Social Democracy or Social Reformism and Trade Unionism: Their Social Limitations and Methodology, Part Two

In my last post, I referred to the self-righteous attitude of many of the social-democratic left, who consider anyone who tries to broaden the discussion to include wider considerations to be “delusional.” Their methodology, I argued, can be considered mechanistic since they try to isolate incidents from the wider social context and treat them as independent of those wider contexts. In fact, they revel in such isolation, taking pride in their narrow-minded attitude, and self-righteously opposing any who try to broaden the discussion.

For example, as noted in my earlier post, Tina Faibish, president of local 552 of the Ontario Public Service Employees Union (OPSEU), made the following commentary:

From Tina Robin Faibish “come on are you kidding me, you can not look at these two issues as if the level of unjust is similar or comparable because they are not!”


Note the self-righteous attitude of such a reply. How dare I take into consideration anything else! This is her attitude.

Her social-democratic friend then pipes in, when I try to broaden the discussion:

Liz Seaward Ash Fred Harris one thing has nothing to do with the other…you’re delusional..

Not only is this a self-righteous attitude, but it is a hostile attitude. Calling someone delusional is meant to be an insult, of course.

Let us leave these attitudes to one side, though (although anyone who wants to broaden the discussion these days should expect hostile and self-righteous attitudes from the social democratic left). Let us turn to the issue of methodology by referring to John Dewey’s philosophy of human nature. This philosophy considers human life to encompass physical, biological and social aspects that involve a process. This view of human life as an inclusive process has many implications for social analysis, but I will restrict it to the issue of abortion and the human body.

Dewey considers life in general in the following terms (from Experience and Nature, pages 277-278:

Every “mind” that we are
empirically acquainted with is found in connection with
some organized body. Every such body exists in a
natural medium to which it sustains some adaptive connection:
plants to air, water, sun, and animals to these
things and also to plants. Without such connections,
animals die; the “purest” mind would not continue with out them. An animal can live only as long as it draws
nutriment from its medium, finds there means of defence
and ejects into it waste and superfluous products of its
own making. Since no particular organism lasts forever,
life in general goes on only as an organism reproduces
itself; and the only place where it can reproduce itself is in
the environment. In all higher forms reproduction is
sexual ; that is, it involves the meeting of two forms. The
medium is thus one which contains similar and conjunctive
forms. At every point and stage, accordingly, a
living organism and its life processes involve a world or
nature temporally and spatially “external” to itself but
“internal” to its functions.

The only excuse for reciting such commonplaces is that
traditional theories have separated life from nature, mind
from organic life, and thereby created mysteries.

The idea that life (or the life process) involves something that is physically external to the body but is functionally internal can be easily understood if we try to hold our breath. We need elements from the air–which are physically external to our body–and this need is functionally internal to the continued existence of the body. If you extend this idea to all your needs, whether physical or social, then you can see that your life process extends far beyond your immediate physical body.

What has this to do with abortion and the issue that Ms. Faibish raised concerned the law in Ohio about preventing 11-year-old girls from having an abortion if they are raped? If control over the life process involves control over the immediate human body but does not end there but rather extends to the environmental conditions that are physically external but functionally internal, then control over the body is a necessary but insufficient condition for control over our own human life processes.

From John Dewey, Experience and Nature, page 295:

Those who talk most of
the organism, physiologists and psychologists, are often
just those who display least sense of the intimate, delicate
and subtle interdependence of all organic structures and
processes with one another. The world seems mad in
pre-occupation with what is specific, particular, disconnected
in medicine, politics, science, industry, education.
In terms of a conscious control of inclusive wholes,
search for those links which occupy key positions and
which effect critical connections is indispensable. But
recovery of sanity depends upon seeing and using these
specifiable things as links functionally significant in
a process. To see the organism in nature, the nervous
system in the organism, the brain in the nervous system,
the cortex in the brain is the answer to the problems which
haunt philosophy. And when thus seen they will be seen
to be in, not as marbles are in a box but as events are
in history, in a moving, growing never finished process.

The radical left needs to analyze the connections of the world in terms of something that is physically external but functionally internal. With such knowledge, it needs to criticize persistently the social-democratic left, who in general isolate now one aspect of what is functionally internal, now another aspect.

Such an approach is necessary if we are to both oppose those in power and those who ultimately propose to reform the world without radical restructuring of our lives. Along the way, we can of course expect to receive insults and be oppressed in various ways. That should be expected–but it should not deter us from doing what is necessary to oppose the power of employers as a class and to create a society worthy of our own nature as human beings.

But what does the radical left do in Toronto? Pander after the reformist left’s narrow point of view, refusing to challenge such views at every turn. They are like those who believe that the human life process goes beyond the human body but refuse to criticize those (the social democrats) who believe the human life process does not include the interconnected workplaces in the first instance in a particular country and, ultimately, throughout the world.

The radical left talk a lot about democracy these days, but democracy does not entail tolerance to mistaken ideas. It is the duty of the radical left, among other things, to show that the ideas that social democrats hold are mistaken by challenging them. Why does it not do so?

What do you think?

Social Democracy or Social Reformism and Trade Unionism: Their Social Limitations and Methodology, Part One

This will be a two-part post, with the second part being a brief focus on the inadequate methodology of social democrats and trade unionists. The radical left need to take measures against such inadequate methodology. I demonstrate briefly their inadequate methodology by referring to John Dewey’s philosophy of human nature and contrast it with one implicit social-democratic view that limits consideration to the immediate human body without taking into consideration the wider context within which the human body operates and lives.

The first part focuses on a discussion I had on Facebook a few weeks ago about the issue of a law passed in Ohio, the United States, which prevents girls who are raped (sexually abused) from having an abortion. I am certainly opposed to such a law, but it is insufficient to simply condemn such a law. It is necessary to understand how such a law could be formulated in the first place if we are to prevent the emergence of such laws (and worse) in the future. Social democrats and trade unionists, however, often merely react with gut feelings that are inadequate to the task of opposing on a wider basis the roots of such laws (and policies related to such laws).

Below I paste a copy of the conservation on Facebook. It is instructive in how limited the view of social democracy or social reformism and trade unionism really is and how ineffective as a consequence their responses will be. It is also instructive how such limitations arise from a typical method that social democrats or reformists and trade unionists use.

To be sure, social democrats or reformists and trade unionists may prevent, on occasion, the formulation and passing of such laws, but since they never address the roots of such laws, they will inevitably be incapable of eradicating the conditions for such laws to arise in the first place.

Tina Faibish, who is the main discussant below, is president of local 552 of OPSEU (Ontario Public Service Employees Union).

Here is the discussion, including my reply. After my reply, there was–silence.

chicagotribune.com


The story of Should 11-year-old girls have to bear their rapists’ babies? Ohio says yes .An impregnated preteen girl in Massillon, Ohio, has drawn national attention to the state’s new, highly restrictive abortion laws.


15Tina Robin Faibish and 14 others
18 Comments
Kristen Bones Disgusting
Raymadawn Hamilton Hell no!!!!!!!
Liz Seaward Ash No they should not…this is disgusting
Natalie Ashlyne Brooke Michener Wtf these law makers have to go who the hell would do that to someone
Fred Harris Undoubtedly this is amoral [should be immoral]–but so too is having to work for an employer. And yet how many among the left really find working for an employer to be “disgusting?”
Tina Robin Faibish Fred Harris come on are you kidding me, you can not look at these two issues as if the level of unjust is similar or comparable because they are not!
Fred Harris Of course, social democrats simply ignore the day-to-day exploitation and oppression of billions of workers (this is so trivial) when compared to the issue of “11-year old girls having to bear their rapists’ babies.” This shows the extent to which the social-democratic left have been indoctrinated into accepting the employer-employee relation–which treats human beings as things.

So “moral”! Such phrases as “decent work,” and “$15 and Fairness” hide the immorality of being treated as things.

The social-democratic left want to present themselves as morally superior, and yet they ignore the persistent and day-to-day subordination of billions of workers to the power of employers.

By the way, I do have a daughter. And she has been treated unjustly in various ways–including being treated as a thing by employers. I neither ignore the other ways in which she has been treated unjustly–nor the way in which she has been treated unjustly as an employee. The social-democratic left, however, do not consider it unjust to have to work for an employer. Their trite phrases, such as “decent work” express their own biases.
Laura Betty Fred Harris really?
Fred Harris Really what?
Fred Harris I have a blog on the issue of the employer-employee relation and the bankruptcy of the social-democratic left–theabolitionary
Tina Robin Faibish Fred Harris this is your MO and why no one is listening. Your comparison is completely off topic, and undermines the legitimacy and outrage as it relates to this discussion. In other words, as valid as your point may be, this is not the appropriate place to reference a comparison that clearly does not exist!
Fred Harris Let us see. There was a topic on Hydro. Social democrats made many unrelated comments on that topic. But if I make a comment in a supposed unrelated topic, it is considered inappropriate.

As for no one listening to me–social democrats automatically do not listen to me–that is to be expected. But some people from India, China, the UK, the US, Canada have gone on my blog.

As for my “MO”: the MO [modus operandi—a typical way of approaching the world or of doing something] of social democrats is automatically to ignore the issue of the power of employers as a class.

As for the topic of being forced to have babies after being raped–of course this should be opposed. My daughter accused the man (Juan Ulises) who lived with her mother of raping her. He was charged, but the charges were dropped because it was his word against hers. She maintains his guilt to this day–and I believe her. Is this on topic?

