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  • From Occupy Wall Street, to Occupy America, to Occupy the World

    The emergence of a mass movement, the beginning of a new radicalization

         The Occupy movement has changed the American political landscape. We are at the opening of a new mass movement and a radicalization that presage an era of coming social upheaval and class conflict that requires the left to both analyze these developments and to develop a strategy to intervene. The left today, small, divided, and weak, must develop an approach that will make it possible for it to grow and unite so that it can influence events. The developments taking place are somewhat episodic and uneven, but they have a common character, that of a mass, populist, leftward moving force. Our task is to help that force to grow and to help its inherently radical character to fully emerge and to become self-consciously anti-capitalist and an eventually socialist movement. To do so we must both respect the movement’s character and the convictions of its participants. We must share the work of the movement and enter its conversation prepared not only to share our view, but also to learn from others.

         A handful of young people started Occupy Wall Street in mid-September, as a protest against the banks and corporations that have grown rich while most Americans have grown poorer. Responding to the call to occupy Wall Street by Adbusters, the Canadian anti-consumerism magazine, on September 17 they took Zuccotti Park and began a permanent encampment. Within weeks they had attracted hundreds and then thousands to marches and demonstrations in New York City—one of them leading to the arrest of hundreds on the Brooklyn Bridge. The movement’s chant “We are the 99%” rang out not only in the Wall Street canyon but also across the country. Soon there were scores of Occupy groups across the United States camping out in public places, marching and rallying in cities and towns against corporate greed. By mid-October the Occupy movement had spread to every continent, to dozens of countries, and to hundreds of cities.

         The movement and its repression are having profound ramifications in the working class. State and local governments responded to the movement with police repression resulting in the arrest of 3,000 activists in a dozen cities in the first weeks. The police, on foot and mounted, sometimes formed in phalanxes, and wearing riot gear, have raided the Occupy encampments using pepper spray, clubs, tear gas and stun grenades. The assault on the Oakland camp led to the shooting of Iraqi war veteran Scott Olsen. In response an Occupy Oakland meeting of 3,000 called for a general strike, a call that led to mass demonstrations, the closing of the Port of Oakland and of many schools. While many of us, myself included, had believed that a new union movement would arise from struggles in the plants and in the unions themselves, the impact of Occupy suggests that many union officials see Occupy as a social force that can strengthen the union movement and that workers responding to Occupy may be emboldened to break the stranglehold of bureaucracy as they respond to external developments.

         We are witnessing the birth of the first major mass movement on the left in the United States since the decline of the leftist upsurge of the 1960s and early 1970s. While the new movement has not yet reached the proportions of the upheaval of forty years ago, when at times there were millions in the streets and hundreds of thousands of workers on strike, still it is clear that Occupy represents both a mass movement and a new radicalization. The Occupy Wall Street Declaration published on September 30 represents a remarkable catalog of the grievances of the American people, touching on every issue from the economic crisis, to the wars abroad, to the looming environmental catastrophe. While the movement cannot now be called anti-capitalist, not in the way that the anti-globalization protests of the 1990s and 2000s were, nevertheless, Occupy’s populist, anti-corporate politics are infused with a profound radicalism expressed in its intense moral repugnance toward the existing system.

         While some of the young people have been inspired by the occupation of Tahrir Square and by the indignados of Spain, this is an essentially American movement about American issues. The Occupy folks are furious at the corporations and many are angry at government as well; they are generally hostile to the Republicans and disappointed in the Democrats. Occupy is not anti-capitalist, but neither is it liberal. The Occupy activists have shown little interest in liberal organizations, the Democratic Party, political candidates, or liberal nostrums. Frustrated with the economic and political situation, they want to tax the rich, they want to stop the foreclosures, they want jobs for themselves and all the other unemployed. They demand an end to the wars in Iraq and Afghanistan. They want justice, not quite sure what that would look like or how to get there, but they are committed to the goal.

         While most of those down at Zuccotti Park where the occupation is taking place are from New York, others have come in ones and twos from around the country to take a stand against corporate greed. Visitors are impressed with the organization: the kitchen, the medical center, the media center, the library, the daily lectures and appearances by intellectual luminaries such as Joseph Stiglitz, former chief economist of the World Bank; Jeffrey Sachs, Harvard professor and special advisor to the United Nations’ secretary general; Barbara Ehrenreich, feminist and author, and philosopher; and Princeton professor Cornell West. There is now also a newspaper, The Occupied Wall Street Journal, which is going national. Tens of thousands of dollars have been raised through small contributions by both Occupy Wall Street and the newspaper. While they may not have all of these structures, occupations in other cities have the kitchen or the library, or did until the police ran them out of the park, and most have some sort of educational program with classes on the banks, corporations and capitalism, but also on the history of social movements, and the arts and the movement.

         The idealist youth who launched the movement soon found that they were occupying parks that had been occupied by the homeless for years. The encounter between professionals, workers and students with the jobless and the homeless has given those who are somewhat better off an insight into poverty, alcoholism and mental illness, allowed them to put a face on social misery, and it has brought about greater compassion. The movement has generally embraced the homeless. While their addictions or mental illness prevent some from participating in the Occupy movement and may even lead them to disrupt it, other homeless folk have been uplifted by the experience joining in the debates and discussions and bringing the perspective of those who stand at the very bottom of the social heap.

         “We the people…have found our voice.” So begin many of the general assemblies throughout the country. The general assembly is the life of the occupations, scores or hundreds of participants in the movement (not all directly engaged in the encampment) meeting to discuss the group’s vision, principles, strategy and tactics. The rotation of facilitators, the open discussion, the generally amicable debate, the consensus model of decision making all reflect the movement’s commitment to direct democracy. The hand signals with the wiggling fingers—up for yes, out in front for on the fence, down for no, crossed arms and fists for a moral rejection of the proposal—draw everyone into participation in the discussion. The human mic, that is, the repetition of a speaker’s words because the law forbids electric amplification equipment in the parks, is a powerful tool and a striking symbol of the idea of the collective voice. People listen more carefully, and, repeating the speakers’ words, really hear them, hear them twice, hear them magnified by themselves as they spread over the crowd. If the discussions are sometimes tedious, frustrating, or silly, they are at other times inspiring, and no assembly passes without some person, new to activism, standing up and giving a testimonial that reaffirms the significance of the movement.

         The occupation’s work is done through face-to-face and virtual committee meetings. The leaders of the leaderless movement, as it sees itself, are in most places a constantly changing constellation of activists of all ages and often of great diversity in other respects as well. Important decisions generally come back to the general assembly for approval, but autonomous actions take place initiated by small bands of occupiers.

         Occupy is both a real movement of thousands on the street and a virtual movement of millions on the social media. The movement’s voice and its images are posted on local Occupy websites, on Facebook pages, on YouTube, shared on Twitter. Thousands “like” the posts, or comment on them, or add their own photo or video. The activists participating in the occupations, demonstrations and marches follow the development of their local movement and of the national movement on their smart phones or other electronic devices even as they occupy. Text messages summon up flash-mobs for quickie actions, and photos taken with cell phones immediately tell the world what happened.

         Occupy Wall Street and its offspring, nearly all of which began with white youth, have grown not only larger, but also more diverse, attracting people from all walks of life and every segment of the society. They are making real their chant, “This is what democracy looks like.” In Atlanta and some other cities, African Americans and Latinos have taken up the occupation. In Albuquerque—where Indians and Mexicans feel they have been occupied by imperial powers for so long—they call it (Un)occupy. But the sentiment is the same: the country’s on the wrong track. Even where the participation of people of color in the occupation is not proportional and may be small, still bonds of solidarity are established that cross the lines of ethnicity, race, religion, language and culture. On the borders north and south people cross the line to join the occupation on the other side.

    Utopian and inspiring

         Occupy is in part a coming together of activists from other movements. Watching any of the demonstrations in any city on any day one sees pass by on the t-shirts and jackets all the logos of every movement that has touched the country in the last decade: anti-war, LGBTQ, foreclosures, and civil rights activists. Walking among them are others new to the movement, blue collar and white collar workers, so far without their logos, carrying their own hand painted signs with slogans like “Create Jobs, Reform Wall Street, Tax the Wealthy More,” and “The People are Too Big to Fail.” One sign down at Wall Street read, “This is the First Time I’ve Felt Hopeful in a Very Long Time.”

         The movement has a utopian character. Many of those involved in it want not only to overcome the immediate effects of the economic crisis—they want a better life, a better country, a better world. The movement as such has no ideology. This is populism of a left wing sort: the people versus big business and bad government. Though there are anarchists in it and they have given it some of their style, it is not an anarchist movement. Though there are some socialists in it, the movement as a whole is by no means socialist. And while the movement it anti-corporate, it would be going too far to claim that it is anti-capitalist, at least not yet. All over the country one sees three flags flying—the American flag, the anarchist black flag, and the socialist red flag—a phenomenon expressing not so much confusion or competition as the interaction of the people who hold the various political philosophies suggested by these banners. Occupy is an endless discussion, a continuous conversation, a generally good-willed political debate. What is perhaps best and most exciting about the movement is the confluence of the many social movements with middle class and working class people and poor people who have come down to Wall Street or in some other town or city down to Main Street to say, “We’ve had it.” The utopianism of the movement has inspired ordinary people to say, “We can live differently, we must, and we will.”

         The movement has imposed its own ethos and sense of decorum on the group. We see a rebirth of civility. Mutual respect is highly valued. Egotistical behavior, the pushing of personal agendas and what are perceived as inappropriate invasions of the space are frowned upon. The group’s norms have inhibited leftist organizations and activists who generally do not identify themselves as members or this or that organization and generally do not sell their newspapers and magazines at the occupations. The longstanding practice of some socialist missionaries who stood and announced that they came from a particular party that published such and such a newspaper has disappeared, except among the most hardened and irrelevant sects.

         To some extent, the implicit strictures against propagandizing for socialism reflect both the anarchist and liberal strains in the politics. This raises the question of how socialists should express their views, distribute their literature, and recruit to their organizations. Most socialists have found themselves principally joining in the discussion, trying to show how the ideals of Occupy find their fulfillment in an anti-capitalist and pro-socialist position. But it isn’t easy. The general assembly and the human mic don’t really facilitate the presentation of complex ideas and analysis, or the development of program and strategy. Leftist newspapers are distributed discreetly and potential recruits are invited off-site to talk. Virtually all the socialist organizations see Occupy as the beginning of something big, though none of us has a full-developed strategy for the movement. Nor should we; this is a movement in the making and it is as important to join in and learn from it as it is to attempt to help provide leadership for it.

         The Occupy movement has done what in other countries at other times has been done by the labor unions or by labor or socialist parties: it has expressed the grievances of the people and attempted to speak for them, for the 99%. Occupy is a kind of a party, not a party with a formal structure, but a potential people's party in formation, the party of working people, the party of the poor, the party of the dispossessed, the oppressed, and the exploited. The Occupy movement excoriates the banks, the corporations, the economic elite, the 1% with their greed, and it criticizes the government for its complicity and its corruption. Occupy is the moralizing party of the people, asking the people to recognize themselves in it, to join it and to make real its claim to represent the 99%.

         A month or so into the Occupy movement, the labor unions began to take an interest. In New York the unions turned out thousands of their members for a major march in October. At about the same time, Richard Trumka, head of the AFL-CIO spoke out in favor of the movement, as did leaders of various national and local unions. Yet the AFL-CIO and the Occupy movement remain wary of each other. The AFL-CIO’s principal goal in the next year is to help Obama and the Democrats win the November 2012 elections, and both the AFL-CIO and the Democrats would love to figure out how to harness Occupy for their political and electoral goals. Many in the Occupy movement would love to have more workers involved, the unions involved, but they fear the labor bureaucracy’s heavy hand. And, more important for some, they fear losing their political independence to union officials and Democrats.

         The labor movement’s formal endorsement of Occupy has made it possible for union activists in New York and some other cities to use the rise of the new movement as a way to engage with their unions and to encourage their fellow union members to take action. For example, activists from Occupy Wall Street joined Teamster Local 814 members in protesting at a Sotheby’s auction because of the company lockout of 43 workers. In many cities, at least some of the labor unions and their members have come down to the occupations and marched in the demonstrations; some have lent space to the movement, made financial donations, given food. While we have no real evidence, it’s hard to imagine that the Occupy movement isn’t having an impact on workers’ consciousness. As with the civil rights movement of the 1960s which after the long dark night of McCarthyism once again legitimated protest, so too Occupy today is legitimating social protest on the left. Once again it is okay to say that you don’t like the system and disagree with the government. If the movement grows, it will become almost a moral obligation to be a dissenter.

    Occupy Wall Street and politics

         Occupy, of course, preoccupies the politicians. The Republican Party, naturally, loathes the politics of Occupy. House Majority leader Eric Cantor referred to the Occupiers as “mobs.” Alluding to President Barack Obama he said, “Some in this town condone “pitting Americans against Americans.” Mitt Romney, the leading contender for the Republican presidential nomination said, “I think it’s dangerous, this class warfare.” Whatever they may say to the media, the Republicans’ real fear is that Occupy Wall Street could buoy up the Democrats, while their hope is that the movement’s radicalism will blow their opponents to the left, costing them votes in the center. No doubt the Republicans sense the radical character of the movement and fear it.

         One of the impacts of Occupy is that it has displaced the Tea Party, at least for now. Where just a few months ago the Tea Party dominated the news, now it is Occupy Wall Street that captures the headlines and the imagination of the public. While the Tea Party had already gone into decline before Occupy emerged, it has now all but disappeared from the media and the public mind. A CBS/New York Times poll conducted in late October found that 43 percent of the population agrees with the Occupy Wall Street movement. At the same time, a Congressional Budget Office study confirmed Occupy’s claim that the 1% was enriching itself at the expense of the 99%.

         The Democratic Party Congressional Campaign Committee and the think-tank Center for American Program are trying to find a way to use Occupy Wall Street, believing that the movement could put wind in the party’s sails for 2012. Other party leaders fear that the identification with the movement would move the party toward the left and away from the center where they believe the voters are. Even more important, some Democratic Party leaders sense that opposing Wall Street implicitly challenges the whole raison d'être of the Democrats as a party that binds the middle class, the working class and the poor to the corporate order. And more practically speaking, some Democratic Party leaders have argued that such an attack on Wall Street could result in fewer donations from the banks and corporations that fund the Democrats. Bernie Sanders, the only independent in the Senate who calls himself a socialist (though he caucuses with the Democrats), spoke to the Occupy movement with an op-ed piece calling upon the government to break up the banks, support small business, and stop speculation in the oil industry. That was the Progressive Party program of 1912, the traditional program of American populism, but it misses completely the radical spirit of this movement.

         Some Democrats would like to see Occupy Wall Street become their Tea Party, the rightwing group that brought new vitality to the Republicans. But Occupy Wall Street activists have kept their distance from the Democrats, generally declining to provide a platform for the politicians or party candidates. At the moment there seems little chance of this as the Occupy movement jealously guards its independence.

         Once again, after forty years of relative political and social stagnation, we have a mass movement with a radicalizing tendency. It faces the common problem of such suddenly emerging movements, that there are not enough leaders, that there is not enough organization, there is not enough yet of a strongly held radical political ideology. The notion of the “99%” and the idea that “We are what democracy looks like” and declaration of the Occupy Wall Street movement are good starting points. Still, we need to have a clearer notion of what we stand for in this movement. This is not a call for a political program or a formal set of demands. At present, the movement draws its strength precisely from its moral rejection of the system and projection that another sort of society, another world is possible.

         Our job on the left is to work with others on the left and in the various social movements as well as within Occupy to help develop the leadership, organizational strength, and clear ideology that can both help to take Occupy forward toward the assertion of political independence, beyond the confining structures of the Republican and Democratic parties, so that down the road the movement can stimulate the birth of a party that actually represents the radical aspiration of the occupiers in the face of the coming crises and the even more expansive upheavals that lie ahead.

     

         Dan La Botz is a Cincinnati-based teacher, writer and activist. He has been participating in Occupy Cincinnati and is one of the 3,000 some activists who have gone to jail for the right to assemble and speak out against the way things are today. A much shorter, earlier version of this article was first published in the Swiss socialist newspaper SolidariteS. This version will appear in the Winter 2012 issue of New Politics.

  • Occupy Wall Street: The Making of a New World

         To the superficial eye Liberty Park (Zucotti Park) in lower Manhattan is a circus—a mass of people all packed together in one rather small city square, towered over by the gleaming multistory offices of the 1%, ringed by metal police barricades and overseen by a tall police tower at one end and a solid row of police vans along one side. Boxes, plastic bins and tarps covering all manner of equipment surround the perimeters, tents sprout like mushrooms down the middle. The park is a cacophony of sound. People of all ages, races, nationalities, sexual orientations and interests—some in wheel chairs, some who can breathe only through a tube, some in down jackets, others in the tatters of the homeless, some in military fatigues, others in clerical collars—mill around in seemingly random fashion or stand and sit around the perimeters on all four sides with hand lettered signs, many on scraps of cardboard boxes, expressing their sentiments:

    End Wall Street greed. Tax the rich!

    I am a union ironworker. I vote. I work. I pay taxes. I’m pissed. So I’m here! All the way from L.A.

    We are the 99% and we are one!

    Jobs for All!

    Bring back Glass-Steagall!

    Free higher education!

    Second time I’ve fought for my country. First time I’ve known my enemy.

    The church is occupying Wall Street. We’re putting the protest back into Protestant.

    Stop the Keystone XL Pipeline!

    End hydrofracking!

    Stop Monsanto from poisoning our food!

    Restore funding for mental health.

         But as you continue to watch this tableau you realize that this is a living organism, creating and recreating itself. Like all living cells it has a boundary and yet is permeable. It is constantly in motion, continually changing, yet remains the same. Sometimes, amoeba-like, the cell splits into two, or four or more, sending these new cells to other parts of the city—to surround City Hall, to march on Washington Square, to cross the Brooklyn Bridge, to protest outside Verizon’s corporate headquarters on behalf of CWA employees, to march to the headquarters of Bank of America, Morgan Stanley, Wells Fargo, Citigroup, JP Morgan Chase, or to commit civil disobedience at a Brooklyn police station notorious for its use of racial profiling. At other times, the protest becomes a river, sending its rivulets rushing through the canyons of the city, between cars, through police netting and over police motorcycles until it settles in a pool in some other part of the city to make its statement: We will not be afraid, we will not be silenced, we will not stand quietly while police brutalize peaceful occupiers. We fight for true democracy, and we fight to end the tyranny of the 1%. This is only the beginning.

         When you finally spend some time inside the organism you realize that the seeming randomness of the movement has an underlying organization, a structure. What we are seeing at Liberty Park and in the hundreds of other Occupy movements that are spreading across the country and the world is an entire society in microcosm built, not through conquest or war as most of the societies on our planet were formed, but from the bottom up and inside out, organically. Inside the cell’s membrane are several “departments,” each focused on meeting a specific function needed by the body as a whole, just as each organ in the human body. There is a legal institution (where occupiers can get information on and help with legal issues from law students and members of the National Lawyer’s Guild); a medical unit staffed by doctors and nurses that is now affiliated with an outside clinic; a food kitchen serving up delicious—and generally healthy—food brought by individuals, donated by organizations, or ordered from nearby restaurants by sympathetic supporters across the country and around the world (orders have even been phoned in from Egypt); an entertainment center where performers drum, dance and play other musical instruments; a meditation corner where people of every and no faith meditate around an altar made up of the sacred symbols from all of the worlds’ religions; a press/communications department where on any given day, news about Occupy events around the world is sent digitally across the country and across continents via Skype, Facebook and Twitter; a “comfort” department where warm coats, pillows, blankets and other things necessary to occupying a square of concrete in cold and inhospitable weather are available; a clean-up/recycling department where brooms, mops, bleach and buckets indicate a concern to keep the area free of refuse and vermin; a library containing over 3,000 books all logged in an online card catalog according to subject, open and free to anyone—and with no fines for late returns; and a security department to make sure that Occupy’s ground rules—peacefulness, nonviolence, respect for differences, are enforced through gentle persuasion. The entire park has become one big university where teach-ins are held on money and finance, healthy eating and food security, the mortgage crisis, police brutality, renewable energy, alternative electoral systems, and any number of other topics necessary to the creation of a new world; and the park has become a giant workshop where “guilds” of artists and other craftspersons teach others the tricks of their trade. The park operates as a people’s government where whose who wish to participate learn about and debate the issues that confront our society and the world, practice participatory democratic decision making, and hear from experts who drop by from time to time to learn, bring information and encouragement. On Sunday afternoons one end of the park is dominated at its center by a papier maché golden calf (resembling the Wall St. bull) held aloft and labeled “false idol,” “greed,” and “money.” The appearance of the golden calf signals that this end of the park has become a church/synagogue/Hindu temple/ethical culture meeting house/Friends meeting house/Baha'i temple; Buddhist gathering as an ecumenical “service” of song, prayer and exhortation is led by people representing differing pathways to the transcendent, but all united on the ethical values that should guide the good society.

         Occupy Wall St. is a unique adaption to an age in which the old hierarchies of race, class, ethnicity, gender, sexual orientation, nationality and religious dogma are breaking down amongst a younger generation, but are stubbornly clung to by those who still hold power. At a time when more and more of the world is beginning to suffer a future of joblessness and homelessness, the poisoning of our food, air and water and the imminent threat of climate catastrophe, the Occupiers model for us a way of surviving and adapting to reduced circumstances and of working together to build a new world in the midst of the old order that is crumbling. Incredibly creative, they are transforming long discarded modes of operating into new possibilities. Denied a sound system or even a bullhorn by the city’s mayor, they have created the “people’s mic,” a unique restoration of the oral history tradition where each speaker’s words are repeated by others so that the message gets transmitted throughout the crowd. When the police took away their generators, threatening the cut-off of lights, heat and communication with the outside world, they found a way to generate electricity with bicycles. At a time when the book industry is threatened with extinction by the electronics industry they have created a library of real books donated by bookstores, publishers, libraries and individuals. At a time when 535 people in the U.S. Congress cannot make one intelligent decision, they have found a way to gain the consensus of as many as 3,000 people at a time. Without housing or public toilets they have found a way of surviving outdoors, on hard cement in the midst of a freak October snowstorm that left hundreds of thousands of homes without power across the northeastern U.S. Starting with no money and no formal organizational backing, they have attracted as much as half a million dollars to their cause, all the food they need to eat, medical, legal, and psychological assistance, and tents (donated by Riverside Church) as colder and inclement weather approached. Using the power of nonviolence, risking comfort, security, their health, and some even their lives for the sake of a greater good, they are demonstrating that creativity and selflessness, generosity and the longing for community still lie embedded in the human spirit despite a system that has sought to stifle creativity through an education system focused on standardized testing, computerized learning and budget cuts that eliminate the arts from school curriculums; despite a system that rewards ruthless competitiveness; and despite a system that insists we are all individuals and don’t need the help of others to survive and thrive.

         And the 1% still don’t get it! Neither do their handmaidens, the politicians or the media pundits. The billionaire mayor of New York still says, “I hear your complaints. Some of them are totally unfounded.” Rather than complaining, he says, the protesters “should be out there trying to change the world and make it better.” (Michael Bloomberg, quoted in Kate Taylor, “Two Mayors Deeply Split Over Blame on Fiscal Ills,” New York Times, November 2, 1011, p. A25.) I have news for you, Mr. Bloomberg, they have already made the world a better place. You seem not to have noticed that because of the Occupiers, the public discourse has now turned from one that is focused on deficits and austerity, to one focused on justice and fairness; from one that is focused on division and partisanship to one focused on what the majority have in common; from one that calls any kind of protest from below “class warfare” to one that more accurately describes the class warfare that is really being waged on the great majority of the world’s people by those at the top of the economic pyramid. The Occupiers have already exposed the folly of police crackdowns, caused at least two mayors to back down from further repression, and have spawned the first general strike (in Oakland, CA) of the new era.

         Changing the public discourse is, of course, only the first step in the creation of a better world. But the world as we know it was not created overnight. The forces of the Old Order are still formidable and are already trying to subvert it—to co-opt the movement to the ambitions of the Democratic party in the next election or; like MTV, to reap corporate revenues by turning it into a reality show; or, like the neo-Nazi Right to exploit the movement’s populism to sow seeds of anti-Semitism and racism in order to win converts for its perverted agenda. But I like to think that these remnants of the Old Order are like a concrete bunker built on sand. The tide has turned, and it is coming in. As the protesters say, “This is only the beginning.”      

     

    Sheila D. Collins is Professor of Political Science Emerita at William Paterson University and a co-founder of the National Jobs for All Coalition, on whose Executive Board she serves.

  • Reviving Progressive Activism: How a Human Rights Movement Won the Country’s First Universal Health Care Law


    I. Introduction

         On May 26, 2011, Vermont became the first U.S. state to enact a law for a universal, publicly financed health care system. As Governor Shumlin signed Act 48,[1] he set Vermont on course toward implementing a single payer system by 2017.

         This first breakthrough in the decades-long struggle for universal health care in the United States—after thwarted or pared down federal efforts by the Clinton and Obama administrations—alters the landscape of health reform advocacy in this country and has the potential to set in motion a state-based dynamic for progressive reforms. National and state commentators have compared Vermont to the province of Saskatchewan, which half a century ago spearheaded the establishment of universal health care in Canada.

         The passage of Vermont’s universal health care law is equally significant for the development of progressive activism in times of federal and state austerity measures, dismantling of the public sector amidst a rising wave of privatization, and a roll-back of labor rights that have trapped progressives in a defensive mode. The Vermont breakthrough was made possible by an emerging human rights movement, based on intensive grassroots organizing and principled policy advocacy, and as such could serve as a model for progressives elsewhere in devising proactive strategies for advancing economic and social rights.

    II. Vermont’s Health Care Breakthrough

    1. The universal health care law and the transition process

         The Act relating to a Universal and Unified Health System (2011) creates a path toward universal public health insurance in Vermont. It states that Vermont will establish the publicly financed Green Mountain Care to provide comprehensive coverage as a public good for all residents, regardless of income, assets, health status or employment. The law incorporates a number of human rights principles as a basis for governance and implementation of Green Mountain Care. A five member independent board will be accountable for upholding these principles as it directs the transition process and oversees Green Mountain Care.

         For the multi-year transition phase the state will plan to establish an insurance exchange, as required by federal law, while also seeking a waiver to replace the exchange with a universal system. Several key decisions about this new system have been postponed to future legislative sessions, to be taken after further studies, board recommendations, and federal waiver decisions. Most importantly, plans have yet to be drawn up about the system’s financing mechanism and its health benefits package. The law’s timeline calls for financing proposals by January 2013, a federal waiver application by 2015—earlier if Congress permits—and implementation by 2017 at the latest.

         The decision about a financing mechanism for Green Mountain Care will likely be the site of the most important struggle ahead. Self-insured corporate employers and private insurance companies have signaled their opposition to any type of public financing, after mounting strong attempts to divert and hijack the reform process. Yet human rights campaigners succeeded in inserting a requirement for equitable, public financing into the law, and have consistently argued that the law’s explicit commitment to providing coverage as a public good necessitates funding through equitable, income tax-based contributions from residents and businesses.

    2. The Healthcare Is a Human Right Campaign

         As with all significant political and social progress in the United States, the country’s first universal health care law did not come about simply because of politicians’ leadership, interest group lobbying, or even Vermont’s presumed liberal political climate. Instead, the state’s plan for universal health care is rooted in a broad-based people’s movement and depends on the sustained growth of this movement for its successful implementation.

         This grassroots movement was built by the Healthcare Is a Human Right Campaign, led by the Vermont Workers’ Center. The Campaign used the intractable issue of health care reform to develop slowly and deliberately a fresh take on old-fashioned organizing for political change. It employed the human rights framework for engaging and mobilizing people, as well as for policy analysis and advocacy. Through long-term, sustainable, one-on-one organizing, the Campaign succeeded in changing the public discourse on health care and created the political space for action by elected officials. The vision of health care as a human right captured the public imagination and created a positive narrative of change that led to a reform process grounded in human rights principles.

         Many commentators[2] have recognized the Vermont Workers’ Center’s important contribution to health reform in the state, yet the extent and nature of the Campaign’s role as driver of political change, and the key ingredients of its model, are not generally well understood.[3] This analysis seeks to rectify this.

    III. The Vermont Workers’ Center Model

    1. A new approach to health care advocacy

         The Vermont Worker s’ Center, a small, largely volunteer-led workers’ rights organization established in 1998, launched the Healthcare Is a Human Right Campaign in early 2008. Previously, it had mainly run local campaigns, for example for livable wages and the right to organize, and it continues to operate a workers’ hotline. The hotline has also enabled the organization to gauge evolving needs, including problems of accessing health care, as expressed in an increasing volume of calls on this topic over the past years.

         Seeking to respond to this need, the Workers’ Center became involved in state-wide health advocacy coalitions, which helped shape Vermont’s numerous incremental reforms. For many years, groups such as Vermont for Single Payer tirelessly advocated for single payer health care, including by annually introducing a single payer bill in the legislature. Yet after years of blockage by the legislature and the administration, this advocacy approach had reached an impasse. The Workers’ Center was particularly struck by how little grassroots participation had been part of these efforts for systemic change. Moreover, many advocates appeared to follow politicians’ propensity for addressing the crisis through incremental reforms that preserved the market-based system, such as Catamount Health in 2006, a publicly subsidized coverage program for uninsured people, sold by two private insurance companies. These reform measures required increasingly time-consuming internal negotiations and coalition agreements between advocates, and the Workers’ Center saw its central policy goal—to treat health care as a human right, independent from employment and financed publicly—watered down to reflect a lowest common denominator position about what was assumed to be politically possible. Therefore, while continuing to collaborate loosely with health reform groups, the Workers’ Center decided to step outside this advocacy circle and reach out to the people of Vermont who clearly lacked a voice in these debates.

         The Healthcare Is a Human Right Campaign has its origins in a pragmatic assessment of the shortcomings of traditional health reform advocacy, coupled with the Workers’ Center’s openness to changing the way it worked and developing a new approach. In the past, the organization had largely focused on local actions for workers' rights, often centered in a single workplace and its local community. Yet health care reform, as a state policy and budget issue affecting Vermont’s population as a whole, required state-wide organizing and thus offered an opportunity for organizational expansion. Taking on the issue of health care also called for new framing and messaging in order to reach broader constituencies and sustain a long-term, open-ended process of movement building.

         From the beginning, the Healthcare Is a Human Right Campaign was conceived as a vehicle for building a broad-based movement for social change, encompassing a social and economic justice agenda beyond the single issue of universal health care. The Workers’ Center identified the barriers to health care reform as systemic, rooted in the commodification of care and exemplified in the market-based, private insurance model, according to which “consumers” buy the level of access to care they can afford. The Campaign therefore determined that a victory would require a struggle over the fundamental question of whose needs must be served—those of the people or the market. To change the health system’s focus on market imperatives, which primarily benefit insurance companies and other corporate interests, the Campaign had to build the power of the people. This struggle over power is different from a struggle over policy. In other words, universal health care would not be achieved through putting forward the best policy arguments or the most rational legislative proposals—which have been all but ignored for many years—but necessitated a fundamental shift of power and ideology. The human rights framework, which places people at the center of policy and practice, offered an appropriate approach for building grassroots power, situating the experiences of those most affected within a broader struggle, uniting constituencies, and developing an alternative vision for a system focused on people’s health rather than market imperatives.[4] The Workers’ Center’s roots in workers’ rights struggles enabled it to interpret and use the human rights framework as a vehicle for addressing unjust power relations in an economic context, fully aware that this would entail a confrontation with opposing interests.

         The Workers’ Center used the human rights frame holistically, for the process of building people power and for the substantive shift in ideology needed to drive systemic reforms. The Healthcare Is a Human Right Campaign’s initial steps concentrated on documenting, discussing and framing unmet health care needs as human rights violations, with a view to engaging people, foregrounding their experiences and reframing the debate. This process involved collective actions and events, which, over time, began to build a constituency. It was followed by generating a consensus on human rights principles, which in turn constituted the foundation for developing and advocating for policy positions. The substantive understanding of human rights evolved gradually, starting with a basic affirmation of human rights as manifested in the Universal Declaration of Human Rights and reflective of democratic aspirations throughout U.S. history. Only after an extensive period of collecting and sharing people’s health care experiences did the Campaign adopt basic principles to guide the struggle for the human right to health care.

         Universality and equity form the cornerstone principles of the Campaign’s vision for a rights-based health care system. As human beings, everyone is entitled to comprehensive, quality health care. Everyone must be able to get the care they need and contribute what they can. The Campaign also emphasizes the procedural principles of accountability, transparency, and participation, which require people’s inclusion in health system decision-making processes and, ultimately, oversight by the people of the provision of health care as a public good, shared by all. Importantly, all of these principles apply not only to the policy issue at hand—health care reform—but also inform the internal ethos and organization of the Campaign.

