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Countereconomics on the shopfloor

So lately I’ve been reading through a cache of syndicalist and autonomist booklets that I picked up a couple years ago from a NEFACker friend of mine who was soon to move out of Vegas. Partly for my own edutainment, but also because I am doing some prep work for possibly introducing a sort of Little Libertarian Labor Library to the ALL Distro.[1] Anyway, here’s a really interest passage I ran across in a booklet edition of Shopfloor Struggles of American Workers — a talk by the Detroit auto-worker and autonomist Marxist Martin Glaberman — on the difference between asking workers to vote on an issue and asking them to strike over it, taking as an example the internal conflicts over the union bosses’ no-strike pledge during World War II.

One of the things I want to start with, because it does provide a framework, and is not simply an event from the past, is something I did some work on a number of years ago about auto workers in the United States during World War II, the kinds of struggles that went on on the shop floor, within the union, between the workers and the government, a complex reality. What it revolved around was the struggle against the no-strike pledge in the UAW When the United States entered World War II, virtually all of America’s labor leaders graciously granted in the name of their members a pledge not to strike at all during the war.

In the first months of the war, the first year, there was an actual drop off in strikes. The end of 1941 through 1942 was a period that put a finish to the late thirties, the massive organizational drives, the sit-down strikes, the violence, all the things that created the big industrial unions. The job hadn’t been entirely done. Ford wasn’t organized until early 1941. Little Steel wasn’t organized, unionized, until the war was well under way, and so on.

Gradually, however, as the war went on, the number of strikes, (by definition all of them were wildcats, all of them were illegal under union contracts and under union constitutions) began to escalate until by the end of the war, the number of workers on strike exceeded anything in past American labor history. What was distinct about the UAW wasn’t just that the wildcat strikes were larger in number and more militant, but the fact that something took place which made it possible to make a certain kind of record. It was the only union in which, because there were still two competing caucuses, leaving rank and file workers a certain amount of democratic leeway to press for their point of view, an actual formal debate and vote took place on the question of the no-strike pledge.

A small, so-called rank and file, caucus was organized late in 1943 and early 1944, to begin a campaign around a number of issues, but the central issue was the repeal of the no-strike pledge. … So[2] they proceeded to have a referendum. This referendum was in some respects the classic sociological survey. Everyone got a postcard ballot. Errors, cheating, etc. were really kept to a minimum. Everyone on the commission thought that it was as fair as you get in an organization of a million or more members. It took several months to do. When the vote was finally in, the membership of the UAW had voted about two to one to reaffirm the no-strike pledge.

The conclusion any decent sociologist would draw is that autoworkers on the whole thought that patriotism was a little bit more important than class interests, that they supported the war rather than class struggle and strikes, etc. There was a little problem, however, and this is why this is such a fascinating historical experience. The problem was that at the very same time that the vote was going on, in which workers voted two to one to reaffirm the no-strike pledge, a majority of autoworkers struck ….

To visualize it is fairly simple: you’re not voting on the shop floor; you get this postcard, you’re sitting at the kitchen table, you’re listening to the radio news with the casualty reports from Europe and the Pacific and you think, yes, we really should have a no-strike pledge, we’ve got to support our boys. Then you go to work the next day and your machine breaks down and the foreman says, Don’t stand around, grab a broom and sweep up, and you tell him to go to hell because it’s not your job and the foreman says he’s going to give you time off and the next thing you know, the department walks out. … The reality is that in a war which was probably the most popular war that America took part in, workers in fact, if not in their minds or in theory, said that given the choice between supporting the war or supporting our interests and class struggle, we take class struggle.

–Martin Glaberman, Shopfloor Struggles of American Workers (1993?)

Glaberman puts this out as a distinction between what workers say in their minds or in theory and what they say or do in fact. I’m not sure that’s right — doesn’t the story about the foreman involve the workers’ mind and beliefs just as much as the story about the kitchen table? — but I think the most important thing here is Glaberman’s attention to the context at the point of decision, and how that shapes what kind of decision a worker thinks of herself as making. Not just the outcome of the choice, but really the topic, whether the worker is asked to make some kind of political choice about what she ought, in some general and detached sense, she ought to value (isn’t Patriotism important?), or she finds herself making an engaged, personal choice about what’s happening — what’s being done — to her and her fellow workers right now, on the margin. There is a lesson here for counter-economists.