But social democrats simply ignore the issue of the power of employers which occurs every day at work. They like to consider themselves morally superior as I said above.

To paraphrase the mathematician, philosopher of education and philosopher of science, Alfred North Whitehead: it is very difficult to engage critically with something that you constantly experience every day as normal.

Feel free to delete me from the Facebook account.
Nina Keogh Tina Robin Faibish yup.
Fred Harris From Tina Robin Faibish “come on are you kidding me, you can not look at these two issues as if the level of unjust is similar or comparable because they are not!”

Children grow up to be adults–and in our society, things to be used by employers. According to the moral social democrats, their concerns take priority over the day-to-day treatment of billions of workers.

Why are they not on the same level? Why focus on this particular occurrence in a particular state? That it is morally disgusting, I fully admit.

However, social democrats–by this person’s own admission–do not find the fact that billions of workers worldwide are treated as things on a daily basis to be of the same moral consideration. But what of the children of today? Is that not their fate tomorrow unless we stop permitting any person to be treated as a thing at work?

Is it moral to ignore the future of children?

Is it moral for the top 20 largest private employers to obtain $59 in profit (approximately $59 000 per unemployed person in Canada)? What of the children who suffer because of this?

Etc.

What of the over 200,000 Guatemalans who were butchered during the civil war (including children) in order to defend a system of employers?

Etc.

Or the “morality” of talking about employers paying their “fair share” of the taxes–after they have exploited workers in order to obtain the profits in the first place.

Yup.
Liz Seaward Ash Fred Harris one thing has nothing to do with the other…you’re delusional..
Fred Harris Note the lack of argument here and the lack of establishment of connections–and the resort to insults.

The issue of not permitting female children who are raped to have an abortion has to do with “property rights”–and that definitely has to do with the employer-employee relation and capitalism in general.

The struggle of women (and children) to control their own bodies forms part of a larger struggle to control our lives.

To say that they have nothing to do with each other is absurd–and shows the narrowmindedness of the social-democratic left.

But that is to be expected–since the social-democratic left do not object to the general control of our bodies by employers but only particular forms. of it.

After all, do they not express such things as “decent work”–while simultaneously not criticizing the power of employers to control our lives at work in various ways. The social-democratic left like to “compartmentalize” our lives–separating out was is necessarily connected so that they can feel themselves morally–and intellectually–superior.

From the book Private Government: How Employers Rule Our Lives (And Why We Do Not Talk About It) (Ellizabeth Anderson–a woman, who probably would be considered delusional by the social-democratic left), pages 37-39

Communist Dictatorships in Our Midst

Imagine a government that assigns almost everyone a superior
whom they must obey. Although superiors give most inferiors a
routine to follow, there is no rule of law. Orders may be arbitrary
and can change at any time, without prior notice or opportunity
to appeal. Superiors are unaccountable to those they order
around. They are neither elected nor removable by their inferiors.
Inferiors have no right to complain in court about how they
are being treated, except in a few narrowly defined cases. They
also have no right to be consulted about the orders they are given. There are multiple ranks in the society ruled by this government. The content of the orders people receive varies, depending on their rank. Higher- ranked individuals may be granted considerable freedom in deciding how to carry out their orders, and may issue some orders to some inferiors. The most highly ranked individual takes no orders but issues many. The lowest-ranked may have their bodily movements and speech minutely regulated for most of the day.

This government does not recognize a personal or private
sphere of autonomy free from sanction. It may prescribe a dress
code and forbid certain hairstyles. Everyone lives under surveillance, to ensure that they are complying with orders. Superiors may snoop into inferiors’ e- mail and record their phone conversations. Suspicionless searches of their bodies and personal effects may be routine. They can be ordered to submit to medical testing. The government may dictate the language spoken and forbid communication in any other language. It may forbid certain topics of discussion. People can be sanctioned for their consensual sexual activity or for their choice of spouse or life partner. They can be sanctioned for their political activity and
required to engage in political activity they do not agree with.
The economic system of the society run by this government
is communist. The government owns all the nonlabor means
of production in the society it governs. It organizes production
by means of central planning. The form of the government is
a dictatorship. In some cases, the dictator is appointed by an
oligarchy. In other cases, the dictator is self- appointed.
Although the control that this government exercises over
its members is pervasive, its sanctioning powers are limited. It
cannot execute or imprison anyone for violating orders. It can
demote people to lower ranks. The most common sanction is
exile. Individuals are also free to emigrate, although if they do,
there is usually no going back. Exile or emigration can have
severe collateral consequences. The vast majority have no realistic option but to try to immigrate to another communist
dictatorship, although there are many to choose from. A few
manage to escape into anarchic hinterlands, or set up their own
dictatorships.

This government mostly secures compliance with carrots.
Because it controls all the income in the society, it pays more to people who follow orders particularly well and promotes them
to higher rank. Because it controls communication, it also has
a propaganda apparatus that often persuades many to support
the regime. This need not amount to brainwashing. In many
cases, people willingly support the regime and comply with
its orders because they identify with and profit from it. Others
support the regime because, although they are subordinate to
some superior, they get to exercise dominion over inferiors. It
should not be surprising that support for the regime for these
reasons tends to increase, the more highly ranked a person is.
Would people subject to such a government be free? I expect
that most people in the United States would think not.
Yet most work under just such a government: it is the modern
workplace, as it exists for most establishments in the United
States. The dictator is the chief executive officer (CEO), superiors are managers, subordinates are workers. The oligarchy that appoints the CEO exists for publicly owned corporations: it is the board of directors. The punishment of exile is being fired. The economic system of the modern workplace is communist, because the government— that is, the establishment— owns all the assets,1 and the top of the establishment hierarchy designs the production plan, which subordinates execute. There are no internal markets in the modern workplace. Indeed, the boundary of the firm is defined as the point at which markets end and authoritarian centralized planning and direction begin. Most workers in the United States are governed by communist dictatorships in their work lives.

[End of quote]

If Ms. Anderson’s analysis is correct–why would it be surprising to limit the capacity of children (and their parents’) control over their bodies given the daily lack of control over the bodies of hundreds of millions of workers in the United States and billions worldwide (which the social democrats generally ignore)?

As I pointed out above, social democrats or reformists like to compartmentalize their discussions–a trick that enables them to omit issues that provide a wider context for the more narrow issues. They adopt what could be called a mechanistic philosophy to human society by assuming that human problems can be pigeon-holed into discrete parts. They look at society as if each area is distinct from another part. Aristotle, a Greek philosopher, however long ago argued that a hand, to be a hand, must be related to the human body. Social democrats, however, would like to have us believe that hands exists independently of the human body. They then accuse anyone who tries to widen the issue of illegitimately addressing issues that have nothing to do with these narrower issues. Indeed, note the reference to “delusional” by one of the social democrats. They glory in their own narrowmindedness and accuse all who fail to share in their narrowmindedness with delusions.

John Dewey, the philosopher of education, argued that acting intelligently, among other things, involves considering the wider context, or contextualizing the immediate situation that constitutes the immediate problem.

Social democrats or reformists generally refuse to consider the wider context of the class structure and class power of employers. They thereby propose, implicitly, that workers act unintelligently.

The fact that social democrats and radical leftists (such as Sam Gindin) fail to attack persistently the power of employers as a class entails the possibility of the rise of forces outside the workplace (such as the extreme right). After all, does not such right-wing politicians as Doug Ford (premier of Ontario) or Donald Trump glory in the dictatorship of employers? Do they not, like the social-democratic left, ignore such dictatorship? Do they not cover up such a dictatorship through rhetoric, like the social-democratic left?

One final point: Ms. Faibish posted the following on Facebook:

Workers at the Rainforest Cafe in Niagara Falls have been on strike for more than a month. What they’re fighting for proves the need for strong employment-standards legislation — and strong unions.

I made a comment by pointing out that it would have been helpful to give examples of locals that are strong unions. She did not provide any. Social democrats or reformists and trade unionists often use clichés without providing any support for such clichés. When someone questions their clichés, they then engage in–silence. This is not what the labour movement needs.

Rest assured that if you call into question the self-righteous left’s assumptions, they will engage in insults. That is to be expected. They refuse to face up to their own social limitations and the limitations of their own mechanistic methodology.

The Poverty of Academic Leftism, Part Two: Collective Bargaining and the Interests of the Working Class

Professor Jeff Noonan, as contained in a reference to his work in a previous post( The Poverty of Academic Marxism, Part One), claimed that historical materialism must evolve. This seems to imply that his form of historical materialism, under present conditions, is superior to the historical materialism proposed by Marx.

Professor Noonan claims the following (from Thinkings 4Collected Interventions, Readings, Evocations, 2014-2015, page 8:

A glaring example of the dangers of striking occurred in February of 2012, when workers in London, Ontario were taught a brutal object lesson in the reality of global capitalism. Then Canadian Auto Workers on strike against the locomotive maker Electro-motive were given an impossible choice. The company (a subsidiary of Caterpillar) demanded that the union agree to cut their existing wages in half, or face the closure of the plant. Seeing that what was at stake was not just their plant, but the future of the union movement in the Ontario manufacturing sector, these workers heroically sacrificed themselves, went on strike, and watched their livelihood move to Muncie, Indiana. Had they not stood up to the brutish tactics of Electro-motive, every manufacturer in the country would have been encouraged to make the same demands. What boss wouldn’t want to cut her or his workers’ wages in half? While the jobs were lost, the massive public outcry against legalized extortion preserved the possibility of meaningful collective bargaining in other plants, at least for the time being.