         While some of the Campaign’s many thousand supporters have yet to engage with human rights at the deeper level of principles, most of its constituency has embraced an understanding of human rights as arising out of people’s needs, along with the state’s obligation to meet those needs. This in itself presents a significant ideological shift from a market-centered, pull-yourself-up-by-your-own-bootstraps individualism to an appreciation of collective rights and responsibilities—a shift that has spread into public discourse more broadly, as reflected in the print media.[5] The Campaign argued successfully that the market model of consumer competition excludes and impoverishes an ever increasing number of people while rewarding corporate profiteering. As an alternative vision, the Campaign highlighted the goal of providing health care as a public good, requiring the non-market, collective provision of needed services on an equitable basis.[6] While the notion of a public good was not new to health reform advocacy in Vermont, the Campaign pushed for an economic understanding of public goods in explicit opposition to a market-based system characterized by the stratified and exclusionary supply of health coverage products. To date, the Campaign has not only achieved the explicit inclusion of health care as a public good in the Vermont statute, but also built awareness of the public financial obligations entailed in the provision of a public good. As the advocacy push for implementing the publicly financed health system develops, the Workers’ Center intends to link this with a campaign for state budget policies that meet all of Vermonters’ fundamental economic and social needs.

    2. Human rights-based grassroots organizing

         The Healthcare Is a Human Right Campaign is rooted in a grassroots organizing strategy that seeks to expand outreach to an ever-growing number of people while successively consolidating each person’s active engagement in the campaign. Participatory and democratic by design, the Campaign is driven by the engagement and leadership of those most affected by the health care crisis and guided by shared normative principles that unite a broad constituency, thus forging sustainable networks for collective action.

         This open-ended and iterative process has progressed through three distinct stages since its inception, starting with a state-wide human rights documentation and dialogue in 2008, expanding capacity and adopting human rights principles in 2009, and then maturing into intense legislative advocacy that culminated in the passage of Act 48.

         a. Human rights documentation and dialogue

         In its first year, the Campaign focused on one-on-one outreach to people across the state, documenting their health care stories and conducting organizing conversations about the relationship between unmet needs and the human right to health care. Key tools included a survey administered by organizers and activists (which engaged around 1200 interviewees; 95% of whom believed health care should be treated as a human right), eight human rights hearings in which people gave testimony about their health care experiences and put the market-based system ‘on trial,’ and a large Human Rights Day conference that brought together organizers, advocates, and community members. The Campaign also asked each supporter to pledge their participation in a state-wide rally for the human right to health care, and to obtain additional pledges from their friends. The rally on May 1, 2009 at the Statehouse in Montpelier—possibly the largest weekday rally in Vermont history—marked the concluding highlight of this phase.

         At this point, the Campaign had built a considerable network of supporters state-wide, connected with new rural and middle-class constituencies, involved those new to political activism as well as those most affected by the crisis, and taken the dialogue about human needs, rights, and the role of government into the public realm, with potential long-term benefits not just for health reform but other economic and social rights issues. The Campaign had begun to internalize the human rights frame at various levels of their operation and generated a values-based narrative that resonated with people beyond those directly affected by the health care crisis. It had situated the manifold individual hardship and suffering within a human rights crisis affecting all Vermonters. This was a precondition to unifying people and building an inclusive movement for change. Viewed as a human right, health care became a concern for everyone, not just for the uninsured, or for insurance policyholders struggling to pay their bills, or for workers seeking to hold on to benefits. The Campaign was able to engage people as collective agents claiming their rights, not as individual casualties of the system. Instead of being victimized through their suffering, people became empowered to take action.

         Expanding capacity, constituency, and support for human rights principles

         In the next phase, after the first successful May Day rally, the Worker’s Center expanded its organizational capacity and created a structure for developing supporters into an active constituency that could be mobilized for targeted actions. To date, many of the Campaign’s tasks are divided among volunteer-run committees, with policy, media, education, and local organizing committees devising and managing their own work programs, in coordination with a state-wide, member-run Steering Committee and the two permanent staff at the Center. Paid staffing has fluctuated depending on funding, which tends to correlate with peak periods of organizing and advocacy, and has at times supported up to three additional paid organizers and a couple of part-timers. In contrast to traditional organizing models that place more emphasis on paid professional staff, the Workers’ Center proactively fosters and genuinely relies on the voluntary work of its members in the committee system, which is also where most formal decisions are taken. The committee work offers engagement and leadership opportunities, and the Workers’ Center conducts structured trainings on a regular basis, ranging from issue-based education to an intensive leadership school. The scope and depth of the committee work illustrates members’ serious commitment as well as their growing confidence to engage with the political system, the media, and the wider public in roles traditionally occupied by experts. Much of the development of an active constituency has taken place in the local organizing committees across the state, which have gradually expanded to almost all Vermont counties. Developing leaders, instituting democratic structures, and engaging people regularly in tasks, actions, and governance has been key both to expanding the capacity of the Workers’ Center and to building a sustainable movement.

         Capacity building also required developing analytical and advocacy tools. Over the course of 2009, the Campaign prepared a set of human rights tools that translated the vision first into principles and then into very general policy positions. The principles of universality, equity, accountability, transparency, and participation were agreed upon as the core principles of the campaign, serving as the basis for developing and assessing policies and as a frame for outreach and communications. The Campaign’s Policy Committee assembled a People’s Toolkit, a comprehensive guide for activists with detailed information on the campaign, human rights, health care policy, legislators, and legislative proposals. This was placed online and updated regularly, with new editions issued annually.

         With an active constituency and tools for rights-based advocacy in place, the Campaign was ready to engage more directly with the political and legislative environment. Its approach was proactive, aimed at bringing human rights principles to policymaking. The goal was not to play on politicians’ own turf and adapt to the legislature’s discourse, but to motivate elected officials to take a fresh look at old debates. The Campaign’s two main organizing and engagement tools in that phase consisted of a mass postcard petition and a state-wide series of People’s Forums with community members and legislators. The postcards—thousands were delivered at the statehouse on the first day of the 2010 legislative session—called for taking legislative action to make the human right to health care a reality in Vermont. A corresponding message was conveyed at the forums: the Campaign asked legislators to come and learn about the human right to health care and to listen to stories illustrating the human rights crisis. Community members testified about their health care experiences, activists explained the human rights principles, and legislators were given the opportunity to endorse this normative framework and commit to moving legislation that would advance the right to health care. More than 800 people participated in these forums, along with over 70 state legislators. Confronted with reports of a human rights crisis and proposals for a values-based solution, the vast majority of politicians, including the chair of the Senate Health Committee, expressed their general support.

         c. Mobilizing for legislative advocacy

         The sustained level of public pressure on politicians generated at the 2009 forums indicated that the Campaign was ready to move into the phase of legislative advocacy. The legislative session that followed confirmed that the Campaign had started to change what politicians considered politically possible. Legislators’ musings on the infeasibility of a single payer system had turned into support for a principles-based procedural bill that would launch a reform process. By May 2010, just after its second large May Day rally, the Campaign achieved its first major policy win: the integration of human rights principles into a new law, Act 128,[7] which committed the state to move toward universal health care by hiring an expert to design different models for such a system. In other words, the Campaign succeeded in engaging the state in a process that closely mirrored its own strategy: using a normative framework and democratic process to advance and build support for systemic change.

         This success propelled the Campaign to scale up its policy-oriented mobilization, coinciding with the 2010 election of a new governor. Joining forces with two allied groups—the Vermont Center for Independent Living and Vermont Early Educators United—the Workers’ Center organized 15 People’s Candidates’ Forums across the state, at which over one thousand community members put rights-based policy demands directly to a total of 130 candidates. Their tenacity paid off: the winner of the gubernatorial race, Democrat Peter Shumlin, declared he would make health care a right for all Vermonters, less than a year after he had denounced such an agenda as not politically viable.[8]

         Toward the end of 2010, the Campaign had built sufficient grassroots power to seriously influence the political and legislative process. Grounded in intensive one-on-one outreach, education, communications, and mobilization, the Campaign’s mass organizing efforts ― e.g. surveys, postcard and photo petitions, annual rallies ― have directly engaged over 11,000 Vermonters (close to two percent of the state’s population), and indirectly reached a far wider segment of the population through member-led media strategies.

         From the outset, the Campaign had sought to develop its media capacity, based on an understanding of communications as a crucial tool for organizing, mobilizing, public outreach, and advocacy. Early on, videos produced by the Campaign became an important element of organizing, and as capacity increased, self-produced media were also deployed in support of policy advocacy. Earned media coverage as well as media-making has grown steadily, coordinated by the Media Committee, which monitored coverage, ran letter-to-the-editor campaigns, met with editorial boards and helped produce videos, public service announcements, and op-eds. The Campaign received the editorial endorsement of a major state newspaper,[9] and during the 2011 legislative session placed around 150 letters to the editor and several opinion pieces, in addition to producing four video PSAs alongside longer educational videos.

         As it matured, the Campaign also increasingly used the human rights framework to forge solidarity among different groups and networks. The Workers’ Center’s experience of learning from and supporting diverse workers’ rights struggles in Vermont and across the country informed the Campaign’s aspiration to foster broader social movement building. The model for the campaign itself had been influenced by a human rights struggle in a very different context, namely that of the North Carolina Public Services Workers Union, which built a grassroots constituency capable of taking their rights claims all the way to the International Labor Organization. Thus, the Healthcare Is a Human Right Campaign was from the outset imbued with an awareness that experiences could be shared across demographic, state, and issue-based boundaries, and that such exchanges not only strengthened the capacity of all groups involved but also encouraged solidarity actions. Early on, the Campaign invited organizations and small businesses to endorse its annual May Day rallies, and hundreds have done so each year. The Campaign’s state-wide reach and organizational capacity were enhanced by collaborations with progressive labor unions and workers’ rights groups—in particular, the Vermont Federation of Nurses and the Vermont Migrant Farmworker Solidarity Project—disability rights organizations and refugee groups, as well as national alliances and partnerships with Jobs with Justice, Grassroots Global Justice, and the National Economic and Social Rights Initiative (which provided hands-on support to many aspects of the Campaign).

    3. Human rights-based policy advocacy

         While taking a step back from policy advocacy during the early part of its campaign, the Workers’ Center was convinced from the outset that the human rights framework would serve as a powerful tool for policy analysis and advocacy, as long as sufficient grassroots power had been built. Throughout the campaign, the Worker's Center kept the focus on a rights-based, principled approach to health care reform, in marked contrast to the federal reform debate.[10]

         In preparation for developing policy positions, the Campaign sought to shift the advocacy voice from experts, such as physicians and academics, to patients and community members. Redefining patients and “consumers” as endowed with human rights, not just patient and consumer rights, the Campaign recast all Vermonters as participants in health policy decision-making, in line with a broader agenda of reclaiming democracy. It emphasized people’s health as the overarching social goal trumping the interests of insurance industry profiteers as well as those of politicians and advocates touting cost containment. Crucially, by developing an agenda of collective rights, the Campaign recognized the obligation of government to protect and fulfill those rights and thus situated democratic government, and more specifically the public sector, at the center of people’s lives, a space currently occupied by the market.

         As the Campaign began introducing human rights principles in organizing and advocacy conversations, it advanced not only the concepts of universality and equity, but also an understanding of the essential role of public goods in meeting human needs. While the notion of health care as a public good had already been part of single payer advocacy in Vermont, it was mainly regarded as a moral imperative akin to identifying a healthy society as a common good. The Campaign sharpened the understanding of public goods as a form of economic organization of resources essential to realizing a common good. In other words, the commitment to public goods necessitates a system of collective, non-market provision of health care, schools, fire services, etc., through equitable public financing and administration. Ultimately, the Campaign not only had a significant role in popularizing the concept of public goods, but also laid the groundwork for an economic vision of fulfilling rights through tax-funded public services.

         a. Developing and using human rights advocacy tools

         The Campaign developed its policy advocacy gradually, led by its all-volunteer Policy Committee. Starting in the second half of 2009, activists used the five human rights principles to devise a set of key policy questions for assessing health reform proposals in the 2010 legislative session. This gave activists a compass for navigating the maze of complex policy issues without getting bogged down in technical details or pulled into policy negotiations. The Policy Committee prepared a human rights report card and accompanying human rights analysis, and disseminated this to activists as part of its legislative People’s Tool Kit. A People’s Team, consisting of Campaign volunteers, had a daily lobbying presence on the Statehouse floor and in committee rooms, creating transparency and fostering participation. Throughout the session the Campaign mobilized constituents from across the state to appear at legislative hearings and give testimony about the human rights crisis and the demand for a rights-based health care system.

         The advocacy goal for the 2010 legislative session was to pass a bill that would put Vermont on the road to treating healthcare as a human right and public good. Since the human rights analysis identified the single payer bill as coming closest to that goal, the Campaign demanded that the legislature, after several years of inaction, take up that bill. Driven by grassroots pressure, the bill made its way through the Statehouse, taking on the shape of a planning initiative. Signed into law in May 2010 as Act 128, it committed the state to designing a health system that provides health care as a public good, ensures universal access, and uses an equitable financing mechanism. It called for a consultant to prepare three different models for a system that could meet these goals and to deliver the proposals to the 2011 legislature. The passage of Act 128 constituted the Campaign’s first advocacy success, as it compelled the state to recognize and implement all key principles of the human right to health care. The Campaign’s definitions of universality, equity, accountability, transparency and participation had been incorporated into Act 128 as a foundation for the reform process.

         Yet it was also clear that Act 128 merely set up a process with guiding principles, not the new health care system itself, as was originally intended by the drafters of S.88/H.100. A major advocacy push would be needed to hold the state to its commitment and to ensure the integrity of the process. The Policy Committee sought to inform the design process and advocated for its transparency. Committee members testified at hearings of the Health Care Reform Commission, which had selected Dr. William Hsiao, a Harvard professor best known for designing the Taiwanese single payer system, to develop the models for a new system. They also communicated regularly with Dr. Hsiao’s team to ensure that the proposals under development respected the principles of Act 128 and accounted for the strength of the grassroots movement to overcome political resistance and make the implementation of a rights-based model politically possible.

         To evaluate Dr. Hsiao’s designs and any subsequent legislative proposals, the Policy Committee developed an analytical tool based on the human rights principles of Act 128, and asked activists and legislators to use this for measuring the emerging proposals against the requirements of the law. After Dr. Hsiao presented his models in January 2011, in a Statehouse room crowded with human rights activists, the Campaign published its own human rights assessment of the proposals.[11] Even though none of Dr. Hsiao’s models fully met human rights standards, the assessment showed that his proposal for a publicly financed and administered single payer system, with comprehensive health benefits, best conformed to the principles of Act 128. Yet the bill introduced subsequently by Governor Shumlin did not track this model, but opted for a modified single payer system with potential private administration. Shumlin’s bill also sidestepped a decision about the financing mechanism for the system—a significant omission that opened the door to much public speculation and political maneuverings.

         Since the Campaign had supported the process set in motion by Article 128, grounded as it was in the Campaign’s own principles, it did not consider abandoning it in light of a disappointing bill. Instead the Campaign focused on strengthening the policy proposals. The emphasis of a principles-driven approach, rather than advocacy for one specific policy, precluded jettisoning the reform process at this stage, and as a result it created a unique opportunity for achieving fundamental health systems change.

         b. Developing and driving policy

         The Campaign prepared a human rights assessment of Shumlin’s bill, H.202,[12] and throughout the 2011 legislative session submitted detailed suggestions for revisions and amendments to strengthen the bill as it made its way through the Statehouse. Members of the People’s Team were present during all committee and floor debates, activists presented testimony and amendments at committee hearings, Campaign members from across the state dominated state-wide public hearings conducted by the House and Senate via remote television links, and an army of red ‘Healthcare Is a Human Right’ T-shirts overwhelmed the Statehouse at special public hearings for patients, providers, and businesses. In the press, hardly a day passed without a letter, editorial or article by or about the Campaign, while legislators were asking the Policy Committee to propose language for bill amendments. Workers’ Center staff and committee chairs coordinated the information flow between the different volunteer committees, from communicating policy positions to organizing and media committees, training activists as media spokespeople, tracking policy asks in media messages, and ensuring that legislators knew at every point that advocates spoke with the voices of thousands of Vermonters behind them.

         The Campaign was a formidable presence during the 2011 legislative session and won many important policy fights. Most dramatically, the moral outrage expressed by Campaign members prompted the defeat of a last minute measure that would have excluded undocumented immigrants from universal health care. Within a matter of days, and in close cooperation with allied organizations, the Campaign mobilized hundreds of Vermonters to stand up for the human rights principle of universality, and thus generated tremendous moral and political pressure that led to the striking of the anti-immigrant amendment, even though it had previously been passed by a bipartisan Senate majority.[13] The significance of this unusual victory goes beyond the contentious issue of including everyone in a truly universal system. Vermonters’ readiness to identify a classic divide and rule tactic and reject division along lines of race, ethnicity or national origin raises the bar for activists elsewhere when confronted with the use of immigration as a wedge issue. The Campaign’s inclusive, explicitly anti-racist and rights-based approach has built strong relationships of solidarity and a unified constituency that has gained—even in Vermont’s racially homogenous setting—a deep understanding of the divisive forces within an inequitable society.

         This impressive achievement invites reflections on the Campaign’s strength as well as its strategy. If a last-minute victory on a notoriously difficult issue was possible, could the Campaign have achieved other important policy wins through a similarly proactive stance and concerted grassroots actions? To make matters more complicated, the immigration issue may have served as a distraction from other crucial sticking points: the potential role of private insurance companies competing with universal public coverage and the likely subcontracting of the system’s administration to a private insurer—two priority issues which the Campaign sought to influence. Should these concerns over profit-making and privatization have constituted non-negotiable lines in the sand, akin to the exclusion of undocumented immigrants? If so, would the Campaign have been victorious or would it have overplayed its hand and lost influence? Internal discussions identified two criteria for making those strategic decisions: the finality of the legislative provision in question, and the level of people power built. With regard to the former, there is a clear qualitative difference between closing the door to a population group (as attempted by the anti-immigrant amendment) and keeping the door open for insurance companies—a provision that can be rectified at a later stage in law or during implementation. Act 48 creates a pathway to universal health care with many open doors, and activists are aware of the struggles that lie ahead to ensure that future decisions are guided by the principles incorporated in the law. Most of all, they recognize that to influence key systemic decisions, particularly those of financial and economic nature, the Campaign’s grassroots power must match its policy demands. Policy wins correlate directly with the people power built to achieve them, not with arguments developed by advocates. An even stronger relationship between the Campaign’s policy and organizing arms would be necessary for prioritizing complex policy issues that lack the straightforward moral appeal of immigrant inclusion.

         Yet the immigration issue constituted by no means the Campaign’s only direct policy win. In fact, the Campaign succeeded in strengthening the bill to reflect each of its human rights principles. In addition to ensuring universal eligibility for coverage,[14] the Campaign secured specific language that requires the new system to provide health care as a public good, based on a financing plan consistent with principle of equity.[15] The Campaign also won a provision requiring a process for public input in decision-making about the new system.[16] Finally, as guidance for establishing the new system and to ensure accountability, the human rights principles were incorporated into statutory language as basis for governance and implementation.

         Yet the Campaign’s exemplary role in driving systemic health reform failed to receive public recognition from leading politicians. At the bill signing ceremony in front of the Statehouse, the governor shared the limelight with fellow elected officials, experts, and professional advocates. No mention was made of the many thousands of Vermonters whose engagement made legislative action possible in the first place. Yet the cameras revealed the obvious: behind a row of dapper politicians and professionals, a large cluster of red T-shirts crowded the steps of the Statehouse.

    IV. Strategic lessons: movement-building and the role of human rights

         The Healthcare Is a Human Right Campaign has built a broad-based people’s movement guided by normative principles rather than technical policy positions. It expanded the narrow focus on policy advocacy into an open-ended organizing process centered on collective needs and rights. By placing people at the heart of policy and practice, the Campaign was able to challenge dominant power relations and create the political space for systemic change.

         The Campaign has advanced rights-based concepts in public discourse, public policy, and policy-making processes. This fostered the passage of the country’s first universal health care law, increased the prospects for a successful transition to such a system, and created the foundation for an expansion of people’s rights to social and economic needs beyond health care. The Campaign has employed the human rights framework to

    • identify people’s fundamental needs and elevate the voices of the crisis of unmet needs,

    • claim people’s rights and recognize the government’s obligations to protect and fulfill those rights, and

    • inspire and support people’s agency in effecting political change.

         The effectiveness of this approach derives from the active interplay between these strategic elements, which reinforce and build on each other, as do the corresponding practical actions: mass organizing would fail without leadership development, policy advocacy requires exploring and communicating people’s needs, and the clarion call for human rights must be matched by popular education. The strategic lessons for the Vermont Worker’s Center and its members, partners, and allies are manifold and reach across state boundaries and beyond the confines of the health care debate. The Healthcare Is a Human Right Campaign has made a valuable contribution to addressing four basic questions that are integral to progressive activism:

    How can we change public discourse?

    How can we change currently prevailing policy priorities?

    How can we overcome corporate influence over politics?

    How can we ensure sustainability and create solidarity?

     

    While public discourse is saturated with facts and arguments, the underlying thrust is about people’s values, or ideological principles, which shape a particular narrative. Much of the discourse about health care, housing, education, and jobs in the United States is infused with an individualistic market ideology. The Healthcare Is a Human Right Campaign created a principled, positive counter-narrative based on a powerful human rights vision. This also enabled it to inject normative force into a complex, technocratic debate stuck in a cost containment frame. The Campaign prioritized personal experiences and enabled people to reach out to politicians and the media and tell their own stories.

     

    Political and policy change rarely starts with legislative proposals or legal proceedings; it starts with organizing people to demand change. To build people power, the Healthcare Is a Human Right Campaign deployed a grassroots organizing strategy that included one-on-one outreach, participatory processes and actions, leadership development, communications, and mass mobilization; all serving as the foundation and backbone of policy advocacy. It engaged a broad spectrum of people by focusing on shared normative principles. The Campaign’s actions and demands were mostly proactive rather than defensive, thus setting a new, unifying agenda instead of competing for concessions within the current policy paradigm. It recognized that the struggle for change entails no endgame, no win or lose situations, and that the value of each policy step can be measured by its utility for sustained organizing.

     

    The Campaign identified this as a question of power, necessitating a power analysis and a strategy centered on building the power of the people. It sought to generate awareness and organization among the people, not among politicians or corporations. This simplified understanding of a basic antagonism—between the people, who must be won over, and those in power, who must be confronted—helped the Campaign to focus its energies, develop realistic advocacy goals, and assess the feasibility of policy demands.

     

    The Campaign has used the human rights framework to create unity and inclusiveness, both among people and across issues. By starting with people’s experiences and shared values, by facilitating participation and raising awareness about divisive issues and opponents’ divide and rule tactics, the Campaign fostered solidarity and sustained collective engagement. By avoiding the readymade argument for cost savings through health care reform—an argument that undermines the urgent spending needs in other areas of economic and social rights, such as housing and education—and by popularizing concepts such as equity and public goods, it built the foundation for demanding the equitable distribution of resources to meet all of people’s needs. The Campaign understood the importance of raising people’s expectations about what to demand and expect from society as a whole, and from government in particular.

    Notes

    1. General Assembly of the State of Vermont, Act No. 48. An Act Relating to A Universal And Unified Health Care System.

    2. See, for example, Dave Gram, “Lobbying on Vt. Health Bill Extensive but Unknown,” Associated Press, July 25, 2011; and Nancy Folbre, “Vermont’s Move Toward Single Payer Health Insurance,” The New York Times, June 6, 2011.

    3. This is despite the Workers’ Center’s careful efforts to document and publicize the Campaign’s strategy and progress. See, especially, Jonathan Kissam, “The Vermont Breakthrough: Grassroots Organizing Moves a State towards Health Care for All,” Social Policy, Summer 2011.

    4. For a policy analysis of components of a rights-based approach to health care reform, see Anja Rudiger and Benjamin Mason Meier, “A Rights-Based Approach to Health Care Reform,” in: Rights-Based Approaches to Public Health, ed. Elvira Beracochea, Corey Weinstein, and Dabney P. Evans (New York: Springer Publishing Company, 2011), 69-86.

    5. See, for example, Editorial, “Adventure in Democracy,” The Times Argus, May 5, 2011.

    6. For a helpful discussion of health care as a public good, see Milton Fisk, A Case For Taking Health Care Out of the Market, in: Not For Sale: In Defense of Public Goods, ed. Anatole Anton, Milton Fisk, and Nancy Holmstrom (Boulder, CO: Westview Press, 2000), 393-438.

    7. General Assembly of the State of Vermont, No. 128. An act relating to health care financing and universal access to health care in Vermont.

    8. See, for example, one of Shumlin’s first statements after the election: Bob Kinzel, "Shumlin Already Lobbying President Obama On Health Care," Vermont Public Radio, November 5, 2011.

    9. Editorial, “Inherent Compassion,” The Rutland Herald, October 8, 2009.

    10. For a human rights analysis of the early stages of the federal health reform debate, see Anja Rudiger, ”From Private Profits to Public Goods? A Human Rights Assessment of Health Care Reform,” in Where Do We Go From Here? American Democracy and the Renewal of the Radical Imagination, ed. Mark Major (Lanham: Lexington Books, 2010), 49-69.

    11. William C. Hsiao, Steve Kappel, and Jonathan Gruber, Act 128. Health System Reform Design, February 17, 2011; Vermont Workers’ Center, <a href'http:="" www.workerscenter.org="" sites="" default="" files="" hchr_hsiao_assessment.pdf"="">Human Rights Assessment of the Hsiao Healthcare System Design Options, February 2011.

    12. <a href'http:="" www.workerscenter.org="" sites="" default="" files="" hchr_hsiao_assessment.pdf"="">Vermont Workers’ Center, Human Rights Assessment of H.202, February 2011.

    13. Yvonne Yen Liu, “Vermont Breaks Ground in Health Coverage for Migrant Workers,” Colorlines, June 10, 2011.

    14. The principle of universal access to comprehensive care was also included as a guiding principle: “The state of Vermont must ensure universal access to and coverage for high-quality, medically necessary health services for all Vermonters. Systemic barriers, such as cost, must not prevent people from accessing necessary health care. All Vermonters must receive affordable and appropriate health care at the appropriate time in the appropriate setting.” (Sec. 3. 18 V.S.A. chapter 220, § 9371, (1))

    15. The principle of equitable financing was also included as part of the law’s guiding principles: “The financing of health care in Vermont must be sufficient, fair, predictable, transparent, sustainable, and shared equitably.” (Sec. 3. 18 V.S.A. chapter 220, § 9371, (11))

    16. The principles of participation, accountability and transparency were also included as guiding principles: “The health care system must be transparent in design, efficient in operation, and accountable to the people it serves. The state must ensure public participation in the design, implementation, evaluation, and accountability mechanisms of the health care system.” (Sec. 3. 18 V.S.A. chapter 220, § 9371, (3))

  • The Stones Cry Out: The Power of the Occupation in the City Square


    And some of the Pharisees among the multitude said unto him, Master, rebuke thy disciples. And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out. —Luke 19:39-40

         Where does the tremendous power of the occupation of city spaces, particularly the square, come from? The occupation of Tahrir Square in Cairo brought down the Mubarak dictatorship, the indignados in assembly in the plazas shook the Spanish authorities, and Occupy Wall Street and its offspring across the United States have frightened city and state governments setting off a wave of police repression and state violence. The pro-democracy protests in Tiananmen Square in Beijing in 1989 led the Chinese Communist Party to send in the army, killing hundreds, perhaps thousands. What is the threat and what is the power inherent in the occupation of city spaces?

         After all, these are not the seizures of government buildings and banks, bridges and railroad stations that we associate with the coups d’état, Putsches and revolutions in Italy, Germany, and Russia of the nineteenth and twentieth centuries. These are not the factory occupations of the 1930s that in France and the United States paralyzed production and threatened the manufacture of profit. True enough: the recent occupations in Egypt were often preceded and accompanied by large strikes and other social protests. Granted: the occupation of the heart of a city wreaks havoc with administration and commerce, and affects the daily life of millions. Conceded: the mass media’s and the social media’s publicity of these events has projected them across the nation and around the world, a political leveraging that magnifies their impact. Yet any or all of these explanations—the accompanying strikes, the disruption of the big cities, and the media impact—fail to provide a compelling explanation for the power of the occupation. There is something more here, something deeper.

         We might find more convincing the idea that these occupations are symbolic acts that challenge the dominant economic ideology and delegitimize the state. By taking the city space, the challengers speak truth to power. The occupiers tug at the thread of economic and political authority, until at times it seems as if the whole cloth might simply unravel. The occupation appears as the suggestion of the great upheaval from below, as the token and the harbinger of social and political revolution. While only symbolic, the occupation suggests both a real struggle for power and an alternative society.

         Yet, there is more than symbolism here. The occupation is a powerful myth and a social fact. The occupiers, the expectant public, and the threatened authorities all experience the occupation of city space as either an exhilarating manifestation of power, a gut-wrenching shaking of the routines of normal life, or as a menacing threat to the established order of wealth and political power. In the big cities, where the occupation takes on a mass character, students, professionals and workers occupy together; urban cosmopolitanism rubs elbows with plebeian radicalism. But through the day and especially at night, and more so at night in the smaller towns, the occupation has the character of a post-modern, urban millenarianism.

         “We will not live this way anymore. We can live differently. We seek deliverance. We seek the better life.” People have gathered in the cities, their numbers relatively small compared to the size of the city as a whole, miniscule compared to the size of the nation—yet they shake the foundations of the state. Though their ostensible political aims are reformist, their belief that the system has failed and their desire for deliverance from it, give the movement a revolutionary character. The middle class and workers, the poor and the homeless join in the city space in an embrace of the movement’s egalitarianism. And what is more revolutionary than the idea of equality? The people stand together saying: “We are equal. Each has voice. We have a common voice. We have found our voice. We are showing a new way to live.”

         We are witnessing something that goes beyond the symbolic, something that both threatens the deep foundations of our social structure and, equally important—no, more important— something that touches our deepest spiritual yearnings. The occupation is utopian in the best sense. Whatever its political program, its practice says: “We will no longer live in hatred and competition. We will live in love and community.” And, of course, that would mean turning everything upside down. That is why the occupation frightens and angers the bankers, the CEOs, the politicians and the generals. It says we no longer need your system. We need you no more. We might write of the occupation as Sorel wrote of the syndicalist myth of the general strike, “We thus obtain the intuition of Socialism which language cannot give us with perfect clearness—and we obtain it as a whole, perceived instantaneously.”

    * * *

         The power of the occupation arises not only from the occupiers; it arises from the very bricks and stones of the city, from the iron and steel; it rises out of the pavement. Even if the occupation’s disciples held their peace, the stones would cry out. For the occupation gives expression not only to this moment’s yearning for the other, better world, it recalls and summons up the sweat and blood embedded in the bricks, it hears and echoes the past cry for justice sealed in the stone. The power of the occupation comes from the city itself, for the city is the crucible of culture and civilization.

         The city is a palimpsest of our eight thousand-year history of labor and struggle. In the old cities of all continents the original ceremonial center, the ancient warrior citadel, the medieval market town, the bourgeois entrepôt, and the post modern cosmopolis are layered one over the other, each layer the result of one of those epoch-making shifts in human history, the collapse of an old civilization, the rise of a new one out of its ruins.

         The first city was a representation of the human being in the cosmos, an architectural image of man and mystery. The sacred space of the city remains. The temple to the gods, later almost entirely buried beneath the church, still remains. The Catholic Church triumphant stands with an equally arrogant disregard upon the Greek Temple and the Egyptian or Aztec pyramid. The Calvinist Reform church having stripped the walls and altars and burned the images in a furious storm of militant iconoclasm, now occupies the old Catholic building filling it with predestinarian pessimism and righteous fervor. The French Revolution’s Temple of Reason, the unfulfilled dram of a rationalist ziggurat to deism, lives on too even without bricks and mortar. Where the twentieth century revolutions passed—in Turkey, Mexico, Russia, China and Cuba—the temple was transformed into the House of the People, the library, the school. Yet everywhere, the spiritual sentiment—here in religious and there in humanistic form—lives on. The city preserves everything. The city is always sacred, as well as profane.

         The sacred space and the market place, the citadel and the barracks, the agora and the forum stand at the center of the city, transformed by each new avatar of civilization. The ruling class designs the city in its image, and the laboring classes who built it have put their mark upon it. From the beginning the city—from Greece to Persia, from India to China, from the Aztecs, to the Maya to the Inca—brings empire abroad and class struggle within. In every city the police officer and the jail protect property, ensure exploitation and enforce the rulers' will. And everywhere, driven by the pulse of economic growth and stagnation, by political corruption and despotism, and by their own organization and consciousness, the people rebel and rise up in bread riots and workers’ strikes, in armed rebellions and, at the right moment, in revolution. They erupt into the city spaces, their presence proclaiming: These are not your spaces. We built them and they are ours!

         The old city remembers all of this. The memories live in the popular consciousness, in the community, in the university library. They live in the remains of the old slave market and in the spots on the shore where the stevedores shaped, lined up on the dock before the foremen, hoping to be chosen. They live in the broken stone tubs, buried beneath the streetcar line, later beneath the pavement, where the laundresses labored. The memories live in the monument to the Civil War, in the plaque in the park, in the bust in the museum. They live in the murals and the graffiti, in the bullet holes in the wall and the blood stains on the street. The memories live in the cemeteries, in the Communard Wall, in the mass grave of the victims of the Holocaust, in the cluster of graves of the Haymarket Martyrs. With the occupation of the city, Clio, ridiculed and ignored, distorted and perverted in ordinary times, suddenly finds her place, surrounded by respectful listeners and by assiduous readers: “We must know our history. We must know who fought before us. We must carry on the fight.”