Freedom is not something you vote on. It’s something you struggle for. And what’s far more important than trying to figure out how to get people to endorse the right ideology, or, worse, the least-bad set of policies and candidates to each other across the kitchen table, is figuring out how you and your neighbors can best cooperate with each other, practice solidarity and withdraw from maintaining and collaborating with the state. People who would never respond to a smaller-government candidate or a libertarian ideological pitch often will act very differently when you open up opportunities to support grassroots alternatives and withdraw from the day-to-day inhumanities of war taxes, regulations, police, prisons, borders, and the state-supported and state-supporting corporate capitalist economy. Meanwhile, those who talk all day about changing votes, and building parties to more effectively capture a few more votes here and there, and have nothing else to offer, are wasting time, resources, and organizing energy on efforts that are not merely futile, but in fact actively lethal to any hope of motivating and coordinating effective practical action.

See also:

  1. [1]The basic idea: L4 would encompass some of the material we already have (Chaplin’s General Strike, Carson’s Ethics of Labor Struggle) and a lot of new and classic material, with new titles published at regular intervals, all with the basic underlying goal of (1) providing some decent labor-oriented materials for ALL locals, and (2) providing a decent source (mostly, currently, lacking) for IWW local organizing committees and other radical labor efforts to find some decently produced, low-cost booklet-style materials for lit drops and outreach tables, beyond just the IW, Anarcho-Syndicalist Review, and the relatively expensive books you can purchase through GHQ.
  2. [2][After an inconclusive floor debate in convention. –RG]

Market Anarchy Mailed Monthly April 2011. Five Theses and a Vindication.

tl;dr. There’s two beautiful new booklets available for ordering from the ALL Distro. This month’s Market Anarchy is a collection of five contemporary pieces on spontaneous order and freed-market social movements. This month’s Anarchist Classic is a sleek new edition of the oldest known English-language Anarchist tract. You can get one free sample copy of either series (or both) to check out, if you’re considering a monthly subscription for individual copies or monthly packs to distribute in the radical space of your choice. Sound good? Contact me for details. Also, we have some new ALL buttons, now available through the distro page.

Scatter tracts, like raindrops, over the land….

–William Lloyd Garrison, The Liberator, March 1831.

Two things.

1. The Lit

First, I’m happy to announce that earlier this week I mailed out the first orders of this month’s newest additions to the Alliance of the Libertarian Left Artwork & Agitprop Distro. Issue #18 of the now-monthly Market Anarchy Zine Series is a collection of five contemporary pieces on spontaneous order and freed-market social movements. Issue #6 of the Anarchist Classics Zine Series is as classic as it gets — the earliest known extended defense of philosophical Anarchism in the English language.

Market Anarchy #18 (Apr’11). Spontaneous Order.

Five Theses on Freed-Market Social Movements and Self-Regulating Anarchy

Sheldon Richman, Charles Johnson, and David D’Amato (2011)

In “Five Theses on Freed-Market Social Movements and Self-Regulating Anarchy,” Sheldon Richman, Charles Johnson, and David D'Amato look at the social and economic possibilities for social order to emerge without the need to impose social control – for spontaneous order and people-powered social movements against capitalism, racism, and ecocide within an anarchic freed market. Richman's "Regulation Red Herring" discusses the demand for "regulation" and the power of unplanned spontan- eous order; Johnson's "We Are Market Forces" considers the meaning of "market forces" and the possibilities for DIY social change in a self-regulating market anarchy; and in "I Oppose Civil Rights Acts because I Support Civil Rights Movements," "The Free Market's Regulatory Model," and "The Clean Water Act vs. Clean Water," Johnson and D'Amato apply the analysis to freed-market social activism against racism and environmental destruction.

