Sunday, December 15, 2024

A view on the UK  Eco-Socialism conference

 8 December, 2024 - 
Author: Martin Thomas

Pic: Eco-Socialism Conference

At the Eco-Socialism Conference on 7 December 2024, at South Bank university, the most valuable presentation, for me, was from Clara Paillard from the Climate Justice Caucus organising in the Unite union.

She described the Heat Strike initiative, in which Extinction Rebellion has been working with unions. It got some policy passed at TUC Congress in 2024. It calls for a maximum workplace temperature (36ºC), heatwave furloughs, and climate action plans at all levels (workplace, firm, sector, etc.).

She also mentioned the Worker-Climate Project initiated by Labour for a Green New Deal. Clara was straightforward and sober. For example, when I asked about the Our Power report, she said it was good but as yet has had no penetration among Unite members in the North Seal oil and gas industry.

I don't know how lively the Worker-Climate Project is at present, either. Labour for a Green New Deal had no profile at the 2024 Labour Party conference, leaving the "green" angle instead to the Socialist Environment and Resources Association, SERA. SERA was left-wing when founded in 1973, but has been right-dominated for many years now.

The forerunners of Anti-Capitalist Resistance, the main force behind the Eco-Socialist Conference, spent some years organising a left presence in SERA, but concluded that SERA had too little life and too much bureaucratism for that to succeed. SERA had many fringe meetings at Labour conference 2024, but typically co-sponsored by renewable-energy capitalists.

At the conference I also talked with activists at the Climate Resistance stall. Theirs is a new group formed early in 2024, apparently as a splinter from Fossil Free London. Climate Resistance does one-off protests like its interruption of Rachel Reeves's speech at Labour conference 2024, but (unlike JSO and early XR) designed to avoid arrests as far as the organisers can manage.

Its next campaign will be to "Abolish Billionaires", focusing round a call for a wealth tax.

I said to those activists that such sporadic minority protest, though I admire the energy of its organisers, seems to me to have limited potential, and that we as Workers' Liberty focus more on activity in the labour movement and in connection with workers' struggles. They saw the value of our sort of activity too, and, I found, are knowledgeable and thoughtful about issues often glossed over in environmental agitation.

They think that nuclear power must be part of future low-carbon-emission electricity generation. They agree that disposing of waste from old solar panels will become a big problem, scarcely even discussed so far. They agreed that an energy transition requires major reconstruction of the electricity grid (including new pylons). They agree that reducing emissions in countries like Britain must include encouraging households to reconfigure as larger, more diverse, more co-operative, more resource-sharing, as against the relentless drive in recent decades towards smaller and more walled-off households.

I also talked with Mark Douglas and other people on the Green Left stall. Green Left is long-established, and now working with a new Greens Organise initiative, which if I have it right seeks to be an umbrella alliance of left groupings in the Green Party.

I was taken aback, though, when some of those on the Green Left stall defined their main difference from the established Green Party leadership as being about that leadership being, allegedly, a "political cult" focused on transgender rights. They claimed that "biological sex is an immutable fact" and that the Green Party has been expelling people for disputing that. [1]

Simon Hannah of ACR and the other conference organisers, Will McMahon and others, had plainly put a lot of work into it. They had remobilised a good few older people from ACR's various predecessor groups (Socialist Resistance, Socialist Outlook, etc., back to the International Marxist Group pre-1985, which had 700 to 800 members, mostly very active, in its heyday of the late 1970s), and there were a few 20-somethings there too. At the start of the event I counted 50 present in-person – more came in and out during the day – and 34 online (that grew during the day, too).

However, I learned less from the main sessions than from Clara Paillard's workshop or conversations on the edge of the event. It was not that the platform speeches were particularly wrong, as that, in my view, they seemed bland (or even too vague to be wrong), and to expound little connection to working-class or labour-movement activity (or indeed activity in general). I was told many times during the day that capitalism is eco-destructive, that we need socialistic measures, that the Global South gets a bad deal, and indeed that we should be "dialectical", but I guess most people attending thought that way already.

