans galvanized a movement for indigenous rights and environmentalism. In response, the government led brutal repression against families marching in protest of the highway in 2011. Government violence left 70 wounded; victims and their families and allies are still searching for justice.

Meanwhile, outside of Latin America, governments, activists, and social movements are looking to places like Bolivia and Ecuador as examples for overcoming capitalism and tackling climate change. The model of Yasuní, and respecting the rights of nature can and should have an impact outside of these countries, and wealthier nations and their consumers and industries based in the global north need to step up to the plate in terms of taking on the challenges of the climate crisis.

In many ways, much of Latin America’s left are major improvements from their neoliberal predecessors, and have helped forge an exciting path toward alternatives that have served as inspirations across the world. Overall, they have brought countries out of the shadow of the International Monetary Fund and US-backed dictatorships, and toward a position of self-determination. For the sake of these new directions, the neoliberal right hopefully will not regain power in the region any time soon, and Washington will be unable to further meddle in an increasingly independent Latin America.

If an alternative model is to succeed that truly places quality of life and respect for the environment over raising the gross domestic product and expanding consumerism, that puts sustainability over dependency on the extraction of finite raw materials, that puts the rights to small scale agriculture and indigenous territorial autonomy ahead of mining and soy companies, it will likely come from these grassroots movements. If this model is to transform the region’s wider progressive trends, these spaces of dissent and debate in indigenous, environmental and farmer movements need to be respected and amplified, not crushed and silenced.

In Europe, students have joined the rank of demonstrators against the attempt to mortgage their future. Worker–student alliances in France and in England are intensifying the struggle against the capitalists. In particular, British students exposed the activities of the Vodafone companies that avoided paying billions of dollars in taxes. The students have been at the forefront of using new tools of education to bypass the mainstream media to alert workers

Even a capitalist such as Warren Buffet has called on other capitalists to pay their fair share of taxes. Buffet said that the US government should tax the rich more, saying ‘people at the high end, people like myself should be paying a lot more in taxes. We have it better than we've ever had it.’

The crisis of capitalism is not simply a question of taxes. Restructuring taxation is only one manifestation of the systematic change to the economic, political and ideological structures that came into being as a result of financialisation. This financialisation hollowed out the real production economy in the US and elsewhere. And in Ireland, the bankers from Frankfurt, London and New York descended on the Irish workers to sweep out the real economy that had been built by the Irish working people.

Africans must pay close attention to the capitalist events surrounding the economic depression because the same IMF and World Bank are going into African societies promoting fianancialisation and the destruction of trade unions. This is especially the case in countries such as South Africa, Ghana, Angola, Nigeria and Kenya, where the efforts are geared towards scooping up surpluses in the real economy in order to consolidate the neoliberal stranglehold. The same alliance between African workers and African intellectuals which delegitimised the IMF must be strengthened to undermine the alliance between African capitalists and Western capitalists who are bent on introducing the speculative economy. All over Africa, there have been bank bailouts to save capitalists in the face of reductions in spending on health, education and other social services.

Although the European tradition has established laws and institutions (including the nation-state) that remain significantly flawed, these still provide a democratic logic that guarantees the possibility of revision, of perfectibility, of the future. If the nation-state can embody a heterotopic space that permits identification through processes of willed negotiation and division, guaranteeing the possibility of the present to always be changed, then it might still serve as a tool for resistance.

New forms of action developed in the 2000s.

The Islamists are (provisionally) the great beneficiary of a movement they call “Islamic awakening”. The main Islamist parties have abandoned the revolutionary utopian goal of the Islamic State and progressively transformed into conservative political parties accepting the parliamentarian game. These parties are rooted in urban middle class, professionals, civil servants, etc. the kind of people who aspire to law and order more than to the turmoil of Islamic  revolution.

The future and the past are still competing.

What’s more, the neo-fascist factions that played a leading role in the uprising are now calling for Ukraine to become a nuclear power again, having given up the Soviet nuclear weaponry on its territory in 1994. Indeed, hard-right leader Oleh Tyahnybok made nuclear re-armament one of the planks of his presidential race a few years ago. Now the party is sharing power in the Western-brokered government; will we soon see Ukraine added to the ranks of nuclear nations? With a bristling nuclearized frontier with Russia — like the hair-trigger holocaust flashpoint between India and Pakistan?