What does “meaningful collective bargaining” mean for Professor Noonan? It is difficult to know since he does not explicitly provide an answer, but the following may what he means (page 12):

v) The University will cease collecting union dues from members and forwarding those dues to WUFA (Article 4:01 and 4:02).”

Now, on one level, these changes are not alarming, for they are changes that would occur in the case of a lockout. What is most disconcerting is that they were unexpectedly thrown into the room when it appeared that both sides were making progress by negotiating and not threatening. Both teams bargained past the lockout deadline and had scheduled meetings for the next day. The assumption amongst members– naïve, as it turned out– was that both sides had found common ground and were splitting the differences that get split for the sake of reaching an agreement with which everyone can live.

Meaningful bargaining is where the parties engage in negotiations in order to achieve a common ground “for the sake of reaching an agreement with which everyone can live.”

Now, in typical collective bargaining, any member of a negotiating team knows that all items on the table will not be achieved. There will be items that are considered more important. The relative strength of the parties to the negotiations in the particular conditions will affect what can be realistically be achieved in the short term (and this includes the possible resources used in lockouts and strikes).

But why refer to the idea of an “agreement with which everyone can live?” Does Mr. Noonan mean by that an attitude by workers that, given the balance of class forces, this is the best that can be achieved, but otherwise it is not something that “everyone can live with”–but have to do so for the time being? That is to say, that the collective agreement is something that does not express fairness but rather expresses the weakness of workers collectively until such time as they no longer need to negotiate agreements that entail their subordination to the power of employers (and managers as their representatives)? Do the various management rights clauses that have so far been posted on this blog express “an agreement with which everyone can live?” Or do they express the asymmetrical power relations between unionized workers and the class power of employers?

What would Professor Noonan say to a worker who works under the collective agreement at the university where he works (see Management Rights, Part Five: Public Sector Collective Agreement, Ontario) if that worker did not find not only the particular collective agreement unfair but all collective agreements unfair since they presuppose the subordination of the will of workers to the power of an employer (and his or her representatives)?

There is a world of difference between understanding that a collective agreement may be the best that can be hoped for under existing conditions of class power and the view that a collective agreement is something that people can live with. In the first case, there is a smoldering presence of a feeling of unfairness, which can surface when conditions change. In the second case, there is a feeling of fairness, and workers who breach a collective agreement can legitimately be reprimanded. Professor Noonan’s failure to specify any difference between the two probably expresses his own working conditions, which are undoubtedly superior to most workers who are employees.

Imagine a situation where a group of thugs decide to set up a process of collective bargaining between themselves and people whom they have sexually abused. Representatives of the sexually abused engage in negotiations with representatives of the thugs. Under given circumstances, the thugs have much more power than those who are sexually abused. If they come to an agreement over the extent of sexual abuse (with both parties bargaining in good faith), would professor Noonan call the resulting agreement an agreement “with which everyone can agree with?”

Yes, workers are not sexually abused, but as employees they are used as things for purposes over which they lack control (see The Money Circuit of Capital). Why should anyone who is an employee feel that they can live with such an agreement except for the recognition that they have to do so, given the necessarily unequal power relations between them and the class of employers?

Despite Professor Noonan’s radical rhetoric, his hidden assumption is that working for an employer is not really all that bad. How else could he refer to an agreement “with which everyone can agree with?”

In the movie Enter the Dragon, Bruce Lee is fighting against several people, and he runs into a chamber where the walls suddenly close on all sides. He cannot escape, realistically. He sits down and accepts the situation–not because it is fair but, presumably, because he lacks the power to oppose the situation. This is what the collective-bargaining process should express and not such social-reformist rhetoric as accepting a contract “with which everyone can agree.”

Professor Noonan reminds seems to forget–or perhaps he never learned–the lesson of Bob Dylan’s song, Like a Rolling Stone. In that song, Dylan sings the following:

You never turned around to see the frowns
on the jugglers and the clowns
when they all did tricks for you.

Although I can never be sure, the hidden resentment that people feel in the face of those in power is probably well expressed in the expression of a Guatemalan (perhaps a peasant) sitting on a roadside when the military was there. (See at around 2:30, Guatemala–Pete Sears) Guatemalan peasants had to live with the extreme oppression characteristic of Guatemala in the later 1970s and especially in the early 1980s, but they need not “learn to live with it.”

Professor Noonan may argue that he merely needed to qualify his reference to collective agreements “with which everyone can agree,” as I have done above, but since he failed to qualify such an assertion, it can be inferred that Professor Noonan does not really come to grips with the daily oppression and the daily grind that most workers face at his own workplace, let alone in the wider city of Windsor and, indeed, in the province of Ontario, in Canada and in the world.

The Toronto Airport Workers’ Council (TAWC): One Step Forward and Two Steps Backward?

I thought it appropriate, on May 1, the International Workers’ Day, to refer to something that disturbed me on Facebook yesterday–a post by the Toronto Airport Workers’ Council (TAWC), which included some remarks (and a video) by Howard Eng.
Howard Eng is the CEO of the Greater Toronto Airport Authority, the operator and manager of Toronto Pearson International Airport, the largest airport in Canada, with between 40,000 and 50,000 workers.

The step forward is the effort and success by some union members at the airport in creating a workers’ organization that not only cuts across union jurisdictions–the Toronto Airport Workers’ Council–but also makes efforts to create solidarity among airport workers across countries.

The two steps backward is the obvious reliance on representatives of employers in achieving goals of the TAWC. It is not that any workers’ organization should not make compromises; it is how such compromises are dealt with internally within the union membership which determines whether such compromise is worthwhile.

Compromise with management needs to be explained as a tactical necessity for the time being because of the superior forces of management at the time–and not justified in somehow expressing common interests. Workers, ultimately, do not have common interests with employers (unless it is argued that it is in the interests of workers to be treated as things for purposes which they themselves do not define. See https://theabolitionary.ca/the-money-circuit-of-capital/ for an explanation of how workers are necessarily treated as things by employers, whether in the private or public sector.)

A video featuring a short speech by him was posted, without comment, on the Facebook page for the Toronto Airport Workers’ Council (TAWC). There was also a picture of Mr. Eng and a woman (presumably a union rep) in front of a YYZ solidarity banner (YYZ is the city airport code for Toronto Pearson International Airport).


On the Facebook page, it is stated (and Mr. Eng is quoted. See https://www.facebook.com/search/top/?q=tawc%3A%20toronto%20airport%20workers’%20council&epa=SEARCH_BOX ):

The GTAA and the TAWC have been working to collect data on the makeup of our workforce, on best practices used by other airport when dealing with labour issues, and on safety initiatives. He was glad he “has the support of the unions, working collaboratively together to move forward, not just for our airport but for everyone that works here.”


Howard didn’t shy away from speaking about the difficult times we have had over the years and the challenges that have come. He asked for patience and to keep bringing forward our issues so that we can do our best to come up with solutions to address them.


Howard finished by stating: “change takes time. Let’s work together to make this a better place to work for the 50,000 that work here.”

This statement by Mr. Eng is typical employer rhetoric: workers and management are, ultimately, one big family, and need to cooperate to achieve a common goal. There is no comment by union representatives on the Facebook page to counter this rhetoric.

I did not make some comments concerning this.

My first comment:

Did any of the workshops aim to counter the ideology expressed by this representative of employers? Or was there silence over the issue?

There was one reply:

Alex Ceric Change does not take time. I’s a very simple decision to improve the live of the workers. And when that decision is made the change is instantaneous. What takes time is for them do drop off a cookie crumb here and a cookie crumb there until it amounts to one single improvement.

I just wrote a reply:

This is pure rhetoric. The bottom line is profit at the airport, is it not? Safety comes second to that bottom line. Or does it not?

Besides, it is not just a question of change but what kind of change but also who makes the decision to change and how that decision is made.


Mr. Eng has power to make change, within limits. Who gave him that power? Why does he have it? Does his possession of power imply that a majority of workers have less power?


And on a technical note: change always takes time. No change is “instantaneous.” Please explain how any change is instantaneous.

Finally, the issue of Mr. Eng’s rhetoric that implies that management and workers have ultimately the same interest. What is TAWC’s position on such rhetoric? What is it doing to counteract such rhetoric, if anything?

My second comment:

I wonder how it is possible to address the problem of health and safety at a workplace when those who actually do the work are treated as things at work. To address health and safety requires democratic control over the workplace–for regular workers to be the “decision makers,” including determining who are the decision makers.

To refer to “opportunity to speak with the decision makers” sounds very anti-democratic, does it not? Who is the majority at the airport? The workers or the decision makers? If the decision makers are a minority and are not elected–would we not call that a dictatorship at the political level? And yet there is utter silence about the issue when it comes to the economic level.

Why is that?

No one has responded.

I have little doubt that many union reps at the airport, if they read this, will consider the writer to be a “condescending prick” (as CUPE local 3902 rep Wayne Dealy once called me). (CUPE is the Canadian Union of Public Employees). I would prefer to be called that and bring up issues which they hide rather than not be called that and remain silent over such issues. We workers deserve far more than the rhetoric of Howard Eng.

Do we workers not deserve more than such rhetoric?