Simon Hannah, in a speech on eco-socialist planning, mentioned "metabolic rift", but not, I thought, in a way that will clarify anyone, on any side, in the debate in Workers' Liberty about the theoretical weight of that term.

The idea, said Hannah, is that human society is part of nature, that it acts on nature, and under capitalism the impacts are big and change biogeochemical cycles in an unsustainable way. That really amounts to no more than restating the known fact that human society is disrupting the Earth's environment.

He and other speakers spoke repeatedly about "de-growing", "de-scaling", or "scaling down" economic activity. Hannah said he "does not like using the term de-growing", because it evokes "green austerity", but he does agree with Jason Hickel's book on "How Degrowth Will Save The World". I responded that the only social force capable of remaking economic life on sustainable grounds is the working class, and the working class will be able to do that only on the basis of victories on wages, social provision, immediate measures to replace fossil-fuel power by renewable and nuclear sources, etc., all of which mean "growth" of sorts. After working-class victory we can remodel life to include more sharing of resources, larger and more diverse and cooperative households, etc. Slump and depression within capitalism (the only immediately-available form of degrowth) will not help.

In the same session on planning, one speaker from the floor mused that we should try to learn from the USSR's Gosplan (which, the speaker said, had got more efficient in its later years) and China's current methods. I don't suppose the platform speakers agreed, but it was instructive that the floor speaker signalled no awareness that he was contradicting the platform, and the platform speakers felt no need to dispute with him in summing up.

Regular meetings online under the "Eco-Socialism Conference" banner, and other activities, are planned.

[1] See Gender: the right to choose, WL 3/61
More on the political economy of housework

11 December, 2024\
Author: Martin Thomas

Pic from Flickr

Two postscripts to a letter on "Resurgent sexism and the 1968 precedent".

The idea that since housework is "toil and trouble", it therefore must count as value-producing in capitalist society, rests on a pre-Marxist theory of value.

"The real price of every thing, what every thing really costs to the person who wants to acquire it, is the toil and trouble of acquiring it", wrote Adam Smith in The Wealth of Nations.

From that Smith drew a "labour theory of value" as a law of nature. "Labour alone, therefore, never varying in its own value, is alone the ultimate and real standard by which the value of all commodities can at all times and places be estimated and compare".

Marx disputed that, arguing that capitalist value-relations are set not by nature but by social relations - labour-power a commodity, ownership of the means of production divorced from the producers. Smith, wrote Marx, "has a presentiment, that labour, so far as it manifests itself in the value of commodities, counts only as expenditure of labour power, but he treats this expenditure as the mere sacrifice of rest, freedom, and happiness, not as at the same time the normal activity of living beings. But then, he has the modern wage-labourer in his eye".

Under capitalism "labour... counts only as expenditure of labour power", measured fundamentally by time. But that is the capitalist shaping of labour. It is what we see when "the modern wage-labourer" is "in our eye". It is not that work produces value because it is "toil and trouble". Rather the converse. Work is made into toil and trouble, even when the basic productive activity is not particularly unpleasant, because it is made wage-labour, or, more generally, servant-labour, exploited labour.

Marx wrote: "The abstract category 'labour', 'labour as such', labour sans phrase, the point of departure of modern economics, thus becomes a practical fact only... [in] the United States", because only there did labour-power flow easily between occupations, with relatively few traditional barriers. Labour is constantly reshaped by capitalism.

In general, labour is "the normal activity of living beings". Capitalism teaches us that life is the opposite of or the absence of work, and tends to identify it with passive consumption, but that is false. Marx urged workers to fight for a shorter working week and more free time. That free time will include, to be sure, more sleep and passive rest, but also "really free working, e.g. composing, [which] is at the same time precisely the most damned seriousness, the most intense exertion".