None of this justifies the heavy-handed muscle-flexing that Putin has been engaging in. But Russia, in post-Soviet times, with no trans-national ideology, has become a highly nationalist state.  Putin is an authoritarian leader who now bases his threadbare claims to “legitimacy” — and the dominance of his brutal clique — on his championing of Russian nationalism and “traditional values”.

the oligarchs and ideologues, the militarists and ministers involved in this episode of Great Gamesmanship don’t want power in any broader, deeper sense. What they want is dominance, to lord it over others — physically, financially, psychologically. Among those at the top in this situation, on every side, there is not the slightest regard for the common good of their fellow human beings — not even for those with whom they share some association by the accident of history or geography: language, nationality, ethnicity. The lust for loot and dominance outweighs all the rest, regardless of the heavy piety oozing from the rhetoric on all sides.

Sachs subsequently (and dishonestly) denied he played any such role — understandable given the calamitous results, notably in Russia — but the prescription called for off-the-shelf neoliberalism, applied without reference to any local realities, and Ukrainians are about to get their dosage.

Whatever happens, it seems certain that oligarchs — Western, Ukrainian, European or Russian, will continue to exercise dominance — although some who backed the losing side too prominently may be cast down. Then again, most oligarchs, in every nation, are usually expert at playing both sides, or changing sides as necessary.

Yet the fact remains that Omidyar’s wider operations — including those in Ukraine — sit uneasily with the image of an adversarial paragon and danger to the system. Putting aside the troubling circumstance of adversarial activism being dependent on the personal whims of a billionaire, there is the fact that Omidyar’s philanthropic vision lies largely in the monetizing of poverty relief efforts — of turning them from charitable or government-based programs into money-making enterprises which reward investors with high returns while often leaving the recipients worse off than before.

In this, Omidyar has partnered with Hernando de Soto, a  right-wing “shock doctrinaire” and one-time advisor to former Peruvian dictator, Alberto Fujimori; de Soto is also an ally of the Koch Brothers. Omidyar has also poured millions of dollars into efforts to privatize, and profitize, public education in the United States and elsewhere, forcing children in some of the poorest parts of the world to pay for basic education — or go without.

For instance, if one of First Look’s websites publishes some blistering expose on the nasty machinations of some other oligarch or corporate figure, I don’t think it will be unreasonable for people to look and see if the target happens to be a rival of Omidyar’s in some way, or if his or her removal or humbling would benefit Omidyar’s own business or political interests.

First Look — owned solely by a neo-liberal billionaire, who, as Jeremy Scahill has pointed out, takes a very active interest in the daily workings of his news organization — should be subject to the same standards of scrutiny as any other news outlet owned by the rich and powerful. But this doesn’t seem to be happening; quite the opposite, in fact.

Omidyar’s entire neo-liberal ideology is based on the ability of wealthy individuals to operate free from government control as they circle the world in search of profit. (And also, if it happens, some social benefits by the way; but if one’s profit-making initiatives turn out to drive hundreds of people to suicide, well, c’est la vie, eh?)

But I don’t think Omidyar’s enterprise has been set up to challenge the status quo or pose the “threat” to the system that its hero-worshippers are looking for. Indeed, even Greenwald calls only for “reforms” of the system, for “real oversight” of the National Security State by legislators — the same legislators bought, sold, cowed and dominated by Big Money. I honestly don’t think that the powers-that-be feel threatened by an enterprise set up by one of their number that confines itself to calls for “reform” from “within” — especially when its sole owner continues to cooperate with the Koch Brothers, hard-right ideologues like Hernando de Soto and indeed with the National Security State itself in subversive adventures overseas.

We probably shouldn’t be surprised that some climate scientists are a little spooked by the radical implications of even their own research. Most of them were just quietly doing their work measuring ice cores, running global climate models and studying ocean acidification, only to discover, as the Australian climate expert and author Clive Hamilton puts it, that they “were unwittingly destabilising the political and social order”.

some of the governments that decided to chuck their climate commitments in favour of digging up more carbon have had to find ever more thuggish ways to silence and intimidate their nations’ scientists. In Britain, this strategy is becoming more overt, with Ian Boyd, the chief scientific adviser at the Department for Environment, Food and Rural Affairs, writing recently that scientists should avoid “suggesting that policies are either right or wrong” and should express their views “by working with embedded advisers (such as myself), and by being the voice of reason, rather than dissent, in the public arena”.