Working for an Employer May Be Dangerous to Your Health, Part Two

I thought it appropriate to post on the issue of safety and health in relation to working for an employer at this time since, in Canada, April 28 is the National Day of Mourning, or Workers’ Mourning Day, for workers killed, injured or suffering illnesses due to workplace hazards.

Why do unions and the social-reformist left often speak in terms of “fairness,” “fair contracts,” “economic justice,” and so forth in the light of persistent deaths and injuries on the job? They do so in order to justify their own practices–which generally do not question the legitimacy of the power of employers as a class. By limiting their reference to fairness and justice to social relations within the present class system, they serve as ideologues or representatives of employers (even if they do not intend to do so).

Part of the purpose of this blog is to undermine the typical ways of thinking about social problems among the social-democratic or reformist left and among radicals. It is highly unlikely that any major social changes will arise without a frontal attack on the ways of thinking of many workers (including trade unionists). Tom Dwyer points out the importance of this task (Life and Death at Work: Industrial Accidents as a Case of Socially Produced Error, pages 97-98:)

The effect whereby notions of truth and justice are undermined is of great importance for sociology, anthropology, and, as we shall see in highly complex industries, for cognitive psychology. This effect potentially modifies cultural systems, contributes to the destruction of one set of visions of truth and justice and their replacement through the building up of another

Of course, notions of truth and justice are not just undermined and others arise through ideological means. Struggles against those in power play an important part, but the explicit critique of old, upper-class expressions of truth and justice and their replacement by new, working-class expressions of truth and justice are important in unifying the direction of diverse movements consciously and in modifying the direction of each separate struggle accordingly.

The idealization of unions by the left, on the other hand, play into the hands of employers since union representatives and rank-and-file members often diverge over key concerns related to, for example, safety and health issues (from Dwyer,  pages 78-79):

Studies from the United States illustrate this last point: the union movement perceives safety in a manner different to workers. A survey by the Upjohn Institute found that unionized automobile and steel workers placed job health and safety issues at the top of their priorities. This was corroborated by a national survey which found that in “the labor standards areas . . . most important to workers were those relating principally to the general area of health and safety.”121 In the Upjohn study, union leaders and top management “both thought money rather than working conditions deserved the most attention, an almost exact reversal of the blue collar attitudes.”122 In other words, these are clear
signs that the union movement integrates an uneasy tension between political demands, which are perceived, built, and responded to by its leadership, and social demands from its base.

It is high time the radical left begin to openly criticize the persistent ideological conceptions of truth and justice characteristic of trade union reps. If they do not, they form part of the problem rather than a solution to the social problems characteristic of capitalism and the domination of our lives by the class of employers.

The West-Virginia Teachers’ Strike and a Socialist Movement

The social-reformist left like to claim that what they are interested in is class struggle from below–the self-organization of the working class that opposes the power of the class of employers. In a podcast, David Camfield’s analysis of the West Virginia teachers strike is an example of such a claim by the social-reformist left (This Is How to Fight!, recorded on March 29, 2018).

There were undoubtedly innovations in the strike that make it different from other strikes. Firstly, the context is different from most other teachers’ strikes. West Virginia teachers do not have a typical collective-bargaining system since West Virginia is a “right-to-work” state, with no legal right to collective bargaining. Secondly, the degree of solidarity among teachers that was shown during the events leading up to the strike and during the strike is much deeper than normal  (such as throughthe Facebook coordination of more than 20,000 . Thirdly, the degree of solidarity between teachers and other school staff was also much deeper than normal. Fourthly, the degree of solidarity displayed by both teachers and other workers in the public sector was much deeper (by, for example, the refusal to end the strike unless all public-sector workers received the same pay raise). Finally, the recognition of the needs of the poorest sections of their students for continued provision of breakfast and lunch programs through the continued provision of food during the strike indicated a consciousness of addressing the needs of a vulnerable section of the community while they were on strike.

Undoubtedly there are other notable features of the strike that make it stand out from the typical strike.

These distinctive features of the strike should, of course, not be downplayed. In the face of a difficult situation (facing the reactionary billionaire Governor Justice, on the one hand, and a lack of collective bargaining rights on the other), the teachers and support staff stood fast and forced through an agreement that goes beyond what they would have achieved if they had engaged in collective bargaining separately and legally.

However, David Camfield, as a social-reformist leftist, idealizes this situation. Firstly, the results of the strike were mixed. The across-the-board five percent increase for all public-sector workers was certainly a win for solidarity at one level, but at another level it indicated uneven wage and salary increases since five percent for those near the top of the wage and salary schedule means a greater absolute gain than those at the bottom. A demand for an across-the-board increase for all public-sector employees, with the total amount distributed controlled by workers democratically, would have been a demand more consistent with a socialist vision. That there is no reference to such a demand in Camfield’s presentation indicates one of the limitations of Camfield’s analysis.

Secondly, the issue of adequate health-care insurance paid by the employer rather than the workers remained unresolved and was shuffled off to a “task force.” This is a typical stalling tactic by management and employers in order to diffuse a situation and often does not resolve an issue for workers, or the solution becomes watered-down and more acceptable to management.

Thirdly, although there may have been some socialists who aimed at the abolition of the power of employers as a class in the movement, there has been, as far as I am aware, no indication of any explicit expression of a rejection of the power of employers as a class by Virginia teachers. The social-reformist left do not do so, and even the radical left often fear doing so out of fear of isolation from the working class.

Mr. Camfield claims that this form of class-struggle from below makes such workers more susceptible to socialist ideas. That may or may not be the case. It would require investigation to determine whether that is true. Camfield does not investigate whether that is true, so his assertion is pure speculation. It may, however, be a convenient ideology, since it may then be used to divert attention from the need to fight against current social-reformist ideology (such as “decent jobs,” “fair wages,” “economic justice”) and other such rhetoric in the here and now. That would require opposing union ideology in its various forms consistently and more assertively.

Mr. Camfield also does not refer to and hence does not take into account the specific situation of teachers in general in relation to other members of the working class nor the specific situation of the teachers in West Virginia (and in some other states). In relation to the first point–the specific nature of teachers in relation to other members of the working class–teachers’ jobs, as Beverly Silver, in her work Forces of Labor: Workers’ Movements and Globalization since 1870, argues (pages 116-117), are not interdependent in their work like autoworkers technically; on the other hand, they are linked to the social division of labour via the disruptive impact of strikes on the routines of workers as parents, which in turn can have an impact on other employers. Furthermore, unlike the auto industry, it is difficult to increase productivity through changes in technology; teaching is still relatively labour-intensive. In addition, the labour of teachers is difficult to export geographically (unlike, for example, jobs in the auto industry); Consequently, teachers have, potentially, a certain kind of economic power–a spatial fix–lacking in other industries (although workers in other industries may have different forms of economic power–a technical fix in the case of auto workers, for instance).

Mr. Camfield also fails to provide any details at all concerning the specific nature of the West Virginia teachers strike. Firstly, the strikers themselves recognized that there was an imbalance between teacher demand and teacher supply: teacher demand exceeded teacher supply. Secondly, the West-Virginia teachers, as Hakan Yilmaz argues (Public Education, the State and the Crisis, 2018), there has been at least a two-pronged attack against the working class since the early 1970s, when economic crises became more prevalent. One prong has been an attack on unions, wages and benefits to shore up profit and the profit rate (the practical measurement for capitalists of how well they are doing in the economy–it is measured variously, but in general it is after-tax profit divided by total invested).

Another prong has been the shift in the tax rate. At the federal level, in the U.S. from 1981 to the end of the 1980s, the tax rate decreased from 70% to 33%. This shift in the tax rate was not that relevant directly for educational financing (since such financing occurs more at the state and local levels), but it provided the overall ideological climate for such shifts at those levels later on. The federal public debt skyrocketed, which provided the justification for federal neoliberal austerity measures (reduction of federal social services, for example).

When the great economic crisis of 2007-2008 arose, there were further attacks on the working class, including public-sector workers. As investment decreased following the crisis, tax revenues were also hit. In West Virginia, during the last quarter of 2017, for instance, state revenue was still 7% below the pre-crisis level; the state funding formula for West Virginia decreased by 11.4% between 2008 and 2018. Simultaneously, the cost of Medicare and Medicaid increased, and the costs of health care for public employees were being increased directly paid out by teachers, among others: “patient costs” increased from “zero in 1988 to over four hundred dollars a month today” (Kate Doyle Griffiths, March 13, 2018: Crossroads and Country Roads: Wildcat West Virginia and the Possibilities of a Working Class Offensive), page 2.

As Yilmaz points out, “lower state revenues and higher state costs have led to significant declines in teachers’ salaries and benefits” (page 22). This has often had implications for teachers salaries. In the case of West Virginia, teacher salaries declined “from $49,999 to $45,701” between 2003 and 2016 (page 23). With rising health costs and absolutely decreasing salaries, the pressure on teachers’ own livelihoods was increasing. Undoubtedly the movement gained momentum and reached the level of solidarity it did in part because of these circumstances These circumstances, although they may aid in developing class consciousness, a rejection of capitalism and the power of employers as a class and for socialism, need not do so. To do so requires sustained criticism of the power of employers as a class, criticisms of justifications of that power (such as “fair wages,” “decent work,” “a fair contract,” and similar clichés, and a vision of an alternative kind of society.