Under a workers' government, and indeed within capitalism wherever workers have won short hours and good conditions, workers will do much activity in our free time (study, sports, exercise, friendly support for others...) which also enhances our creative capacities, i.e. our labour-power. When the labour movement has won relief for children from being swallowed by wage-slavery at an early age, it has been to replace the wage-slavery with "work" by those children in the form of school and pre-school learning (which improves their labour-power), not by passive consumption.

Housework in capitalist societies has been "toil and trouble", because a lot of it is physically demanding, and, less now than in the past but still to some degree, it is often controlled and supervising by a non-worker (a male "head of household"). That does not make it value-producing labour.

Capitalism has also created technological conditions for housework to be less "toil": piped water, electricity, washing machines, dishwashers, vacuum cleaners, fridge-freezers, gas and electric cookers, microwaves, access to semi-processed food and to takeaway or delivered cooked food.

Housework was probably more toilsome in the early period of those household technologies than in the earliest periods of industrial capitalism, when workers had little "house" to work on (no cooking facilities at home, no carpets or soft furniture to keep clean, few clothes, etc.) But by now the impact of the technologies has outstripped the pressure of having bigger dwellings and feeling compelled to "keep them nice".

Housework is kept irksome by the atomisation of households and of childcare, and by gender inequality, e.g. men having "learned incompetence" at household and childcare tasks.

Socialisation of housework, via large public facilities (childcare and schools, public canteens, public repair shops, etc.) and households becoming larger and more diverse, as well as via socially-produced technology entering homes, can lift the burdens. It will have to go together with a continued ideological battle to insist that "house" and childcare tasks be shared equally between genders.

There will always be some element of "drudgery" which cannot be abolished and just has to be shared. The socialist households of the future will not call in external staff every time a spill has to be wiped up. It was a step forward when "typing pools" withered away, to be replaced by reports and memos in offices being typed by their authors. It will be a step forward in society when everyone (other than the very young and the frail) tidies up, wipes up, and cleans up after themselves.

That will include quite young children doing it. In a socialist society children will learn and practise housework skills, and skills at caring for other, younger (or impaired, or distressed) children more than they do now, not less. They will "work" to enhance their creative and productive capacities, i.e. their labour-power.

We want enhanced labour-power. We also want the human owners of that labour-power cooperating with each other under good conditions to produce goods and services for society, rather than having to sell that labour-power to capitalists so that they can produce whatever tat may sell and do so under the worst conditions they can get away with. We do not want "housework" preserved and parcelled away, and we do not want it consecrated in that role by being paid "wages for housework".

The other postscript is on the idea of waged women workers being siphoned into jobs (care, cleaning, sewing, etc.) which resemble housework.

There is something to it, but I think that thesis "naturalises" and over-simplifies.

It does not cover the whole of the business of "gendering" jobs by a long way.

"Typing pools", including typing pools to prepare punched cards as computer inputs, were major areas of women's employment for a whole era. But in the early days of the typewriter, operating it was seen as more a "man's" job. Typing does not resemble housework.

Chefs are stereotypically men, despite cooking being central to housework.

Studies in computer science, and IT jobs, have become more male-dominated since 1980s, while many other well-paid areas, such as studies in law, and lawyer jobs, have had more women coming in. On the other hand, assembly-line work in microelectronics (little affinity to housework) is typically dominated by women.

The "modelling on housework" theory does not explain the "married women bar", common in many countries until the 1960s, where married women would be barred from jobs even when those jobs were and had long been female-dominated (such as teaching).

There is a "natural" linkage of waged work to housework in the fact that boys tend to grow up bigger, with greater upper-body strength, and with better gross motor skills, than girls. Girls tend to grow up with better fine motor skills and social skills.

Some of this may be "natural", but some of it is to do with how inherited expectations inform the way parents and carers deal with small boys and small girls, for example, doing more to teach girls housework skills, being more likely to ask girls to look after younger siblings. So the bias is "social", but for each generation it is a fact we grow up with even before we are really aware of it.