         Cities represent the crux of our civilization and our humanity. Rural life provides for us, the mountains and the ocean shore renew us, the suburbs shelter many of us, but the city expresses us. The city enriches our experience, widens our horizons, magnifies our voices, and multiplies our power. We are the city dwellers. We are urban in our essence. The city history lives in us, consciously or unconsciously. This is not some Jungian idea of a racial unconscious. This is our experience. We live the city and the city lives in us. We have lived the growing up into our families and we have lived the handing down to our children throughout our generations in the city. We worked and lived in the city way. We made and ate our meals, used the toilet and bathed ourselves as city folk. We went to the city school and were raised in the temple of the faith—or turned from the faith—as the urban people do. We flirted, romanced, and made love in the city way. We ate in the restaurant and drank in the bar, danced in the club, passed the night in jail, and went to work to the morning in the way city folk do. We are urban in our glance, in our carriage, in our gesture. We are the city and the city is us. We are the occupation and the occupation is the city, not as the city is but as it might be. The occupation’s power is the city itself.

    * * *

    By the 1850s, “One could divine pretty nearly where the force lay, since the last ten years had given to the great mechanical energies—coal, iron, steam—a distinct superiority in power over the old industrial elements—agriculture, handwork, and learning….The world, after 1865, became a bankers’ world…”—Henry Adams (The Education of Henry Adams [New York: Modern Library, 1931], pp. 238 and 247)

     

         With its palaces, its quarters, and its slums, its avenues and its alleys, we embrace the city and we remember its history of work and protest. And what is that history that we remember? What is it that the city remembers of our own modern times?

         Industry made the modern city with the banks and exchanges at its center. In London, the City. In New York, Wall Street. In Chicago, LaSalle St. The Stock Exchange, the Grain Exchange, the Merchandise Mart. Capital claimed the city’s core, its heart, and arrayed around it the great museums, the opera houses and music halls, department stores, and the neighborhoods of the rich and well-to-do: the Upper East Side, the Gold Coast, Nob Hill. Capital created neighborhoods for the professionals, for the white collar workers, for the clerks, the secretaries. Further out the steel mills, the stockyards, the rail yards, the docks. The apartment buildings and row houses of the workers, the slums of the poor. The missions and charity houses for the destitute, the parks, the sidewalks, and bridges for the homeless. Capital arrayed the city: gleaming towers at its center and shacks and shanties on the fringe.

         The city remembers how capital imposed itself in the workplace. The bank and the corporation, the board and the director, the manager, the supervisor and the foreman, on down the line passed the power of capital and pressed it upon the worker. The workers remember the indignity of the search for a job, hat in hand, résumé in hand, pleading: the shape, the pay-off to the foreman, the harassment, the demand for favors. They remember the speed-up, the stretch-out, the double-shift, the forced over-time. They remember the assembly line, the labor in the mine at the face, the trackmen laying the sleepers and the rails. They remember the long hours in the office cubicle, in the classroom, at the computer terminal. They remember pay-docking, the pay-cut, the layoff, the firing. They remember when the foreman struck them, when he insulted them, when he called them lazy dogs. They remember the pink slip in the envelope and how others turned away, afraid they might be next.

         The city remembers how capital imposed itself on government in the city, the state, the country. The banks and corporations bought the selectmen, the aldermen, the councilmen—most of them. The city remembers the deals: street cars, electric power, construction, and real estate, real estate, real estate. The city remembers the money passing from hand to hand, under the table, delivered in the paper bag, handed over with a wink and a smile.

         They bought the state legislators, the Representatives, the Senators. The Senate became the rich man’s club. They bought the president when necessary for a pretty price, but it was seldom necessary, for the president was usually a rich man. Or a Nixon, a lower middle class man proud to work in the service of the rich. The rich formed the cabinets, cabinets of bankers, oilmen, mine owners, stockbrokers, and corporate lawyers. Government at the federal level was larceny on a grand scale.

         The city remembers how capital created the police, the army and the guard. How they built the armories in the city, fortresses against the working class. How they called out the guard to break the strikes. How, as the empire expanded, they drafted the workers’ sons and sent them to war against Mexico, Spain, Colombia, the Philippines, Nicaragua, Haiti, Germany, Italy, Japan, Korea, Vietnam. The fought for sugar companies, banana companies, mining companies, and oil companies. They fought for capital, against other working people like themselves. And the city remembers the star in the window, the black bunting on the door, the service in the church or temple, the youth’s body in the cemetery. The city remembers, and the stones themselves cry.

         The city remembers how capital imposed itself on the society. Remembers how they bought the priests, the ministers, the pastors, and the rabbis—many of them. How they bought the university professors—many of them. The city remembers that they bought up the newspapers, later the radio stations and the television channels. The city remembers how the money from Wall Street flowed to Madison Avenue, and the ad men; the copy writers created the images and words that flowed into the city, to the cottages and the apartments. The city remembers how they encouraged us to buy their stuff, to take out the loan, to go into debt, to mortgage the house, to turn in the insurance policy. The city remembers the corruption and the crooks, the Mafia and the street gangs.

         The city remembers what capital has wrought. The city remembers the breadlines, the soup lines, the lines at the Salvation Army mission. The homeless men and women carrying their bags in the sun, the rain, and the snow. The sleeping in the doorways, the sleeping in the subways, the sleeping on the bus. The families sleeping in the cars, the kids held on a sleepless mother’s lap. The city remembers the jobless man who abandoned his family in shame, crying, and those driven mad, the raving lunatic, the suicide.

         The power of the occupation is the power of memory, the memory of exploitation and oppression, of insults and slurs. The city remembers that your grandfather was Irish, called a mick, and told that he need not apply. The city knows that your parents were called kikes or chinks, that they called you, and some still sometimes call you, nigger, beaner, and spick. The city remembers that you were called a bitch and a slut. The city remembers Stonewall, remembers that you were called a faggot or a dike. The city remembers those who died from hunger, from beatings and killings in the parks and the alleys, those who died anonymously, unrecorded, unremembered except by the city stones. The stones remember. The city remembers and the stones weep.

         The Occupation, drawing upon the city’s memory, our collective memory, our history, calls forth righteous indignation, summons up resistance, threatens rebellion. The power of the occupation is in memory and desire, in the memory of mistreatment and the desire for justice.

    * * *

         The city remembers the occupations, big and small, loud and quiet, year after year occasionally erupting into the public spaces, seizing the squares, taking the boulevards and avenues. The men at the bench who took their tools and walked out of the shop. The women who walked out of the sweatshop, smiling and blinking into the light of day. Remembers the dockworkers who—surprising everyone, even themselves—stood black and white together and would not load the ship. The city remembers seamen who would not sail when the pay was low and the food was bad. Remembers the agitators who filled Bughouse Square standing on soap boxes preaching the Gospel that the “last shall be first.” Preaching democracy, equality and justice. Preaching socialism and communism.

         The city remembers the unions that struck and marched with their banners in English, Yiddish, Italian, and Russian and filled Union Square. Remembers the Wobblies who fought for free speech and filled the jails of the cities of the West Coast. Remembers the crowds of people from the neighborhood who faced down the sheriff and his deputies, broke the locks, and returned the evicted family to its home.

         The occupation calls to us, the city demands that we remember. And we remember.

         The occupation summons us out of our homes, our apartments, out from under the bridge. The occupation of the present calls upon us to remember the occupations of the past. Drawing upon the memory of the city, we remember every occupation and every call for freedom. We remember how we occupied their squares, their factories, their lunch counters, and their streets. We remember the workers who occupied Haymarket Square in 1886, how the police crushed them and how six in that occupation paid with their lives for it. We remember the Pullman workers who stopped the trains and occupied the rail yards, until the troops broke their strike. We remember the rubber, auto, glass and electrical plants in the 1930s that finally, finally, finally after decades won the right to industrial unions, contracts, decent wages and fair treatment.

         We remember the laborers, the share-croppers, the janitors and the maids with their tired feet, who with their children, their brave children, occupied the churches of the cities of the South and would not ride in the back of the busses, would not use the colored-only toilets, would not step off the sidewalk any more. We remember the preacher who recalled Amos and in his deep voice proclaimed, “Let justice roll on like a river, righteousness like a never-failing stream!” And they occupied. We remember how they marched despite the fire hoses and the dogs, marched for themselves and for us, occupying the boulevards and the squares of the South. We remember the African American youth who occupied the lunch counters in the Woolworth’s in the center of the Southern cities and, like a tree standing by the water, would not be moved. We remember occupying today and take up the cry: We shall not be moved!

         We remember the women who wearing white occupied the boulevards and avenues of America demanding the Equal Rights Amendment—and we remember how the states and Congress denied them. We remember the LBGTQ activists who, coming out of the closet and into the streets, acting up, and chanting “We’re here, we’re queer, get used to it,” joined the historic on-going, centuries-long occupation of city spaces in the demand for equality. We remember the environmentalists who occupied the trees in the forest and climbed so high that we could see them and hear them in the city crying, “Save our planet!” We remember the immigrants from Asia, Africa and Latin America, and so many from Mexico, who by the millions occupied the squares of Los Angeles, Chicago, New York and dozens of other cities in 2006, waving their flags and the American flag, demanding equality. We remember all this and this too is the power of the occupation. The power of memory.

    * * *

         Everywhere the flags fly over occupy: the American flag, the black flag, the red flag. Sometimes the peace flag, Go Green flags, flags with green and white bars and the Greek theta, equality flags with the equal sign. The American flags might give the impression of a nationalist movement, and there are nationalist moments, but with the slightest prompting the movement tilts toward internationalism. People cheer Egyptians who were at Tahrir Square. They cheer the Spanish indignados. They cheer Latino immigrant farm workers speaking to the assembly in Spanish. The movement glories in the World Occupy Day as protesters in hundreds of cities in all the inhabited continents and dozens of nations take to the plazas. Occupy speakers proclaim that we fight not merely for ourselves but for a better world for all. And everyone cheers.

         We are reminded by the cheering of our history. Our memories are international. Memories of the great occupations. We remember the revolutions of 1848 and 1917 and 1918, occupying the squares of Europe. We remember the great wave of anti-colonial revolutions after World War II—in China, India, Indonesia, Vietnam, throughout all the nations of Africa and in the Caribbean: the darker skinned peoples of the world proclaiming we will live no longer under the European yoke. We will be free! We remember the French students and workers occupying Paris in 1968, millions joining the general strike. And too, we remember the Arab and African immigrants who poured into the streets of Paris and other French cities in 2005 to demand equality. We remember the students and the workers who occupied Tlatelolco, in Mexico City in 1968 calling for democracy and against an attack on Cuba by the United States. We remember the hundreds of them shot and killed. We remember the Polish workers of Solidarność who in 1980 occupied the Gdansk shipyard and then by the millions all the squares of all the cities of Poland. General Jaruzelski crushed their movement, but the Polish occupation was the beginning of the end of the Soviet Communist party dictatorship and its rule in Eastern Europe.

         We remember the South African workers who throughout the 1980s poured into the streets of the townships and the cities, from Soweto to Johannesburg, to demand an end to apartheid. We remember the South Korean workers and the Brazilian workers who also in the 1980s organized, and struck and occupied factories to overthrow the military dictators who ruled their countries. We remember the Indonesian students and citizens who in the face of gunfire and killings continued their occupations of the universities and the public squares and drove Suharto from power in 1998. We remember Oaxaca in 2006 where the teachers took the square, followed by the townspeople, in spite of the death squads that killed a score. All of this the occupation remembers. And the memory is our strength. We remember and we occupy.

    * * *

         We have occupied and won. And we have occupied and lost. And why have we won? And why have we lost?

         Occupation is our response to the crisis of capitalism. To the crisis of the economy, to the crisis of war, to the crisis of the environment. Capitalism is crisis and occupation is the response. Since the beginning of capitalism in the 1500s there have been panics, depressions and crises, mostly local then. Every decade since the industrial revolution of 1750 we have had a depression, bank failures, business collapse, unemployment, and misery. Since the nineteenth century every crisis has been a global disaster, misery for millions. The countryside starving, cities in pain. The response to the crisis has been the bread riot, the protest march, the demonstration, the strike, the occupation, the barricades, the uprising—and sometimes the revolution.

         The crisis often divides the rulers as they argue over how to resolve it, how to carry out the war, and today what to do about the looming environmental crisis that threatens the planet. Their divisions open space for us. Where they divide, we rush in, pushing them apart. The occupation of the park, of the square, of the street becomes a wedge in that opening, driving the ruling factions apart. They are not, however, so easily divided. They overcome their own division and stand together against us, united in their fear of us.

         The smallest infringement on their power creates a political crisis for them. The occupation of the park raises for them the question: Who runs the city? Them or us? Who makes the rules? Them or us? Who has the power? Them or us? The occupation of a park, a square, a street—a thing as small as that—seems to them (before it seems so to us) to be a question (strange as it seems) of dual power. They fear that allowing us to stay in the park and speak out against the system could be the seed of a new society and a new state. There is one power they say, and that power, they say is them. But how to exert that power, how to reestablish their power over the park and the people in it?

         The ruling party is a two-handed engine: one hand, the cold fist of iron, the other, the sweaty palm of cooptation. The former is more fierce, the latter more insidious. They are equally dangerous. The iron fist sweeps us from the square, the sweaty palm invites us to the party. Their party. At the party, they say, there will be music. We remember the adage: Who pays the piper calls the tune.

         Republicans and Democrats, and the right and left of each of those ruling parties, divide among themselves the work of ending the occupation. Some move to drive us from the square with mounted police, clubs and pepper spray. Others, the Democrats mostly, welcome us to the square, only hoping we will back their candidate when the cold, rain, snow and the passage of time have driven us from the square. Taking off their cashmere coats and donning nylon jackets, their pocket stuffed with money from the corporations, foundations, and lobbyists, they come down to say, “We share your frustrations. We share your goals.”

         We remember now, now that we are awake, now that we are occupying, the long history of betrayal. We remember the other times that they offered us their hand, invited us to the party. We remember how the Populist farmers’ revolt at the turn of the last century, enticed by William Jennings Bryan, entered the Democratic Party and the farmers movement died. We remember that the unionists of the American Federation of Labor and the Congress of Industrial Organizations entered the Democratic Party and the labor movement—and slept there. We remember that the African American civil rights movement, and the feminist movement entered the Democratic Party and withered there. Where have all the movements gone, long time passing? We remember now, now that we are awake, that they all went into the Democratic Party, and there they passed away.

         We have won. We, in the long, historic, never-ending and ascending occupation, from time to time we have won. When have we won? We have won when we overcame our divisions, stuck together and fought. We have won when we retained our independence. We have won when we built movements large enough and powerful enough to become a political force themselves.

         In America, in the United States, we have won, partial victories, but we have won. When have we won? We won when, united and independent, the industrialist unionists built the industrial unions in the mid-1930s. We won when, united and independent, the African American civil rights movement and its white allies overturned the Jim Crow system in the South. We won when, united and independent, we ended the war in Vietnam. We won many other victories, partial, sometimes short-lived, all important: for women’s rights, for gay and lesbian, transgender and bisexual rights. We have yet many days to go in the occupation, many miles to walk, many challenges and victories to be won.

         Gathering in the city, taking strength from its history, remembering its past and our past, we stand firm. Today, we are Occupy, united and independent. Ask me what democracy looks like? I will tell you: We are what democracy looks like. We are the 99%. You are the 99%. We are the 99%. Occupy!

  • Eagleton on Marx

    Review of Why Marx Was Right by Terry Eagleton
    New Haven and London: Yale University Press, 2011, 258 pp., $25.00

    Readers of New Politics have surely noticed that capitalism has not been doing too well lately and that is surely why Terry Eagleton has decided to make his contribution to a revival of Marxist thinking. Eagleton has been Britain’s leading Marxist literary scholar but has now taken time out to look at Marxism as a whole. His framework is to look at ten different objections to Marxism and attempt to answer each one in turn. These include such matters as whether class analysis is still relevant, whether Marx was really a determinist, the use of violence, whether Marxism leads to Stalinism, whether Marx was a utopian. He is more successful in dealing with some of these issues than others, but his efforts overall could help get his readers to more seriously consider Marx’s critique of capitalism, since Eagleton is attempting to reach a broader audience than readers of such journals as this.

             Arguably the most pressing objection to Marxism is the fact that there are no readily recognizable socialist societies in the world today, more than a century and a half since Marx proclaimed the specter of communism haunting Europe in the Communist Manifesto. Even after Eagleton has argued that Marx was not a determinist, and that he saw the creation of socialism as voluntary act to be carried out in appropriately-advanced capitalist societies, more still needs to be said. Lenin identified Imperialism as “the highest [and final] stage of capitalism” in his 1915 pamphlet and Ernest Mandel published his Late Capitalism in 1975. If Mandel had lived long enough perhaps he would have published a volume on “later capitalism.” But it is hard to escape from the idea that capitalism has had much greater staying power than Marx anticipated, and that this should have made Eagleton a little more cautious in acquitting Marx of the issue of misjudging the system and its ability to adapt over a long period of time.

             Closely related to this is the problem of Marxism being brought to the wrong countries at the wrong time. Eagleton strongly asserts that when you bring Marxism to a country with insufficient material resources you get Stalinism. What do you do when this happens repetitively? After Stalin in Russia you get Mao in China and even Pol Pot, and it never seems to land in the “right” places, and there aren’t even any mass movements favoring it anymore. Much of the working class has lost interest in socialism and significant numbers of workers even support conservative parties. Eagleton makes it clear that he still sees class as the most salient form of social division but its reassertion on a theoretical basis is hardly a substitute for a working class movement asserting itself “for itself.”

             Following Isaac Deutscher and Trotsky Eagleton is loath to attribute much responsibility to the Bolsheviks for the rise of what is conveniently called Stalinism. Beyond that he refers to Castro as a socialist revolutionary and to muddy the water still further mistakenly identifies Rosa Luxemburg as a Bolshevik. He is also much too quick to attribute a positive sense of “solidarity” to the eastern European “socialist” countries. After praising East Germany for having “one of the finest child care systems in the world” and commenting on the negative aspects of post-Soviet shock therapy, and the losses in women’s rights and social welfare programs, he produces a peculiarly tame summary statement: “Even so, the gains of Communism scarcely outweigh the losses.” In dealing with Stalinism perhaps this literary scholar needed to make use of his familiarity with Joseph Conrad’s concept of “the horror.”

             To reassert itself as a movement socialism must overcome the mantra that sprung from the movements focused around 1989 that overthrew the “socialist” societies of eastern Europe: “no more experiments.” These were based on the widely held notion that only capitalism works. Now, in 2011, we are strongly reminded that sometimes it doesn’t.

             Having the president called a socialist by even semi-sane conservatives like columnist Charles Krauthammer could help to open up a discussion of what socialism is and is not but so far not much has happened. Perhaps Eagleton’s book, whatever its faults, could contribute to an examination of why Obama has been grievously mislabeled and whether there are in fact analyses that go beyond the bipartisan Goldman Sachs consensus.

             Eagleton eschews too dry a tone and uses his erudition to suggest that socialist media would ban nothing but Schoenberg and Racine. He further livens his book up with such comments as that the philandering Engels, “eager to achieve a dialectical unity of theory and practice, zealously adopted” the Manifesto’s assault on the middle-class family “in his private life.”

             Eagleton is at his best when he declares that a “virulent form of utopianism has indeed afflicted the modern age, but its name is not Marxism. It is the crazed notion that a single global system known as the free market can impose itself on the most diverse cultures and economies and cure all their ills.” Marx was indeed a utopian if that meant he saw a future vastly improved over the present and with material scarcity abolished. But this is actually possible given the world’s resources. It is only “politics that stands in our way.” Eagleton’s final challenge to the Left is to change these politics by offering a workable and liberating socialist alternative to capitalism, an effort only partially aided by this volume.

     

    Jack Stuart is Professor of History Emeritus, California State University, Long Beach, who lives in Minneapolis.

  • New-York Historical Society Sinks to a New Low with a Black-Tie Gala for Henry Kissinger

    [Reprinted from the History News Network.]

         The Right’s "Long March Through the Institutions" now includes a takeover of the New-York Historical Society. Richard Gilder, who is founder of the reactionary Manhattan Institute think tank (it’s time that we eschewed the legitimizing term “conservative”), is now chair of N-YHS’s board of trustees, and for good measure the city has renamed the stretch of 77th Street at the north end of the building “Richard Gilder Way.” It almost requires a Charles Beard, or an E.L. Doctorow, to convey the nakedness of all this: along with fellow Yalie Lewis Lehrman (chair of a Greenwich investment partnership), Gilder (head of a New York brokerage firm), is founder and co-chair of the Gilder Lehrman Institute of American History, a successful front group with an advisory board which includes some liberals (and even one famous leftist) who function as what is known in the gay world as “beards,” i.e. respectable covers.

         In operations of this sort (including, in the past, the Communist Party), there is always the question of whether the prime movers should be covert or overt. If there was ever any doubt on this front in regard to G-L and the N-YHS, it’s been resolved. In 2004, G-L staged a paean to George W. Bush in the form of a hagiographic five million dollar N-YHS exhibit on Alexander Hamilton (I reviewed it in a piece titled "Are Gilder and Lehrman Tilting American History to the Right? A Case in Point" back in 2004). The exhibit was a multimedia celebration of triumphalist capitalism. Now, in a stunning move, any hint of a codpiece covering up the functional parts of the organization has been removed: on November 7, N-YHS will honor the unbelievably evil Henry Kissinger in a “History Maker’s Gala” at the Waldorf-Astoria Hotel. For $50,000, attendees at this black-tie event, where Kissinger will be one of two recipients of the 2011 History Makers Award, can sit at Kissinger’s table. Gilder is program committee co-chair.

         This will not pass without protest. On November 7, from 5:30 to 7:45 pm, a number of organizations will demonstrate outside the Waldorf on Park Avenue between 49th and 50th Streets (although the customary conduct of Bloomberg’s riotous New York Police Department suggests that demonstrators may be exiled to some location like the middle of the East River). As of now (and I hope the list will grow) participating organizations include: the War Resisters League, Code Pink, War Criminals Watch, the East Timor and Indonesian Action Network, World Can’t Wait, and Brooklyn for Peace. The organizers have sent me this summary of Kissinger’s crimes (excerpts from preliminary draft):

         "While this list can be considerably lengthened, the conclusion is inescapable that Dr. Kissinger is one of the worst war criminals of the twentieth century. It is difficult to understand how the New-York Historical Society can consider honoring such a man . . .

    • "Direction and approval of mass bombing campaigns targeted at civilians in both North and South Vietnam, and the mass civilian targeted assassination campaigns known as the Phoenix Program

    • "Overthrow of the legitimate government of Cambodia, military invasion, direction and approval of mass bombing campaigns targeted at civilians, providing diplomatic support to the Khmer Rouge regime

       

    • "Direction and approval of mass bombing campaigns in Laos, reducing areas like the Plain of Jars to a veritable moonscape

       

    • "Directing the overthrow of the democratically-elected government of Salvador Allende in Chile, and providing unqualified support for brutal military dictatorships throughout the hemisphere

       

    • "Providing unwavering diplomatic and intelligence support to the apartheid regime in South Africa, providing military support to the apartheid government’s military intervention in Angola—and then lying to the U.S. Congress about this

       

    • "Colluding with the mass murder and rape campaign of the “West” Pakistan military in Bangladesh

       

    • "Authorizing the Indonesian invasion and occupation of East Timor, and providing U.S. military aid to enable an occupation that killed between 25-33 percent of the population of that island

       

         "Henry Kissinger is wanted for questioning in England, France, Spain, Chile and Argentina. Our culture is being poisoned by the failure to remember Kissinger’s and other’s crimes and to hold them to account. It is a terrible thing to participate in this process of enforced forgetting.”

         History and, hopefully, an appropriate court, will judge these charges. Meantime, while the New-York Historical Society has a right to its politics, there’s no doubt that it has politics, and that they are vile. Certainly, this is a shameful moment in the politicization of a major historical institution.

     

    Jesse Lemisch is Professor Emeritus of History at the John Jay College of Criminal Justice of the City University of New York. He is the author of On Active Service in War and Peace: Politics and Ideology in the American Historical Profession.

  • A New Form of Protest

         Actions sometimes have unintended consequences.

         So it was with New York City mayor Michael Bloomberg's decision to use the usual police tactic of setting up free speech zones for protestors. Little did he know that when the demonstrators were forced behind bars and barricades like prisoners and severed from the location of protest to smash all germination of symbolism, the movement would be strengthened. And ultimately, as we are seeing today more than one month into the #OccupyWallStreet rebellion, it is still growing.

         The first day was full of confusion, with protestors ultimately ending up in Zuccotti Park, where they broke into working groups to try to make some decisions on the next steps. Camp was being set in the park while decisions were made regarding beds, food, safety, and back up plans in the likelihood that the NYPD—a force so determined that they recently claimed they have the power to shoot a plane out of the sky—decided to break up the demonstration. What I'd like to do is explore some of the unexpected factors that have allowed a ragtag group of about two hundred to grow into a movement that as of last weekend (10/15/11, Global Day of Rage) has had demonstrations spanning five continents. It can now be said that the sun does not set on the #OccupyWallStreet rebellion. What are the characteristics of the successful demonstrations of the 21st century that the activist mind rooted in 20th century strategy must learn to grapple with, and the controversies that have erupted because of a resistance to this evolution.

          Liberty Plaza, the former name of Zuccotti Park but one that has been revitalized by the demonstrators, is a gift that people are beginning to appreciate. It was the spark that created the people power we now see everyday on the streets of New York and around the world. The first week invited its fair share of criticism; "they are so far from Wall St.," "they are going to be choked in a free speech zone," "they will freeze to death, catch pneumonia, bed bugs, attract rodents, or just be ignored." Without the park as a base camp, and by irritating the police everyday with unpermitted marches and acts of civil disobedience, the NYPD would have had no problem rounding the protesters up, shoving them into their barred police buses, and hauling them away. But the police found themselves on an odd footing when the protestors began living in the park; because of the "privately held / publicly accessible" nature of Zuccotti Park, the police had no legal justification to remove the protestors and smack off the gadfly. So long as a few rules were obeyed, such as being forbidden from putting up structures (tents and tarps) within the park, the general set of rules concerning parks as written by the NYC Parks and Recreation authority did not apply. Therefore, the closing hours of midnight to six in the morning were invalid and the demonstrators had a home from which to conduct further actions. This is the first point that gave the demonstrators the ability to survive long enough for the mainstream media to not be able to ignore them. I am sure the NYPD is kicking itself now when they realize they have actually given protestors the best location, an area that they are allowed to stay in and where they can organize more actions and draw in more people and supporters. In a classic move that we will look back on and laugh about, Brookfield Properties, the company that owns Liberty Plaza, has put up "No Camping" signs along all of its other properties.

          Another rule that the demonstrators must follow if they are to remain in the park lawfully was also a blessing in disguise: no amplification. Being unable to use any kind of amplification system the protestors have developed their own way to communicate. When someone is speaking, their words are repeated by the group around them, not only allowing others to hear what the original speaker is saying but also giving everyone the ability to process exactly what was said as they chant. Here we have the birth of the human microphone, or the call and response system that has so powerfully characterized the movement's presence especially in videos accessible on the Internet and Youtube. We all know the typical leftist/progressive protest; every cause shows up with their supporters and their posters, and their megaphones to try to drown out everyone else's cause. While #OccupyWallStreet still has a somewhat infinite amount of political causes that rally behind it, the inability for everyone to be screaming them at the same time has created a unified social force. Without amplification it is known that no one can have their point heard when they would like to speak unless they assist in getting the voices of everyone else heard by the call and response human microphone system. This cannot be ignored as one of the prime examples of solidarity building that is crucial in order for a movement to stick together as it battles the tests of nature, the police, public opinion, capital, and the media.

          During the civil rights movements some of the most personally moving moments came when protestors were being confronted, arrested, and terrorized by police dogs and began to sing in unison, forcing the police to confront them as fellow humans and in many cases moving the police to question their own rationale for conducting such inhumane actions. Imagine how the officers are feeling when everyone listens to everyone and every voice is lifted to make sure the voice of everyone is heard, especially when each individual is given the right to have their voice amplified by the human microphone and not just the useless babble of a power hungry leader while the rest follow along to create the illusion of unity in the face of an enemy. It has even been reported that police are beginning to use the human microphone to dispatch information to the protestors. When writer Naomi Wolf was arrested on October 18th, protestors marched to the police precinct; the police outside used the human microphone to announce that she had been released with a summons and even used the temperature check (the system where protestors are asked whether they feel good, not so good, or bad about certain proposals) to help protestors feel confident in their next move on returning to Liberty Plaza.

          The police also must be thanked for providing the rebellion with the spark that finally smashed through the media iron curtain, with their ever-so-famous brutality toward innocent civilians. While #OccupyWallStreet was going on for a week or so during the media blackout, the mass arrests and inexcusable actions of police brutality that befell protestors during one march was the spark that got everyone paying attention. Of course police brutality happens all the time and the only reason the media is paying attention is because it happened to a group of middle class white kids; nevertheless, if it got the media there let the media play their game. No press is bad press. The rebellion can use their momentum to draw public attention to an issue that has been too often ignored.

          The "leaderless-ness" of the movement allows everyone to be empowered while resisting the ideological drive towards authoritarian sentiments and leadership fetishization. If everyone is the leader, not only does the NYPD not have a target, but the protestors themselves are empowered to take part in the General Assembly and working groups and to not feel the pressure that we all know can smash the backs of the organizers and facilitators of a demonstration, organization, or movement. More importantly we are seeing the shift away from identity-based politics and fractured sectarian political movements. The media has no idea what to do with this because it is not structured in the media-friendly way of concentrating on a certain issue with a very specific set of demands and a point scale of whether or not politicians will pay attention.

          The lack of a presence of a list of demands is a question that has been on everyone's mind either because they have a genuine interest in seeing a structuring to the growing movement to make themselves more comfortable with it or they have become so frustrated and cannot see past the fact that the movement does not conform to the traditional chokehold standards of politics in the 20th century. There cannot be a specific set of demands because it is not an issue-based protest, which makes it so odd for Americans who have been used to issue-based political activism for so long. It should be acknowledged that we can finally all come together and say, you know what? The WHOLE system is broken, and we need to begin the conversation for a complete restructuring of our social, economic, and political systems.

          It is a structuring of the mind pushed by the corporate media to assume that movements require an empirical set of demands to either be met or ignored or partially addressed. By agreeing with this 20th century view of political protests we are forgetting our main weapon: that this protest is a rejection of the entire system, thus the only demand we can have is the demand to get up and come out to help create a new society. And to the political activists who have said that they will not participate unless there is a clear centralized list of demands, I find this to be narcissism on their part. They are in fact saying, I must decide for myself whether or not this cause is worth my time, worth my being there, and worth my active participation instead of realizing that the process that takes place in Liberty Plaza and the other occupations around the country and the world is the democratic process that they are so alienated from participating in. There are countless people that I meet everyday in my interactions with fellow demonstrators at the park who say, "after joining the General Assembly, and really feeling like my voice is heard in a democratic process I can't stay away, I've been here for five days in a row just because I have been sucked into the joy that is a legitimate, people-centered and empowering decision-making process."

          While confronting the issue of whether or not a list of demands is necessary we are like the confused and angry characters that appear in John Steinbeck's famous Great Depression era novel The Grapes of Wrath. Standing on their porches with guns ready to take down the driver of the bulldozer that is heading for their livelihood and all that they call their own in this world, they state that there must be an enemy, a clear target to shoot, they will not let anyone be able to get away with the horrendous action of ripping apart families, destroying lives, and trampling over generations of memories. They are crestfallen and confused when they realize that it is not one man, that if you kill the driver of the bulldozer another man who needs the $3 per day will come to replace him, that if you kill the bankers who are giving the orders they will send out another board of directors from the east coast, and that if you go take out what is happening in board rooms on the east coast there is an army of financiers who serve under them ready to take their place while the shooter rots away in jail. What we are confronting is a man-made monster, one that is created by humans but does not have a face to blame when we all collectively participate in our own destruction.

          Thus, the actions that moved the occupy wall street protest into the area it is taking place in right now—the park—the solidarity building methods caused by the lack of amplification, and the leaderless, demand-less nature have benefited and have begun moving the protest on a historical progression: this is a new form of protest for a new stage of history.

     

    Riad Azar graduated from William Paterson University in 2011. After spending half a year traveling through South America, writing about and participating in politics, he was overjoyed to find #OcuppyWallStreet on his return home. He can be reached at riadazar1 (at) gmail.com.

  • Occupy Wall Street in Context: Systemic Crisis and Rebellion

    The main flaw of the Occupy Wall Street movement, according to the establishment media, has been that the protesters themselves have only been able to articulate a "vague" sense of grievance. This, it is argued, is evidenced in the protesters' disorganized and rather scattered complaints. What is it, the media bemoans, that all those demonstrators occupying city parks across the nation in an apparent protest of everything from the death penalty to corporate greed really want?