However, I remember Mr. Camfield being the keynote speaker at one of the Manitoba Teachers’ Society’s meetings (the Manitoba Teachers Society is an organization, according to its own website, that “is the collective bargaining and professional development organization for all of Manitoba’s 15,000 public school teachers”). What Mr. Camfield said was hardly radical. This is not surprising given not only the reformist nature of the Manitoba Teachers’ Society but also its conservative nature. When I was attending the French university in Winnipeg (College universitaire de Saint-Boniface) to obtain a bachelor of education degree, the Manitoba Teachers’ Society presented its services to teacher candidates. It provided scenarios to show what teachers should do in various situations. In one scenario, a teacher could have criticized its employers, but the presenter indicated that under no circumstances should teachers do so.

All in all, Mr. Camfield’s podcast presentation is an example of idealizing the struggle of workers and claiming that such struggles are somehow socialist. He nowhere indicates the need for socialists to make explicit and to challenge those in the labour movement in general and the union movement in particular concerning their persistent justification of the power of employers as a class.

Although such struggles undoubtedly need to be supported, they are insufficient. Such struggles need to become more explicitly aimed at ending the power of employers as a class. Struggles against a particular employer, in other words, need to be generalized and become indeed a class struggle explicitly. Such struggles need to become radicalized through the goal of ending of the power of employers as a class being made explicit and using that goal in the present to organize for the goal of overthrowing that power.

Such a goal requires that socialists–including academics–risk being oppressed in various ways by the diverse powers of the class of employers and their representatives inside and outside the state. It demands that socialists be thoroughly critical, challenging the power of employers any way they can–including their ideology–and that includes challenging the ideology of union representatives. What kind of a socialist is that who does not do that but demands that workers risk their lives? To refer to class struggle from below without risk is hypocritical because it demands that workers risk their lives–but not socialists.

Or are there not objective and subjective conditions required for challenging the power of employers as a class?

Critique of a Social-Reformist Left’s Position in RankandFile.Ca on GM’s Decision to Close the Oshawa auto plant

An article (Buckle Up: GM Declares War on Oshawa)   by Gerard Di Trollo, Dave (or David) Bush and Doug Nesbitt, written for the social-reformist unionist website Rankandfile.ca purports to look critically at GM’s decision to close the Oshawa plant. It is far from critical in this regard.

The title of their article is GM’s supposed declaration of war against Oshawa. One of the authors, Gerard di Trollo, has another article with a similar title: “Ford’s teacher snitch line is a declaration of war.” Apparently, we are in a war now overtly. Let us see whether the proposed solutions to this alleged war situation correspond to the rhetoric of war.

Some of the criticisms that I made in an earlier post concerning the GM situation in Oshawa relating to the statement made by the Socialist Project Steering Committee applies to the post by these three social-reformist leftist activists. Indeed, since the article by Di Trollo, Bush and Nesbitt was published earlier than the statement, it is likely that some of the ideas of the statement are derived in part from this article (such as Unifor’s inadequate response, or the need to shift production into green production). Indeed, there is some similarity of wording: The Di Trollo, Bush and Nesbitt article: “…we need to retool the plants to build mass transportation, electric vehicles, and other green transition infrastructure and equipment.” The Steering Committee statement: “GM could easily retool these plants, and produce both new electric and hybrid vehicles, as well as the SUVs that are dominating current markets.”

There are differences, though. The statement goes into less detail about the inadequacy of Unifor’s bargaining tactics whereas the Di Trollo, Bush and Nesbitt article criticizes–rightly–Unifor’s acceptance of a two-tiered pension system. They also criticize Unifor’s pandering after attracting jobs at all costs–and at the expense of the jobs in other countries.

This, however, is where their proposed solution runs into problems. They claim the following:

The labour movement has little room to protect jobs for workers unless they redouble their efforts to promote a real green transition strategy founded on international workers’ solidarity. It’s the only way to create jobs without succumbing to the elite’s real strategy of race-to-the-bottom.

Part of the solution is similar to the Steering Committee’s statement (“a real green transition strategy”). It is different in proposing that international solidarity as the only possible solution to prevent a “race-to-the-bottom.”

There are two problems with this strategy. Firstly, although international solidarity among workers is certainly to be lauded as a goal, there is no indication of how such solidarity is to be achieved and on what basis. It is, like much of social-reformist leftist rhetoric, vague. How is this to be achieved in the concrete between, say, workers in Canada and workers in Mexico? Forming links without thinking about the kinds of links that promote international solidarity is likely to break down quickly or to end up merely with a general call for solidarity among union leaders without the rank-and-file really forming solid links with other workers across countries.

This leads to a second problem: there are implied terms to the kinds of such linkage required when they write the following: “Our society needs the productive capacity in places like Oshawa, and the skills and job knowledge of the autoworkers. We not only need these good jobs….” They do not go into detail what constitutes “good jobs,” but there is a fact that constitutes evidence of what they mean by good jobs.

I had a debate with Dave Bush on Facebook about the appropriateness of pairing the Fight for $15 in Ontario with the idea of “fairness.” Mr. Bush nowhere explained why it was fair; he simply declared it. The employment laws that expressed that “fairness” were certainly better than before, but their provisions are generally less adequate that many collective agreements. Since I have implied that collective agreements are unfair since they merely limit the capacity of management to dictate to workers what to do, where and when to do their work and how to do it (Management Rights, Part Two: Public Sector Collective Agreement, Ontario), thereby still permitting employers to treat workers as things or objects for the benefit of the employer, employment laws and their provisions by implication are even less fair than the provisions of collective agreements.

Solidarity across borders as a class of workers against the class of employers cannot be expressed in terms of “good jobs” since there is no such thing in the given social relations characterized by a class of employers (see The Money Circuit of Capital). Workers in the Oshawa plant did not have good jobs; they had better jobs than many other workers in terms of pay and benefits and, perhaps, some working conditions, but they did not have good jobs. This is an ideology of employers, repeated ad nauseum by the social-reformist left and union leaders. The standard of what constitutes a “good job” for such people is–the existence of a class of employers with a “humanized face.” This is really liberal rhetoric disguising itself as radical.

In any case, the call for international solidarity at this stage will unlikely have any meaningful impact in terms of whether the Oshawa plant will be shut down. What is required is not just occupation of the plant but an explicit rejection of the claim that such jobs can ever be characterized as good in a context characterized by the dictatorship of an economy by a class of employers.

It would be in the interest of the working class to not only seize the plant and not only shift production to more earth-friendly forms of transportation (certainly not though, SUVs, contrary to the article), but to establish solidarity on a ground characteristic of a lack of bullshit concerning “good jobs” and the like as long as employment is controlled by a class of employers. Solidarity needs to be grounded in rejection of the shared assumption of the right and left concerning the continued need for a class of employers–as expressed in the rhetoric of “good jobs.”

Unfortunately, the bullshit rhetoric of the social-reformist left concerning “good jobs” (and other such rhetoric) prevails among many trade unionists, with the consequence that no such solidarity will likely arise without prolonged struggle against such bullshit. In the meantime, it is likely that the Oshawa GM workers will be thrown out of work and no real solidarity will arise internationally for some time to come.

 Or is this an inaccurate analysis of the situation? What do you think?

 

The Poverty of Academic Leftism, Part One

I had a short debate with the academic philosopher Jeff Noonan on his blog. I am pasting it here since there was no further reply to my criticisms on his post.

[Jeff’s reply] Hi Fred,
Thanks for the detailed and thoughtful comments. Some brief replies:

[My initial reply]: Some of the above post is dead on, but there are some points that are debatable.

[Jeff’s initial post] “If another equally well-paying job could immediately replace the one they lost, then change would just be that: change, neither better nor worse. But as manufacturing jobs in old plants and industries disappear, they are not replaced with equally good manufacturing jobs in new industries that locate in historical working class communities. Workers suffer.”

[My initial reply] Undoubtedly workers suffer, but it would be more accurate to say that they suffer more. Relatively high-paying jobs do not mean that they do not suffer. Having worked at a brewery for around four years, where the wage was relatively high, I certainly suffered by being treated as a thing for the benefit of employers.

[Jeff’s reply] True enough, I did not intend to supply a complete critique of the problems of work under capitalism, but to speak to the immediate situation on the ground when well-paying jobs are lost.

[Jeff’s initial post] “Localised struggles, on the other hand, while they are demanded by the dignity of the affected workers, cannot succeed. So long as investment decisions are driven by calculations of profitability, and profitability depends on competitive forces, workers in older industries will eventually have to pay the price that creative destruction demands: unemployment and then re-employment in lower paying service industry work.”

[My initial reply] Localised struggles are part and parcel of global struggle.

[Jeff’s reply] Yes, true again: I should have said: isolated and reactive local struggles.
Where else do struggles take place except “locally.” The issue is how such local struggles are handled. If workers consciously link such struggles to a struggle against the class of employers and attempt to link with other workers across industries (and across the private/public divide), then they cannot succeed immediately but do have a better capacity to succeed globally and in the longer term.

[Jeff’s initial post] ” part of the problem with capitalism is that there really is not any one to blame.”

[My initial reply] True in an abstract sense since no particular individuals are responsible for structural conditions that exceed particular individuals. However, three points can be made against such a view. Employers, although they cannot be identified with the structural conditions of capitalism (eliminate all employers and workers themselves still may perform that role structurally) are the immediate set of persons who can be considered responsible agents for those structural conditions.

[Jeff’s reply] True, but changing them does not change anything: case in point: the obsession in the US liberal left today with the gnder and coloiur of the boss: it does not matter to their function as bosses).