Whatever their general views about what jobs women and men should do, young women will, on average, personally be more confident about work drawing on fine motor skills and social skills; young men, more confident about work drawing on gross motor skills and upper-body strength.

If the biases were to do only with "natural" elements, then there would be huge overlap, and if we ended up with not-exactly-50-50 gender composition in different workforces, it would not be a drama. Since there is such a large "social" element, the biases get "frozen". Then they shape biases among employers. And young women end up, for example, avoiding computer-science studies, not because they think themselves "not good enough", but because they consider themselves "too good", i.e. good at more interesting studies; and anyway they are disinclined to enter courses where the student body will be dominated by geeky young men.

The development of technology has reduced the number of jobs where sheer upper-body strength and gross motor skills are the prime requirement. For example, many ports now employ many women dockers.

Generally, technology is creating conditions which can help us drastically to reduce bias in the job market. But many obstacles remain. It will be a long battle. Hiring and training is always done by older people, and they are well-placed to communicate their biases (not always consciously) to new generations or even to impose them.




















Unholy Alliance: Myanmar Military Junta and Arakan Army vs Rohingya

12 December, 2024
Author: Hein Htet Kyaw

Pic: displaced Rohingya in 2017, from Wikimedia Commons

The Rohingya are an Indo-Aryan ethnic group from the state of Arakan (Rakhine). A British scholar named Francis Buchanan-Hamilton said in his 1799 article "Burma Empire" that "the Mohammedans, who have long dwelt in Arakan," refer to themselves as "Rooinga, or natives of Arakan". "Inhabitant of Rohang" was the early Muslim name for Arakan.

Rohingya have been denied citizenship since the 1980s under the 1982 Myanmar nationality law. In 2017, 740,000 out of 1.4 million living in Burma had to flee the country because of the genocide attempts by the Myanmar military junta. U Thein Sein, the former President of Myanmar and former Myanmar military leader, once stated that “there are no Rohingya among the races in Burma. We only have Bengalis who were brought for farming during British rules”. Golden Hand, a mouthpiece for U Hla Swe, an ultranationalist former USDP (pro-military) MP who goes by the nickname “Bullet Hla Swe”, once publicly stated that “All intruders must be hanged”, referring to Rohingyas as illegal immigrants and spreading the conspiracy theory that the Organisation of Islamic Cooperation (a consortium of states with large Muslim populations) was working to destroy Myanmar and to establish a separate “Islamic state in Burma”.

The Myanmar military junta considered Rohingyas to be illegal post-colonial Bengali immigrants and radical Islamists. It committed war crimes against the Rohingya population and forced an exodus. Aung San Suu Kyi, once a Nobel Prize winner and a democracy icon, sided with the military on this and, for short-term compromised political gain, defended them at the UN International Court of Justice, ignoring the atrocities suffered by Rohingyas.

The Arakan Army is the military wing of the political party called the United League of Arakan (ULA), which was established on April 10, 2009. The United League of Arakan is an ethno-nationalist separatist group which seek to form a sovereign ethno-state for Arakanese people with confederate style association to Burma. It is popular for its involvement in the “Three Brother Alliance” which also includes the Myanmar National Democratic Alliance Army (MNDAA), and the Ta'ang National Liberation Army (TNLA), which led operation 1027 against the Myanmar military junta.

In an interview with The New Humanitarian, the ULA/AA claimed that AA is now the largest de facto state-armed organisation in Myanmar in terms of manpower. In the same interview, AA officially stated that "Rohingya" is a political movement to separate a part of Arakan, their fatherland, by destroying the integrity of their ancestral history.

AA said in the same interview that "as Arakanese people are a part of the Bangladeshi nation, [so] Bengali is a part of the Arakan nation". According to AA, there is ample evidence of mass migration from Bengal to Arakan during British colonial rule. But, they say, if "a particular group of people tries to claim as ‘Rohingya’ rather than ‘Bengali’", then that "is a political movement to separate a part of Arakan, ourfatherland, by destroying the integrity of our ancestral history".