The contagious spirit of the mass protests that have been rocking Brazil over the past year has also found fertile soil in the favelas, where the death of every young person murdered by police is another rallying cry for popular resistance. As the current wave of anti-World Cup protests shows, the genie is out of the bottle — and it will take a lot more than violent evictions and police repression to silence the awakened and indignant multitude.

Radicals can mitigate destructive trends and hasten constructive ones, but that's the extent of the systemic ‘agency’ they can exhibit. Accordingly, they can have a lucid and correct interpretation of their activism only by understanding the historical context of their society, and the significance of its dominant tendencies.

We are in the early stages of the very protracted collapse of corporate capitalism and the nation-state system itself. We know that ‘climate change’ is going to constitute a global cataclysm; we know that, under the impact of neoliberal policies, the world's social fabric is being torn apart; and even the business press recognizes that economic trends of underconsumption and overproduction portend catastrophe.

Amidst the horrific tragedies, one may take comfort in the knowledge that at least it is not permanent. In fact, myopic anti-social politics is undermining the ruling class and its economy, by destroying the conditions for its long-term survival. It may destroy most life on earth in the process, or it may not; but the Left should recognize, in any case, that the coming crises in every country of the world will not mean the extinguishing of hope.

The trade unions were, and still are, mired in concessions, wage freezes, and other kinds of compromises with employers, and a politics of tailing after the social democratic NDP, which was going nowhere -- hence the lack of a real fight-back against the crisis.

The consulta process, then, sought to actively build and develop our capacities together.  This meant attracting new people to an exciting project with new possibilities: conveying to progressive individuals in union locals that this process carries hope; discovering more strength through political 'mappings' of communities and corresponding exchanges among groups; learning how to work collectively and democratically among diverse sectors of the working class; rejuvenating already existing movements; and overcoming the fatalism that saps the mobilizing energy of activists.

The painful experiences of repression, aptly termed 'Torontanamo Bay' by some, may unfortunately provide a glimpse into the future, given that struggles over austerity and social services are likely to be the flashpoints of political confrontation in the coming years.7

Developing Working-Class Capacities.  As mentioned earlier, the objective of the Assembly is to sustain a process, not to launch a ready-made organization.  The focus, in our view, is on developing working-class capacities based upon recognizing differences and an understanding of our social interdependence through collective movement-building.

 Organizing the various fragments of the working class, as Engels reminded some time ago, is a necessary project, since capitalists are always organized: "they need no formal unions, rules or officers."8

The cost of not having such organizational capacities has become dreadfully clear during the ongoing global economic crisis.  Despite sporadic and localized battles here and there, the working class really wasn't able to take advantage of this historic moment, since our capacities just weren't there.  In fact, capitalism (including neoliberalism) seems to be emerging more powerful and consolidated than ever.  With our weakness so exposed, there is good reason to expect the Right to exploit the situation to its fullest potential.

I don't know of any simple general answer to your question of how this will all turn out.  The problems are often not simple.  A great deal is at stake, not just for the people of the countries.  Resource extraction impacts a global environment that is increasingly at severe risk.

there is sometimes dramatic conflict between the developmentalists, like left president Correa, and the indigenous communities affected by mining and dams.  Also, Evo Morales, despite being hugely popular, recently had to deal with a very big general strike in Potosí.  What do you make of these dynamics?  What are the hopes and prospects in Latin America regarding raising living standards, the paths of industrialization, environmental considerations, the role of social movements, and avoiding state coercion?

You said, "It's quite striking that we and other western countries can't reach, can't even approach, can't even dream about the level of democracy they had in Haiti.  That's pretty shocking.  Here's one of the poorest countries in the world.  The population that organized to win that election is among the most repressed and impoverished in the world; they managed to organize enough to enter the electoral arena without any resources and elect their own candidate."  Praising Bolivia at the same time, you asked, "Is it believable that we can't do the same? . . . We can take lessons from them.  Anything they've done we can do a thousand times more easily."