         Of course, the reason for the varied grievances of the Occupy participants lies in the fact that the protests have spawned in response to a systemic crisis afflicting the day's hegemonic economic order—i.e., neoliberal capitalism, or neoliberalism. And as this crisis of neoliberalism has intensified, its internal contradictions have become ever more pronounced. The crisis-stricken system thus churns out: mass unemployment and swelling wealth inequality, state sanctioned violence and repression, and a privatized and gridlocked political system. Is it any wonder, then, that assorted grievances abound in the Occupy protests?

         The crisis of neoliberalism, and the revolt it has now set off, is not without precedents, though. The current worldwide unrest—from Cairo to London, from Santiago to New York—resembles that of forty-years ago. In fact, it has been since the late 1960s, particularly 1968, that such wide scale unrest has occurred. And, lest we forget, it was in the wake of this latter revolt that the capitalist model was made anew, as neoliberalism began its rise to dominance (about which more will be said below).

         Clearly then, we are in the midst of a worldwide period of transition and tumult—a world revolution. The neoliberal era is at its end, and the formation of a new economic paradigm to take its place has begun. This, needless to say, is not to imply that we are on the precipice of a more equitable and just society. The experience of the 1960s, as that of 1848, demonstrates that crises and popular uprisings can be suppressed or seized by the right. The parameters of the neoliberal successor, in other words, are not preordained, but will be determined through the course of struggle.

         Therefore, the question faced when assessing Occupy Wall Street is whether the movement will be able to sustain itself, grow, and eventually summon the power to function as a vehicle for resolving the current systemic crisis in a way that can lead to a more equitable economic and political order. Or, conversely, whether the promise and hope epitomized in the Occupy movement will be beaten back by a reactionary counteroffensive.

         So then, in order for us to more clearly decipher the parameters of the particular alternatives we face, and better understand the historical context in which the Occupy movement has developed here in the U.S., we must first go back in time and address the rise and eventual collapse of neoliberal capitalism.

    Neoliberalism's Antecedent and the Crisis of Profitability

         Escaping the destructive forces of total warfare, the U.S. emerged from the Second World War as not only victorious, but also an economic superpower. The triumphant post-war decades thus saw unprecedented levels of economic growth (nearly 5-percent annually). What's more, this economic expansion occurred within a Keynesian framework, which held that government had a necessary role to play in correcting market failures. This framework helped to open the political space necessary for the New Deal Democrats to construct the pillars of the fragile American social safety net (unemployment insurance, Social Security, Medicare/Medicaid, etc.). And, by the waning years of the post-war boom, Keynesian economics had crossed party lines. As President Nixon was purported to have claimed in 1971, "We're all Keynesians now."

         The post-war years also led to the formation of an unofficial accord, or social contract, between capital and labor. The accord generally held that workers were entitled to a decent share of the wealth they produced. And coupled with the Wagner Act of 1935, permitting collective bargaining, union membership ballooned and working class power increased. For with high union density, worker wages were able to rise in relative harmony with corporate profits and executive pay. This helped form the much-revered American middle class, cementing the American Dream and its notion of universal economic opportunity and prosperity in the psyche of the working public. And, in fact, from the early 1950s to 1980, social mobility did indeed rise.

         The post war boom, however, did not last in perpetuity. By the 1970s, growth faltered and the social stasis began to crumble. Rising unemployment accompanied by rising inflation (i.e., stagflation) left traditional Keynesian prescriptions inept. The Keynesian model and consensus were cast in doubt. Still, the crisis was not solely of Keynesian economics, but rather a crisis of capitalist competition and profitability.

         By the 1970s, both Germany and Japan had rebuilt their industrial cores from the ruins of the Second World War and began to challenge U.S. economic supremacy abroad, as well as within the U.S. This placed further strain on an already weakening U.S. economy, functioning to erode profit margins. The profit rate in the U.S. declined between the late 1960s and 1973. Keynesianism, it was learned, was unable to avoid the falling rate of profit.

         Marx wrote about what he deemed "The Law of the Tendency of the Rate of Profit to Fall" in Volume III of Capital. Marx calculated the rate of profit by dividing surplus value (i.e., the rate of worker exploitation) by total capital (i.e., both "constant" and "variable" capital). Marx argued that over the long term investments in constant capital (land, materials, machinery, etc.) increase at a greater rate than those made in variable capital (labor). This, then, has the tendency to drive down rates of profit. As Marx wrote: "The gradual growth of constant capital in relation to variable capital must necessarily lead to a gradual fall of the general rate of profit, so long as the rate of surplus-value, or the intensity of exploitation of labour by capital, remain the same."

         Hence, in order to resolve the crisis of profitability—a crisis afflicting capitalists—the capitalist class must seek to increase surplus value (i.e., worker exploitation). Put differently, the crisis must be resolved via an intensification of the class struggle. In the 1970s, this meant that the social accord of the post-war years had to be broken, and the Keynesian economic model had to be replaced. The only way out of the crisis was through the development of a new model, one that would be able to both extract concessions and squeeze greater profitability out of the working classes.

    The Rise and Record of Neoliberalism

         On September 11, 1973 (that other 9/11), the democratically elected president of Chile, Salvador Allende, was toppled by military coup d'état. Leading the coup forces was the U.S.-backed Chilean Army General, Augusto Pinochet. On assuming power, General Pinochet immediately began to rollback the social programs and modest nationalizations that Allende's government had begun. To oversee Chile's economic transition toward a free market economy, Pinochet turned to a group of University of Chicago-trained economists, dubbed the "Chicago Boys."

         The Chicago Boys were students of the American economist Milton Friedman, who himself came from the Austrian school of economics. The Austrian school adheres to a laissez-faire philosophy and preaches the wonders of free capital flows and free markets as means by which to stimulate economic growth (what is known today as neoliberalism). Thus, when faced with rampant inflation and falling productivity in Pinochet's Chile, the Chicago Boys began to liquidate state-owned assets and slash governmental programs. Initially, the economy responded favorably—that is, inflation abated and the economy began to grow. Growth, however, was aided in large measure by the end of a national capital strike, launched by the country's ruling elites in response to Allende's victory, that had paralyzed the economy.

         Though the Chilean neoliberal "miracle" was dubious and to be short-lived, it came at a particularly opportune time. With the Keynesian model floundering in the west, western policy makers were on the lookout for an alternative economic model. And neoliberalism, baptized in the bloody waters of the Chilean coup, appeared promising. With the 1980 election of the conservative Ronald Reagan to the U.S. presidency, the rise of neoliberalism in the U.S. became imminent. Its arrival was then punctuated in a high profile labor battle one year latter.

         In 1981, faced with a strike of unionized air traffic controllers (PATCO), President Reagan fired the striking controllers in near mass (11,000 out 17,000). The move broke the union and paved the way for more attacks on labor in the decades to come. The election of Reagan and the breaking of PATCO was a pattern mirrored in Britain, which saw the rise to power of the conservative Margaret Thatcher in 1979. Thatcher's attack on labor began with a series of anti-labor laws and, in 1985, culminated with a resounding defeat of a miners strike. And once firmly established in the U.S. and Britain, neoliberal class war polices were soon promoted to countries around the globe through varying degrees of coercion and force under the rubric of the "Washington Consensus." The class struggle the world over was transitioning into a period of class war.

         The fact that the inception of the neoliberal era in both Britain and the U.S. was christened by a salvo fired at organized labor was of course no coincidence. As David Harvey argues in his book, A Brief History of Neoliberalism, we ought to view neoliberalism as a "project to achieve the restoration of class power." The working class and labor gains of the post-war accord years, after all, had only seen the sons and daughters of the newly prosperous middle classes turn around in the 1960s and revolt against the established order on their university campuses (most prominently in Paris and at UC-Berkeley). And such social unrest, coupled with falling rates of profit, required a response from the elite—they had to restore their class supremacy. And restore class supremacy they have.

         In the U.S., Reagan's confrontation with PATCO functioned to give direction to the project for the restoration of class power. In the subsequent decades, attacks on organized labor proliferated. As the AFL-CIO reports, businesses today spend upwards of $4 billion annually on union avoidance (i.e., union busting). As a result, since 1980, the burgeoning union avoidance industry has led to the precipitous decline in union membership, falling 40-percent to a unionization rate of just above 10-percent today. The ramifications of the decline in unionization, though, have reached far beyond organized labor, for as unions go, so goes the broader working class.

         In 1981, as the Economic Policy Institute notes, the wealthiest one percent of Americans owned 24.8-percent of the nation's wealth. By 2007, their share had increased to 34.6-percent. Over this same time period, the average yearly U.S. income grew by just over $11,000, yet the richest 10-percent collected 98-percent of this gain. And since 1979, the wealthiest fifth of American families have seen their income increase 49-percent, while the bottom four-fifths have seen an increase of family income on average of only 7.3-percent, with the bottom fifth registering a net loss of family income of 7.4-percent.

         In effect, we see, neoliberalism flipped the redistribution of the Keynesian welfare state on its head, funneling wealth from the pocketbooks of the working classes to the portfolios of the economic elite. (The present cries of the Occupy Wall Street movement against the 1-percent holding sway over the other 99-percent, we see, are not mere hyperbole.)

         And it's been with this vast expansion of economic inequality that scores of accompanying social ills have arisen. As the British researchers Richard Wilkinson and Kate Picket state in their 2009 book, The Spirit Level, "Inequality seems to make countries socially dysfunctional across a wide range of outcomes." Wilkinson and Picket tirelessly document how inequality negatively impacts everything from physical and mental health to levels of violence, and even societal trust. Hence, the apparently "diffuse" grievances of Occupy protesters are in reality intertwined.

    The Collapse and the Political Crisis

         By 2008, neoliberalism had run itself aground. The bursting of the U.S. housing bubble and the crash of the speculative financial sector signified to the world the catastrophic folly of the neoliberal model. The experiment to bring the self-regulating market of economic textbook lore into reality—what the economic historian Karl Polanyi deemed in his 1943 book, The Great Transformation, a "stark utopia"—had failed. Even the most strident of neoliberals acknowledged as much. As former Federal Reserve Chairman Alan Greenspan painfully acknowledged, "I made a mistake in presuming that the self-interest of organizations, specifically banks, is such that they were best capable of protecting shareholders and equity in the firms."

         In fact, it was neoliberal free market ideologues like Treasury Secretary Hank Paulson and his Wall Street brethren who immediately turned to the state for salvation. And with the salvation granted via TARP, neoliberalism became little more than a farce.

         Yet, because both the Democratic and Republican parties had moved toward building a neoliberal consensus over the past three decades (all were now neoliberals), the economic crisis quickly morphed into a political and governing crisis as well. For neither could offer a viable path out of the crisis, for neither was in possession of one. The Thatcher quip that "there is no alternative" to neoliberalism had become self-fulfilling.

         Thus, facing an increasingly angry electorate and an economic system in disarray, both political parties have since chosen to engage in seemingly petty and dangerous political brinkmanship and crisis governing, as was seen most spectacularly in the debt ceiling debate of this past August. But with no ideological alternative to neoliberalism, both are actually forced to engage in such political theatre, for if they don't, their bankruptcy would be exposed for all to see. We can expect, then, the orchestrated political spectacle to continue until the economic crisis is resolved. Expect ample reason to occupy and revolt.

    The Crisis of Ecology

         The crisis of neoliberal capitalism, it must be noted, has coincided with a worldwide ecological crisis. The move toward the stark utopia of an unencumbered market holds dire consequences for both society and nature. As Polanyi wrote, "allowing the market mechanism to be the sole arbitrator of human beings and their natural environment would result in the demolition of society." Nonetheless, try and demolish we have.

         As a July report from the United Nations Department of Economic and Social Affairs states, "Continuation along the previously trodden economic growth pathways will further exacerbate the pressures exerted on the world's resources and natural environment, which would approach limits where livelihoods were no longer sustainable." To quell any doubts of such claims, the report goes on to note that, "The current species extinction rate is about 1,000 times higher than the rates that prevailed over the planet's history."

         The ecological crisis—although no doubt exacerbated by the previous three decades of shrinking environmental protection—is more fundamentally a crisis of capitalism. The underlying engine of capitalism, one must remember, is capital accumulation. This accumulation, moreover, must never cease. As Marx wrote in Volume I of Capital, "The circulation of money as capital is an end in itself, for the valorization of value takes place only within this constantly renewed movement. The movement of capital is therefore limitless."

         However, there exists a problem with this insatiable quest: we live in a finite world. Although the movement of capital within a capitalist system is limitless, the system itself is not. One can open only so many new markets and offshore production only so many times. Moreover, there exist only so many barrels of oil and so many tons of coal to extract from the earth. In brief, capitalism, whether it is Keynesian or neoliberal in nature, is an unsustainable system. It is not a matter of if it shall reach a terminal crisis, but when and if humanity shall survive.

         So then, as we barrel toward ever-greater economic and ecological ruin, what are our alternatives?

    Alternative Constructs

         At the present, there appears to be three principal alternatives taking shape. The first alternative originates from the Tea Party-beholden Republican Party. It seeks a resolution to the present crisis by intensifying the class war, wringing even greater concessions from the working class. Troublingly, this course has been able to gain significant traction.

         Its advance can be seen in the attacks on organized labor levied in Wisconsin, Ohio, and elsewhere. It is also seen in the calls for drastic "entitlement reform" (code for cuts in Social Security and Medicare/Medicaid) and the draconian anti-immigrant laws popping up in states across the nation (from Alabama to Arizona). In short, it is nearly identical to the neoliberal capitalist model of the last thirty years, only with a heightened level of working class and democratic suppression—a sort of authoritarian neoliberalism. The ramification for democracy, ecology, immigrants, and working people if such a dark alternative were to coalesce into the parameters of our successor economic system would obviously be grave.

         The second alternative comes from the Democratic Party establishment. With the party controlled by its corporate financiers, yet still choosing to don the cloak of the "peoples' party," this alternative seeks to resolve the crisis by splitting the difference between failed Keynesian and neoliberal prescriptions. While the New Deal Democrats turned to bold Keynesian policies to save capitalism, the modern Democratic Party has turned to Keynesian-lite policies in order to save the neoliberal ideology. This is seen in the effort President Obama and Congressional Democrats have placed in implementing tax cuts and modest infrastructure spending as a means with which to stimulate growth (Keynesian prescriptions), while also calling for "shared sacrifice" and "entitlement reforms" (neoliberal prescriptions). Despite its obvious limitations, we may call this the more "responsible" of the establishment-sponsored alternatives, given that it merely throws us into the abyss, rather than rocketing us there.

         The third and final alternative comes from the ideals embodied in the Occupy Wall Street movement. In short, we can say these ideals run counter to all those found in the alternatives above. In other words, the movement composes the second half of what Polanyi defined as society's double movement. As Polanyi argued, the movement toward a free market utopia, and all this would entail, creates a counter movement to conserve both people and nature.

         For the Occupy movement, the conservation of society is to be achieved via the expansion of democracy—economic and political. Yet, the protesters, to the alarm of the establishment, have not sought democratic expression via recognized electoral means. There will be no candidate endorsement from the Occupy movement, the protesters insist. Rather, the movement appears set on expanding democracy outside of established channels, as it seeks a transformed society that is somehow democratic in a new way. Well, what exactly does this, and can this, mean?

    A Democratic Vision

         Writing in his 1917 work, State and Revolution, the Russian revolutionary V.I. Lenin offered what a society that is "democratic in a new way" might be.

         Lenin started by arguing that the state was nothing more than an instrument for class oppression—a "special regressive force" wielded by the ruling class to suppress all others. Thus, representative democracy, necessarily functioning within the confines of the state, is an instrument in the oppression of the working class by a nation's economic elite, or bourgeoisie. The "democratic republic," as Lenin argued, was, "in practice, the dictatorship of the bourgeoisie." Or, as the Occupy protesters of today would say of the American political system: a dictatorship of the 1-percent.

         Therefore, the task of the working class in seizing power, Lenin argued, becomes the overthrow of bourgeois democracy—i.e., the dictatorship of the bourgeoisie—and the installing of worker democracy in its place. (He called it a dictatorship of the proletariat; in today's terms perhaps we might say a dictatorship of the 99-percent. But what we mean here is full rights for all people; no rights for capital.)

         A worker democracy, however, is to be merely a transitional phase on the path leading toward a socialist society. It is to allow the working class to seize power and suppress the economic elite so the state may "wither away." The abolition of the state, Lenin argued, will thus see the transition from "formal equality" (i.e., representative democracy) to "real equality" (i.e., "from each according to his ability; to each according to his needs"). In other words, it will see the transformation to a socialist society—a society that is "democratic in a new way."

         Doubtless, this particular vision for a radically democratic society goes further than the Occupy movement has gone itself. At the present, the movement remains politically diverse and still quite young. But, as it continues to develop and mature, the socialist alternative will continue to bubble to the fore. For as the movement develops popular consciousness, Occupiers will come to realize that the economic and political inequality they seek to eradicate are part and parcel of the capitalist system, and can only be truly dissolved through systemic change. A change, no less, only possible through a socialist revolution capable of creating a society "democratic in a new way."

         So then, will Occupy Wall Street be able to abut the forces of reaction and actually serve as a vehicle through which to move toward creating such a democratic society?

         Perhaps. At this juncture, though, it is certainly too premature to make any predictions on whether the movement shall succeed. But crises, for better or worse, do create opportunities. And the opportunities and hope for creating a new world abound admits the convergence of systemic crises and class awakenings. In the end, after all, our world shall be remade anew, the struggle lies in for whom.

     

    Ben Schreiner is a freelance writer living in Salem, Oregon. He may be reached at bnschreiner (at) gmail.com.

  • On the Occupy Wall Street Action Plan

    A statement, called an Action Plan by one of the people circulating it, seems to have emerged from the Occupy Wall Street movement in New York, or from a working group set up by the people there. It's impossible to know how many people in and around OWS would agree with the thrust of this plan, but the two main points—if adopted and carried out—are extremely important. Even to get these points widely discussed would be a huge step forward. The details are less important than the main ideas.

          Point 1 is to create an elected National General Assembly which would convene on July 4, 2012 to come up with a "petition of grievances" that would be presented to all members of Congress, the President, the Supreme Court and federal political candidates. . . .before the 2012 elections. The ratification of the petition of grievances shall be by "simple majority vote."

          Point 2 is that "if the petition of grievances . . . is not acted upon within a reasonable time and to the satisfaction of the Delegates of the National General Assembly, said Delegates shall organize a new Completely Non-Partisan Independent Political Party to run candidates for every available Congressional seat in . . . 2014 and again in 2016 until all vestiges of the existing corporatocracy have been removed by the ballot box."

          The clear implication is that the National General Assembly will constitute itself (in some form) as an ongoing body capable of organizing substantial actions, campaigns and appeals to the public on specific issues and on behalf of a larger vision.

         I don't know whether it will be practical for the OWS movement, which is still in its infancy, to elect a meaningful, democratic National General Assembly, and to avoid being taken over by Obama loyalists in some areas, political sects in others, and opportunists elsewhere. The important thing is that the creation of a new, militant national organization is on the agenda, and there is recognition that it would have to be, in some sense, an elected representative body that makes its most important decisions "by simple majority vote" based on serious deliberation and consultation with constituents. This proposal, in one bold stroke cuts through the straitjacket of so-called "consensus decisionmaking," which in practice means giving veto power to people who might be in the minority, to those who have the lifestyle to sit through interminable meetings, and to those who know how to manipulate the process (for example, setting things up so that your proposals become the "default" and alternative proposals or changes require supermajorities to pass).

          The second point is essentially a call for the creation of a new political party, opposed to the Democratic and Republican parties. The expression "completely non-partisan . . . political party" might seem to be an oxymoron, but I think it was inserted to make clear that the intent is not to support Good Democrats the way PDA and some other groups in the liberal left have done. Most people think of a party as an organization primarily devoted to running candidates (like the Green Party), in other words, an electoral machine. However, the kind of party implied in this proposal would be the political expression of the new direct action movement, and a potential vehicle for uniting and empowering the "99 percent" or at least a very large sector of the population that sorely needs such a vehicle.

          The twenty items listed by the working group (as suggestions) contain some that are quite good and some that are pretty awful, in my view. They require a great deal of thought and in some cases, severe criticism, which I will not attempt in this piece. However, the intent and spirit of the list as a whole is consistent with the goal of democratizing the economy, challenging corporate power, and establishing genuine democracy in the political system in place of the elitist and corrupt system that is dominated by and serves the interests of the corporations and the very wealthy. Hopefully the petition of grievances will be improved and refined in the deliberative process and down the road as the movement gains experience, learns from mistakes and develops itself on the theoretical level. Right now the list of suggestions is a grab bag of ideas, including some leftish shibboleths that hopefully will be abandoned as the movement learns better.

          As a transition from direct action and lists of grievances to a more fully developed set of ideas, I would propose a principle such as the following:

    "As long as the economic and political system is dominated by huge concentrations of wealth, small legal victories can be no more than marginally or temporarily effective. The real solution in the long run is to democratize the economy, which goes hand in hand with democratizing government and politics. Many intermediate steps can be taken toward this end, but it is important to distinguish between real progress and rhetorical flourishes or gestures designed to stall the momentum of the new movement and keep the old elites in power. It will be necessary to break the power over society of giant corporations and the very wealthy, and ultimately to subject large economic institutions to complete and effective democratic control. 'Government regulation' is not enough because the government itself can be bought, subverted or blackmailed by those who control the economy through corporations, the mechanisms of global capitalism, and media and propaganda machines for which 'private profit' is the only true value."

          This Action Plan is a step forward, or will be if it adopted by the OWS General Assembly as a whole. I hope that it is in addition to (rather than supplanting) the original Declaration, whose long list of grievances constitute an indictment of the system as a whole and can be understood even by people who might misunderstand or disagree with the Action Plan.

     

    Dave Friedman has been a mathematician, teacher, writer and militant trade unionist. He is a veteran of the civil rights movement, the Berkeley Free Speech Movement, and movements against the Vietnam, Iraq and Afghanistan wars.

  • A ‘Palestinian Spring’? Not Yet.

    [This is a revised version of a talk given at a conference sponsored by Students for Justice in Palestine held at Columbia University, October 14-16, 2011.]
         The ‘Palestinian Spring’ is the only one of the ‘Arab Springs’ to be announced from the General Assembly platform of the UN. ‘At a time when’, Mahmoud Abbas declared in his speech for UN recognition of Palestinian statehood, ‘the Arab peoples affirm their quest for democracy—the Arab Spring—the time is now for the Palestinian Spring, the time for independence’. This link between the bid and the democratic revolts taking place in the Arab world was repeated the next day in Ramallah. Abbas told cheering supporters who came out to greet him: ‘We told the world that there is an Arab Spring, but the Palestinian Spring exists here: a mass, popular, peacefully resisting spring that seeks to achieve our objectives…. raise your heads for you are Palestinians’ (Al-Hayat, 26 September 2011).
         It is important to note that Abbas’ UN speech did emphasize Palestinian rights of self-determination and of return for the refugees. And it was a powerful indictment of Israeli rejectionism and colonialism. This doesn’t change the fact, though, that there is something deeply troubling about Abbas’ Palestinian Spring announcement. Here we have a Palestinian leader whose only distinction in the last 20 years is mostly secret negotiations with Israeli leaders. A leader:

    • whose presidency of the Palestinian Authority has expired;
    • whose Fatah faction has lost the last elections in 2006 to Hamas;
    • who has spent most of his time as President clamping down on popular movements like Hamas (as well as Islamic Jihad) in the West Bank, closing down hundreds of Islamic charities, firing imams sympathetic to Hamas, and controlling the content of Friday sermons.
    • A leader who, finally, continues to coordinate security on a daily basis with the Israel occupation forces (his CIA-trained battalions are there to protect Israel from the Palestinians rather than the reverse).

         How can Abbas now welcome Arab democracy when only yesterday he was regretting the fall of Mubarak, and when even today he prides himself on the fact that if the US pulls its $200 million in security support for the Palestinian Authority, the Saudis will provide the amount instead, for which read ‘the most undemocratic and authoritarian regime in the region’?
         Again: there’s something very strange about a US-backed, Western dependent leader going against his main sponsor in the name of Arab democracy. How can we explain Abbas’ diplomatic maneuver?
         First: it’s an act of political self-preservation on the part of the Fatah elite. After 20 years of negotiations, the occupation has deepened, settlements and settlers have more than doubled (numbering more than half a million settlers now), and the areas Israel controls have increased. Settlers’ attack on Palestinians and their property are on the rise: mosques are burnt on a weekly basis. East Jerusalem is all but lost to the Palestinians, with no way for other West Bankers to get there and no freedom of worship. There’s also no freedom of movement within the West Bank. Hundreds of checkpoints and roadblocks continue to exist.
         In fact: in the last 20 years the Israeli occupation has only become more entrenched, and looks more permanent than it ever was before. So in order to avoid a real Palestinian revolt against a subservient and Western-backed Palestinian Authority, Abbas decided to preempt and contain it by declaring it himself, in order to keep himself in power. Fatah elite self-preservation here undercuts a self-organized popular democratic mobilization against the effects and fruits of Oslo, and replaces it with even more Palestinian diplomacy. Fatah was here before: its response to the mass revolt of the first intifada was cooptation, and its channeling into the secret diplomacy of Oslo. Here the measure is preemptive.
         The ploy seems to have been successful since most Palestinians seem to support the bid; because most Palestinians understand statehood to mean an end of occupation in the West Bank and Gaza. Even Hamas’ objections to the bid were not on matters of principle: they were about the means of achieving statehood rather than its desirability. Hamas also criticized Abbas for not completing the reconciliation and unity talks before heading to the UN, and only came out against the bid when Turkish and Egyptian mediation efforts between the factions failed just before the bid.
         By going to the UN, then, Fatah tried to change the Palestinian popular perception of complete subservience to Israel and America: of being a negotiator under any conditions. And this was successful since the US worked very hard to stop the bid and failed. In an interview with Katty Kay in BBC America on 16 September 2011, for example, the US representative to the UN, Susan Rice, called the bid ‘unproductive’ and even threatened that ‘there won’t be sovereignty and there won’t be food on the table’ as a result of it. No food on the table sounds familiar in the Palestinian context. What Rice was basically saying is that Ramallah risks being starved like Gaza if the PA persists in the bid. Quite an amazing threat to make so openly and without challenge. In any case, frustrated with Israeli intransigence, Fatah utilized the UN platform to expose the brutalities and crimes of the Israeli occupation. It also raised the bar for a return to negotiations: not only a freeze of settlements in all of the West Bank, including East Jerusalem, but also an acknowledgment by Israel that 1967 is the basis for negotiations.
         The second and crucial reason for Fatah’s diplomatic confrontation with Israel is regional developments. The Arab revolts have weakened the US in the region. Coupled with the military and political defeats in Iraq and Afghanistan (empowering its main foe Iran in the region), the US seems to be losing its tight grip over the Arab world. The Arab tyrants, whom the US uses to protect its access and control of oil, are weaker today. Some have been banished even as their regimes persist. Democratic movements are forming and slowly becoming more powerful. The US clearly understands that Arab democracy is contra its interests. Giving people more say in and control over their politics and resources in an area which has seen several American and Israeli wars can only mean a weaker US in the region (the latest catastrophe, for example, in Iraq resulted in 1 million deaths and 5 million internally and externally displaced Iraqis).
         Democracy in Bahrain means the end of the US naval presence there: the largest in the region. Democracy in Saudi Arabia would be catastrophic for the US. Oil in Arabs hands used for self-development and possible projection of regional power: a real strategic threat. Democracy in Jordan means an end to the monarchy and in its place a state governed by the Palestinian majority. Democracy in Egypt, finally, means the end of the peace treaty with Israel, and Egypt back in the Arab-Israeli conflict (reversing one of the US’s main diplomatic achievements in the region and ending Egypt’s subservience to the US and Israel). The US then is trying to do everything it can to stifle democracy in the Arab world, and to ensure that the so-called ‘democratic transitions’ are as long and destructive for Arabs as the Oslo peace process has been for the Palestinians. The analogy is actually quite precise: the Oslo process came on the heels of the precursor to the Arab Spring: the mass mobilization of the first Palestinian intifada.
         Like the good political opportunists that they are, the Fatah elite smells this US regional weakening. It’s a good time, they believe, to bank this politically and diplomatically, especially since there are no serious Israeli concessions on offer, only more occupation. The bid cannot be understood without this regional context. Fatah’s ability to resist US pressure is also a reflection, it is worth mentioning, of Saudi Arabia’s wish to deflect its internal domestic pressures for democratic reforms onto the external Palestinian issue. Containing Arab democratic aspirations with support for the single most important Arab cause is a tried and tested Arab regime maneuver. No democracy at home, but Israel is seemingly confronted. Such are the populist measures taken to avoid more structural political changes domestically.
         What does this brief political sketch tell us about the Palestinian cause today? That: (1) the stronger Arab democracy becomes the better it is for the Palestinians. That: (2) a real Palestinian mass mobilization is yet to come. That: (3) the Palestinian people are currently exhausted after the defeat of two intifadas, the deepening occupation and Oslo capitulation, and the internal factionalism and division. And that: (4) they are waiting for better circumstances of struggle which can only come from the regional developments that would change the balance of power between the Arabs and Israel, forcing the latter to withdraw and reconcile with the neighborhood.
         What are the tasks of a solidarity movement in the West under these changing conditions? These can be summarized as follows: principled anti-imperialism and consistent support for the democratic right of Palestinian self-determination. I think the first one is clear: the US out of the Middle East; full withdrawal from Afghanistan and Iraq; no troops or military camps to remain. Politically it means sympathy and support for Arab democracy and the peoples’ free will to govern themselves: popular sovereignty. So, if anything, the first task is to fight imperial elites here at home: their policies and worldview.
         The second is to support Palestinian self-determination. I’ll say a little more about this, because there’s more confusion here about what solidarity work entails and who should decide its tactics and mechanisms. It is not the job of the solidarity movement to tell Palestinians which political outcomes they should go for: ending occupation or going for one state, negotiating with Israel or not, voting for Hamas or not, etc. What solidarity work is about is defending a democratic principle of self-government for an oppressed people, within the limits of international laws and universal norms. The right of self-determination basically means that ALL Palestinians (wherever they happen to reside) have a right to actively participate in shaping their political future. That’s how one activates and safeguards Palestinian rights—without fetishizing them or assuming that they are carved in stone.
         Self-determination requires Palestinian democracy and can only mean participatory democracy in action. Solidarity work is deciding what the best way is to support this principle. It’s not a mantra. Nor does it mean that solidarity tactics are the same in every context. What is possible in Europe, for example, is not yet possible in the US, where a lot of education and information about the occupation needs to be diffused.
         Who should be making these judgments about effective tactics and modes of support? Each solidarity movement itself. Democratically and openly. The solidarity movement should be sovereign in deciding how to defend Palestinians against injustices and human rights violations. Americans clearly know the US more than the Palestinians who reside in occupied Palestine do. They know what’s possible politically, how to operate in this environment, and how best to gain support for Palestinian justice. Solidarity activists should insist on their freedom to pursue their own modes of organization and objectives.
         The good news is that the US public is becoming more open to supporting the Palestinian cause. After Gaza, the truth of Israel as a cruel occupier is clearer than ever for all Americans to see. Polls show that a younger generation of American Jews is less identified with Israel as a result. There are also symptoms of discontent within the American elite: General Petraus himself said to Congress that support for Israel costs American lives in the Middle East. Bill Clinton recently blamed the lack of movement in the peace process solely on Netanyahu. These developments should empower solidarity activists to aim to build the broadest possible movement in the US.
         What, then, to prioritize and where to begin in the struggle? The answer is: with the issues that have the broadest support. Take as an example the International Court of Justice ruling on the annexationist Wall in 2004: it called for dismantling the Wall and illegal settlements, and ending the occupation: ‘all States are under an obligation not to recognize the illegal situation resulting from the construction of the wall in the Occupied Palestinian Territory….[and] to see to it that any impediment, resulting from the construction of the wall, to the exercise by the Palestinian people of its right to self-determination is brought to an end’ (clause 159). The Advisory Opinion also recommended that ‘further action is required to bring to an end the illegal situation resulting from the construction of the wall and the associated regime’ (clause 160). Until that happens, shouldn’t the ‘further action’ be sanctions against Israel, especially after the Gaza massacre in 2008-2009 and the continuing siege and blockade of 1.5 million people? This ruling is a huge asset for the solidarity movement in the West. Educating people about it is crucial. Sanctions are the best way to alleviate Palestinian suffering. It is crucial to create a strategy around that in the US: to push the US government to end its military support for Israel and to push American companies to divest from the occupation.
     
         These are big goals. But that is how one can help Palestinians achieve their freedom. And be free to decide for themselves both what they want and how best to resolve one of the longest anti-colonial struggles in contemporary history.
     
    Bashir Abu-Manneh teaches English at Barnard College.

  • Social Security and the 1%

         New Politics’ co-editor, Betty Mandell, recently championed Social Security as a fundamental universal right rejecting any recourse to selectivity through means testing. This is the first line in any robust defense of this “entitlement,” the right to live in dignity with a modicum of comfort in retirement. What is upheld in this is the fundamental distinction between a social insurance program of deferred benefits and a social assistance program.