AA conflated Rohingyas with hundreds of thousands of post-colonial Bengalis who migrated to Arakan, particularly during the "War of Liberation" in Bangladesh. The above-mentioned narrative of conflating Rohingya and Bengali is essentially the same as the Myanmar military junta.

Tun Mrat Naing, the commander in chief of ULA/AA, has been Rohingyas "Bengalis" for the past ten years, thus adopting the Myanmar military's position when it comes to the Rohingya issue.

So the United League of Arakan seems to agree with the Myanmar military junta when it comes to the indigenous status of Rohingya. They view Rohingya people as post-colonial Bengali settlers who are trying to separate off a part of Arakan's ancestral fatherland. That is essentially right-wing bigotry, xenophobic and ultranationalist in nature.

The narrative is false on two levels. Firstly, Bengali are not post-colonial settlers. Secondly, Bengali and Rohingya are distinct ethnic groups, with different traits.

Min Saw Mon, a well-known Arakanese King, became the king of the Launggyet Dynasty in 1404 but was driven out of Launggyet in 1406 by Crown Prince Minye Kyawswa of Ava. He sought refuge in the Bengal Sultanate and later entered the military service of Sultan Jalaluddin Muhammad Shah. In 1429, he reclaimed the Arakanese throne with the help of the sultan and ruled the kingdom. He founded a new capital, Mrauk-U, in 1430 at a more strategic location, and took the Arabic name of “Suleiman Shah” while maintaining his Buddhist faith.

It’s said that Kingdom of Mrauk U was home to a multiethnic population with the city of Mrauk U being home to mosques, temples, shrines, seminaries and libraries. Sultan Jalaluddin Muhammad Shah was asked to help to re-establish an Arakanese dynasty by Min Saw Mon, a well-known Arakanese King. Khayi, a son of Min Saw Mon, succeeded to the throne and took the title Ali Khan. Their newly founded kingdom was a vassal of Bengal.

According to the Arakanese chronicles, Khayi managed to unify the Arakanese region and to break the ties with the Bengal Sultanate, and even managed to occupy the Chittagong area, taking it from Sultan Rukunuddin Barbak Shah.

Bengalis were not settlers coming in after the colonial period. They were not even colonial-period settlers. Areas such as Chittagong and Mrauk-U were under both the Bengal Sultanate and Arakanese kingdoms at different times of the history. That explains both Arakanese indigenous history and Rohingya indigenous history.

Since the coup in 2021, both Arakan Rohingya Salvation Army and Rohingya Solidarity Organisation have allied with the Myanmar military junta and fought against the Arakan Army, even though the military junta was the regime that committed genocide against the Rohingyas and was accused of genocide at the International Court of Justice. To heighten sectarian tensions, the ultranationalist Buddhist military junta and Rohingya Islamic terrorists started setting fire to Buthidaung town's mostly Buddhist and Hindu neighbourhoods on April 11.

On the other side of the Mayu River, the Arakan Army was seizing total control while these attacks continued throughout April in Buthidaung town. It besieged and overran the last military installations of the junta one by one.

The Myanmar military junta and the NUG/CRPH government-in-exile in Myanmar both removed AA from the official state level terrorist organisations list following the coup d'état in 2021. Initially, a temporary ceasefire was agreed to by the junta and the Arakan Army.

Later, though, the Arakan Army began to enlarge its territory and participated in Operation 1027. Currently, the Arakan Army has taken control of several cities, airports, and other locations. During the last week of April, a few Rohingya villages including Raza Berha village and others in the region which Arakan Army controlled were burnt down.