In a freed market, who will stop markets from running riot and doing crazy things? And who will stop the rich and powerful from running roughshod over everyone else? We will.

In a freed market, if someone in the market exploits workers or chisels customers, if she produces things that are degrading or dangerous or uses methods that are environmentally destructive, it's vital to remember that you do not have to just let the market take its course — because the market is not something outside of us; we are market forces.... When liberals or Progressives wonder who will check the power of the capitalists and the bureaucratic corporations, their answer is—a politically-appointed, even less accountable bureaucracy. The libertarian answer is—the power of the people, organized with our fellow workers into fighting unions, strikes and slow-downs, organized boycotts, and... alternative institutions.... [I]f you want regulations that check destructive corporate power, that put a stop to abuse or exploitation or the trashing of the environment, don't lobby—organize!

$1.50 for 1; $1/ea in bulk.

The "Vindication of Natural Society," published anonymously in 1756, is the earliest known English-language tract to offer an extended defense of philosophical Anarchism – arguing for a peaceful social order based upon individual conscience and mutual agreement, without legal constraint or political authority. It was later discovered to have been written by Edmund Burke, then a radical Anglo-Irish journalist. This booklet is based on the original edition of the Vindication, which appeared anonymously and without further explanation. In later editions, after his authorship was discovered, Burke, who had retreated from his earlier views and begun a new career as a member of Parliament, added a new Preface, in which he disowned his anarchistic conclusions and stated that the entire argument was originally intended as satire. Many Anarchist readers, however, point out that the vigorous, coherent argument of the "Vindication" does not read like satire, and take Burke’s later disavowal as careerist damage control.[1] In any case, whatever the authorial intent, the "Vindication" went on to become a major influence on early English-speaking Anarchists such as William Godwin and the mutualist followers of Josiah Warren.

To prove, that these Sort of policed Societies are a Violation offered to Nature, and a Constraint upon the human Mind, it needs only to look upon the sanguinary Measures, and Instruments of Violence which are every where used to support them. Let us take a Review of the Dungeons, Whips, Chains, Racks, Gibbets, with which every Society is abundantly stored, by which hundreds of Victims are annually offered up to support a dozen or two in Pride and Madness, and Millions in an abject Servitude, and Dependence.... I acknowledge indeed, the Necessity of such a Proceeding in such Institutions; but I must have a very mean Opinion of Institutions where such Proceedings are necessary....

I now plead for Natural Society against Politicians, and for Natural Reason against all…. My Antagonists have already done as much as I could desire.... The Monarchic, Aristocratical, and Popular Parti­zans have been jointly laying their Axes to the Root of all Government, and have in their Turns proved each other absurd and inconvenient. In vain you tell me that Artificial Government is good, but that I fall out only with the Abuse. The Thing! the Thing itself is the Abuse!

$2.00 for 1; $1.50/ea in bulk.

As I mentioned last month, both the Market Anarchy Zine Series and the new Anarchist Classics Zine Series have become regular monthly publications. One issue in each series is published every month. I’ve been working out the publication schedules, and from here on out, new issues will be announced (and made available for pre-order) around the first Friday of every month. Issues will be mailed out to subscribers and pre-orderers during the third week of the month.

As before, I hope that the new projects and the regular publishing schedule will help out ALL locals, hometown radicals and market anarchists out to make a point. I can provide nicely printed copies at low cost; and for those who want super-low-cost zines to give away for free or just prefer to DIY, I’ll also be providing regular access to ready-to-print electronic copies to anyone who subscribes, orders or donates to the project. (For details on ready-to-print electronic copies, see below.)