         But reactionaries also occupy a larger alternative ideological universe that encroaches dangerously on the known material world. In this parallel firmament, Social Security is also attacked on other fronts: as a Ponzi scheme rip-off or as a trust fund that is demographically unsustainable or as a trust fund devoid of real assets. The first objection is easily answerable. Ponzi systems are also pay as you go schemes. But while all Ponzi schemes are pay as you go, not all pay as you go systems are Ponzi schemes. A Ponzi scheme depends on an unsustainable geometric progression of future investors to pay the gargantuan returns promised at the other end. It is demographically impossible for later entries to a Ponzi to be serviced. Social Security, on the other hand, is a matter of Peter paying Paul. As long as the sum of productivity gains plus the rate of growth of employed workers exceeds the growth in retiree claims, Social Security benefits in real terms can expand without any increase in inflation adjusted taxes.

         This is what the rightwing base cannot seem to get straight. Right wing elites, of course, know better. Their studied confusion has a political purpose: to discredit the system. The political ploy—a ploy meeting with ever more success—is to plant questions in the minds of young workers both that the system will not be financially available to them in retirement and that therefore increasing percentages of what could be potential savings are being otherwise squandered on trust funds doomed to bankruptcy. Socialists have relied mostly on liberals to offer counterfactuals.

         But liberalism does not offer robust responses. It approaches the problem by accepting the reactionary premise that social security is in peril, just not immediate peril. It seeks to defuse the right by reassuring the current generation that the trust funds solvency can be extended into the future by some combination of benefit reduction (introducing costs of living adjustments based on “chained” indexes that low ball the rate of inflation particularly to seniors); or raising the age of retirement; by increasing the rate of taxation or expanding the level of income subject to taxation. Work longer, collect less, be happy. Payroll taxes, it must be remembered, are wholly regressive in the first place. Their incidence falls not on personal income derived from the ownership of property but on wage labor starting at dollar one of earned income and embracing virtually every subsequent dollar most employees will earn during any given year. Insofar as business contributions are calculated as an overhead cost and passed along in the sales price of final goods and services, workers are compelled to subsidize FICA costs at both ends.

         This is sufficient mollification for the liberal wing of the ruling class, insofar as social peace is funded by an intergenerational working class tax. It involves no top-down redistribution. Regressive as such taxes are, they nevertheless still fail to satisfy the right because such revenue proceeds diminish the flow of income that might otherwise be available for private capital formation if the surplus labor time diverted to pay FICA were left in the hands of employers or refunneled back to investors through social security privatization.

         But the question never asked by the left is why there is a “trust fund” for social security in the first place. The public may likely believe that these trusts are contingency funds that the government maintains as if they were individual bank accounts which we contribute to during the course of our working lives, and then access at age 62 or 66, etc. Seemingly then, if the economy should dip into recession this provides a cushion against the loss of contributions due to spikes in unemployment.

         But this assumption is wrong. The payment of taxes merely qualifies future beneficiaries. Tax payments are not needed operationally to fund social security. The federal government pays benefits through a computer key stroke, not through drawing from a vast pool of savings. It is never, in other words, dependent on the prior collection of taxes to pay benefits. This is dictated legally, not financially. The state could in theory abolish the entire pay as you go system itself without for an instant imperiling the program. For that reason present or future revenue shortfalls present no threat, immanent or otherwise, to beneficiaries, despite the contagious chorus of right wing hysterics. As it stands, the trust funds are accounting ledgers keeping track of the surpluses or deficits in the flow of paid benefits projected over time. Monies collected in excess of benefits pass into the general revenue stream to finance other government operations and are simultaneously credited as special-issue bonds or IOUs that the government owes itself. But these bonds, unlike other treasury obligations, do not circulate privately and cannot be traded. They are an accounting device not an actual investment.

         In this the right is correct. This observation is however, utterly banal. For of course in raising the question as to how these IOUs can be paid back, the right has effectively engaged in social misdirection. They may very well believe their nonsense, but, whether they actually do so or not, the question sets off a series of false alarms. State and local governments, corporations, businesses, Greece and Spain, are users of currency not issuers of fiat money. They must service their debt through the prior appropriation of funds. They cannot owe debt to themselves, but only to their private creditors. A debt owed at the federal level, on the other hand, never needs to be paid back because it circulates internally. Federal borrowing involves nothing more than shifting assets that the fed itself creates between its own accounts.

         Let us rather return therefore to the original question: why is there a social security trust fund? Does the state maintain a trust fund for future imperialist wars? For future infrastructure expansion and maintenance?

         Most European nations that have pay as you go systems do not have trust funds. The FICA tax, which is a universal tax on work, is in fact designed in its trust fund dimension to offer a massive offset to taxes on the wealthy. It is not merely a regressive tax, but, insofar as it can maintain revenue surpluses, an actual subsidy to the 1%. All the Wall Street histrionics about Social Security trust fund shortfalls are in effect nothing more than self-serving demands to assure the solvency of their personal social assistance program embedded in our social insurance program. It is, in effect, a demand to overtax the active working class and to short change that same class as it phases out of its commodity status as a seller of labor power. We are promised an ever more modest modicum of comfort in retirement, but only if we accede to a system that by design underwrites the rich throughout our working lives. And things will go from bad to worse if we accept any of the ruling class’s proposed reforms.

         So, in conclusion some modest suggestions. The OWS movement has called the very legitimacy of the system into question. Its reverberations have been felt across the globe. It will soon be necessary to analyze why a system based on exploitation can not consistently work for the 99%. Everything accepted must be rethought.

         Start with the most simple entitlement, the entitlement that still enjoys overwhelming popular support. The problems with Social Security offer a keyhole glimpse into how capitalism twists and subverts the most straightforward of seeming benefits into a hybrid system of wealth preservation.

         Consider first rejecting all funding reforms bandied about in the mainstream press. These are traps. They are based on the two party consensus that above all preserve elite interests.

         Ask yourselves, do we need pay as you go? The state has the modern monetary tools through the fiat money system to provide access to a comfortable retirement without recourse to such regressive taxes.

         But if we accept pay as you go, do we also need to accept a trust fund? Consider lowering FICA drastically and let workers keep the difference. You might even peel off some Tea Partyers in the process.

         If we still accept the need for a trust fund, why not demand the overage be used for our class. We paid for it. Why not insist that the Social Security trust fund surpluses finance college and job training, early childhood care, mortgage relief, public transportation and the rebuilding of inner cities?

         Reimagine how a system could work for the 99%.

  • Occupy Rome

         I am in Rome for a one-week vacation. Yesterday I was traveling on the bus with a friend, just having finished a visit to the beautiful San Giovanni in Laterino church. We were on our way to another church, when I saw out the bus window a large group of people, an array of tents, and at the top of the steps of the Palazzo delle Esposizioni a speaker at the microphone. I knew there was an occupation going on in Rome, so I jumped off the bus and ran over. Sure enough, it was the occupation.

         Luckily I had brought along a copy of The Occupied Wall Street Journal, so I took it out of my purse, opened it up so the full front page was showing, and walked slowly up the steps. As people noticed the OWSJ they began to smile and applaud and cheer. When I got to the top, I was asked if I would like to speak to the rally. I happily agreed, and this is (from memory) what I said, holding up the paper all the while:

         I am from New York City, and I bring you greetings from Occupy Wall Street. We are all part of a common international struggle against the horrible inequality and injustice that we see everywhere. I am thrilled to see you all gathered here, and I congratulate you on your rally!

         I just heard some very welcome news from New York City. Mayor Bloomberg, working with the owners of the Zuccotti Park where people were staying, was threatening to forcefully evict the occupiers at 7am this morning, using the excuse of a sanitation emergency. The mayor said the evacuation would only be temporary, but everyone knew that this move was designed to end the occupation for once and for all. The occupation people sent out an alert, asking for people to come down and support them in defying the anticipated evacuation.

         Well, by 6:15 am hundreds of supporters had come to Zuccotti, many bringing mops, brooms, and pails to help the occupiers clean the park. The situation was very tense—and then, just 40 minutes before the evacuation was to begin, the mayor backed down, and said that at least for now, the protest could go on. What a great victory!

         It is an honor to be with you in these early days of your occupation. You’ve been here for three days so far. May you grow stronger with every passing day! All of us who are struggling for a better world without poverty, insecurity and injustice need one another, whatever country we are in.

         There seemed to be a lot journalists present, with many TV cameras. I hope our solidarity gets a lot of publicity here, and I have sent a report to the OWS people so they know how warmly solidarity from New York was received.

         This afternoon I am off to the big Roman march, which is part of the international day of protest.

  • Welcome to the Occupation

    [reprinted by permission from Inside Higher Ed]

    “Bill O’Reilly has connected the dots to identify me as being behind the occupation,” said Frances Fox Piven. “I’m sorry to say that’s not true.”

    We were talking, by phone, about the continuing protest on Wall Street — what it meant, how it was developing, and where things might go next. Piven, a professor of sociology and political science at the City University of New York Graduate Center, had gone downtown to join the protests a couple of times. Now in its fourth week and endorsed by several unions (most recently, the Communication Workers of America), Occupy Wall Street (OWS) has spun off hundreds of similar demonstrations around the country, including one outside the Federal Reserve building in Chicago.

    We had a lot to discuss. But at some point, I was duty-bound to ask about the craziness. Or rather, it might be better to say, about the latest craziness. Over the past few years, Piven has emerged as Public Enemy Number One for the U.S. right wing, which believes that an article in The Nation 45 years ago that she wrote with her late husband Richard Cloward laid the groundwork for Obama’s plans to turn the U.S. into a somewhat larger version of North Korea, or something.

    The whole thing makes about as much sense as one of those diagrams Glenn Beck used to put up on his chalkboard. Which is, as they say, no accident. It was the former Fox News celebrity who made Piven the focus of rage by attacking her repeatedly on his program.

    “It was going on for almost a year before I knew about it,” she told me. “My students pointed it out to me on YouTube. I paid attention for a while but stopped. It’s boring.”

    Well, apart from the death threats. She says they’ve started coming in again over the past week, since another Fox talking head played a clip of her remarks in support of Occupy Wall Street. It seems as if death threats would be anything but boring. But Piven sounded unfazed, if a bit weary of the subject. What really gets her going, by contrast, is talking about the dynamics and possibilities of the occupation movement. (More on that later.)

    Other scholars I’ve contacted discuss the Occupy Wall Street movement as analysts, not advocates. They’ve been spared Piven’s drama. But insofar as they consider OWS to be a response to actual economic and social problems — rather than the work of dirty hippies and commie sympathizers — they may yet risk serving as fodder for somebody’s boosted Nielsen ratings.

    David S. Meyer, a professor of sociology and political science at the University of California at Irvine, has offered a running commentary on the occupations through his blog Politics Outside, and discussed the movement’s relationship to the Tea Party in an op-ed for The Washington Post. He is an associate editor of the University of Minnesota Press series Social Movements, Protest, and Contention and has chaired the American Sociological Association’s Section on Collective Behavior and Social Movements. We discussed Occupy Wall Street (and its spin-offs) via e-mail.

    “The people who’ve assembled in Zuccotti Park” near Wall Street, he said, “have a wide range of reasons for being there; some of them explicitly say that they are not political. But the growth of the campaign, the emulative efforts across the country, and the kinds of responses it’s generating, are all a function of this political moment, which is characterized by an economic (and political) crisis where their interests are woefully underrepresented.”

    I asked Meyer to imagine that he’d received a proposal for a book on the movement for the Minnesota series. What would he want it to cover?

    “One interesting project,” he said, “would be to trace the origins and politics of the different Occupy efforts around the country, which will vary depending upon who gets involved in the efforts. I’m sure they’re different, in terms of style and issues and militancy.” The author would need to situate the movement in the context of “a decades-long increase in economic inequality, supporting — and being supported by — decreased regulation of business and dramatically increasing costs of political campaigns. It would note the 2008 collapse, the election of the first black president, the Tea Party mobilization, and the shift of balance in governance dramatically to the right. The Occupy movement is an attempt at redress, and it needs to be seen that way.”

    Comparisons between OWS and the Tea Party are inevitable, if hardly inarguable. My impression as a supporter of the occupations (albeit one averse to sleeping bags) is that the young protesters have been inspired by the Arab Spring in a way that the older conservatives in the Tea Party haven’t been — and that the occupation movement has been more spontaneous, and considerably less well-funded, than the Tea Party.

    “I make a lot less of the international dimension than you suggest,” Meyer replied. “I completely believe that Tahrir Square was inspirational to some of the Occupiers, but there were plenty of other inspirational events around the world that didn’t provoke a comparable response in the U.S. (think, for example, about the revolutions of 1989, plus Tiananmen Square). It was the current context that made that inspiration viable. And, I suspect, if it wasn’t Egypt it would have been something else in these circumstances.”

    And the force of circumstances makes the occupation movement and the Tea Party resemble each other more than either would care to think. “That’s not to suggest they’re the same or symmetrical,” Meyer said. “….To oversimplify, they were both angry about the Wall Street bailouts: Tea Partiers were angry that government was giving out money; Occupiers were angry that it was going to the extremely rich. They’re also both marching through the trajectory of protest movements in America, generating responses from mainstream politics that end up defining them.”

    For all its journalistic convenience, the term “populism” is less a political label than an incitement to endless debate — not to mention the cause for some heavy theoretical lifting, of late. That the Tea Party and Occupy Wall Street alike are called populist shows how fluid it can be as a category. In both cases, the movement identifies itself as an effort to mobilize “the people” against “the elite.” Rhetorical similarities notwithstanding, they articulate their grievances in very different ways — in part because each has its own understanding of the composition (not to say complexion) of “the people.”

    In the 1990s, Michael Kazin, a professor of history at Georgetown University, offered an analysis of the common ideological denominator among variants of American populism. Each had inherited elements of a 19th-century conception of political and social conflict as a struggle between the many people who produced wealth (farmers, craftsmen, industrial workers, entrepreneurs) and the smaller group of exploiters who manipulated it (speculators, bankers, monopolists, bureaucrats). This “producerist” ethos could manifest itself in otherwise contrasting versions of populism, depending on how immigrants and racial minorities were regarded – whether as producers (in left populism) or exploiters (for the right variant).

    The OWSers have identified themselves as defending 99 percent of the population against the speculation and corruption of the top 1 percent. But Tea Party rhetoric has been much more overtly producerist, it seems to me, than the Occupy Wall Street movement has been. I wrote to Kazin to ask what he thought.

    “You’re right,” he replied; “the TPers employ producerist rhetoric far more than have the OWSers, although if labor keeps promoting the latter, that could change.… From what I’ve seen and read, OWS discourse is populist in the majoritarian sense (99% vs. 1%) and in the focus on high finance, which has been a villain since Jefferson’s day. The old figure of the pot-bellied, top-hatted banker (sometimes straight from the Monopoly game) has staged a comeback, from protest signs to a recent New Yorker cover.”

    Kazin’s latest book, American Dreamers: How the Left Changed a Nation (Knopf), appeared shortly before the occupation began. Its subtitle might be taken by the movement as an encouraging word. But he is concerned that the protesters have used only half of producerist symbolism.The porcine plutocrat in spats makes for an easily recognizable image, but it’s not enough.

    “The antithesis,” Kazin pointed out, “in the form of the moral worker/wage-earner/producer, isn’t much present, in part because most demonstrators have never seen themselves that way and in part because it’s become associated with the Palin-esque right.”

    Here, I take Kazin to mean that her salt-of-the-earth, just-folks manner has enabled Palin to take on the role of spokesperson for the hard-working American. Be that as it may, “producerist” morality is just about the last set of values embodied in her career; she is as purely a creature of consumerism and celebrity culture as any figure in American politics. But the right’s positioning of itself as the voice of the silent majority has been effective enough to make populist language sound almost intrinsically conservative.

    And this is a problem for Occupy Wall Street, “as it has been for the left since World War II,” said Kazin. “In a sense, the evocation of 99% is a sign of discursive weakness: it calls up a unified ‘people’ that everyone knows doesn’t and can never exist.”

    It may be that more nuanced ideas about the economy and social structure will emerge — or already have. Keeping track of the movement even a week ago was much easier than it is now. Type the single word “occupy” into Google News and the results include reports from Boston, Atlanta, San Jose, Des Moines, and Austin. But speedy dissemination is one thing and sustained momentum, or real impact, something else altogether.

    After reading his first post on OWS at Orgtheory — a group blog on the study of movements, networks, and organizations — I wrote Brayden King to get a better sense of how the movement looked to someone who studies group structures and processes. King is assistant professor of management and organization at Northwestern University’s Kellogg School of Management.

    For a movement to have be “potentially transformative,” he explained, it needed to meet three basic conditions. One is “movement capacity, such as resources and organization,” while another is “public attention, usually transmitted through the news media.” The third element is a vulnerable target. (It is not difficult to see how each might tend to reinforce the others.)

    “The OWS faces prime conditions,” King explained, “because they have great capacity for action due to all of the people they’ve mobilized and their masterful ability to coordinate large-scale protest. The public is paying attention, allies and foes alike. And their targets are extremely vulnerable to attack given the poor reputation of politicians and financial institutions.”

    But the three conditions do not, in themselves, generate either structure or strategy.

    “If I were researching the OWS,” King wrote, “I’d want to be a fly on the wall and observe their strategic decision-making and see how they arrive at decisions about which targets to go after, what specific goals they’re going to pursue, etc.” Calling the occupations “well-positioned to be tactically successful,” King said that “once they’ve collectively decided to do something, they will be carry it out because of the enormous resource capacity and organization they’ve created.” That leaves open an enormous question, though: “How do you arrive at strategic decisions when there is no hierarchy and when you’re trying to keep together a broad coalition of diverse groups?”

    The problem he poses is an old one, and difficult to solve through strictly procedural means.

    It also leaves open the question of what the intended effect of the movement ought to be.

    One possibility is that OWS might, like the Tea Party, emerge as a factor in electoral politics. The protesters “could become the barb in the side of the Democratic Party and force them to move further left in their policy agenda,” said King. “They could reawaken an interest in labor issues. They could put pressure on Democrats to become tougher on financial regulation and loosen the grip that the elite financial network has on Democratic economic policy making.…” That would mean settling on particular campaigns or pieces of legislation to support or oppose, “as the Tea Partiers did when they aggressively attacked Obama’s health care program and galvanized Republicans to resist those reforms.”

    Legislation and campaigning have not been the focus of OWS thus far. Another possibility is that it might have an impact over the much longer term. The protesters “may instead decide to never pursue a specific policy agenda,” King said. “Instead, they may be content to serve as a base for the mobilization of the left and as a platform for solidarity-building. The long-term benefits of this kind of mobilization could be great, especially if it eventually fosters a coherent philosophical vision of the future, but the short-term benefits might be muted. Without a clear set of targets and goals, the OWS might not be able to generate the same political influence that the Tea Party did.”

    The movement’s sudden growth and present course probably reflect the fact that the pull of electoralism is at its weakest just now. And simply at the level of logical consistency, being anti-Wall Street and pro-Obama is not really feasible. As a candidate in 2008, he received more money from the financial sector than John McCain did. The list of people in the administration with strong ties to Goldman Sachs is not short. But lesser-evilism will be on the rise soon enough.

    Decisions about the next step for the movement will need to be made. And it’s a matter of time before OWS’s short-term maneuvers are influenced less by ideological debate than by meteorological necessity. But with a whole generation of people facing the prospect of long-term joblessness, it’s not hard to picture things on Wall Street becoming very rowdy indeed in, say, March.

    “This isn’t going to be over very quickly,” according to Frances Fox Piven. “Picking Wall Street was brilliant, and it was absolutely right to conceive the action as an occupation, not the usual protest. It’s reinventing the demonstration. With a protest, the target just has to sit it out, knowing that you won’t be there tomorrow. The young people who are involved in this are going at it with some tenacity.”

    The most interesting part of the conversation came when Piven began to discuss what she called the “very acute moral sensibility” of the movement. This choice of terms bothered me a little. Too much sentimentality pervades our political discourse, whether of the left or right. Acute moral sensibility counts for less, in social conflict, than a feel for strategy and tactics.

    But Piven went on to cut right through these reservations. “The central moral issue of American political economy now is inequality,” she said. It had been growing before the economic downturn, and the past few years have driven awareness of it home.The people involved in the occupations “are trying to find different ways to expose what extreme inequality is doing to us,” she continued. “They’ve reached out to all sorts of allies. They’ve been reaching out to labor unions and the unions have responded with support. When was the last time that happened?”

    With the occupations movement, something has changed. “As you know,” Piven said, “a lot of politics on the left for many years has been about identity as ‘us and them.’ Realizing and recognizing our differences was necessary, but it also caused a lot of damage. With Occupy Wall Street, there’s no identity politics in it at all. It’s all kinds of people — old, young, very diverse, very open. Nothing the demonstrators have said is offensive to potentially allies. And I don’t think that’s just a tactic. It’s a new mood or feeling, it’s deeply solidaristic.”

    By contrast, the hostility directed at Piven — the hostile messages, the cyberstalking, people following her around with cameras – sounds much less important to her. It’s a sideshow. She’ll keep participating in the occupations, and speaking in support of them.

    As for her detractors, she imagines they, too, will carry on. “They attend my lectures and write everything down,” she said. “Then they publish distorted quotations on their blogs. It’s what they do.”

  • Occupy Wall Street. Occupy Your City. Occupy Your Campus.

         #OccupyWallStreet has caused quite the media frenzy during the past three weeks. The protestors (this author included) who have been camping out in Liberty Plaza, formerly Zuccotti Park, are dedicated to staying and demonstrating for economic and social justice.

         The mainstream media and many liberal commentators such as Nicholas Kristof have criticized #OccupyWallStreet for its lack of structure and demands. “What exactly are they protesting?” they ask coyly, “I just don’t get it.”

         The American public, however, understands exactly why we are there. In a city where one in five people live in poverty, and in a country where the top one percent own more than fifty percent of the wealth, it is hard to see why Americans from all over have not taken up residence in Liberty Plaza. We are united in our dedication to economic justice, participatory democracy, and an end to racism, sexism, and heterosexism.

         The #OccupyWallStreet protests, which began on September 17th, after a call from the magazine Adbusters, have galvanized not only the people of New York City, but have spread all over the country, arousing thousands of students, union members, and unemployed and underemployed workers to occupy public spaces in Boston, Philadelphia, Portland, Seattle, Los Angeles, San Francisco, and over 1,000 other cities worldwide.

         As a student at the City University of New York (CUNY), it is very clear to me that this movement is not only inspiring and motivating, but also that it is absolutely necessary. CUNY provides me with a relevant microcosm of the rest of American society. Recently, the CUNY Board of Trustees approved tuition hikes of $300 a year for the next five years, while the New York State Legislature eliminated the Millionaire’s Tax and the Stock Transfer Tax—major sources of tax revenue. What we can see here is a sort of reverse Robin Hood practice of stealing from the poor to pay for the rich. While millionaires and large investment firms in New York State pay less and less in taxes, the working-class students of CUNY are asked to pick up the slack. Our administrators and the Board of Trustees, of course, are complicit in this, having received huge bonuses and six figure salaries (the chancellor of the CUNY Board of Trustees, Matthew Goldstein, makes over $490,000 a year),—rewards for suppressing the working-class. This is exactly what is happening all over the United States—poor people are being forced to pay for an economic crisis they did not create, as banks and large corporations are rewarded for their malfeasance in the name of “creating jobs.” Similar to our CUNY administration, the Obama administration and our representatives in Congress receive large corporate kickbacks for carrying out these classist policies while those of us who cannot afford a lobbyist are left out in the cold.

         Our commitment, however, does not only extend to economic justice. One of the main reasons why these demonstrations are occurring is because of a growing sentiment of political isolation and exclusion. Americans, on the whole, feel that they are not being represented by their “representatives” in Congress or the executive branch, and are not able to fully participate in their own national governance beyond voting every few years for pre-determined candidates. If nothing else, #OccupyWallStreet gives people a place to participate in decisions that affect them, in a way that the United States government does not. If you’re interested in providing food to the #OccupyWallStreet community, you simply go and join the food committee, which will set you up with a task, and allow you input on decisions. Now, let’s say the food committee needs funding for more utensils. You go to the general assembly, not some appointed funding board, and everyone, together, decides how much money should be allocated after an informed report from the finance committee. This is real democracy, democracy which allows us to participate in the decisions that affect us.

         This is not to say, however, that #OccupyWallStreet is anywhere near a perfect movement. Yes, our consensus-based decision making process does take an extraordinary amount of time, and yes, there are some very different and some sometimes conflicting political trends within our movement. Real democracy, however, is not in any way perfect. It is, in fact, very messy, and if it’s not–if you’re not constantly struggling and overcoming problems of process and dissent—then it is worth re-evaluating the decision-making process being used.

          I think, in terms of movements, that #OccupyWallStreet has been a success despite, and maybe as a direct result of, its so-called shortcomings. It has inspired the post-9/11 generation to return to the struggle for justice where the anti-globalization movement left off, and it has given a place for Americans, frustrated by their economic situation and political isolation, to vent their anger and to work together to get some results. We have not only grown in size from the first day, but we have also grown in political maturity. We realize that ours is not the only struggle, and that to truly succeed we must connect with other struggles going on all over the city, and beyond. From the lockout of Teamsters Local 814 at Sotheby’s, to the struggle against the death penalty and clemency for Troy Davis, #OccupyWallStreet has provided a staging ground for activists to meet and act in solidarity. I think one of the most inspiring external results of #OccupyWallStreet has been the consolidation of a student movement in New York City. What was once a loose collection of student activists, has now become a solidified group acting in concert with each other. We are taking #OccupyWallStreets to our campuses, planning General Assemblies all over, with all-student assemblies every Saturday in Washington Square Park and a CUNY-wide General Assembly happening at Hunter College this Friday.

         The season has changed from Arab Spring to American Fall (Get it? American Fall). What started as a couple of hundred people camping in a park across from Exchange Place, has now turned into a mass movement of students and labor that can produce real results.

     

    Alexi Shalom is a student at the City University of New York at Hunter College.

  • Carl Oglesby: New Left Intellectual

         Carl Oglesby, the eloquent, bespectacled former president of the original Students for a Democratic Society (SDS) of the 1960s, died Tuesday, September 13, 2011, at his home in New Jersey. He was 76, and had been suffering from lung cancer. Oglesby was one of the New Left’s most articulate spokespersons, a fierce, scholarly critic of the Vietnam War and an insightful student of how the U.S. ruling class functioned. In numerous speeches across the country, Oglesby articulated both the moral concern and the politics of SDS and the New Left to thousands upon thousands, his eloquence, scholarly research, and urgent advocacy setting him apart from both the action-oriented SDSers who cared little for theory or even intellect, and from the dissociated left academics who confined themselves more to abstraction in the classroom and the scholarly journal or book. Oglesby was a public intellectual in that positive sense of having something to say to the ordinary person, and wanting actively to say it to such a person; and in his ability to say it well and be impressively informed on it. He was one of the true New Left intellectuals who emerged in the 1960s.

         As befits an intellectual, Carl Oglesby left behind a notable “paper trail” of speeches and books. In 1967’s Containment and Change he laid out the challenge of the New Left to Cold War liberals who, despite their Establishment credentials as the “best and the brightest,” had come to disaster facing Vietnamese peasants fighting a guerilla war that stymied U.S. military might; in the Yankee and Cowboy War he argued that the outwardly liberal politicians and intellectuals of the American Establishment, situated geographically and symbolically on the East Coast, were being challenged for leadership by an increasingly vocal and powerful right wing funded by oil money and defense contractors based in the West and Midwest, an analysis quite prescient of what was later to come; and as editor of 1969’s New Left Reader, he presented a collection of articles from those who were active in, and who inspired, the New Left of the 1960s. In 2008 he published his memoir of the 1960s, Ravens in the Storm, one of the most eloquent statements of what the 1960s were all about. A versatile man, Oglesby even recorded an album of original folk music on Vanguard Records, taught at Antioch, Dartmouth and MIT, and in his last years wrote on the assassination of John F. Kennedy.

         Oglesby came to SDS later in his life than the usual SDS recruit, who was young and more often than not, a university student. When he was introduced to SDS in Ann Arbor, Michigan, Oglesby was already in his 30s, married with three children, and a technical writer and editor for a defense contractor. Involvement in the campaign of a liberal Democratic challenger to the Republican incumbent led him to research the Vietnam War in the mid-1960s, and, through his research, come to oppose it—an opinion not at all welcomed by the campaign where he was a volunteer. But the position paper he drafted for this campaign drew the attention of an SDS activist at the University of Michigan, and he and his wife were soon immersed in the younger, student-dominated New Left represented by SDS. He went on to be elected SDS’s national President in 1965, and its leading spokesperson, especially on the Vietnam War.

         I too was a member of SDS in the 1960s, and though I never actually met and talked with Oglesby (I did see him briefly at a meeting in East Lansing, Michigan), was influenced by him, as we all were, even when we developed politics that differed sharply from his—from the left, or looking back, perhaps more from the ultraleft. Aside from Oglesby’s Ravens in the Storm, two other memoirs of leading SDSers that I also recommend—Cathy Wilkerson’s Flying Close to the Sun and the iconic Mark Rudd’s Underground—are thoughtful and honest in admitting the crucial mistakes made by the 1960s New Left. My own story in SDS is not without interest, if I may say so, and is recounted in Kenneth Henineman’s Campus Wars, a well-regarded history of the anti-Vietnam War movement at the non-elite universities such as the Michigan State University I attended then, which were also hotbeds of radicalism among their more plebian and less WASPish student bodies.

         “Can it be it was all so simple then/Or has time rewritten every line?” Barbara Streisand sang poignantly in the mid-1970s, when the tumult of the 1960s had become quiescent; former radical-oriented students had become yuppies, or in Mark Rudd’s invidious word, the “hipoisie”; Richard Nixon had been re-elected in an overwhelming victory over liberal antiwar candidate George McGovern; and SDS had shattered and exploded just a few years earlier, dividing into hostile factions, the most publicized and most destructive of which was Weatherman, later the Weather Underground, which not only damaged buildings through its bombs, but also managed to bomb the left that still existed in the 1970s out of effectiveness.

         It was a different time then, one hard to imagine if one hadn’t been there, but the books I mentioned above give a pretty good picture of a time that seems so alien to us now. It was a time when people talked positively of socialism and an impending revolution against U.S. capitalism, students were demanding their professors address the political issues of the day in their classrooms, anger at the ever-continuing Vietnam War drew hundreds of thousands in massive protest marches, the struggle for civil rights had moved from desegregating lunch counters to open articulation of Black Power, women were stirring in their indignation at the pervasive sexism all around then (including on the left, very much male-dominated), and it was far more fashionable to be reading Mao and Che Guevara than Ayn Rand. The 1960s were a heady, exciting, although bittersweet time, and it was a time where the left actually seemed relevant to U.S. political discourse. A good part of what caused all that to come to an end is well brought out in Ravens in the Storm in those passages describing his being confronted by Bernardine Dohrn, a firebrand action-oriented radical who had no patience for what she contemptuously dismissed as Oglesby’s accommodations to mere liberalism, and who wanted to transform SDS into a Marxist-Leninist party—something she did with one faction of it, Weatherman, as one of its principal leaders. Oglesby’s eloquent words bring out the whole Kafkaesque quality of this political approach (which may be dignifying it too much) exemplified by the very intelligent but equally addled Dohrn (who is someone I was acquainted with when I was in SDS). Oglesby describes her well on p. 254 of his memoir: “BD [Bernardine Dohrn] was smart, but as Dr. Johnson [Samuel Johnson, noted 18th Century British writer] first noticed, some ideas are so absurd that only the very brilliant can espouse them.”

         Elsewhere in the book he dismisses Weatherman as “comic book Marxism,” but looking back on it, Weatherman wasn’t alone among self-proclaimed Marxists as having “comic book Marxism.” While many of radicals (I among them) then espoused Marx, Lenin and other Marxists, most of us had not read a whole lot of them, only smidgens that we embraced as insightful and attractive in that same way that Christians find in smidgens from the Bible.

         During this time of the later 1960s there was a great deal of emphasis on militancy, as though bold, confrontational tactics would in themselves galvanize the populace, thus throwing down the gauntlet to the Establishment in a way that not only could it not ignore, it couldn’t counter either. Tactics replaced both strategy and analysis, I now see clearly; and real militancy is often those “timid, accommodationist” approaches that move people to act in concerted ways that actually achieve results. But then we were so caught up in our anger at the way U.S. liberal society had failed to live up to its promises we couldn’t see that; we only saw that our burning rage would be the spark that burned the whole system down, whether we had any idea of what would replace it or not. In this we were just like our nemesis, the Old Left of the 1930s, which dogmatically espoused a “socialism” which, if it had a model, was one drawn from the very mixed legacy of Bolshevik Russia, or worse, what it had become under the rule of Stalin; or as it would espouse later, a romanticizing of the Chinese and Cuban experiences; or was too wistful to be called a model at all.

         The early 1960s New Left had broken precisely with that dogmatism stemming from the 1930s, and was far more searching and intuitive, questioning and skeptical. All this was expressed well in SDS’s founding document, 1962’s Port Huron Statement, which went on to suffer the fate of many a founding statement—paid generous lip service by later members, but not really read. By the late 1960s this side of SDS was nonexistent, and the firebrands who had more passion than understanding had come to dominate the organization. Once again, Oglesby sums up his positive differences with this, in a fairly lengthy passage on p. 176 of Ravens in the Storm that’s worth quoting in full:

         "BD had brains, bravado, and beauty. She embodied that part of a many-sided SDS that was most charismatic, most willing to take risks.