On May 17, 2024, a familiar image unsettled the Rohingya neighbourhoods of Buthidaung, in the Rakhine State of Myanmar. Before setting their homes on fire, armed gunmen from Arakan Army had arrived at their doors and given them the order to leave. They were warned that they would burn along with their house if they refused. Almost 400 houses in residential neighbourhoods for Rohingya people were set on fire when the Arakan Army took control of the two border guard police camps and the final four light army battalions in Buthidaung on May 18. On 17 May 2024, there was allegedly widespread burning because of Arakan Army advances on the northern Rakhine town of Buthidaung, forcing thousands of Rohingya civilians to flee their homes. Additionally, on August 5, a group of Rohingya villagers were slain while leaving the town of Maungdaw, which is close to the Bangladeshi border.

After being driven from their houses by Arakan Army soldiers into a riverbed, Rohingya from many communities were attacked by drones carrying explosives. Even though the survivors attributed the attacks to the Arakan Army, those attacks against Rohingya have been denied by the Arakan Army.

The hatred and segregation between the communities will increase significantly at the rate at which the Arakan Army is committing war crimes against the Rohingya people and the Rohingya Islamist groups are working with the Myanmar military junta to commit war crimes against the Buddhist Arakanese population and Hindu minority people in the Rohingya-dominated areas.

If the Arakan Army were to eventually free its Arakan homeland from the Myanmar military junta, Rohingya Islamist organisations such as ARSA, RSO, and others might end up serving as the regime's proxies. In the worst situation, Rohingya Islamist organisations such as ARSA, RSO, and others would reorganise under their original political Islamist tenets and begin calling for the establishment of an independent Rohingya state.

The leaders of both ethnic groups should take into consideration a single secular state approach to arrive at the best and most practical long-term answer. A multicultural country where the rights of the Arakanese and Rohingya are respected might represent a restoration to the Mrauk-U kingdom's former state.

The historical evidence of the Mrauk-U Kingdom, where the Muslim sultanate and Arakanese Buddhist respect both religions and cultural heritages, must not be overlooked, especially since the Arakan Army always takes pride in its palingenesis politics. That would only be feasible if there was a chance for a different political environment in which the Rohingya and Arakanese would support one another in opposing the belligerent ruling classes of their own ethnic groups.

It is imperative to combat those who assert that their own group is the one native to the Arakan region, and accuse the other group of being post-colonial settlers. These people pose a threat to multicultural society and are fundamentally fascistic.

In conclusion, it's critical that everyone support the fight for universal human rights and civil rights by standing with unarmed civilians on both sides of the conflict. It's also crucial to remember that nobody in any area associated with Bharat is a post-colonial settler. Numerous large migrations have occurred in this area, scattering people from different ethnic backgrounds throughout.

The Rohingya should have the same civil rights as Burmese citizens and the same universal human rights as all people on the planet, regardless of whether they are native to the area or not. Every person has an obligation to ensure that the governing classes and governments understand that.

Political Buddhism and Political Islam in Arakan

WORKERS LIBERTY
 12 December, 2024 -  
Author: Hein Htet Kyaw



Pic: from Wikimedia Commons

Prior to British colonisation, the Rohingya Muslims and Arakanese Buddhists coexisted amicably in the area for decades and even centuries. Bengali Muslim settlements in Arakan were first documented during the reign of Min Saw Mon (1430–34) of the Kingdom of Mrauk U. However, there is no historical record of interethnic or interreligious warfare.

To free Burma from British colonial rule, Burmese insurgents forged an alliance with the Japanese Empire during World War Two. Even though the Japanese Empire was a fascist state in terms of political theory, most Burmese nationalists and left-wing rebels initially believed that it would liberate Burma. General Aung San, who was the founding father of the “Burma Independence Army” and a co-founder of “Communist Party of Burma”, led the group of Thirty Comrades to receive military training from the Japanese Army.

There were, nevertheless, some communist dissenters. The "Insein Manifesto," a thesis written by Thakin Soe, the important leader and theoretical head of the "Communist Party of Burma" at the time, essentially declared that fascism was more dangerous than colonialism. Consequently, the Marxist faction of Thakin Soe remained opposed to the Japanese Empire and supported the British Indian colonial regime.