[My initial reply] Then there are the direct and obvious ideologues and representatives of the interests of employers. There is also the social-reformist left, who categorically refuse to consider any changes to the present social structure except those that are consistent with the general structure.

[Jeff’s reply] I think we need to forget about revolution/reform as a fundamental and meaningful political difference today and start to think about working out a common agenda of structural change that can take us from where we are to a democratic life-economy (where we need to be) The social-reformist left has problems, but the ‘revolutionary’ left suffers from the problem of not existing as in any sense a meaningful political force, and has no model (save archaic Leninist ideas) about how to build. If nineteenth and early twentieth century ideas about revolution were going to work they would have worked 100 years ago. Historical materialism requires new political thinking in new times. The organizational forms that will attract and unify people have yet to be found. Most times I worry they never will be.

“Reducing that dependence means reducing the social and personal costs of plant closures and job losses.”

[My reply] This statement is consistent with social-reformist positions. See above.

When I was younger, unemployment insurance was 66% of wages and there was no issue of eligibility if you quit or were fired. We workers were less dependent economically on employers in general. That does not mean that we lived in a socialist society.

Admittedly, the context seems to be a socialist economy, but given the predominance of social-reformist thinking among the left these days, to prevent any misinterpretation, it would be necessary to make more explicit the distinction between reducing economic dependence as part and parcel of a larger project of eliminating capitalist relations and reducing economic dependence as the goal of the social-reformist left.

[Jeff’s initial post] “Sadly, imagination does not pay the bills. Hence the political paradox that bedevils all efforts to solve the underlying structural problems that manifest themselves as local tragedies. In order to survive, people are forced to think short term. Desperate times make some prey to the illusions spun by right-wing populists that their problems are due to political enemies or other (foreign) workers. In order to free themselves from the capricious destructiveness of capitalism, people must think long term about how to build new economic values and institutions rooted in and growing up from our shared fundamental needs. But then those needs call out, from the stomach and the head, and people have to shelve their imaginations and find another job.”

[My initial reply] From a political point of view, it is hardly accurate. The social-reformist left goes out of its way to focus on short-term goals, thus contributing to the need to focus on immediate bread-and-butter issues. The pairing of the Fight for $15 with the idea of fairness expresses such a limitation. It ideologically implies that working for an employer, with the changes corresponding to Bill 148, somehow constitutes a fair system. The social-reformist left constantly contributes to short-sightedness by becoming ideologues for the present system.

[Jeff’s reply] But calling for radical change in a political vacuum without any coherent organization will not mobilise anyone.

[My initial reply] But then again, I am a condescending prick according to Wayne Dealy, union rep for CUPE 3902. All the above should be discounted. Unions and union reps know best.

My response to Jeff’s intervention (to which Jeff did not reply. References like “Jeff’s reply” refer to his reply, to my initial reply and not to any further reply by Jeff to my intervention]:
Fred Harris on December 4, 2018 at 4:24 pm said:
[Jeff’s reply] “Yes, true again: I should have said: isolated and reactive local struggles.”
[My reply] This is related to further arguments provided below:

[Jeff’s reply] “I think we need to forget about revolution/reform as a fundamental and meaningful political difference today and start to think about working out a common agenda of structural change that can take us from where we are to a democratic life-economy (where we need to be) The social-reformist left has problems, but the ‘revolutionary’ left suffers from the problem of not existing as in any sense a meaningful political force, and has no model (save archaic Leninist ideas) about how to build. If nineteenth and early twentieth century ideas about revolution were going to work they would have worked 100 years ago. Historical materialism requires new political thinking in new times. The organizational forms that will attract and unify people have yet to be found. Most times I worry they never will be.”

[My reply] ] I do not think that the reform/revolution divide is archaic. I see no point in even referring to revolution as a term–it puts workers off and is a distraction from real tasks. However, the idea of radical change as opposed to reformism is certainly relevant.

[Jeff’s reply] “think about working out a common agenda of structural change that can take us from where we are to a democratic life-economy (where we need to be) The social-reformist left has problems”

[Fred] My view is that there is no common agenda of structural change since most so-called leftists have simply thrown in the towel and, at a practical level, believe in the TINA syndrome. When, for example, the Fight for $15 and “Fairness” campaign was introduced, was there any discussion of the appropriateness of pairing the fight with the concept of fairness? How democratic was such discussion? The social-reformist left really do not want to discuss structural change but prefer to pat themselves on the back and think they are progressive and righteous.

Are there not conditions for structural change? Are the social-reformist left willing to take seriously the requirements for structural change? Why did OCAP, in arguing against basic income, point out that capitalism is characterized by economic coercion and then, in the same breath, ignore this fact throughout its pamphlet? Why did David Bush, an activist in Toronto, argue that the fight for $15 was fair and yet provided no argument for such fairness? Why did Jane McAlevey, in her most recent book, constantly refer to “a good contract?” On ideological and practical grounds, many who identify as the left act as if there was such a thing as fairness within capitalism.

If that is so, then are they really not an impediment to structural change? Do they not share some of the same assumptions as the right?

What should one do when an activist refers to “decent work” and “fair wages,” as Tracy McMaster did when calling out support for striking brewery workers? Not bring up the issue at all?

There is little discussion among the so-called left in Canada about such issues–and that is part of the problem.

So, I fail to see how the reform/structural change issue is irrelevant. If it were irrelevant, I would still be attending the Toronto Labour Committee, headed by Sam Gindin, Herman Rosenfeld and Paul Gray. However, the reaction of these and others within the committee when I called into question Tracy McMaster’s use of the concepts of “decent work” and “fair wages” reflected, as far as I can see, an attitude that does not reflect my experiences in this world and my attitude towards employers. They reacted as if it did not matter.

It certainly matters to me. How can any socialist not object to the use of such terms? And yet there is a decided lack of discussion about such terms and what they mean in the context of the power of a class of employers.

So, the social-reformist left not only have problems–they are one of the problems. They categorically refuse to take seriously the need for addressing the issue of structural change now, not as somehow immediately capable of being addressed, but at least of making the issue public and out in the open.

As John Dewey pointed out, a goal or aim in view, if it is a real goal, is used in the present as a means of organizing present activity in order to achieve the goal in the first place. A goal that is divorced from organizing the present is a fantasy.

Does the social-reformist left really organize its activities with the goal of “working out a common agenda of structural change that can take us from where we are to a democratic life-economy (where we need to be)?”

I withdrew from the Toronto Labour Committee because it became clear to me that its members are too closely tied to unions and fear alienating them. Structures are somehow going to be created from within without calling into question from the beginning exploitative and oppressive social structures. And yet, just as change can only occur spatially initially at the local level, it can also only occur in the present and not in some distant future.

“but the ‘revolutionary’ left suffers from the problem of not existing as in any sense a meaningful political force, and has no model (save archaic Leninist ideas) about how to build. If nineteenth and early twnetieth centiury ideas about revolution were going to work they would have worked 100 years ago. Historical materialism requires new political thinking in new times. The organizational forms that will attract and unify people have yet to be found. Most times I worry they never will be.”

To be a meaningful political force in a structural sense at least requires an attempt to aim at addressing structural conditions of oppression and exploitation in the present and to transform them into something else. The first thing to be done is to recognize that it is necessary to stop justifying those very structures with such platitudes as “fairness” and so forth. The issue of fairness, etc. is hardly irrelevant, and yet the social-reformist left act as if it either does not matter, or that the issue has already been settled.

This romanticism of the concept of “revolution” sounds realistic, but for anyone who works for an employer and hates it, the issue is not about “revolution” but how to stop being treated as a thing. Does the social-reformist left really address this issue? Why did not the so-called social-reformist left criticize Pam Frache and others for pairing the Fight for $15 with “fairness”? I tried to at a meeting (chaired by Sean Smith), raised my hand maybe four times (I was going to ask that very question) and was never recognized by the chair.

The issue is not “revolution.” The issue is–not bullshitting workers with such rhetoric as “fairness.” It is to treat their suffering and their class hatred as real (if hidden) and to address their being subjects who are simultaneously treated as objects (who may not want to admit that fact to themselves but who experience degradation of themselves in various ways. What of Tim Horton’s workers not having the right to sit down on the job? Why not? What of the many, many other ways in which the daily oppression and exploitation of workers was simply ignored? All the focus on Bill 148 left the entire structural power of employers out of the discussion–by pairing that Bill with fairness? Or what of JFAAP and unions using the slogan “Fair Labour Laws Save Lives.”

And so forth.

Structural change is not on the agenda for most of the so-called left in Toronto–and structural change is revolutionary, even if the word is not used. The reformist left reject any real organization and practice in the present with the end-in-view of realizing structural change that results in a movement “that can take us from where we are to a democratic life-economy (where we need to be).”

The first requirement, as far as I can see, is to openly discuss what regular workers who work for employers experience (and not what union reps claim they experience) and why they experience it with the purpose of doing something about ending such experience. Openly discussing such issues itself requires struggle–for the social-reformist left does not engage in such discussion nor does it seem to want to do so. In fact, its attitude is that openly discussing such issues is a waste of time and is generally hostile to such open discussion. What is required is pure practice–out on the streets for whatever reason–or pure rhetoric, without really addressing the vast gap between such rhetoric and the daily experiences of regular working people. One of the reasons that the so-called left is no political force, as I maintained, is because it itself does not call into question its own assumptions.