         "But timid liberal that I was, I also thought this was SDS’s most dangerous side, a flaw with a real chance of going fatal. Like a number of SDSers, BD had a bit too much confidence in her own anger. She could seem easily as fierce a fundamentalist as the folks in my South Carolina family. She had the word. She knew the truth. There was one god, the dialectic. The savior was Marx. Salvation was the revolution. End of discussion. The saved might disagree about tactics, but the revolutionary goal was fixed. A lot of ink was spilled in those days, and I spilled a good deal of it myself, on the question of what the New Left was, what made it left, what made it new. But for Bernardine, the question of our essential identity was settled and fixed. The New Left was SDS, and SDS was what she and her cohorts chose to do. Her SDS discussed its philosophy in the streets. Action was all. The American system was evil because it was killing masses of people for the profit of a few, and our task as revolutionaries was to do whatever we could to hasten its overthrow. As for dialogue, you don’t have dialogue with the Devil.

         "But hell was my favorite hangout. The Devil was my favorite dinner companion."[Emphasis in original]

         In the final chapter of Containment and Change, Oglesby suggested the New Left’s natural ally was the libertarian Old Right of the 1930s, which had opposed the New Deal, that cornerstone of liberal policy and approach, in the name of a liberty-loving laissez faire that was essentially an anarchism of the right. I consider this fundamentally flawed, most tellingly because the free market excludes a lot of people from participation by the social factors of poverty, racial and gender discrimination, and enhances, rather than alleviates, the gap between the rich who have way too much, and the working classes who, even with good jobs, still have way too little; something to my mind certainly proven by the current recession. But Oglesby wanted to speak not only to the left on the War and the fundamental flaws within American society; he thought there was a receptive right out there that would be interested also. Although wrong in this regard, Oglesby was right in emphasizing that an effective left had to do much more than “preach to the choir,” that it had to move on to dialogue with the skeptical as well as the already converted. Surely this is a healthy impulse, and one the left of yesterday and today usually slights, too often dismissing the simply “unconverted” as opponents. Not that there aren’t real opponents of the left, not that there aren’t some people beyond talking to. But they tend to be among the public leaders and personalities, not necessarily among our neighbors and classmates, who may be reachable. And skeptical, questioning objection to a fixed way of thinking is one of the most intellectually healthy things around, and often the opposite of being mere dogmatism from the other side.

         A fitting end to this discussion is Cathy Wilkerson’s thoughtful expansion on thoughts that came to her contemplating what Oglesby wrote in Containment and Change. She begins this discussion on pp. 111-112 of Flying Close to the Sun by quoting Oglesby himself:

         "[T]he expansionary dynamic of Western commercial culture has been the root, the denominating constant, of modern history. The grandeur of Western liberalism, its material abundance, the flourishing of its arts and sciences, its painful construction of constitutional democracy—these interconnected achievements have been financed by the sustained theft called imperialism."

    Wilkerson reflects thoughtfully and with appropriate thoroughness as follows:

         "I failed, however, to notice the fuller meanings in Carl’s observation that the 'achievements' in the area of limited democracy had been financed by 'theft.' I focused only on the theft part—and had begun to think less and less about the achievement part. I had been fascinated with the origins of our secular, constitutional democracy in college, but the more I learned about the damage we had done, the easier it was to forget what an accomplishment it had been. The US system had cobbled together many of the most progressive ideas of the times in a powerful combination, ideas from Native American federalist government, from the utopians, from the philosophers of emergent capitalism, and from advocates of religious tolerance. From the rapidly escalating power of invention and science, thinkers of the day understood that within both nature and mechanics forces worked in tension with each other. Could a system bought with such devastating consequences have a future in a just and peaceful world? By then, I could only see greed as the primary motivating force for the cruelties of the system. It was a ready explanation for how the wealthy could be so immune to the human costs of their work and their wealth. In my focus on the human frailties of these wealthy power brokers, their use of the language of democracy seemed bitterly hypocritical.

         "The fact was, we didn’t know how to address the problems of the economy, beyond our intuition that participatory democracy might hold the key. We had encountered a host of problems already, trying to bring that vision to life in relatively small projects like ERAP [an early SDS community organizing project], and within SDS itself. As imperfect as the system in the United States was, most people who were excluded did not want to destroy the system, only to join in. The problem was that the system in its current state depended on the economic exclusion of a great many people to survive. I certainly didn’t know how to change that. Who decided who got to benefit and who didn’t? Was that even a question a democracy should ask?

         "Carl [Oglesby] did not advocate any economic model. Instead, he sidestepped this conversation about alternatives to capitalism by asserting that 'the revolutionary’s motivating vision of change is at root a vision…not of something that will be there, but of something that will be there no longer…The fundamental revolutionary motive is not to construct a Paradise but to destroy an Inferno.'" [Emphasis in original. Oglesby quote embedded in the text is from Containment and Change.]

         Thus do we have in this longish summation a significant understanding of the strengths and the weakness within Carl Oglesby’s vision, which are embodied themselves in the strengths and weaknesses of SDS, of the New Left itself. Yet for all its flaws, it embraces something far beyond that mere, grubby lack of vision that permeates our society today. For us, for society, surely better to look for answers in the legacy of the New Left than from the “realistic” compromises of the Democrats. This is the gist of Carl Oglesby’s meaning for the left today, the inherent power that Carl Oglesby’s insightful intellect bequeaths.

     

    George Fish is an anti-authoritarian socialist writer living in Indianapolis, Indiana.

  • Why Occupy Cincinnati? Because We’re a Microcosm of the Country

         The Occupy Wall Street protest now involves thousands and similar protests are taking place in dozens of cities and towns across the country. But why here in Cincinnati?

         Cincinnati is a microcosm of the country. Thousands of Cincinnatians face high unemployment, live in poverty, or lack of health insurance, while a handful of multimillionaires live in luxury on the salaries paid by the national and multinational corporations headquartered here. Like the rest of America we in the 99% watch our community’s economic situation deteriorate while the 1% at the top increase their salaries, take home more stock option, and prepare their golden parachutes. Just as on the national level, the very wealthy, the CEOs of banks and corporations, dominate the Republican and Democratic parties, setting the political agenda in Cincinnati, Hamilton County, and Ohio. Here in Cincinnati, capitalism doesn’t work any better than it does at the national level.

         In 2008, I wrote a lengthy report entitled Who Rules Cincinnati? that named the corporations that dominate this city and explained their mechanisms of control. (The report is available here and also on Kindle.) Three years later the same multi-billion dollar corporations—Procter & Gamble, Kroger, Macy’s, Western & Southern Financial Group, American Financial Group, Chiquita, and Fifth Third Bank—still dominate the city. The chief executive officers earn salaries of several million a year, plus stock options and other remuneration. Robert McDonald, CEO of P&G takes home a salary of $13.1 million—this is 82 times greater than the average national CEO salary of $161,000. Macy’s CEO Terry Lundgren gets $11.8 million. That is 337 times a department store manager’s average pay of $34,000 a year. The average Cincinnati CEO receives a net salary of $4 million. Wonder why health care costs are high? The head of Omnicare—“The nation’s leading provider of pharmaceutical care for seniors.”—took home remuneration amounting to over $18 million! (Steve Watkins, “Cincinnati CEO’s trounce average worker’s pay,” Business Courier.)

         The corporations that pay such enormous salaries also exercise enormous power and influence. They hire and fire the executives, middle managers and workers, determine their salaries, benefits and conditions. The corporations’ executives staff the boards of most of the major cultural and social institutions of the region. Their lawyers and lobbyists propose legislation to benefit their industries and companies. Locally the major corporations join together to form the Cincinnati Business Committee (CBC) and the Cincinnati Center City Development Corporation (3CDC) to promote their agenda of corporate rule and gentrification at the expense of local communities. Their corporate PACs and some of their stockholders contribute to the political campaigns for local, state and national office, to keep both major parties working for them. All of the reins of local power can be traced back to a hand full of people who live in Indian Hill or perhaps Hyde Park.

    What Have They Wrought?

         When they look down through the windows of their gleaming corporate headquarters in Cincinnati, what do the CEO’s see—or perhaps we should say, what do they overlook? The official unemployment in Cincinnati stands at 8.5, but most authorities believe the official rate underestimates discouraged workers. African American and Latino unemployment is generally estimated at twice that of whites closer or percent, that is, 16 or 17 percent. For youth the unemployment rate is 40 or 50 percent. And many of us have part-time jobs, rather than the full- time job we need. We have in our city tens of thousands of people who cannot find work, many of whom have exhausted or are close to exhausting their unemployment payments.

         No wonder then that Cincinnati is once again on the list, as it always is, of the ten poorest cities in the United States. We are number eight this year. Median household income for whites in this city is $46,615, while for African Americans it is $22,216. The Federal government sets the poverty level for a family of four at $22,050, so we can say that our city’s black population lives, by and large, on the edge of poverty. And many have fallen over the edge into the pit of poverty. Hundreds in Cincinnati have lost their homes, thousands throughout the state.

         While the corporate CEO’s all enjoy excellent health insurance, Cincinnati has, according to the last count, almost a quarter of a million Cincinnati residents are without health insurance. Some 11 percent of Cincinnatians, or 234,000 people had no health insurance, according to the most recent study. Some health situations are critical. African Americans continue to have an infant mortality rate in Hamilton County of 18.7 per 1,000 births compared to 6.3 for whites.

         We are watching not only our city, but the entire region stagnate and decline. Today almost no one in our area can feel secure in their job. Meanwhile, the Republicans at the state level and the Democrats in the city, cater to the needs of the corporations while they ignore the needs of the citizens. Disgracefully rather than creating jobs, they attack the unions that offer some protection to working people.

    Occupy Cincinnati

         I will be joining the Occupy Cincinnati protest on Saturday, October 8. I hope you will be there too. We have to take a stand. We know that today the banks and corporations dominate America. We know that corporate CEOs and financial insiders collude with the Republicans and Democrats to determine the national agenda. Together they make the rules—and they make the profit. We pay the price. It’s time to stop it.

         We need a new distribution of wealth in this country. We need to provide jobs for all. Good jobs at living wages. We need education and health care for all, and those should be free. And it can be done too. We need to start by ending the wars in Iraq and Afghanistan, by bringing all the troops home, and closing the hundreds of U.S. military bases around the world that do nothing to defend us and do a lot of harm to others. Most important: we have to change the system.

         The Declaration of the Occupation of New York City adopted on September 30 indicts Wall Street as responsible for the joblessness, homelessness, environmental destruction, and many others. The Declaration describes the damage done by the capitalist system: unemployment, foreclosure, and others.

         “Wall Street represents the nerve center of the worldwide capitalist system. Profit and loss rule the world. The stock market, the banks, the corporations ruin the lives of people not only here, but around the world: from Africa and Asia, from Europe and Latin America. Cincinnati’s multinational corporations participate in this worldwide system that enriches some and impoverishes many.

         “Right now, in New York, they’re symbolically striking at the system’s heart on Wall Street. Here in Cincinnati we’re protesting a regional center of this system. In the days that come, we need to go on to build a movement that can transform this system into one that is fairer, more just, more democratic, more egalitarian. Everyone in our country—and in the world for that matter—deserves a decent life and standing in the way of that possibility are the financial institutions clustered in Lower Manhattan. Standing in the way is Wall Street. Standing in the way are Cincinnati’s multinational corporations.

         “We need to make our movement stronger. The strength of this movement is not just the individuals participating, but in our relations to our families and friends, to our communities and workplaces, to our unions, schools, and religious congregations. We need to bring these groups together to build a social force, and a political movement. Not their kind of politics, of course. Not Wall Street financing. Not Madison Avenue advertising. Not Democrats and Republicans.

         Our politics are the politics of people who recognize that something has to change. Our movement is made up of young people without jobs and who can’t afford school. Of working men and women who’ve lost their jobs. Of families who’ve lost their homes. Of African Americans and Latinos who never fully shared in opportunity. We are working together to build the power to create a new democratic system and bring justice to our society.”

         How amazing and exciting that we will march here in Cincinnati, joining the protesters in New York, learning from the Egyptians in Tahrir Square, the indignados in the plazas of Spain, and the workers of Wisconsin. We’re part of a new, international movement for democracy and social justice around the world. We’re part of a movement that can change history, that change the direction the world’s headed. A movement that can save the planet and its people.

     

    Dan La Botz is a Cincinnati based teacher, writer and activist.He is on the editorial board of New Politics.

  • From #SidiBouzid to #OccupyWallStreet

    On December 17th, 2010 Tunisian street vendor Mohammad Bouazizi lit himself on fire.

         Mohammad Bouazizi was twenty-six years old. He held a university degree, but was unable to find work for himself besides selling fruits and vegetables on the streets of Sidi Bouzid. On Wednesday, December 17th, the Tunisian police confiscated his merchandise and threatened to put him in jail for selling without a license—instead of pleading for his goods and livelihood as he had in the past, Mohammad Bouazizi doused himself in gasoline and lit himself on fire.

         Then the unthinkable happened. Tunisia, once a heavily censored police state, erupted in unprecedented protests.

         Tunisians poured into the streets in outrage, demanding the right to bread, education, and freedom. The Tunisians who took to the streets were not only sympathetic to Mohammad Bouazizi—in a sense they were him. At that time, two out of every five college graduates were unemployed, and the ones who were employed worked menial, unskilled jobs with inadequate salaries. Many were like Mohammad Bouazizi, informally selling goods on the streets in a last attempt to make ends meet in a desolate economy.

         These protests were not originally intended to overthrow Zine El Abidine Ben Ali—although they eventually did. Originally, these protests were no more than an outcry of rage towards a corrupt, kleptocratic political system that served only the wealthiest, while depriving both what would be the middle class and the working class of any viable economic future.

         Sound familiar?

         It is now ten months later—Tunisia’s once unfathomable revolution is embedded in history. Egypt’s has been as well, and as the revolutionary fire spread throughout the Arab World, we as activists waiting with baited breath learned from our mistakes and assumptions. Unfortunately, what was once impossible and proven possible in Tunisia and Egypt was not always inevitable as many once hopeful countries became violent bloodbaths. However, what we did realize, is that when people feel that they have nothing left to lose, and no future ahead of them, their human instinct is to come together, and give every last effort to wrest the power from those who robbed it from them.

         This brings us to Occupy Wall Street.

         On September 17th, known by its revolutionary title #Sept17 or the US Day of Rage, hundreds of Americans came to New York City, vowing to occupy and sleep on the sidewalks of Wall Street in a massive protest against financial terrorism and the corporate takeover of politics. Although Wall Street itself was blocked off by the New York Police Department, protestors found the nearby Zuccotti Park, now renamed Liberty Plaza and home to almost five hundred protestors who regularly sleep there, along with thousands of others who come between work and other commitments in solidarity.

         The mainstream media didn’t take it seriously at first. However, several Tunisians wished the American protestors luck through twitter, hashtagging #Sept17, #OccupyWallStreet, and #SidiBouzid towards a hopeful “American Spring.”

         At first the numbers were small; between 1,000 and 2,000 protestors took to the streets on September 17th, and around 400 proceeded to stay the night and regularly occupy Liberty Plaza. One week later, displays of police brutality at the first major march began to draw both civilian and media attention towards the protests. One week after that, a mass arrest of over 700 protestors on the Brooklyn Bridge garnered even more attention and curiosity towards the occupation. On Wednesday, several unions across New York City officially declared their support for the movement, as public and private universities across the city organized walkouts backing the protest, resulting in over 20,000 marching through downtown Manhattan.

         Overwhelmingly, the protestors—whether they are union workers, students, retirees, or simply standing in solidarity—say that they are there because they are the ninety-nine percent, living in a system that is rigged only to serve the top one percent.

         On Wednesday, chants of “We Are the 99%” and “A People United Will Never Be Defeated” echoed throughout lower Manhattan.

         Like the Tunisian and Egyptian protestors, many of “the ninety-nine percent” feel that they have no foreseeable future—and nothing left to lose. They have been laid off, while watching the CEOs of their companies avoid paying taxes and pocket several times their former salary. They are unemployed with no job in sight, and their unemployment ran out many months ago. They are victims of predatory lending—drowning in student debt, and unable to find a job with an adequate salary to pay them off and avoid default. They are the victims of corporate greed and financial terrorism—our version of corrupt, kleptocratic dictatorships that we hope to overthrow.

         New York City is not Sidi Bouzid, and Liberty Plaza is not Tahrir Square, but many Americans are economically and psychologically closer to Mohammad Bouazizi than we would like to think.

         Inspired by a global movement, they are ready to fight back.

         It is unclear how to change this system—lofty demands of abolishing corporate personhood and regulating mortgage and student loans would only be the beginning. However, as in Tunisia, it is not demands or a refined agenda that is pushing people into the streets—it is rage, desperation, and the fact that this system is unsustainable for the vast majority of Americans.

         Perhaps this rage will materialize into a list of strategic, attainable demands. Perhaps it will not. Right now, however, the point of the protests is not an immediate and complete overhaul of the current system. The point is to mobilize the ninety-nine percent, hoping that enough have been marginalized en masse to mobilize en masse against a corrupt and unsustainable system that privileges the top one percent at their expense.

         If there is any justice left in this world, this system—somehow, some way—will be overthrown.

     

    Anna Lekas Miller is a freelance journalist and activist, based out of New York City. She has covered the Israeli Palestinian conflict, the Arab Spring, feminist activism, and gender and sexuality for a variety of publications. Currently, she is covering #OccupyWallStreet out of New York City.

     

  • Pushing back on Wall Street's educational agenda

    The gutsy young people who are encamping on Wall Street, the “Occupy Wall Street” movement, are probably doing more to save public education than anyone else.(Pace, Diane Ravitch). In pushing back on the economy, they are creating space for a meaningful discussion of what schools can and should do — and what they can’t. The mantra repeated daily in the media, by politicians from both parties, is that education can solve the nation’s economic problems. A heart-breaking interview with an aeronautical engineer, a Ph.D. and Dartmouth graduate who cannot find work and is now homeless illustrates why education is not the “one true path out of poverty” as Arne Duncan acclaims.

    This articulate middle-aged man has done everything that Arne Duncan (and the Obama administration) say one needs to do to “make it.” Look at those credentials! But he’s homeless because of circumstances beyond his control but well within the control of the federal government. His parents became ill and the gaping holes in the social safety net forced him to sell all that he owned to pay for their health care and living expenses. He lost his job at Lockheed just as the economy collapsed. He faces double discrimination in his job search because he is an older African American. His educational success hasn’t saved him from becoming impoverished.

    We can’t understand what’s happening in education policy without looking at what Wall Street’s man in Washington is doing. While the media has been hyping Obama’s willingness to change its rhetoric about unemployment, to take on the Republicans, what’s ignored is that his verbal combativeness on the debt ceiling combines the offer to cut Medicare.

    There’s been a rhetorical shift but no substantive change. As long as Obama and the Democrats refuse to take on the Right, demanding big tax increases on corporations and the wealthy, making Wall Street pay for creating jobs it has destroyed, education policy will be used as a substitute for economic policies that will put people to work. Finally, with “Occupy Wall Street” movement, we’re the pushback on the Right.

    One danger I see is that this young movement will be hood-winked into giving up the mobilization to elect progressive Democrats, as occurred in Wisconsin. When “bold progressives” vow that they won’t support Obama in 2012 unless he shapes up and take his new rhetoric as reality, I hope they’ll be pressed to explain how they went wrong in supporting Obama in the last election. What’s their strategy to avoid a repeat? Nay-sayers to independent politics, to our forming a new party, are quick to say this is a hopeless venture. But they fail to explain what will be different this time around when we once again look to the Democrats to save us.

    Barry Finger’s analysis explains the reasons the Democratic Party won’t — can’t — deliver on its promises. Those “bold progressives” who want us to support more Democrats in 2012 are setting us up for more betrayals. In the meantime, education policy will be set by Wall Street.

  • The al-Awlaki Killing: Rights and Safety Blown to Smithereens

    The killing of Anwar al-Awlaki in Yemen on Friday by a U.S. drone has elicited cheers from most mainstream politicians and pundits. Civil libertarians, however, have noted the terrible precedent this sets: here an American citizen has been targeted for assassination and executed solely on the say-so of the president, with no need to indict him, or present open evidence of his guilt. If the U.S. government had wanted to tap al-Awlaki’s phone, judicial review would have been required. But killing him was totally up to the president.

    As the A.C.L.U.’s deputy legal director stated, “this is a program under which American citizens far from any battlefield can be executed by their own government without judicial process, and on the basis of standards and evidence that are kept secret not just from the public, but from the courts.”

    To be sure, this was not a case like the killing of Osama bin Laden, where soldiers were on the ground and could have captured him alive without needing to put a bullet through his head if they hadn’t been intent on executing him. Still, Obama’s justification for the drone strike on al-Awlaki — that he is an enemy combatant and we’re at war — is as expansive a claim of executive authority as any put forward by the Bush administration. If the “war on terror” lasts forever and the whole world is a combat zone, then Obama is asserting the unchecked right to serve as judge, jury, and executioner of every person on Earth.

    One other aspect of this case has been less commented upon. Let’s assume that al-Awlaki was in fact the “external operations chief” of Al Qaeda in the Arabian Peninsula, as President Obama publicly described him on Friday—for the first time; let us assume too that al-Awlaki was involved in operationally planning attacks in the United States — as government officials and the journalists to whom they’ve shown pieces of documents assert, though for which no evidence has been brought before a court, despite ample opportunity to do so. Granting these points, we still might ask how al-Awlaki became such a dangerous character.

    There’s much that is still unknown about his life and activities, but this account by New York Times‘ national security correspondent Scott Shane and co-author Souad Mekhennet from a year ago suggests the strong possibility that it was the excesses of “the war on terror” that led al-Awlaki to become a virulent proponent of violent jihad.

         “In the weeks after the Sept. 11 attacks, the eloquent 30-year-old imam of a mosque outside Washington became a go-to Muslim cleric for reporters scrambling to explain Islam. He condemned the mass murder, invited television crews to follow him around and patiently explained the rituals of his religion.

    “‘We came here to build, not to destroy,’ the cleric, Anwar al-Awlaki, said in a sermon. ‘We are the bridge between Americans and one billion Muslims worldwide.’

    “There are two conventional narratives of Mr. Awlaki’s path to jihad. The first is his own: He was a nonviolent moderate until the United States attacked Muslims openly in Afghanistan and Iraq, covertly in Pakistan and Yemen, and even at home, by making targets of Muslims for raids and arrests. He merely followed the religious obligation to defend his faith, he said.

    ***

         “A contrasting version of Mr. Awlaki’s story, explored though never confirmed by the national Sept. 11 commission, maintains that he was a secret agent of Al Qaeda starting well before the attacks, when three of the hijackers turned up at his mosques. By this account, all that has changed since then is that Mr. Awlaki has stopped hiding his true views.

    “The tale that emerges from visits to his mosques, and interviews with two dozen people who knew him, is more complex and elusive.

    ***

         “All along he remained a conservative, fundamentalist preacher who invariably started with a scriptural story from the seventh century and drew its personal or political lessons for today, a tradition called salafism, for the Salafs, or ancestors, the leaders of the earliest generations of Islam.

    “Finally, after the Yemeni authorities, under American pressure, imprisoned him in 2006 and 2007, Mr. Awlaki seems to have hardened into a fully committed ideologist of jihad, condemning non-Muslims and cheerleading for slaughter.”

    Starting in 2000, al-Awlaki recorded a series of popular CDs on the life of Muhammad. These recordings “appear free of obvious radicalism.”

    There were various connections between al-Awlaki and Muslim extremists, but in the days after 9-11, the FBI interviewed him four times and found no basis to hold him. Some law enforcement officials and commission experts still think he may have been involved, but no evidence has ever been presented.

         “As the American authorities rounded up Muslim men after 9/11, he had grown furious.

    “After raids in March 2002 on Muslim institutions and community leaders in Virginia, Mr. Awlaki led a chorus of outrage, noting that some of the targets were widely viewed as moderates.

    “‘So this is not now a war on terrorism, we need to all be clear about this, this is a war on Muslims!’ Mr. Awlaki declared, his voice shaking with anger. ‘Not only is it happening worldwide, but it’s happening right here in America that is claiming to be fighting this war for the sake of freedom.’”

    In 2003, al-Awlaki was giving lectures in London urging his young followers never to believe a non-Muslim. In 2004, he moved to Yemen. Shane and Mekhennet explain what happened next:

         “In mid-2006, after he intervened in a tribal dispute, Mr. Awlaki was imprisoned for 18 months by the Yemeni authorities. By his later account on his blog, he was in solitary confinement nearly the entire time and used it to study the Koran, to read literature (he enjoyed Dickens but disliked Shakespeare) and eventually, when it was permitted, to study Islamic scholarship.

    “Notably, he was enraptured by the works of Sayyid Qutb, an Egyptian whose time in the United States helped make him the father of the modern anti-Western jihadist movement in Islam.

    “‘Because of the flowing style of Sayyid I would read between 100 and 150 pages a day,’ Mr. Awlaki wrote. ‘I would be so immersed with the author I would feel Sayyid was with me in my cell speaking to me directly.’

    “Two F.B.I. agents questioned him in the Yemeni prison, and Mr. Awlaki blamed the United States for his prolonged incarceration. He was right; John D. Negroponte, then the director of national intelligence, told Yemeni officials that the United States did not object to his detention, according to American and Yemeni sources.

    “But by the end of 2007, American officials, some of whom were disturbed at the imprisonment without charges of a United States citizen, signaled that they no longer insisted on Mr. Awlaki’s incarceration, and he was released.

    “‘He was different after that — harder,’ said a Yemeni man who knows Mr. Awlaki well.”

    Two points are especially noteworthy here. First, the U.S. lifted its insistence on al-Awlaki’s imprisonment in 2007, after they interrogated him, indicating that even at that late date there was nothing conclusive linking him to terrorism. Second, by al-Awlaki’s account he was in solitary confinement most of the time he was in prison. There is a large body of scientific literature documenting the extremely harmful psychological effects of being subjected to solitary confinement, for periods as short as ten days. (See here and here and here.) One can only imagine the mental health consequences of nearly 18 months of solitary confinement.

    The specific allegations that U.S. officials make about al-Awlaki — again, based on evidence never presented to a court — involve connections to the Fort Hood shooter, Nidal Malik Hasan; the failed “underwear” bomber, Umar Farouk Abdulmutallab; the failed Times Square bomber, Faisal Shahzad; and the cargo planes bomb plot. For some of these, al-Awlaki’s involvement may have been no more than providing inspiration, but in any event these were all after his 18-month imprisonment.

    Obviously one is entitled to protect innocent civilians from unjustified attacks coming even from someone who has been provoked into a murderous rage, but one has to wonder about the sort of protection being provided by the “war on terror.” Given the number of people who have been tortured or imprisoned without charge, it seems likely that the “war on terror” is creating terrorist leaders faster than they are being killed.

    And these policies are not just those of the former Bush administration. The ACLU recently reported that

         “Torture and extraordinary rendition are no longer officially condoned. But most other policies—indefinite detention, targeted killing, trial by military commissions, warrantless surveillance, and racial profiling—remain core elements of our national security strategy today.”

    And even Obama’s improvement on torture and extraordinary rendition should not be overstated, as some torture still seems to be contracted out.

    And then we’re surprised that there’s still terrorism.

  • Strike Wave Sweeps Brazil: No Sector Unaffected; A New Union Movement On the March

         Workers in Brazil—in heavy industry, services, the public sector, and agriculture—are involved in a series of strikes and mass protests such as the country hasn’t seen in decades. . Driving the new labor upsurge is the strength of the country’s economy, the powerful position of unions in the society, and the rising inflation. In 2007 and 2008, Brazil’s economy grew at a rate of 5%, and though in the depths of the crisis in 2009 it shrunk by .02%, last year the economy grew again at a rate of 10%. As Brazilian-born Eduardo Siqueira, a public health professional and activist in the Brazilian immigrant community says, “Workers in Brazil are not afraid of losing jobs, so they’re not afraid of striking.”

         And strike they have. Since the beginning of September there have been strikes by bank workers, postal workers, and metal workers, including the auto parts workers at GM plants. Several of these strikes are on-going. With the inflation rate at about 5.0%, many workers are fighting to catch up with rising prices. Workers are demanding big wage increases: metal workers want 9.5% more, bank workers 12.8 percent. Postal workers are striking against a reform passed by the Brazilian Congress that gives the Brazilian Post and Telegraph Company (ECT) greater power, including the power to form partnerships with the private sector.

         In addition to the strikes in industry, services and the public sector, there is also a very vigorous agricultural workers movement. The month of September opened with the “Marchas das Margaridas,” that is, the “March of the Daisies.” 70,000 women rural workers, wearing their uniform of straw hats and purple clothing, marched through the nation’s capital Brasilia. Maria Luiza dos Santos, a rural worker from Afonso Cunha in the state of Maranhão, explained that the women wanted, “women’s rights, wage equality, and land distribution” to the landless.

    Brazil’s Powerful Unions

         An American executive who works in the Brazilian petroleum industry posted an article in the Oil & Gas Financial Journal this month, warning his colleagues about the “inflexible” Brazilian labor laws and the “powerful” unions. “To say Brazilian unions are powerful is a gross understatement,” he wrote. “In Brazil, workers automatically ‘join’ a union, defined by the region the worker works in, and his field of work. A worker, by law, must pay dues that to union (one day’s salary per year). In Brazil there are around 18,000 labor unions, all deeply rooted in their respective sectors, with guaranteed dues to fund their operations and enormous political influence.”

         The U.S. oil man’s shock at the strength of Brazilian labor tends to oversimplify the great complexity of the labor movement. Brazil has several labor federations, each with political positions a little different from the others, some left, some center-left, some center or moderate. These federations both compete and cooperate with each other, and lately, says Siqueira, they’re cooperating more than in the recent past. Local unions and workers are cooperating too, engaging in sympathy strikes, one group of workers supporting another, even though they may not be in the same union or the same federation. The strikes and the general effervescence in the labor movement has given rise to a new more militant middle layer of union officials, says Siqueira. Just back from visiting his homeland, Siqueira says he hasn’t seen anything like this new wave of union militancy since the 1980’s.

    Union Movement Born In Struggle

         Brazil’s contemporary union movement was born in the struggles against military dictatorship that ruled the country from 1965 to 1985. Led by the metal workers in the “ABC” industrial suburbs of São Paulo, workers first created industrial unions, then a new labor federation (the CUT), together with a Movement of the Landless (MST), and then the Workers Party (PT) which brought Luiz Inácio da Silva to the presidency in 2002 and reelected him in 2006. Lula, as he is popularly known, continued the neoliberal policies of his predecessors but with a difference, promoting poverty programs that benefited Brazil’s poorest people.

         Lula’s first term in government was a mixed blessing for workers. PT leaders and activists filled important political positions in the government. The CUT had greater influence than labor had had at any time before in the nation’s history, but it was only influence, not power, and the federation’s tendency to rely on Lula to make change, rather than organizing the unions and workers to fight for it, weakened the labor movement. The Movement of the Landless (MST) continued to fight on, virtually the sole radical social movement in the country.

         Despite those unfortunate developments, with the global commodities boom, the economy growing, and an estimated 14 million new jobs created, during Lula’s second term the labor movement made a comeback. Strikes grew, the unions created coalitions with other social movements, new leaders came forward, and unions adopted political platforms to pressure the government.

         The election of Lula’s handpicked successor Dilma Rousseff to the presidency has created some anxiety in the labor and social movements and in society generally. Coming to power on the basis of a broad and ungainly political coalition, she is not promising to move the country toward socialism, nor even to dismantle the neoliberal economic system. There has been speculation about whether she will continue Lula’s brand of neoliberalism plus social programs for the poor, but the unions aren’t waiting for her to act. From one end of Brazil to the other, in a wide variety of industries, workers are on the move.

         So far the new militancy has not been accompanied by a new radicalism. By and large the unions are not opposed to the government. The unions are pushing President Rousseff, the PT, and the government to fulfill their promises to the labor movement and the poor. What will happen when the government proves unwilling or unable to do so in the face of the next stage of the unfolding world economic crisis remains to be seen.

  • The End of Welfare As We Knew It

    [In the current budget debates, it is taken for granted that the welfare program for families has been a failure and its end has been a blessing. To remind people what the actual record has been, I offer here the section on welfare from a book that I co-wrote. I have added up-dated information.]

    Conservative policymakers have successfully dismantled the safety net for poor people, often using the media to turn the public and government officials against the poor, particularly welfare recipients. Think tanks such as the Heritage Foundation, the Manhattan Institute, and the American Enterprise Institute put out a stream of books and magazines and flooded the press with news releases.

    Press Coverage of Welfare

    Fairness and Accuracy in Reporting (FAIR), an organization that analyzes press coverage, conducted a three-month study of the media’s coverage of welfare issues from December 1, 1994, to February 24, 1995, in the period leading up to enactment of the Personal Responsibility and Work Opportunity Act of 1996.[1] Most of the people interviewed by the media were males; most were politicians and government officials; and most gave the official line that spending on the poor ought to be restricted. State and local officials most often interviewed were Republican governors who ran punitive programs, such as Tommy Thompson of Wisconsin and John Engler of Michigan. Few of those reports included any dissenters from the get-tough approach.