As always, you can order individual copies, sampler packs, or bulk orders for tabling, infoshop-stocking, and other special events. You can also set up a monthly subscription for individual copies, or for bulk packets for distributing through your ALL local, at outreach tables, or through local radical libraries and infoshops. If you’re considering subscribing, you can contact me to request a free sample copy for you to check out, compliments of the Distro; then, if you like it, continue the subscription for the rest of the year at the following rates:

Market Anarchy Zine Series

Delivered each month

Individuals Bulk Distribution Packets
$1.50/issue
(= $18/year)
No. of copies !!!@@e2;153;2022; 80¢/issue
(= N !!!@@e2;153;2022; $9.60/year)
Anarchist Classics Zine Series

Delivered each month

Individuals Bulk Distribution Packets
$2.25/issue
(= $27/year)
No. of copies !!!@@e2;153;2022; $1.25/issue
(= N !!!@@e2;153;2022; $15/year)

For details on all your options (including ready-to-print electronic versions, customization with local contact information, and discounts for quarterly shipments), see Market Anarchy Mailed Monthly.

Prices include shipping & handling costs. If you decide not to continue the subscription, the sample issue is yours to keep. Intrigued? Contact me forthwith and we’ll get something worked out.

2. The Buttons

Second, I am also happy to announce that we have three big new 2.25!!!@@e2;20ac;b3; ALL buttons available for order through the Distro. One is a revised version of a button we’ve had since 2009; the other two are brand new designs.

ALL (Libertarian Left).

2.25!!!@@e2;20ac;b3;

$1.50 for 1; 75¢/ea in bulk

No War No State (think anarchy for peaceful alternatives)

2.25!!!@@e2;20ac;b3;

$1.50 for 1; 75¢/ea in bulk

Enjoy!

See also:

  1. [1]See, for example, the preface and appendix added by English Warrenites in their edition of the Vindication, The Inherent Evils of All State Governments Demonstrated (1850), or Rothbard’s Note on Burke’s Vindication of the Natural Society (sic). Radical readers of the Vindication have tended to conclude that Burke simply was a proto-Anarchist in 1756, and that he then abandoned the position in the interests of political power. For a convincing argument that the author of the Vindication was really using the anonymous tract as a space to explore ideas that he found compelling, but was not ready to embrace, see Roderick Long’s discussion in Burke’s Semi-Serious Anarchism part the first and part the second.

Monday Lazy Linking

Wednesday Lazy Linking

Bits & Pieces on Free Market Anti-Capitalism: two meanings of “markets”

In order to get clear on the topic in a conversation about Free Market Anti-Capitalism, the obvious points where clarification may be needed are going to be the meaning of capitalism, the meaning of markets, and the meaning of freedom in the market context. We left-libertarians have spent a lot of time, and raised a lot of controversy talking about the first topic — whether capitalism is really a good name for the sort of thing that we want, the importance of distinguishing markets from actually-existing capitalism, and the possibility of disentangling multiple senses of capitalism.[1] There’s been a lot of argument about that, but here I’m happy to just defer to what my fellow panelists and other left-libertarians have already said. What I’d like to focus on is the less frequently discussed side of our distinction — not the meaning of capitalism, but the different strands of meaning within the term market. As absolutely central as this idea is to libertarian economics, I would argue that there are at least two importantly distinct senses in which the term is used:

  1. Markets as free exchange — when libertarians talk about markets, or especially about the market, we often mean to pick out the sum of all voluntary exchanges — any economic order based, to the extent that it is based, on respect for individual property, consensual exchange, freedom of association, and the freedom to engage in entrepreneurial discovery.

  2. Markets as the cash nexus — but we often also use the term in a different sense — to refer to a particular form of acquiring and exchanging property — that is, to refer to commerce and quid pro quo exchanges, typically mediated by currency or by financial instruments denominated in units of currency.

Of course, one of the central points of libertarian economics is that these two senses are interrelated: when they takes place within the context of a system of free exchange, social relationships based on the cash nexus – producing, buying, and selling at market prices, saving money for future use, investing money in productive enterprises, and the like are positive, even essential features of a flourishing society.