As for the “revolutionary” left: again, the idea of revolution is unimportant, but the idea of structural change–is that not revolutionary? But structural change must address the conditions that impede structural change and overcome them. Is that not–revolutionary?

End of my response on Jeff’s blog]

Since Jeff did not bother responding to my second response, it can be assumed that he agrees with the social-reformist left. He would probably then have remained silent when Tracy McMaster referred to “decent work” and “fair wages” in relation to the goals of striking brewery workers and a call for support. He would remain silent when he read Jane McAlevey’s new book, No Shortcuts: Organizing Power in the New Gilded Age although he noted many times her reference to good contracts. He would have remained silent when the Fight for $15 in Ontario was paired with the concept of “Fairness.”

Perhaps he has the same attitude as Tim Heffernan, a member of the Toronto Labour Committee and a member of the political organization, Socialist Alternative. I quote from part of a debate I had with him as a member of the Toronto Labour Committee:

Fred raises some interesting points. However, I think he’s confusing social-democratic/reformist demands with transitional demands. There’s a difference which I can elaborate on if needed but the practical contrast between them can be seen in Seattle itself where I would argue that Rosenblum encapsulated an honest and militant social democratic approach while Kshama Sawant & Socialist Alternative (also militant and honest) pushed the movement to its limits by raising the demand for 15/taxing the rich to the need for a socialist transformation of society. But I will concede that there are some in the US left who label SA as reformist too.

Also, we need to look at the concrete not the abstract. The “15 movement” in North America has seen different manifestations and the slogans/demands put forward have varied in time and place. So in Seattle in 2013-14, it was “15 Now”, in other parts of the US it became “15 and a union” and in Ontario it was ” 15 & Fairness”. Fred objects to the term “fairness” presumably because of its association with the old trade union demand of “a fair day’s work for a fair day’s pay”. Engels dealt with this demand back in 1881 where he recognized the usefulness of it in the early stages of developing class consciousness of the British working class, in the first half of the 19th Century, but saw it as an impediment at the time he was writing.

To today and “15 and Fairness”. I think the addition of “fairness” to the straight “15” demand was an excellent move. Fairness wasn’t understood as an airy fairy, feel good notion but came to be seen as shorthand for a series of extra and linked demands that could mobilise low paid and exploited workers:
– paid sick days
– equal pay for equal work (full time vs part time)
– the right to a union
– the fight against racism and discrimination
and more

If the above be bullshit, so be it. I like to think that Engels, were he alive today, would have his criticisms of the limitations of 15 & Fairness but would be overwhelmingly positive about what it has achieved so far.

Tim

To which I responded:

Hello all,

Tim’s justification for “fairness” is that it is–somehow–a transitional demand. Let him elaborate on how it is in any way a “transitional” demand. I believe that that is simply bullshit.

He further argues the following:

“Fairness wasn’t understood as an airy fairy, feel good notion but came to be seen as shorthand for a series of extra and linked demands that could mobilise low paid and exploited workers:
– paid sick days
– equal pay for equal work (full time vs part time)
– the right to a union
– the fight against racism and discrimination
and more”

How does Tim draw such conclusions? It is a tautology (repetition of what is assumed to be true) to say that it is fair if “paid sick days, equal pay for equal work (full time vs part time), etc. is considered “fair.”

Why should these goals be tied to “fairness”? I had paid sick days at the brewery, I belonged to a union (there was, however, evident racism among some of the brewery workers and there was also a probationary six-month period before obtaining a full union-wage). Was that then a “fair” situation? I guess so–according to Tim’s logic. Why not then shut my mouth and not complain since I lived a “fair” life at the brewery? But, of course, I did not shut my mouth.

But does Tim believe that merely gaining “paid sick days, equal pay for equal work (full time vs part time), the right to a union, the fight against racism and discrimination and more” is fair? If he did, he would then presumably cease being a member of Socialist Alternative since he would have achieved his goals. However, he likely does not believe that it is fair. What he proposes, then, is to lie (bullshit) to workers by not revealing what he really believes as a “transitional” demand. He does not really believe that it is fair, but he believes that such rhetoric is a useful tool in developing a movement. Frankly, I believe that such a view is both dishonest and opportunistic. Workers deserve better–it is they who continue to be exploited despite “paid sick days,” etc. Receiving paid sick days is better than not receiving paid sick days, but all the demands obtained cannot constitute “fairness.” And yet workers who buy into the rhetoric (bullshit) of fairness may believe this fairy tale (it is, after all, a fairy tale presented by social democrats often enough, among others). Rather than enlightening the workers about their situation, such rhetoric serves to obscure it and to confuse workers–support for the Donald Trump’s of the world in the making.

Such low standards. Rather than calling into question the power of employers to direct their lives by control over the products of their own labour, it implicitly assumes the legitimacy of such power. Ask many of those who refer to the fight for $15 and Fairness–are they opposed in any way to the power of employers as a class? Not just verbally, but practically? Or do they believe that we need employers? That we need to have our work directed by them? That working for an employer is an inevitable part of daily life? That there is no alternative? That working for an employer is not really all that bad?

When working at the brewery, I took a course at the University of Calgary. The professor was interested in doing solidarity work for the Polish organization Solidarity at the time. I told him that I felt like I was being raped at the brewery. He looked at me with disgust–how could I equate being raped (sexually assaulted) with working for an employer? I find that radicals these days really do not seem to consider working for an employer to be all that bad. If they did, they probably would use the same logic as their opposition to sexual assault. Sexual assault in itself is bad, but there are, of course, different degrees of sexual assault. Those who sexually assault a person may do so more violently or less violently; in that sense, those who sexually assault a person less violently are “better” than those who are more violent. However, sexual assault is in itself bad, so any talk of “fairness” in sexually assaulting someone is absurd. Similarly, any talk of fairness in exploiting someone is absurd. But not for the “radical” left these days, it would seem.

Fred

Since Jeff chose not to indicate how he would respond to concrete developments within the labour movement, it is of course impossible to know whether he would simply accept Tim’s argument. On a practical level, the Toronto Labour Committee did.

Just one final point. Jeff identifies the splitting of reform and “revolution” with Lenin. Was Rosa Luxemburg then a Leninist?She wrote on the issue as well, criticizing the reformism of Eduard Bernstein, among others. So did Bebel and Parvus, etc.

By referring to Lenin, Jeff is in fact red-baiting. The typical red baiter tries to, implicitly or explicitly, link sweeping rejections of the radical left by linking them to Stalin and other dictators. Since Lenin and Stalin are linked historically (Stalin ultimately succeeded Lenin as leader of the Bolshevik party), then referring to Lenin without further ado is a red-baiting method of simply dismissing the opponent without providing any further argument.

I will leave Professor Noonan with his call for structural change since he, apparently, refuses to make any distinction between changes that challenge the structure of the system and those that do not. I predict that his view will not address the problems the working class face at this time. He, like Sam Gindin, speak of structural change–within the confines of capitalist relations of production and exchange–despite rhetoric to the contrary. The left, according to this view, is just one happy family that involves no internal conflicts and no divisions. It is, to paraphrase the German philosophy Hegel, a left where all cows are black (or, alternatively, all white).

In a later post, the issue of Professor Noonan’s position on collective bargaining will be addressed.

 

 

 

Management Rights, Part Five: Public Sector Collective Agreement, Ontario

There are some among the left who idealize the public sector. They fail to address how the public sector magically treats workers in the public sector, who are employees, as human beings rather than as things. They have no solution to the problem of the employer-employee relation in general except–nationalization. Such nationalization hardly implies democratization and humanization of the workplace, and yet the left continue to idealize the public sector.

From page 1, Collective Agreement:

THIS AGREEMENT made this 16th day of September, 2016
BETWEEN:
UNIVERSITY OF WINDSOR, hereinafter called the ‘Employer
OF THE FIRST PART
and
UNIFOR LOCAL 2458 –
(FULL TIME OFFICE & CLERICAL UNIT) hereinafter call the “
Union”
OF THE SECOND PART:

ARTICLE 2 -MANAGEMENT RIGHTS

2:01 The Union acknowledges that all managerial rights of the Employer hitherto exercised by the Employer shall be reserved to it, except to the extent herein limited; and without limiting the generality of the foregoing, the Union acknowledges that it is the right of the Employer to:

(a) Manage, conduct and operate the University of Windsor;

(b) Maintain order, discipline and efficiency;

(c) Establish and enforce rules and regulations consistent with the provisions of this Agreement, governing the conduct of the employees;

(d) Hire, classify, direct, transfer, lay off, promote, demote, suspend, discipline or discharge employees for just cause provided that a claim of direction, transfer, promotion, demotion, lay off, suspension, discipline or discharge without just cause may be the subject of a grievance under the orderly procedure as outlined in this Agreement.

2:02 The Employer agrees that such rights shall be exercised in a fair manner consistent with the terms and provisions of this Agreement.

2:03 The Employer will inform the Union and the Chairperson, in writing, with at least one (1) month notice, prior to any changes concerning rules and regulations as referred to in 2:01 (c) above.

Should the radical left not develop a more critical approach to the public sector? Should it not also develop a more thoroughgoing critical analysis of this sector (as Marx did for the private sector)? What of public financing? What is the left’s analysis of such financing? In relation to the employer-employee relation and the power structure at work in the public sector?

Should the left engage in self-criticism–including its own theoretical, empirical and practical limitations?