         Welfare recipients were seldom interviewed, and when they were, they were given limited roles, and at worst they were attacked. In one vivid example, multimillion-dollar earner Diane Sawyer of ABC devoted a segment of Prime Time in 1995 to grilling a group of teenage mothers receiving Aid to Families with Dependent Children.[2]

         Explaining that “to many people these girls are public enemy No. 1,” Sawyer harangued them on behalf of “taxpayers” who were “mad as hell.” “Answer their question,” she demanded: “Why should they pay for your mistake?”

         Sixteen-year-old Lisa Wright, one of Prime Time’s interviewees, tried to point out that when it comes to taxpayer dollars, AFDC is “such a small percentage now, you know, of the amount of money taxpayers send in. Most of the money is going for defense.” But Sawyer was having none of it: She dragged the discussion right back to female “irresponsibility.”[3]

         Jonathan Alter in 1994 linked “lascivious teenagers” to “every threat to the fabric of this country.” Alter harped on the theme of shame for poor young women, comparing them to drunk drivers.[4] When they attacked teenagers on welfare, neither Sawyer nor Alter pointed out that 70 percent of so-called teen pregnancies are the result of sex with men over 20. A study by sociologist Mike Males suggests that 50,000 teen pregnancies a year are caused by rape, and two-thirds of teen mothers have histories of sexual abuse by a perpetrator averaging 27 years of age.[5]

         The welfare recipients that the media selected to be interviewed often reinforced stereotypes. In a U.S. News & World Report cover story, “six of the seven pictures were of women of color, mostly African-ß Americans. The only white woman pictured was described as clinically depressed, as if poverty only affects white people who are in some way handicapped.”[6] Recipients shown in the media often had several children, even though families on welfare have an average of 1.9 children, slightly lower than the national average.

         Reminiscent of much reporting on the AIDS crisis, stories on welfare drew a stark distinction between poverty’s innocent and guilty victims. The acceptably innocent were children; the guilty were their moms. Although poor children certainly need defenders, poor children come from poor families. In the media, however, “innocent children” were often ominously separated from their guilty moms (just as “AIDS babies” were often described as more or less self-conceived).[7]

         Research and advocacy groups made up only 9 percent of media sources during the period that FAIR studied. After participating in two hours of a Firing Line debate on welfare, Frances Fox Piven commented to the St. Petersburg Times, “I am struck by how little evidence matters in talk about welfare.”[8]

         Yet the stereotypes that conservatives had created returned to haunt them when they wanted to persuade businesses to hire welfare mothers. How could you ask a CEO to hire people whom you had previously described as lazy, undependable, and oversexed? A year after the Personal Responsibility Act had been passed, a New York Times article by Jason DeParle reported that “welfare recipients, last year’s political pariahs, are shedding their outcast status.”[9]

         The NBC affiliate in Montgomery, Alabama, WSFA, had a weekly feature portraying a welfare family in favorable terms. On St. Louis radio, an advertising campaign praised those with the “guts to get off welfare.” In Charlotte, North Carolina, there were billboards—paid for by the county and posted by the Chamber of Commerce—urging employers to give recipients a chance.

         The effort to erase the stigma of welfare was coordinated by the Welfare to Work Partnership, which was established in 1997 with President Clinton’s encouragement (President Clinton had signed the bill into law). It included corporate executives and aimed to persuade business leaders to hire welfare recipients. It conducted an advertising campaign with the slogans “Welfare mothers make responsible employees” and “Welfare to work is a program that creates independence.”[10] Politicians and corporate executives, with the help of the media, were rehabilitating the welfare recipients that conservatives had demonized.

    The End of Entitlements

    President Reagan’s budget director, David Stockman, asserted that “there are no entitlements—period.”[11] In his book Losing Ground[12], Charles Murray argued that illegitimacy, crime, and family deterioration are caused by AFDC (TANF) payments and rules, and he recommended the elimination of virtually all social benefits except Social Security.[13] Ten years later, in his book The Bell Curve,[14] Murray’s racism was blatant. He argued that welfare should be abolished not simply because of the economic incentive it creates but because it encourages dysgenesis, the outbreeding of intelligent whites by genetically inferior blacks, Hispanics, and poor European Americans.[15]

         In response to the conservative alarm about welfare dependence, advocates for the poor countered that the problem was an undependable state. The Catholic bishops, in their pastoral letter on the U.S. economy, claimed that poverty violated a sense of community, deprived people of citizenship, and left them powerless. It “assaults not only one’s pocketbook but also one’s fundamental human dignity.”[16]

         The bishops trumpeted their outrage like biblical prophets: “That so many people are poor in a nation as rich as ours,” they wrote, “is a social and moral scandal that we cannot ignore.”[17] And in response to the call to “put those welfare mothers to work,” the bishops took an increasingly unpopular stand in favor of giving mothers (or fathers) the right to stay home to care for their children and to be supported in this important work by welfare grants.

         Charles Murray said that illegitimacy was the “single most important social problem of our time,”[18] despite the fact that teen pregnancy rates were had actually dropped to the lowest rate in sixty years.[19] Murray wanted to eliminate welfare for teenage parents, believing that when teenagers realize that there are no benefits that come to them when they become unmarried parents, they will stop having children. Not only would he deprive these individuals of AFDC grants, he would also deprive their children of child support from the father of the child. Children should receive support from the father only when the mother is married to him.

         Of course Murray’s idea that cutting off AFDC benefits will prevent pregnancy is absurd. Instead, it will help to restigmatize having babies without getting married, which is what the right wing quite clearly says it wants to do. Title I of the Personal Responsibility Act, titled “Reducing Illegitimacy,” declared that “marriage is the foundation of a successful society” and went on to give a laundry list of so-called facts about illegitimacy that featured teenage mothers and linked criminality with absent black fathers. States have joined in this warfare against teen parents, passing laws restricting welfare and giving them rewards (dubbed “Bridefare” or “Wedfare” programs) if they marry any man, not necessarily the father of their child.

         The Personal Responsibility Act was particularly tough on teen parents, requiring unmarried parents under the age of 18 to live with an adult and stay in school in order to receive benefits. About two-thirds of unmarried teen parents do live with their parents, but the ones who don’t may be required to live in a group home or institution sponsored by the state. This law has resulted in many teenagers being dropped from the welfare rolls.

         President Clinton acknowledged that the best approach to birth control in developing countries is to educate the women, but he didn’t apply that insight to teenagers in the United States. Instead, he blamed the AFDC program for encouraging teen pregnancy.

    Welfare Reform and Racism

    When Aid to Dependent Children was begun as part of the Social Security Act in 1935, the program was mainly for white widows, and it excluded most people of color. In the early years of the program, African American women were often excluded by rules that states imposed, such as “suitable home”[*] and “man-in-the-house”[**] rules, which were struck down by the Supreme Court in the 1960s. This was particularly true in the South. One Southern field supervisor summed up the prevailing attitude toward African-American women in the 1940s and 1950s by saying that the staff and board of the welfare department had a “unanimous feeling” that Negro women should continue to do their “usually sketchy seasonal labor or indefinite domestic service” rather than receive public assistance. They said that Negro women “have always gotten along,” and “all they’ll do is have more children.”[20]

         In the 1960s, the civil rights and welfare rights movements resulted in the inclusion of many who had been excluded from the original AFDC program. Legal service lawyers challenged exclusionary rules and won many victories. As a result, the number of African-American women in the program increased by about 15 percent between 1965 and 1971. “The evolution of a right-wing critique of welfare in the early 1960s coincided with this shift in the racial composition of the AFDC population.”[21] Public officials, aided by the media, made people believe that AFDC was largely a program for African-Americans, even though, until recently, the highest percentage of people on AFDC were European-Americans.

         President Reagan’s image of the “welfare queen” going to the welfare office in a Cadillac instilled a vision of black women defrauding the welfare system. In fact, most welfare fraud is done by vendors—pharmacies, doctors, dentists, nursing homes, hospitals, and sellers of medical equipment. The government recovered $2.5 billion in overpayments for Medicare in 2009 as the Obama administration focused attention on fraud enforcement efforts in the health industry.[22] A study in Massachusetts showed that more than 93 percent of the money recovered from welfare fraud came from vendors. In 2008, the Attorney General of Massachusetts recovered $26.7 million in settlements and judgments in Medicaid fraud cases, the highest amount in three decades.[23] Two of the largest fraud cases in the nation were against for-profit hospitals for defrauding government health insurance programs. Three executives of the nation’s biggest hospital chain, Columbia/HCA, were indicted in 1997 for conspiring to defraud government health insurance programs. The U.S. Attorney’s office fined TAP Pharmaceutical Products of Illinois $875 million in September 2001 for price manipulation, the largest settlement ever in health care fraud.[24]

         However, as the welfare rolls continued to plunge, white recipients left the system faster than black and Hispanic recipients. In FY 2008 there were 1,629,345 families receiving TANF, 31.5 percent of whom were white, 34.2 percent African-American, and 28 percent Hispanic.[25] Minority welfare recipients were significantly more disadvantaged than their white counterparts. They face discrimination from prospective employers and landlords, and Hispanic recipients face the problem of learning English when there are not enough English as a Second Language (ESL) programs. The time limits imposed at the federal level and in many states are especially hard on African-American and Hispanic recipients.

         A study in Wisconsin found that despite having higher education levels and higher job training completion rates, black welfare recipients did not fare any better than Caucasians in terms of employment. Black welfare recipients were more likely to be required to take preemployment and Alcohol and Other Drug Abuses (ACOA) tests than were whites.[26]

         The assumption that AFDC was primarily for black Americans led to racially based policies based on stereotypes. Conservative views about the proper place of women being in the home might still apply to white women, but black women have always been expected to work outside the home, predominantly as domestic and agricultural workers. The 1967 amendments to the Social Security Act placed mandatory work requirements on AFDC recipients for the first time, and subsequent laws such as the Talmadge Amendment of 1971 and the Family Support Act of 1988 stiffened the requirements, culminating in the current draconian work requirements of the Personal Responsibility Act.

         The restrictions placed on teen parents were also directed against minority teenagers, who are disproportionately represented in the teen parent population. Among many people, “teenage parents” has become a code word for minority women, and the attack on welfare has become an attack on them.

    The War against Women

    Welfare is one of the battlegrounds of the war on women. The National Organization for Women says that not only does the Personal Responsibility Act inflict suffering on poor women and their children, it also heralds a broader effort to pressure all women into a repressive sexuality, limited reproductive choices, and conventional family arrangements. The radical right wing understands the connection between a safety net and women’s autonomy. By withdrawing federal assistance for women without male support (and also by attacking affirmative action, Title IX, and college financing), by branding welfare mothers with demeaning racial stereotypes, and by pauperizing them and questioning their fitness as mothers, the right is forcing every woman to depend economically on a man within a traditional marriage whether or not she wants to and whether or not the man is dependable. The economic alternative is made so harsh that women may find themselves unable to provide for their families and may have to give up their children to foster care or adoption.

         Conservatives are worried about the decline of two-parent families. The 2000 census showed that the number of families headed by women who have children, which are typically poorer than two-parent families, grew nearly five times faster in the 1990s than the number of married couples with children. For the first time, nuclear families accounted for less than 25 percent of all households in the United States.[27]

         The Personal Responsibility Act provides for an “anti-illegitimacy” bonus that gives extra federal money to states that lower their nonmarital birth and abortion rates. States have enacted a variety of programs to get this bonus. In Virginia, for example, cities conducted Marriage Before the Carriage contests, in which youth ages 12 to 21 could enter a drawing for a new car if they hadn’t fathered or conceived a child in the past year. Mississippi established an abstinence unit of the state government, even though numerous studies have shown that abstinence education alone is unsuccessful in lowering birthrates. States have a financial incentive to promote abstinence to the exclusion of other family planning education through federal “abstinence only” money available under the federal welfare bill. More draconian measures have so far been voted down, as was Arizona’s unsuccessful proposal to automatically make children of unmarried teen parents wards of the state and put the infants in the custody of the state’s protective service system. A private group in California offered $200 cash rewards to vulnerable low-income or drug- or alcohol-addicted women who agree to have a Norplant implant or undergo sterilization.[28]

         Everyone knows that if women are to enter the waged labor market, they will need child care. The right wing has always resisted public provision of day care on the grounds that a woman’s “natural place” is in the home; George Gilder[29] said that a woman finds dignity and security beneath the authority of her husband. President Nixon vetoed a bill providing for universal day care. One of his aides said that it would “Sovietize child care.” On the other hand, conservatives agree that a single-mother welfare recipient should be in waged work. The double standard for middle-class mothers and welfare mothers was revealed when Congress—soon after it passed the Personal Responsibility Act—passed a law in 1998 giving tax deductions to middle-class women who choose to stay home to care for their children.

         All these policies limit the choices of poor women and further deepen the rift between poor women who have no choices and affluent women who do. These reproductive issues affect only poor women now, but they are related to the drive to limit reproductive choice for all women. The conservative talk about putting poor children into orphanages is not really about orphanages but about women: It is about reinforcing the sexual double standard.

         Yet all the talk about taking their children away and putting them in orphanages serves to terrorize welfare recipients still further. The Latin root of proletariat means “people who have no other wealth but their children.” That took on a poignant meaning when Charles Murray proposed a policy of cutting off AFDC payments to teenage mothers and using the money saved to provide orphanages for their children. Shortly before Christmas 1994, Speaker of the House Newt Gingrich championed a bill that would have let states use federal welfare money for orphanages. Critics invoked Charles Dickens and Scrooge; Gingrich countered with nostalgic images of Boys Town and Spencer Tracy. By the time President Clinton denounced the plan as “dead wrong,” Mr. Gingrich was protesting that he had been misunderstood.[30]

    Cycles in Welfare Reform

    I am using the term welfare in the way that the public generally understands it—Temporary Aid to Needy Families (TANF).[***] If we called all government financial transfer programs “welfare,” then financial-aid grants to college students and veterans’ benefits would come under that category. Although the amount paid to the AFDC/TANF program has been relatively small—less than 1 percent of federal government spending and about 3 percent of state spending—it garners a huge amount of public scorn. Much larger welfare grants go to the middle class and rich.

         Welfare provides a good example of the cycles of reform. Frances Fox Piven and Richard Cloward[31] (1971), two of the leading proponents of opportunity theory, believe that welfare expands and contracts in response to changes in the economy and the political climate. The leading architects of the welfare rights movement, they believe passionately in political activism as a way to empower the poor.

         Piven and Cloward argue that government officials expand welfare (public assistance) in times of civil turmoil. When the turmoil dies down, they cut back on welfare and use it to enforce work norms. They document the following cycles of expansion and contraction in welfare:

     

    • Beginning of large-scale federal relief programs during the Great Depression as a response to civil turmoil.

    • Cutbacks during the 1940s and 1950s after the turmoil of the 1930s subsided. Welfare was often withheld from people in order to force them into low-paid agricultural and factory work.

    • Expansion during the 1960s as a response to civil turmoil (and as an attempt to build a new urban base for the Democratic party).

    • Cutbacks from the 1970s to the present, after the turmoil of the 1960s subsided. During this period, welfare has been withheld to force women into the low-wage labor market.

         As welfare and other safety net programs were cut back, the criminal justice system expanded. The United States has the highest incarceration rate on the planet—five times the world’s average. The United States has five percent of the world’s population, but 25 percent of the world’s prison population. By 2010, there were about 2.4 million people incarcerated in federal, state, and county prisons, or on parole or probation. Senator Jim Webb introduced the National Criminal Justice Act 1n 2010 to study the criminal justice system and make recommendations for reform. There has been no in-depth or comprehensive study of the entire criminal justice system since The President’s Commission on Law Enforcement and Administration and justice, impaneled in 1965.[32]

    The Downward Slide

    The upward climb of social welfare expenditures reversed in 1975. Expenditures then took a downward turn for the first time in three decades, beginning with the Ford and Carter administrations, moving down and even picking up roller-coaster speed during the 1980s. Congress and the Reagan administration conducted a massive assault on all entitlement programs for the poor and near-poor. Programs for the middle class suffered also.

         Some states replaced the lost federal funds with state funds, but during the recession of the late 1980s and early 1990s, states raced to cut social welfare and implement punitive measures. Across the nation, state legislators and governors slashed benefits for low-income people more drastically than they had done since the 1980s. Fourteen of the thirty states with supplemental welfare programs, known as General Assistance, cut those budgets, affecting nearly half a million people.

         At the same time that corporations were being restructured, social welfare programs were also being restructured. As wages went down, so did welfare payments—no coincidence. According to a principle known in welfare circles as the principle of less eligibility, welfare payments in the United States are almost always kept below the lowest wages in order to encourage people to take any low-wage job rather than go on welfare. Many people assumed that the welfare state would expand forever. But, as Mimi Abramovitz pointed out,

    As long as investment in social reproduction meshed with the needs of profitable production and political control, social welfare programs remained intact and grew. But in the mid-1970s, changing economic and political conditions rendered the postwar social policies less conducive to the needs of business and the state, which then began to turn them around.[33]

         Twenty-five years ago, the consumer advocate Ralph Nader warned that the Republicans were engaged in a campaign to undermine people’s trust in government so they could dismantle it because government sometimes prevented the worst depredations of capitalism. Now we see how farsighted Nader was. When people can be stopped from thinking that the government owes them anything, the safety net of the welfare state, never very strong, can be shredded entirely. Then there is no buffer to protect people from having to take any low-wage job, or to protect women from having to stay in a bad marriage, or even to protect people from homelessness. It seems that we have returned full cycle to the nineteenth century in welfare reform.

         Welfare is like society’s lightning rod, attracting people’s anxieties and ambivalence about dependence and self-reliance—about work, about race, about sex, about mothers living without husbands, about our responsibilities toward one another, and about the nature of a just society. It has been more of a politically hot issue in the United States than in any other industrialized country. Some Europeans say that following the welfare scene of the United States is like reading the musty historical pages of the development of European welfare.

    Temporary Assistance to Needy Families (TANF)

    Politicians score points by being “tough on welfare” and “tough on crime.” Sometimes they link the two issues, as if being on welfare were a crime. Temporary Assistance to Needy Families [TANF] has drawn fierce fire in the anti-welfare war. It is a program that provides income to families with dependent children, generally headed by a single parent but also available on a limited basis to two-parent families. About 95 percent of the single parents are women.

         The Personal Responsibility and Work Opportunity Reconciliation Act (PRWORA) of 1996, signed into law by President Clinton, ended federal control over AFDC and gave the states block grants to run their own programs. By ending the entitlement status of AFDC, the federal government, for the first time in sixty years, no longer guaranteed that it would help families in need. Conservatives in Congress proclaimed a victory; liberal senator Edward Kennedy, who voted against the bill, proclaimed it “legislative child abuse.”[34] Journalist Bob Herbert called it “officially sanctioned brutality.”[35]

         The state programs that were held up as models for other states to copy were the more punitive ones. The most outspoken advocate of dismantling welfare was Governor Tommy Thompson of Wisconsin, who was appointed director of the federal Department of Health and Human Services by President George W. Bush in 2001 (and resigned in 2003). He implemented the “W-2” program in Wisconsin, which called for replacing welfare with work. In this program, women are required to work when their children reach 12 weeks of age and there is a two-year time limit for supported work or community service.[36] The program was more successful at kicking people off the rolls than helping families. During the recession, 40 percent of Wisconsin’s children received food stamps.

         The Wisconsin TANF program was sued in 2010 by Legal Action of Wisconsin, Inc., the American Civil Liberties of Wisconsin, and the Milwaukee branch of the NAACP, on the grounds of discrimination on the basis of race and disability in the administration of the W-2 program. A study found that there were significant racial disparities in sanction rates for alleged failures to comply with program requirements. Latino and African-American program participants both were sanctioned at a higher rate than white program participants. The settlement of the lawsuit required administrators of the W-2 program to ensure that qualified individuals with disabilities receive reasonable accommodations, which may include job training and supports for a longer time period than what is typically afforded, sign language interpreters, or in-depth services from the Wisconsin Division of Vocational Rehabilitation.[37]

    Time Limits

    There was no time limit on AFDC, but the Personal Responsibility Act set a lifetime time limit of five years in which people could receive assistance. Some states set shorter time limits than the federal limit. The latest state to do this was Michigan. The Center for Budget and Policy Priorities said on August 1, 2011 that Michigan Governor Rick Snyder was expected to sign legislation that will reduce the time that individuals can receive TANF. The new 48-month time limit was expected to cause more than 11,000 people to lost benefits.[38]

         States are free to set no time limit at all if they want to pay for the program out of state funds after the federal time limit is up, and Maine did that. The law does not require that assistance be in the form of cash. It can be in the form of vouchers. Some states even turned over the program to counties.[39] When states face a fiscal crisis, the first programs to be cut generally are programs that help the poor.

    Workfare

    After two months of being on welfare, recipients are required to find a community service job if they have not found paid employment. Community service work is usually menial work, such as raking leaves, picking up garbage, or washing dishes in a school cafeteria. In some cities, workfare workers have replaced regular workers. Although the law prohibits the direct substitution of welfare recipients for currently paid workers, some localities have circumvented this requirement by not renewing expired employment contracts with paid workers. In many localities, low-wage workers have been displaced by workfare “trainees” working off their welfare benefits at less than the minimum wage—sometimes as little as $1.50 an hour.[40] In Baltimore, 1,000 workers had lost jobs to welfare trainees by mid-1997, despite the fact that city workers had only two years before won a city ordinance guaranteeing a living wage to anyone employed under contracts with the city.[41]

         In New York City, thousands of workfare participants did the work once done by higher-paid city workers.[42] They were exposed to hazardous working conditions, including limited or no access to protective clothing, toilets, and drinking water. They sued the city and in August 1997, a state Supreme Court justice ruled that the city was obligated to provide these necessities. In July 2001, the federal government sued the Giuliani administration in New York City, charging it with doing too little to protect women in workfare jobs from sexual and racial harassment by their supervisors. The Giuliani administration said that welfare recipients in the city’s workfare program were not employees and had no legal right to protection from sexual discrimination or sexual harassment in the workplace.[43] Unions fought this discrimination, and workers won some rights given to regular employees.

         Four New York Times reporters looked at the Work Experience Program (workfare) in New York City and found the following: Workfare didn’t lead to full-time jobs, many participants took the place of full-time workers, mothers faced acute lack of day care, and tough workfare rules were used as a way to cut welfare rolls.

         A study of workfare programs in the United States, Canada, and Australia, found that “there is little evidence that workfare increases the likelihood of finding work. It can even increase unemployment by limiting the time available for job search and by failing to provide the skills and experience valued by employers. Workfare is least effective in getting people into jobs in weak labour markets where unemployment is high.”[44]

         The primary focus of TANF has been employment and “self-sufficiency,” and the primary way of measuring this was work participation rates. Although the law generally required that a minimum of 50 percent of families receiving TANF cash assistance in each state participate in work related activities, about one-third of TANF families nationwide met these requirements. Some states met their requirements by cutting the rolls or spending heir own funds on TANF-related activities. In 2009, 7 states met their rates for work participation, and when states’ caseload decreases and additional spending were included in the calculation, 38 other states were also able to meet their required work participation rates that year.[45]

    Education and Training

    Prior to the 1996 legislation, states were able to allow activities that helped prepare people for work, such as job training, education, or rehabilitation in substance abuse programs or disabilities. However, the 1996 legislation has a much narrower definition of what constitutes work-related activities. Only a year of education and training is allowed, and it must be directly related to a specific job that does not require a bachelor’s or advanced degree. States could allow more education if they paid for it out of state funds. Maine used state funds in their “Parents as Scholars” program to support some TANF recipients in four-year college programs.[†]

         No more than 30 percent of a state’s recipients can be in education and training. Outside this 30 percent, mothers could still undertake training, but only if they first worked or looked for work at least 20 hours a week.

         During the 1996 welfare reform debate, the majority of policymakers treated work and education as if they were entirely different concepts. Senator Phil Gramm of Texas put it this way:

    Work does not mean sitting a classroom. Work means work. Any farm kid who rises before dawn for the daily chores can tell you that. Ask any of my brothers and sisters what “work” meant on our family’s dairy farm. It didn’t mean sitting on a stool in the barn, reading a book about how to milk a cow. “Work” meant milking cows.[46]

    Senator William Armstrong of Colorado expressed the same sentiments a decade earlier, asserting:

    People on welfare ought to work, work, work . . . because it is good for the soul, because it is fair to the taxpayers, because it rankles people who are paying taxes to support these programs to see people who are recipients not get out and work.[47]

         Senator Gramm’s comments indicate that he believes that work is hard, messy, maybe painful and involuntary; education, on the other hand, is pleasurable and self-directed. Congress and the executive branch “have continued to draw a tight line between work activities and educational pursuits. . . in part to show that they are tough on welfare and welfare recipients and that welfare is not simply a ‘college scholarship’ program that allows low-income people to leapfrog over the struggling middle class.” In 2010, the conservative political scientist Lawrence Mead echoed Senator Gramm’s sentiments when he testified before the U.S. House of Representatives that “the main thing the American people want out of welfare reform is for more adult recipients to go to work and stay there. They would oppose any policy change that allowed more recipients to go to school in place of work, especially when ordinary taxpayers not on aid lack the same opportunity. . . Advocates have to be reminded that the main point of the work test is not to help out the recipients. It is to discharge a debt to the society.”[48]

          It is an artificial division to draw a sharp distinction between work and education. Cooperative education combines the two by providing practical work experience with study. Community colleges, with their flexibility and responsiveness to local communities, embody the idea that work and education are intimately related. The influential educational theorist John Dewey subscribed to this approach to learning.

          Only former recipients with at least a two-year postsecondary or vocational degree are likely to escape poverty by earnings alone. Since the Personal Responsibility Act was passed, there has been a precipitous drop in college enrollment among welfare recipients. This massive exodus of recipients from college does not bode well for their future ability to climb out of poverty. People with college degrees have less than a one in fifty chance of being poor compared to one in five for those without. One study of six states found that 87 percent of recipients who graduated from two- or four-year colleges were still off welfare six years later.

         Very few TANF recipients have access to education and training. A 2010 study found that nationally less than 8 percent of “work-eligible” adult TANF recipients were engaged in education or training activities.[49] The training that recipients did get was largely very short-term training, often lasting three months or less. When Kentucky had more than 30 percent of recipients enrolled in vocational education, they faced penalties from the federal government. The Deficit Reduction Act of 2005 that reauthorized TANF increased their work participation rate targets for states and imposed a new and demanding requirement that all hours of participation be extensively verified and documented. The attendance and documentation requirements have proven so burdensome that TANF case managers are less likely to refer clients to education activities in general and college in particular.

    Case Example

         I started going to school to get my GED two years ago, then started college classes. My DSHS case manager said that a degree in culinary arts wasn’t acceptable, so I switched to an AA degree, working part time and going to school full time. My case manager said I could only get childcare for the time I was working, not in school, and that I would lose my TANF. I said that wasn’t a possibility and we could not live off of food stamps and medical benefits. I had to be really persistent and very vocal to get the benefits my family needs.

         I work 19 hours a week, but the requirement is 20, so I have to do one hour of community service. Here is my typical day. I get up at 5 a.m. and get my daughter ready and we are on the bus by 6 a.m. It takes 3 buses and 2 hours to get us to the daycare, then me to college. I work from 8 to 10 at the college, and then to class from 10 to 12. Instead of a lunch break I go to the work source office for an hour of community service and then back to school. If it’s Tuesday or Thursday I go to class from 1:15 to 3:05; if it’s Monday, Wednesday or Friday I go back to work from 1:30 to 3:30. The buses home take 3 hours, because of the afternoon schedule, so my daughter and I get home at 6:30, unless we have to stop at the store for groceries, then it’s 7:30. We have dinner, bath time, and my daughter is in bed by 8. I stay up until 11:30 or 12:30 doing homework, then get up at 5 a.m. to start it all over again.

         It’s hard because I don’t have support. Being a full-time student and working 20 hours a week is hard on me and not fair to my daughter. Single parents have the hardest time because we don’t get the chances others have. Please remove the barriers to education so I can finish school and build a better life for my family.

         The changing structure of the economy over the last 20 years has placed a growing premium on education and training beyond high school. Those who have at least a two- or four-year college degree have seen their earnings hold steady (and for women, rise) while the earnings of those with only a high school diploma have dropped substantially—for men, by about a third. High school dropouts are the worst off—their earnings have fallen almost by half. A 2007 study found that 41.5 percent of adult TANF recipients have less than a high school degree, and more than half have exactly a high school degree. Less than 5 percent have any postsecondary education.[50]

    Case Study: It’s Not Because We Made Bad Choices

         I work as a home health aide and have to get up at 4:45 in the morning to be to work by 6:30, three days a week. I’m also trying to finish a program to get my associate’s degree in nursing and am looking for an apartment so I can get out of the homeless shelter where I live. I’m looking for a place, but it’s hard to find anything. I only make $200 a week, and most two-bedrooms are $700 a month. I tried to find a studio, but most landlords don’t want kids in a studio. I also need to buy a car to be able to get back and forth to school (I’ve been borrowing a friend’s car but can’t for much longer) and welfare keeps giving me a hard time—telling me I don’t need a car and I should be saving money. But I live in Lowell and go to school in Lawrence, and I have a 4-year-old! Do you know how hard that would be to get back and forth without a car and still do the housing search and all the other things we have to do at the shelter?

         We have to turn in forms that list where we looked for housing each week, and we have to have twelve—no matter what. If the landlord doesn’t return your call, it doesn’t count. Even if there are only six listings in the paper, they tell you that’s not enough—that you have to try harder. It’s so degrading. You know, besides being homeless, we have other issues, and we should be treated with respect. I have low self-esteem, and it’s really hard to keep myself going, but they just keep piling more things on us. There are all these mandatory meetings that you have to go to even if they don’t have anything to do with you. Like going to these employment sessions on how to get a job. I already have a job! But I still have to go because it’s mandatory. You know, anybody could end up in this predicament—it’s not because we made bad choices. That’s the way life is. Some people are lucky, and some are not. And a pat on the back would be so much better than constantly putting us down.[51]

    Child Support—“Deadbeat Dads”

    States have always tried to get child support money from the fathers of children on AFDC, but in the 1990s, they became more aggressive about it.

         The Personal Responsibility Act required states to impose harsh sanctions on families where the parent does not “cooperate fully” in collecting child support and establishing paternity. The definition of “cooperating fully” is subject to various interpretations. For a time, Massachusetts was dropping families from the rolls if the mother was unable to provide such information as the father’s Social Security number, his whereabouts, and place of employment, even when the mother did not have this information. A class action suit brought by legal services stopped the practice.

         The “cooperate fully” requirement may be life threatening for women who are fleeing from battering husbands or boyfriends. They may be in great danger if they give information about their batterer to the welfare department because there is no guarantee that the welfare worker will not inform him of her whereabouts.

         It is certainly reasonable to expect children’s fathers to support them, but it is not reasonable to expect to recoup large amounts of money from men who have little or no money. In 1989, the average annual child support award for poor mothers was only $1,889.[52]

         A high proportion of mothers on welfare have been subjected to domestic violence. In the general population, about 22 percent of women experience domestic violence at some point in their adult lives, while most studies estimate that 50 to 60 percent of welfare recipients experience violence in their lives.[53] Children are also likely to be abused when the mother is abused.

         Men who batter women often prevent them from working or attending education and training programs, as illustrated by the following story:

    When Bernice Haynes tried to get off welfare by enrolling in a job training program, her boyfriend tossed her textbooks in the trash. He refused to watch their two children while she was in class. And he would pick fights with her when she tried to study.

         “Before the final exam, we fought all weekend from Friday to Monday morning,” says Haynes, 31, who lives on Chicago’s West Side. Haynes never got the chance to open her books over the weekend. “When I went in that Monday, I was exhausted—from the constant verbal abuse, the putdowns, from trying to keep myself alive—that test wasn’t on my mind.” She flunked. Haynes, who had been attending classes for a year and was trying to become a licensed nurse, was kicked out of the program—just twelve weeks before graduation.[54]

         People disagree on the child support issue. Many people, including some middle-class feminists, believe that the state should force all fathers to pay support, regardless of the mother’s wishes. They assume that this would help reduce the need for welfare. Others believe that the choice of whether to enforce a support decree should be left up to the mother. Many mothers have begged the state to collect child support and have given all necessary identifying information, but the state has done nothing. In Sweden and Finland mothers have no anxiety about getting child support from their husbands because the government pays child support advance payments when the absent parent cannot or does not pay child support.

         Voicing her opposition to mandatory paternity establishment and child support provisions, Gwendolyn Mink said in 1998,

    They mark poor single mothers as a separate caste, subject to a separate system of law. The system of law under which they live penalizes their moral choices, prescribes intimate associations that may be unwanted, and infringes rights guarded as fundamental to the personhood of all other citizens.[55]

         Many believe that in their zeal to make fathers pay, Congress and the president subjected all fathers whose children are on welfare to police state tactics. “They are subject to liens, withholding of wages, credit investigations, and exposure to employers, among other sanctions. They further indenture poor fathers (as well as irresponsible ones) in work programs ordered by courts and state agencies.”[56] Depending on what state he lives in, a delinquent father may lose his driver’s, occupational, and recreational licenses.[57] If he owes more than $5,000, he may lose his passport.