But while linked, they are conceptually distinguishable, and it’s important to see, first, that markets in the first sense (the sum of all voluntary exchanges) include the cash nexus – but also much more than the cash nexus. Family sharing is part of a free market; charity is part of a free market; gifts are part of a free market; informal exchange and barter are part of a free market. Wage labor (renting labor in return for cash), rent, corporate jobs, corporate insurance and the like can be part of a free market, but so are alternative arrangements – including many arrangements that clearly have nothing to do with capitalism3, and fit awkwardly, at best, with any conventional usage of the term capitalism: worker co-ops and consumer co-ops are part of the market; grassroots mutual aid associations and community free clinics are part of the market; so are voluntary labor unions (based on free association and the right to protest or quit), consensual communes, narrower or broader experiments with gift economies, and other alternatives to the prevailing corporate-capitalist status quo. To focus on the specific act of exchange may even be a bit misleading; it might be more suggestive, and less misleading, to describe a fully free market, in this sense, as the space of maximal consensually-sustained social experimentation.

The question, then, is whether, when people are free to experiment with any and every peaceful means of making a living, the sort of mutualistic alternatives that I’ve mentioned might take on an increased role in the economy, or whether the prevailing capitalistic forms would continue to predominate as they currently do. To be sure, the capitalistic arrangements predominate now – but that, of course, is no reason to conclude that the market has spoken. It would be enough if the predominance of capitalistic arrangements were the product of revealed preferences in a free market; but since we don’t have at present have a free market, it will, at the very least, take some further investigation – in order to determine whether those capitalistic alternatives prevail in spite of the unfreedom of actually-existing markets, or if they prevail, in part, because of that unfreedom.

Which brings us to the market as cash nexus. It is important here to see not only that the cash nexus doesn’t exhaust the forms of voluntary exchange and economic experimentation that might emerge within a freed market, but also that a cash nexus may exist, and may be expansive and important to economic life, whether or not it operates under conditions of individual freedom. Markets in our first, voluntary-exchange sense exist only where people really are free to produce and exchange – free market, in the voluntary-exchange sense of market, is really a tautology. But a market in the cash-nexus sense may be either free or unfree; cash exchanges are still cash exchanges, whether they are regulated, restricted, subsidized, taxed, mandated, or otherwise constrained by government action.

When free marketeers turn from the formal discussion of voluntary exchange, toward a substantive discussion of actually-existing economic relationships and financial arrangements, our analysis has to discuss more than just limitations on market activity. We often speak of market exchange and government allocation as cleanly separate spheres, as if they were two balloons, set one next to the other, in a closed box, so that when you blow one of them up, the other has to shrink to the same extent. That’s true enough about markets as social experimentation, but the relationship between cash-nexus exchange and government allocation is really more like two plants growing next to each other. When one gets bigger, it may overshadow the other, and stunt its growth. But they also climb each other, shape each other, and each may even cause some parts of the other plant to grow far more than if they had not had the support.

Any discussion of the cash nexus in the real world, then, needs to take account not only of the ways in which government limits or prohibits market activity, but also the ways in which government, rather than erasing markets, creates new rigged markets – points of exchange, cash nexuses which would be smaller, or less important, or radically different in character, or simply would not exist at all, but for the intervention of the state.

Thus, the social and economic value of the cash nexus, as a social relationship, depends entirely on the context. Kinds of interaction that are positive and productive in the context of free exchange easily become instruments of alienation and exploitation when they are forced on unwilling participants, in areas of their life where they don’t need or want them, through coercive government. The growth of markets as spaces for social experimentation is always a liberating development — but these social experiments may be mediated by the cash-nexus, or may be mediated by entirely different social relationships. The growth of markets as cash-nexus exchanges, on the other hand, may be liberating or violating, depending on whether those relationships come about through the free interplay of social forces, or through the direct or indirect ripple-effects of government force and the coercive creation of rigged markets.

I’ll be turning to the analysis of that context, and the way that free market anticapitalists apply it to the real-world business-as-usual, in the next instalment.

  1. [1]For examples, see my Anarquistas por La Causa and What’s in a name?, Roderick Long 2006-04-08 and 2008-06-27, Steve Horwitz 2009-12-31 and 2010-01-07, Gary Chartier 2010-01-19, Kevin Carson 2010-03-06, Sheldon Richman 2010-03-02 and 2010-04-16, etc.
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