 

Once Again on the GM Plant Closure in Oshawa and the Limitations of the Social-Reformist Left

Sam Gindin published an article on the Socialist Project website entitled  GM Oshawa: Making Hope Possible. The following is a continuation of two previous posts on the closure and the inadequate nature of the social-reformist left in dealing with such closures (see Management Rights and the Crisis in Oshawa, Ontario, Canada: Limitations of the Reformist Left, Part One and  Management Rights and the Crisis in Oshawa, Ontario, Canada: Limitations of the Reformist Left, Part Two).

He divides his article into seven sections: 1. an introduction, 2. Workers as Collateral Damage; 3. Lame Politicians 4. The Union 5. Searching for Alternatives 6. Plan B. 7. Conclusion: Is This Really Feasible?

An implicit common thread throughout the various sections is the unfairness of GM’s actions and what to do about them. If the GM closure were not considered unfair, why would there be any concern at all? However, there is no explicit discussion about why it is unfair. This is characteristic of Mr. Gindin’s approach to working-class politics.

1. Introduction

Mr. Gindin claims that the typical measures to address such closures, such as traditional protests, simply will not work. What may work is, rather, democratic control through “community and national planning.” Before elaborating on this in section 6, , Mr. Gindin looks at the probable causes and consequences of the closure and the responses by politicians, the union and possible alternative solutions.

2. Workers as Collateral Damage

Mr. Gindin correctly points out that no matter what concessions workers make to employers, employers will try to find ways to move to places where it is more profitable. Despite the Oshawa plant being  productive materially and profitable in the production of cars and trucks, profitability is located more in truck production than in car production. Since GM has excess capacity in truck production, and the Oshawa plant only assembled trucks when the US plants could not keep up to demand, the decision to close the GM Oshawa plant makes sense from the perspective of GM.

The irony of a materially productive plant being closed down can be explained in Marxian terms (for further details, see my article, Dewey’s Materialist Philosophy of Education: A Resource for Critical Pedagogues? , page 278).

The purpose wealth in a capitalist society is hardly to serve the needs of workers and the community but to serve the needs of the accumulation of capital or more and more money as its own end. Given the need to accumulate capital constantly, it is hardly surprising to find closures occurring in various parts of the world as capital moves from one place to another in search of more surplus value (and profit).

It is interesting to note that the title of this section implies that workers are really mere means for the benefit of the class of employers, as outlined in The Money Circuit of Capital. Unfortunately, Mr. Gindin did not consider this to be characteristic of the experiences of workers on a daily basis in his practice in Toronto. For example, as one of the heads of the Toronto Labour Committee (an organization to which I belonged and from which I withdrew), Mr. Gindin did not find it useful to question the pairing of the Fight for $15 (a fight for the establishment of a minimum wage of $15 and changes in employment law beneficial to the working class, especially the poorer sections) with the idea of “fairness.” Indeed, he seemed opposed to bringing up the issue at a public forum. Moreover, when I questioned Tracy McMaster’s reference to “decent work” and “fair wages” in the context of a call for supporting striking brewery workers,  Mr. Gindin did not support my criticism of such terms. Quite to the contrary. He became quite apologetic of the term “decent work,” arguing that workers were using it as a defensive maneuver in these difficult times. Frankly, I think that that is bullshit–and I said so explicitly.

Mr. Gindin claimed that the Toronto Labour Committee should have a discussion some time about the nature of decent work and what it means–but I doubt that there has been much discussion about this. He himself indicated that he was afraid to become isolated–which meant being afraid of alienating too much trade-union representatives.

Now, Mr. Gindin sings a different tune, implying that workers are expendable no matter what they do.

In any case, Mr. Gindin’s rejection of my argument that we need to bring out into the open and discuss the idea that working for employers is somehow decent, or that employment laws and labour laws are somehow fair undermines his own claim that workers are “collateral damage”–even when there is a collective agreement. By rejecting democratic discussion of such ideology, workers are less likely to be prepared to address the problems that they now face in an adequate manner.

The third section of Mr. Gindin’s article, entitled Lame Politicians, should be aimed at Mr. Gindin, the Toronto Labour Committee and the social-reformist left characteristic of Toronto (and probably in other cities in Ontario and in Canada).

I will skip over that section since Mr. Gindin shares in the politicians’ lame response to the power of employers as a class.

4. The Union

Mr. Gindin rightly criticizes the union for making concessions in hope that jobs would be somehow guaranteed. However, as noted above, it is not just the particular union strategy of bending over backward to retain jobs but the whole union view of claiming that collective agreements somehow convert working for an employer into decent work despite the employer-employee relationship inherently making workers “collateral damage” even during the terms of the collective agreement. I have not seen Mr. Gindin once criticize explicitly the collective-bargaining process and its result, collective agreements. He and the Toronto Labour Committee have been too afraid of isolating themselves from the trade-union leadership–but that is surely what is necessary if typical trade-union rhetoric is going to be challenged.

5. Searching for Alternatives

Mr. Gindin outlines some possible alternative strategies open to Unifor (the union that represents the Oshawa workers at GM) in order to achieve the goal of maintaining the status quo (retention of jobs according to the signed collective agreement). Such strategies, such as boycotts or placing high tariffs on the import of cars from Mexico are unlikely to arise under the given circumstances. He mentions an occupation of the plant, but as he points out, an occupation without a plan is merely only a protest and not a solution to the problem facing the Oshawa workers.

This leads to his own preferred solution.

6. Plan B

Mr. Gindin claims that the only practical alternative is radical or revolutionary: it must break with previous models and focus on production for need and not for profit and competition. This would ignite the working-class imagination across the country, constituting a rallying point for working-class unity.

He correctly points out that GM will likely try to buy off some of the Oshawa workers through “pension top-ups and buyouts.” Unfortunately, he underestimates what would be required to counter such a strategy. My prediction is that such a strategy will work because of the lack of any effort to counter union rhetoric about “decent work,” “fair contracts,” “fairness,” “economic justice” and “fair labour laws.”

As already pointed out in various posts as well as this post, union leaders have generally become ideologists of employers by claiming that collective agreements, labour law and employment law are somehow fair. Workers have been spoon-fed the pabulum of “decent work,” “fairness” and “fair wages” for decades. Now, all of a sudden, they are supposed to shift gear and practically treat GM as unfair, their former jobs as indecent? They are supposed to become class conscious and act as a class despite the indoctrination that they experienced at school (see A Case of Silent Indoctrination, Part Two: The Ontario History Curriculum and Its Lack of History of Employers and Employees)?Similarly, they are supposed to envision all of a sudden a radical alternative without any discussion whatsoever of the nature of such a radical vision (see Socialism, Part One: What It May Look Like   , Socialism, Part Two: What It May Look LikeThe Canadian Left’s Lack of a Vision of the Good Life Beyond a Class of Employers  , Socialism, Part Three: What It May Look Like, or Visions of a Better Kind of Society Without Employers)?

It is certainly an occasion to reflect on a possible alternative vision of production based on need and not on profit, but to be effective it is required to combine such a vision with a critique of the present structure of production, distribution, exchange and consumption–and with that the union rhetoric of “decent work/jobs,” “fair wages,” “fairness,” “fair labour laws,” or “economic justice.” Workers would need to prepare themselves ideologically for taking such measures and for a battle along class lines. Mr. Gindin has done nothing to prepare them for such a shift.

So, my prediction is that Mr. Gindin’s alternative vision of production in Oshawa shifting to production for need will falter because it is utopian. On the one hand, it would be necessary to criticize the current union leadership much more thoroughly than Mr. Gindin’s is willing to do. On the other hand, it lacks any plan for shifting the attitude of workers to a class attitude, grounded in an explicit understanding that they are mere means for the purposes of obtaining more and more money and that process is unfair to the core and needs to be rejected.

One final point. Mr. Gindin recommends that the Oshawa plant be seized without compensation. That sounds fair since GM received a substantial bailout without repayment. However, is it realistic? Mr. Gindin does not even consider how the US government would react to such a move. One historical incident illustrates the problem. The democratically elected government of Jacobo Arbenz, in Guatemala (a country just south of Mexico), in 1954, nationalized the United Fruit Company’s land (the United Fruit Company (UFC) was an American multinational). He offered compensation according to the value of the land claimed by the UFC on its taxes–around $600,000 according to some. UFC wanted $25 000 000. Arbenz refused to pay the sum. The United States government, through the CIA, overthrew Arbenz and installed a military dictatorship through Castillo Armas.

Why did Mr. Gindin not take into account the possible reaction of the United States government? Furthermore, given the ideological paablum of “decent work,” etc. across the country as well as economic indoctrination across the country (see  A Case of Silent Indoctrination, Part One: The Manitoba History Curricula and Its Lack of History of Employers and EmployeesA Case of Silent Indoctrination, Part Two: The Ontario History Curriculum and Its Lack of History of Employers and Employees), would other workers support such a seizure without compensation? This does not mean that there should be no seizure without compensation, but it is necessary to take into account the possible reaction of the United States government in proceeding with seizure with no compensation. Mr. Gindin fails to provide any consideration of this in his article.

So, Mr. Gindin’s conclusion that it is impossible to determine whether his proposed alternative is feasible is incorrect. It is likely utopian since it fails to break definitively with a one-sided union model that continues to justify the power of employers as a class. It also fails to realistically assess the level of support needed to protect the seizure of assets without compensation.

The title of Mr. Gindin’s article should read: GM Oshawa: Making False Hopes.