    Behavioral Requirements

    Welfare reform not only aims to get people to work but also to enforce certain behaviors. These rules reveal a profound distrust of the parenting abilities and sexual behavior of the poor. The Family Cap policy prohibits cash assistance to a child born while the family receives TANF. “Learnfare” reduces the grant if a child truants from school and “Shotfare” reduces the grant if parents do not get their children immunized. Wisconsin was the first state to institute Learnfare. Yet, despite a study of the program that showed that the program “had no detectable effect on school participation,”[58] Wisconsin continued the Learnfare program.

         In a misguided effort to control substance abuse, the federal law stipulated that people convicted of drug felonies are prohibited from receiving a TANF block grant or food stamps for life. Congress removed that restriction for food stamps in 2009.

         Policymakers and legislators believed that the Family Cap policy would reduce the birth rate of TANF recipients, but there is no evidence that it accomplished this. Instead, it led to children’s malnourishment and higher rates of hospitalization for infants and toddlers. Dr. Deborah Frank, a pediatrician who studied the nutritional status of patients at a Boston City Hospital clinic, found that 14 percent of her malnourished patients were children from families that had been capped. “If there was a medicine that gave 10 percent of children failure to thrive, it sure wouldn’t be approved by the FDA,” said Frank, referring to the U.S. Food and Drug Administration.

         Nearly half of states have a family cap policy. However, in view of the fact that the family cap failed to reduce additional births and in response to criticisms of the policy, some states have done away with the policy.

         State officials seem so doggedly determined to defend these restrictive policies that they ignore research showing that they accomplish little. There is little evidence that marriage will pull substantial numbers of people out of poverty. A national study of unmarried parents “highlights the fact that for unmarried mothers living in poverty, economic stability is seen as a prerequisite to marriage. Helping single parents succeed requires policies aimed at boosting their educational and economic prospects. Once economic stability has been achieved, marriage may become a more attractive option.”[59]

         As for the illegitimacy bonus given to states, three of the five states that received the bonus didn’t even have policies or programs to achieve these goals. In effect, they received a bonus for demographic changes that they had nothing to do with. And “abstinence only” programs were found to be ineffective in changing sexual behavior.

         In 2002, the Bush administration decided that the federal government needed to promote heterosexual marriage and proposed a new federal program—the Healthy Marriage Initiative—dedicated to that purpose. In 2005, the Republican-controlled Congress authorized the program and appropriated $500 million for it over five years. A rigorous evaluation of the program, published in 2010, showed that the program was a failure. The researchers found that the program had no effect on the likelihood of couples staying together or getting married, and no effect on relationship quality.[60]

    Charitable Choice

    The PRWORA contains a “Charitable Choice” provision that requires states, if they contract with nonprofit organizations to provide social services, to include religious organizations as eligible contractees. Charitable Choice has been a hot political issue. President Bush wanted religious organizations to be exempt from antidiscrimination laws in hiring. The opponents of Charitable Choice fear that it will lead to religious proselytizing, discrimination in hiring, a lowering of professional standards, a loss of tax money, and further erosion of public social welfare provisions. They fear that it will undermine the strong U.S. tradition of separation of church and state. Its proponents claim that faith-based social services are more effective, but there is no research evidence to support this claim. Mark Chaves, a sociologist at the University of Arizona who has conducted numerous national surveys of church-based social programs, says, “It can’t be said strongly enough how little we know about whether religion makes a difference in the effectiveness of delivering services.”[61]

         The Charitable Choice bill exempts faith-based programs from the state education and training requirements applied to all secular providers. Many people fear this will create a dangerous two-tiered system. The former director of the National Association of Alcoholism and Drug Abuse Counselors, expressed his concern about this. He said, “Because this is a disease, and it is in the proper domain of public health, and if you are out there promoting what you are doing as treating addiction, you should be properly licensed.”[62]

         Although Congress has mandated that there must be a nonreligious alternative offered to recipients of services who don’t want faith-based services, states need not inform beneficiaries of their right to seek an alternative. Some areas may not have any alternatives. Already there have been lawsuits that raise constitutional questions. Among these are a case involving state funding for a Bible class in Texas and another involving a Christian twelve-step course for addicted fathers in Wisconsin.[63]

         On the national level, conservatives have largely backed Charitable Choice and liberals and progressives have expressed deep concern about the provision. At the grassroots level, however, there is a confusing set of alliances. One study of more than 1,200 churches shows that congregations that are already engaged in social outreach programs seem more likely to apply for government funds, while those that keep to themselves are less likely to apply. Overall, politically conservative congregations are much less likely to apply for government funds than are middle-of-the-road or liberal congregations.

         In addition, race and class affect which congregations are most interested in applying for government funding. Predominantly minority congregations are substantially more likely to be willing to apply for government funds than are white congregations. “It is no surprise that African-American and Latino churches, which have historically served their own community in an effort to augment limited government services, would be more comfortable taking on broader social service responsibilities.”[64] However, because their resources are limited they are not likely to extend themselves to serve a broad range of people. Minority congregations are likely to be poor and poor congregations have a far more limited access to money, volunteers, and social capital. They are unable to help welfare recipients to find employment because few of their members are in a position to hire anyone or know anyone who does.

    Immigrants and Linguistic Minorities

    The current anti-immigrant sentiment has resulted in repressive immigration laws and severe cutbacks in funding for welfare. The PRA was most severe toward legal immigrants, cutting off their access to any benefits except emergency health care. They were denied SSI, food stamps, and Medicaid. (Illegal immigrants never had access to those benefits.) Several states pay for immigrant benefits out of state funds, but state benefits are usually lower than federal benefits. In July 1997, Congress voted to change the law to restore some of the benefits to people who entered the country before the law was passed in August 1996, but they did not restore food stamps or Supplemental Security Income (SSI) to most immigrants, and legal immigrants have to wait five years after they enter the country in order to receive free medical care. The number of legal permanent residents subject to that restriction on medical care reached some 4 million by 2001.

         This law has resulted in severe hardship for immigrants, forcing them to forgo medical care and even food. Despite working full time, immigrant families cannot take part in programs that were created for working poor families, and immigrant women’s weekly earnings have been falling since 1970.

         Immigrants who are applying for a green card (a permit to work and reside here) must document a constant work history during their stay in the United States, making it all the more imperative that they find work. Many are in a bind because they couldn’t get authorization to work due to the multiple-year backlog at the Immigration and Naturalization Service.

         Many welfare offices and other social service and health agencies do not provide translators. Human service staff of community-based organizations often have to accompany clients to appointments at the welfare office, where waits are long and language barriers high. Workers often do not refer people to ESL classes. One community service worker said, “We have a lot of clients who don’t know English so that they’re not able to complete forms and attend training and things so they’re not really at a level where they’re even able to take advantage of the few things welfare is offering.”[65]

    The Effects of Welfare Reform

    The main message of TANF was to downsize the rolls, and states downsized dramatically. Officials who supported the Personal Responsibility Act point to how well it has been working because it has drastically reduced the welfare rolls. In 1994, there were 14.2 million recipients; in 2007, there were 4 million.[66]

         Peter Edelman was assistant for planning and evaluation at the Department of Health and Human Services in the Clinton administration, resigned in protest when Clinton signed the PRWROA. This is how he described the implementation of the Act:

    These are the techniques of radical reduction: shut the front door almost completely, staff the back door with the equivalent of a tough nightclub bouncer; and, in between, hassle applicants to the point where they just give up and go away.

    At the front door many states just say no, evoking memories of the pre-1960s period, when unbridled discretion rules. Some cloak the turndown with the euphemism of “diversion,” which means, “You look able-bodied. Go out and look for a job.”

    At the back door there is sanctioning — kicking people off the rolls because they were late to a work assignment (no excuses for sick children, late buses, or car breakdowns) or didn’t show up for an appointment at the welfare office (no excuses for failure to receive notice of an appointment or inability to understand English). In some states multiple infractions of this sort can result, legally, in lifetime disqualification.

    In between there are requirements to bring an entire dossier of documents in order to navigate the application maze, intrusive questions about the applicant’s private life, assignments to demeaning work programs that sometimes ask people to work without necessary protective equipment, regular and irregular summonses to come in for redetermination of eligibility, and much more. Many needy people refuse to undergo the indignities associated with asking for help.[67]

         The goal of the law was not to reduce poverty. In fact, it increased poverty dramatically. During the expansive economy of the 1990s, many former recipients found jobs, although about half the jobs paid less than the poverty level. And two out of five former recipients ended up with neither jobs nor welfare. During the recession of 2008, only 22 percent of poor children were in families receiving cash assistance, down from more than 60 percent in the mid-‘90s. And six states had caseloads of 10 percent or less of poor families with children.[68]

         Since the start of the recession in 2007, the number of Americans receiving TANF has increased less than 10 percent, even though unemployment has nearly doubled and the number of people receiving food stamps has grown more than 50 percent. Carmen R. Nazarlo, the assistant secretary of Health and Human Services in charge of welfare policy, said that some states with some of the worst economic conditions are not seeing significant caseload increases. The Government Accountability Office an investigative arm of Congress, said, “We found no clear association between the change in the number of families receiving cash assistance in a state and its unemployment rate.”[69]

         Child abuse and neglect have increased. Between 1995 and 2001, there were steady increases in the number of children with substantiated reports of abuse and neglect and in the number of children referred to foster care services. An increasing proportion of children remained in foster care for more than one year. Family income is related to the speed with which children return home; children whose mothers had higher incomes went home more quickly than did children whose mothers had lower incomes.[70]

         Since welfare reform, there has been a reversal of long-term downward trends in black and Hispanic infant mortality.

         When she was asked how welfare mothers manage when they are cut off welfare, Sharon Hayes, author of Flat Broke With Children: Women in the Age of Welfare Reform, said:

    They get by in the same way the poor of New Orleans and Haiti are getting by, by cobbling together every available source of aid and support, and then trying to learn how to adjust to constant suffering and insecurity Increasing rates of domestic violence are just one hidden story here.[71]

         According to the recently released Census Bureau data on poverty in 2010, people in single mother families had a poverty rate of 42.2 percent and an extreme poverty rate of 21.6 percent. Poverty means an income less than the official poverty standard, $14,570 for a family of two in 2010. Extreme poverty means an income less than half the poverty standard. Over one-quarter of U.S. children under age 18 reside with only one of their parents, and as many as half of U.S. children may reside in a single parent family at some point in their childhood The vast majority — over 85 percent — of single parents are single mothers.[72]

         Some people claim that mothers who have jobs provide good role models for their children. However, that depends on the stability of work and the amount of wages. A study by the Upjohn Institute for Employment Research found that when work is stable and well paid or leading to higher income and brings about regularity of life, it provides a good role model for children. However, low-wage work available to lower-skilled individuals coming out of welfare does not usually fit such a bill. Children whose mothers experienced greater job instability, particularly due to being laid off or fired, have consistently worse behavior problems and poor academic progress. Fluctuating work hours and full-time employment in jobs with little wage potential are strongly associated with the probability that the child will repeat a grade. The researchers concluded that a child’s behavior is determined by the quality and quantity of time a mother spends with her child.

         Welfare recipients have always been in and out of the workforce, often because of their child care responsibilities. They have traditionally used AFDC as a substitute for unemployment insurance, for which they are usually ineligible because much of their work is temporary or part time. Unemployment insurance is popularly thought to be for “deserving” workers who are out of work for no fault of their own. Some people believe that if unemployment insurance were expanded to include those low-wage workers who are not now eligible for it, it could provide a more dignified income supplement to women who would otherwise have to go on welfare.[73] Some states have put programs on the agenda to extend either temporary disability insurance or unemployment benefits to workers with caregiving needs.[74]

    Not Enough Child Care

    The law does not provide enough money for child care for working parents, and most states do not add enough of their own money to provide the necessary child care. Under the TANF program, there is no entitlement to child care, even though it is an absolute necessity if parents are to enter and stay in waged work. The cost of child care is a major drain on a working parent’s income. Patching together safe, reliable, and child-positive care is a job in itself.

         Many of the jobs the mothers get require part-time, before-school, after-school, evening, swing-shift, and weekend schedules. Mothers often have to make many arrangements, combining formal care with family neighbors and sibling care. These arrangements often break down. Children are often left in the home alone. Many of the older girls in families are pressed into service to care for the younger children while their mother works, which of course impedes their own schooling and development.

         Quality of child care is another problem. Parents who are unable to find or afford good quality child care are often forced to make do with inadequate arrangements. A study done by the Families and Work Institute of children cared for in about 225 homes of relatives and nonrelatives in Los Angeles, Dallas, and Charlotte, North Carolina, rated only 9 percent of the home-based care as high quality. More than half, or 56 percent, of the care was rated as merely custodial and 35 percent was judged harmful to the children’s social and educational development.[75]

    Not Enough Transportation

    Under the Family Support Act of 1988, anyone in education and training was provided with transportation costs. This is not required under PRWORA, and lack of transportation is a major barrier to getting a job. The majority of recipients do not have cars, and those who do have unreliable ones.

         Two-thirds of all new jobs are in the suburbs, but three-fourths of welfare recipients live in rural areas or central cities. A study of transit service from a point in Boston in which a high population of welfare recipients lived to the high-growth areas for entry-level employment found that more than 66 percent of existing jobs could not be reached within two hours—even though most of the city’s welfare recipients live within one-half mile of public transit.[76] Furthermore, public transportation services offer inadequate hours of operation and infrequent service. And it is expensive.

         The problem with transportation in rural areas is also severe. An article in the Boston Globe by E. Barry said that in many parts of Maine, for example, there are no buses. One woman regularly hitchhikes nine miles to a training program.

    Poor women . . . find themselves stranded, unable to scrape up enough money to buy or maintain cars. Pressed by welfare deadlines to seek employment outside their home, they are relying on bicycles, or squandering their money on taxicabs, or walking for miles in the dead of winter, or missing their appointments.[77]

    Welfare and Health

    Both the mothers on welfare and their children have a high rate of disability. This interferes with the mothers’ ability to get a paid job, both because of their own health problems and because they need to stay home to care for disabled children.

         About half of TANF recipients have a disability themselves or have a family member with a disability. Food Stamp recipients have similar prevalence of disability as TANF recipients. Low-income single mothers generally have disability rates that are higher than all adults, but lower than TANF and Food Stamp recipients.[78] Some states exempt disabled parents and parents caring for a disabled child from the work requirement, but there are stiff requirements for proving disability. Emotional and cognitive disabilities are especially hard to prove.

         Most of the parents have disabilities that do not qualify them for SSI but still restrict their ability to work. If the TANF program used the definition of disability included in the Americans with Disabilities Act, many more women would qualify for assistance. The federal welfare law expressly provides that the ADA applies to all activities funded with TANF funds, and these standards are the ones that states should use. The definition of disability under ADA rules is a physical or mental impairment that substantially limits one or more major life activities of the person, while SSI is for severe disabilities that are expected to last at least twelve months or result in death and which prevent substantial gainful activity.

         The most common mental health problems are depression, posttraumatic stress disorder, and general anxiety disorder. According to one study, about 42 percent of heads of households receiving TANF meet the criteria for clinical depression—more than three times the national average.[79] What appears to many people as “laziness” is actually depression.

         Many parents have learning disabilities, up to one-half of recipients in the state of Washington. In many cases, women are not aware of their learning disabilities and in most states there are few attempts to diagnose and help women to overcome their disabilities.

    The Future of TANF

    The Personal Responsibility Act had an expiration date of October 1, 2002. By then—five years after states were required to have new welfare policies in place—Congress was supposed to decide whether to reauthorize the existing law or replace it. Congress had extended the law several times, but the reauthorization effort became trapped in a political tug of war between conservatives (who wanted tougher work requirements added to the law) and liberals (who wanted increased federal money for child care).[80] Grassroots welfare activists were in the odd position of fighting to keep the existing law, which they don’t like, because they feared that a new law would be worse. TANF was extended until April 2005 without changes. It was reauthorized in that year as the Deficit Reduction Act of 2005, which contained stricter work requirements.

         On September 8, 2011, the Subcommittee on Human Resources of the House Ways and Means Committee held a TANF hearing “On Improving Work and Other Welfare Reform Goals.” Several groups submitted testimony documenting the need for a more liberal bill, including NOW, 9 to 5, AAUW, Women of Color, Shriver National Center on Poverty Law, Diane Romero, CUNY School of Public Health, Feminists for life of America, and Legal Momentum (the Women’s Legal Defense and Education Fund). Legal Momentum has been in the lead of informing people on the internet about TANF.

         The law was due to be reauthorized again by October 2010, but Congress deferred full reauthorization until September 30, 2011, when it extended the program without including funding for TANF supplemental grants aimed at 17 mostly poor states. In many of those states there were very high levels of poverty and, in many states, “deep poverty” (incomes below half the poverty line). The Center for Budget and Policy Priorities gives the following explanation:

    Congress created the Supplemental Grants as part of the original welfare reform law to give poorer states and states with growing populations a better opportunity to achieve the goals of the 1996 law. The grants reduce the large disparity between poorer and wealthier states in TANF funding per poor child under the basic TANF block grant funding formula.

         The Supplemental Grants ran out earlier this year after Congress cut funding in December. The bill passed last week extends TANF for only three months, but the bill’s omission of Supplemental Grant funding makes it unlikely that Congress will include the grants in future TANF extensions.[81]

         The TANF Contingency Fund was created in welfare reform to help states respond to increased need during hard economic times, but legislation was passed in 2010 that will essentially end funding for the Contingency Fund for fiscal year 2011. The American Recovery and Reinvestment Act of 2009 (also called the stimulus bill) allocated $5 billion to a new Emergency Fund under the TANF block grant, which provided 80 percent reimbursement for increases in TANF-related expenditures in three specified areas, including subsidized employment. States used these funds to support a range of subsidized jobs programs, including transitional jobs, summer jobs, programs for youth in low-income families, and supported work models for individuals with disabilities in low-income families. These programs were not limited to workers in families receiving TANF. If the state didn’t make the necessary spending, it didn’t get the money. Some state legislatures said they didn’t have the money to pay the 20 percent matching funds. This fund was not renewed in 2010.

         When the TANF Emergency Fund expired on September 30, 2010, tens of thousands of people lost subsidized jobs supported by the fund.[82]

    Organizing for Change

    Advocates are organizing to try to get a more humane law when it is reauthorized. The U.S. House of Representatives Committee on Ways and Means held a hearing on education and training in TANF on April 22, 2010. Several organizations and individuals testified.[††] Everyone except Lawrence Mead argued for expanding education and training opportunities. Gwendolyn Mink made the most far-reaching proposals for change in TANF. Her proposals are as follows:

    End marriage/fatherhood promotion with TANF.

    • Get rid of time limits.

    • Broaden the definition of work. Guarantee academic and vocational freedom to all recipients who engage in work-related activities. Recipients should not be tracked into certain majors/training programs of prohibited from others based on the government’s view of what field of study/training is appropriate.

    • Broaden the definition of work to include a) education; b) caregiving for one’s own children; c) substance abuse and mental health treatment activities; d) overcoming barriers and time constraints imposed by efforts to escape domestic violence.

    • End mandatory cooperation with paternity establishment and child support enforcement for all custodial mothers—take it out of TANF altogether.

    • Guarantee immediate access to TANF income assistance to those who are fleeing domestic violence.

    • End immigrant exclusion.

    • Restore and improve the child care guarantee for recipients who are engaged in labor market work activities (including preparation for the labor market).

    • Increase TANF benefit levels to 150 percent of the federal poverty line and provide a transportation subsidy to any TANF participant who must travel more than 5 miles to a job. Continue TANF as a wage supplement for those who work part-time.

    • Get rid of all surveillance of recipients. Fix/end barriers to participation in TANF, including diversion programs, discretionary application denials, arbitrary case closings, all sanctions.

         Organizers agree that the first step toward getting a more humane law is to change attitudes toward the poor. Peter Edelman said,

    We have been reduced to the politics of the waitress mom. She says, all too legitimately, “I bust my tail. I don’t have decent child care. I don’t have health coverage. Why should ‘these people’ get what I don’t have?” Advocates say to this waitress, “You are right. You deserve to have a job that pays enough to support a family, and you deserve good child care and health coverage. Join us in working for these things for everybody.”[83]

         As Gwendolyn Mink says, we do indeed need to end welfare—“but as poor mothers experience it, not as middle class moralizers imagine it.”[84] The means-tested AFDC/TANF program has always been stingy and punitive. The late British social welfare scholar Richard Titmuss said that programs for the poor are poor programs. Whatever programs we work for should be universal ones, inclusive of all people; otherwise they take on the stigma that is always directed at poor people. Examples of such universal programs are:

    • A family allowance granted to every family with children;

    • A guaranteed annual income for all citizens;

    • Refundable tax credits for children;

    • Individual Development Accounts for families and children, in which individuals save money in an account which is matched and can be used to accomplish life goals such as getting an education, buying a house, or starting a business. This program exists on a limited basis in a few localities.

         We need to create a real safety net, including restoring entitlement to financial assistance, establishing a minimum level of cash assistance that is high enough to meet basic needs, and providing all benefits to immigrants, including undocumented immigrants.

         We also need to work on improvements for all workers—an increase in the minimum wage, paid family leave, guaranteed child care, comparable worth policies, decent unemployment compensation, universal public health care, a full employment policy, investment in education and vocational training, and aggressive enforcement of anti-discrimination laws. “This end to welfare will take us down many paths, all leading to gender justice.”[85]

         Most Americans would not feel that welfare reform has been a success if people were still in poverty after leaving the welfare rolls. The public might be ready to support stronger job supports and removal of time limits that are forcing large numbers of people into poverty if they are better informed about the effects of welfare reform.[86]

         Universal welfare programs such as Social Security have powerful constituencies who fight to retain their benefits and have won major victories against government cutbacks. Means-tested programs such as TANF have little political support and must join with powerful allies. The National Welfare Rights Organization achieved significant victories in the 1960s and early 1970s because they were allied with the Civil Rights and anti-war movements. Countries where women have strong political power, such as Sweden and France, have strong women-friendly services such as universal day care and generous family leave provisions.

         Unions have occasionally become involved in welfare issues, as in New York City, where workfare took away jobs from unionized workers. Many unions have won family-friendly benefits for their members. Service Employees International Union (SEIU) organized 604 former welfare recipients in Milwaukee, Wisconsin, who care for their parents, employed by the nonprofit agency New Health Services (NHS). These workers were paid at the rate of $7.10 an hour, with no benefits of any kind. After their union was certified, they went on to negotiate a contract for higher wages, improved training, health insurance, and pension benefits.[87]

         Churches have given strong support to the welfare struggle, especially the Catholic Church, Unitarian Universalists, the American Friends Service Committee, and the United Church of Christ.

         Many welfare recipients and their allies have fought to liberalize welfare rules on both the state and national levels. Lawyers have brought many lawsuits against repressive and discriminatory practices. They have used Title VI, which prohibits federally funded programs from discriminating on the basis of race, color, or national origin, to file administrative complaints. Grassroots activists and legal advocates have also used Title VI to bring about meaningful access to public benefits and related services for individuals with limited English proficiency.[88]

         Joan Blades, who, with her husband Wes Boyd, founded the liberal Internet site MoveOn.org, founded an Internet site called MomsRising.org. The group made a documentary called The Motherhood Manifesto about the obstacles facing working mothers. The group is organizing to get universal child care, paid maternity and paternity leave, and to end workplace discrimination against mothers.[89]

     

    Notes

    [*] “Suitable home” rules excluded a woman from AFDC if officials decided that her home was not suitable in some way. These rules were most often used against mothers who were not married.

    [**] “Man-in-the-house” rules stated that women were forbidden to have a man in the house. Welfare workers often conducted midnight raids to try to find a man in the house.

    [***] States have given different names to TANF. In Massachusetts, for example, the program is called Transitional Assistance to Families with Dependent Children (TAFDC).

    [†] The Patsy Takemoto Mink Fellowship each year gives scholarships of $2,000 to assist low-income women to achieve an educational objective. The fellowship is named for the woman who represented her native Hawaii in the U.S. Congress. She fought against welfare reform in Congress. Her daughter Gwendolyn Mink, author of Welfare’s End, established the fellowship, along with Patsy Mink’s husband, to honor her deceased mother.

    Gwendolyn Mink believes that welfare should go beyond helping low-income mothers care for their children. It should also open opportunities to education at all levels, and provide child care as well as assistance in overcoming personal barriers to employment. Mink explained that the Fellowship is a small nonprofit and reaches only a handful of women a year. The Foundation can be reached at http://www.patsyminkfoundation.org/.

    [††] Some of the organizations that testified are: CLASP, Center for Economic and Policy Research, Institute for Women’s Policy Research, and Legal Momentum.

     


     

    [1] Flanders, L., Jackson, J., & Shadoan, D. (1997). Media lies. In D. Dujon & A. Withorn (Eds.), For crying out loud (pp. 29-39). Boston: South End Press.

    [2] Prime Time Live (1995, February 16).

    [3] Flanders, et al., 1997, pp. 30-31.

    [4] Ibid., p. 41.

    [5] Op. cit., pp. 33-34.

    [6] Op. cit., p. 34.

    [7] Op. cit.

    [8] Op. cit., p. 37.

    [9] DeParle, J. (1997, September 11). As rules on welfare tighten, its recipients gain in stature. New York Times, pp. A1, A28.

    [10] Ibid.

    [11] Katz, M. B. (1989). The undeserving poor: From the war on poverty to the war on welfare. New York: Pantheon, p. 151.

    [12] Murray, C. A. (1984). Losing ground: American social policy 1950-1980. New York: Basic Books.

    [13] Katz, Ibid.

    [14] Murray, C. & Herrnstein, R. (1994). The bell curve: Intelligence and class structure in American life. New York: Free Press.

    [15] Williams, L. (1997). Decades of distortion: The right’s 30-year assault on welfare. Somerville, MA: Political Research Associates.

    [16] National Conference of Catholic Bishops. (1986). Economic justice for all: Pastoral letter on Catholic social teaching and the U.S. economy. Washington, D.C.: United States Catholic Conference.

    [17] Ibid., p. 101.

    [18] C. Murray (1994), p. 20.

    [19] CNN.com/U.S. News (2000, August 8).

    [20] Bell, W. (1965). Aid to Dependent Children. New York, Columbia University Press, pp. 34-35.

    [21] Williams, L., p. 1.

    [22] Boston Globe. (2010, May 14). US antifraud effort nets Medicre $2.5 b., p. A2 .

    [23] Boston Globe. (2008, January 8). $26.7m recovered in Medicaid fraud cases.

    [24] Dembner, A. (2001, September 210. Medicare waste raises cost of drugs by $1b. Boston Globe, p. A2.

    [25] Administration for Children and Families, U.S. Department of Health and Human Servies. (2008). Characteristics and financial circumstances of TANF recipients.

    [26] Bonds, M. (2006). Race and welfare reform: The Wisconsin Works W-2 experience. Journal of Health and Social Policy 21 (3), 37-54.

    [27] Schmitt, E. (2001a, May 15). For first time, nuclear families drop below 25% of households. New York Times, p. 1.

    [28] Davis, M. (1998, July). The illegitimacy game. Sojourner, p. 10.

    [29] Gilder, G. (1981). Welfare and poverty. New York: Bantam Books.

    [30] Bernstein, N. (1996a, August 20). Criminal and welfare rules raise new issues of fairness. New York Times. p. A16.

    [31] Piven, F. F. & Cloward, R. (1971). Regulating the poor: The functions of public welfare. New York: Random House.

    [32] Fisher, W. (2010, May 17). U.S. overflowing prisons spur call for reform commission. Inter Press Service.

    [33] Abramovitz, M. (1992, Summer). Poor women in a bind: Social reproduction without social supports. Affilia 7 (2), 23-43; quote p. 33.

    [34] Edelman, P. (1997, March). The worst thing Bill Clinton has done. The Atlantic Monthly, pp. 43-58.

    [35] Herbert, B. (1996, July 23). Welfare “reform”: Officially sanctioned brutality. International Herald Tribune, p 2.

    [36] Miranne, K. B. & Young, A. H. (1998, June). Women reading the world: Challenging welfare reform in Wisconsin. Journal of Sociology and Social Welfare 25, 155-176.

    [37] U. S. Department of Health and Human Services. (2010, April 29). Race and disability discrimination complaints in Wisconsin TANF program to be resolves by statewide agreement.

    [38] Center on Budget and Policy Priorities (2011, August 31). Michigan’s mis-timed TANF cut.

    [39] Edelman, P. Ibid.

    [40] Cooper, M. (1997, June 2). When push comes to shove: Who is welfare reform really helping? The Nation, pp. 11-15.

    [41] Ibid.

    [42] Greenhouse, S. (1997, July 24). Nonprofit and religious groups to fight workfare in New York. New York Times, p. A1.

    [43]

    [44] Crisp, R. and Fletcher, D. R. (2008). A comparative review of workfare programmes in the United States, Canada, and Australia.

    [45] United States Government Accountability Office. (2011, September 8). GAO Highlights. Temporary Assistance for Needy Families. Update on families served and work participation.

    [46] Congressional Record (1995, September 11). The Family Self-Sufficiency Act, #473, 104th Congress (1995-1996).

    [47] Davis, M. (2010). Learning to work: A functional approach to welfare and higher education. Buffalo Law Review. Vol. 58, p. 157.

    [48] Ibid.

    [49] U. S. House of Representatives Committee on Ways and Means. (2010, April 15). Chairman McDermott announces hearing on the role of education and training in the TANF program. Press release.

    [50] McSwain,C., & Davis,R. (2007, July). College access for the working poor: Overcoming burdens to succeed in higher education. Institute for Higher Education Policy.

    [51] Massachusetts Coalition for the Homeless. (2000). Home stretch support and action group: Voices of homelessness. Boston: Self published.

    [52] Bassuk, B. M., Browne, A, & Buckner, J. C. (1996, October). Single mothers and welfare. Scientific American, 275, 60-74.

    [53] Lawrence, S. (2002). Domestic violence and welfare policy: Research findings that can inform policies on marriage and child well-being. New York, NY: National Center for Children in Poverty.

    [54] Gonnerman, J. (1997, March 10). Welfare’s domestic violence. The Nation, 21-23.

    [55] Mink, G. (1998). Welfare’s end. Ithaca, NY: Cornell University Press, p. 73.

    [56] Ibid., p. 91.

    [57] Valentine, P. (1997, February 5). Maryland suspends licenses over child support: Thousands of parents lose the right to drive. Washington Post.

    [58] Johnson, D. (1996, May 19) Wisconsin effort on schools is a failure, study says. New York Times, p. 6.

    [59] Children’s Defense Fund (2004a). Child health.

    [60] Fremstad, S. (2010, May 13). Written statement submitted on May 13, 2010 for inclusion in the record of the April 22, 2010 hearing on the role of education and training in the TANF program, Subcommittee on Income Security and Family Support Committee on Ways and Means U.S. House of Representatives.

    [61] Press, E. (2001, April 9). Lead us not into temptation. The American Prospect 12 (6), p. 20.

    [62] Ibid., p. 24.

    [63] Op. cit., p. 25.

    [64] Baker, C. S. (2001). [70] United Press International. (2004, April 26). Welfare kids staying longer in foster care.

    [72] Legal Momentum. (2010). Single mother poverty in the United States in 2010.

    [73] Handler, J. F. & White, L. (1999). Hard labor: Women and work in the post-welfare era. New York: M. E. Sharpe, Inc.

    [74] Gornick, J. C. (2001, Summer). Cancel the funeral. Dissent, pp. 13-18.

    [75] “Workfare’s Missing Link,” (1996, October 21). New York Times, p. A31.

    [76] Lacombe, A. (1997, June 2). Welfare reform and access to jobs in Boston. Boston: Bureau of Transportation Statistics.

    [77] Barry, E. (2000, February 20). Stranded. Boston Globe. pp. A1, A26.

    [78] Lopresi, P., & Maag, E. (2009, May). Disabilities among TANF recipients: Evidence from the NHIS. Washington, D.C.: The Urban Institute.

    [79] Solomon, A. (2001, May 6). A cure for poverty. New York Times Magazine, pp. 112-117.

    [80] Besharov, D. (2004, March 6). There’s more welfare to reform. New York Times.

    [81] Center on Budget and Policy Priorities (2011, September 28). TANF extension leaves many poor states out in the cold.

    [82] Schott, L. & Pavetti, L. (2010). Federal TANF fund shrinking while need remains high. Center on Budget and Policy Priorities.

    [83] Edelman, P. (1997). Op. cit.

    [84] Mink (1998). P. 134.

    [85] Ibid., p, 139.

    [86] Sen, R. (2000, Fall). The first time was tragedy. Color lines 3, 3.

    [87] Glenn, D. (2001a, September 3-10). Labor of love. The Nation 273 (7), 30-34.

    [88] Hallums, M. & Lewis, M. (2003, June). Welfare, poverty, and racism: The impact of race on welfare reform. Washington, D.C.: Lawyers’ Committee for Civil Rights.

    [89] Jesella, K. (2007, February 22). Mom’s mad. And she’s organized. New York Times.

     

    [Most of this information is printed and electronically reproduced by permission of Pearson Education, Inc., Upper Saddle River, New Jersey, from the book Introduction to Human Services: Policy and Practice, 8th ed., by Betty Reid Mandell and Barbara Schram, Pearson, 2012.]