Posted 3 years ago on July 5, 2012, 9:11 p.m. EST by PeterKropotkin
from Oakland, CA
This content is user submitted and not an official statement
By Stuart Jeffries
Class conflict once seemed so straightforward. Marx and Engels wrote in the second best-selling book of all time, The Communist Manifesto: "What the bourgeoisie therefore produces, above all, are its own grave-diggers. Its fall and the victory of the proletariat are equally inevitable." (The best-selling book of all time, incidentally, is the Bible – it only feels like it's 50 Shades of Grey.)
Today, 164 years after Marx and Engels wrote about grave-diggers, the truth is almost the exact opposite. The proletariat, far from burying capitalism, are keeping it on life support. Overworked, underpaid workers ostensibly liberated by the largest socialist revolution in history (China's) are driven to the brink of suicide to keep those in the west playing with their iPads. Chinese money bankrolls an otherwise bankrupt America.
The irony is scarcely wasted on leading Marxist thinkers. "The domination of capitalism globally depends today on the existence of a Chinese Communist party that gives de-localised capitalist enterprises cheap labour to lower prices and deprive workers of the rights of self-organisation," says Jacques Rancière, the French marxist thinker and Professor of Philosophy at the University of Paris VIII. "Happily, it is possible to hope for a world less absurd and more just than today's." That hope, perhaps, explains another improbable truth of our economically catastrophic times – the revival in interest in Marx and Marxist thought. Sales of Das Kapital, Marx's masterpiece of political economy, have soared ever since 2008, as have those of The Communist Manifesto and the Grundrisse (or, to give it its English title, Outlines of the Critique of Political Economy). Their sales rose as British workers bailed out the banks to keep the degraded system going and the snouts of the rich firmly in their troughs while the rest of us struggle in debt, job insecurity or worse. There's even a Chinese theatre director called He Nian who capitalised on Das Kapital's renaissance to create an all-singing, all-dancing musical.
And in perhaps the most lovely reversal of the luxuriantly bearded revolutionary theorist's fortunes, Karl Marx was recently chosen from a list of 10 contenders to appear on a new issue of MasterCard by customers of German bank Sparkasse in Chemnitz. In communist East Germany from 1953 to 1990, Chemnitz was known as Karl Marx Stadt. Clearly, more than two decades after the fall of the Berlin Wall, the former East Germany hasn't airbrushed its Marxist past. In 2008, Reuters reports, a survey of east Germans found 52% believed the free-market economy was "unsuitable" and 43% said they wanted socialism back. Karl Marx may be dead and buried in Highgate cemetery, but he's alive and well among credit-hungry Germans. Would Marx have appreciated the irony of his image being deployed on a card to get Germans deeper in debt? You'd think.
Later this week in London, several thousand people will attend Marxism 2012, a five-day festival organised by the Socialist Workers' Party. It's an annual event, but what strikes organiser Joseph Choonara is how, in recent years, many more of its attendees are young. "The revival of interest in Marxism, especially for young people comes because it provides tools for analysing capitalism, and especially capitalist crises such as the one we're in now," Choonara says.
There has been a glut of books trumpeting Marxism's relevance. English literature professor Terry Eagleton last year published a book called Why Marx Was Right. French Maoist philosopher Alain Badiou published a little red book called The Communist Hypothesis with a red star on the cover (very Mao, very now) in which he rallied the faithful to usher in the third era of the communist idea (the previous two having gone from the establishment of the French Republic in 1792 to the massacre of the Paris communards in 1871, and from 1917 to the collapse of Mao's Cultural Revolution in 1976). Isn't this all a delusion?
Aren't Marx's venerable ideas as useful to us as the hand loom would be to shoring up Apple's reputation for innovation? Isn't the dream of socialist revolution and communist society an irrelevance in 2012? After all, I suggest to Rancière, the bourgeoisie has failed to produce its own gravediggers. Rancière refuses to be downbeat: "The bourgeoisie has learned to make the exploited pay for its crisis and to use them to disarm its adversaries. But we must not reverse the idea of historical necessity and conclude that the current situation is eternal. The gravediggers are still here, in the form of workers in precarious conditions like the over-exploited workers of factories in the far east. And today's popular movements – Greece or elsewhere – also indicate that there's a new will not to let our governments and our bankers inflict their crisis on the people."
That, at least, is the perspective of a seventysomething Marxist professor. What about younger people of a Marxist temper? I ask Jaswinder Blackwell-Pal, a 22 year-old English and drama student at Goldsmiths College, London, who has just finished her BA course in English and Drama, why she considers Marxist thought still relevant. "The point is that younger people weren't around when Thatcher was in power or when Marxism was associated with the Soviet Union," she says. "We tend to see it more as a way of understanding what we're going through now. Think of what's happening in Egypt. When Mubarak fell it was so inspiring. It broke so many stereotypes – democracy wasn't supposed to be something that people would fight for in the Muslim world. It vindicates revolution as a process, not as an event. So there was a revolution in Egypt, and a counter-revolution and a counter-counter revolution. What we learned from it was the importance of organisation."