Certain ethnic groups with distinct political interests, like the Karen, supported the British-Indian colonial government and continued to oppose the Japanese Empire. However, the Arakanese, a distinct ethnic community from Burma, rebelled against British domination and sided with the Burmese majority.

In northern Arakan, the British armed Muslims to counter the largely pro-Japanese ethnic Arakanese and to create a buffer zone that would protect the region from a Japanese invasion after they retreated. The British offered the Rohingya a separate Islamic state in exchange for their loyalty to the British Empire. Violence also erupted between Rohingya militants linked with the British and Burmese-Arakanese nationalist movements during this period.

Over 20,000 Arakanese were tortured, raped, and killed by Muslims from Northern Rakhine State. Buddhist Arakanese and Japanese forces retaliated by killing, raping, and torturing Indians, Bengalis, and Rohingya Muslims. Tens of thousands of Rohingya were forced into the Bengal state of British India.

The Rohingya Muslims in western Arakan launched a separatist movement in the 1940s to join the East Pakistan Movement. The Mujahideen, a well-known Islamist organisation that was active in the Afghanistan-Soviet War, the Iran-Iraq War, the Philippines, and Pakistan, were crucial to the Rohingya Muslim movement in western Arakan. Muslim leaders claimed that they had been promised a "Muslim National Area" in the Maungdaw area by the British. During 1946, the creation of an independent Rohingya state was also demanded.

Given their religious affinities and proximity to East Pakistan, Muslim leaders from Arakan wrote to Muhammad Ali Jinnah, the founder of Pakistan, before to Burma's independence in January 1948, requesting his help in assimilating the Mayu region into Pakistan. Two months later, at modern-day Sittwe, the North Arakan Muslim League was established. The political Islamist objective here was never carried out because Jinnah allegedly rejected it, stating that he had no business meddling in Burmese affairs.

The Rohingya Independence Front (RIF) was founded on April 26, 1964, with the intention of establishing an independent Muslim area for the Rohingya. After changing its name to the Rohingya Independence Army in 1969, the group changed its name to the Rohingya Patriotic Front (RPF) on September 12, 1973. Following the separation of the Rohingya Patriotic Front (RPF) into extremist factions, the Rohingya Solidarity Organisation (RSO) was established in 1982.

Many Islamist organizations, including Angkatan Belia Islam sa-Malaysia, Hizb-ul-Mujahideen, Jamaat-e-Islami, Hizb-e-Islami, and the Islamic Youth Organization of Malaysia, supported it. Rohingya Solidarity Organisation (RSO) was founded in 1982 following a large-scale military operation conducted by the Myanmar Army. Operating in exile in Cox's Bazaar, the Arakan Rohingya National Organization (ARNO) was established on October 28, 1998, following the merger of the Rohingya Solidarity Organization and the Arakan Rohingya Islamic Front.

In 2012, a Buddhist woman in Arakan was raped by a group of male assailants who were supposedly of Muslim and Rohingya ethnic backgrounds. The cops arrested three individuals and sent them to a nearby jail via bus. Perhaps believing that those were among those on board, a mob attacked a bus in a nearby city. After the Rohingya Muslims retaliated, there were intercommunal rioting, which significantly contributed to the growth of the 969 movement in Burma. The violence caused an estimated 90,000 people to be displaced, and 2,528 houses were set on fire; 1,336 of the homes belonged to Rohingyas, and 1,192 to Arakanese.

Given the instances of intercommunal rioting, the Myanmar military's dictators saw it as a chance to manipulate most Burmese nationalists and Buddhist leaders, who had previously been anti-military, into viewing the military as a protector of Buddhism. Venerable Wirathu, who was dubbed the “Face of Buddhist Terror” had the history of starting an anti-Muslim riot in 2003. He came to equate all Rohingya and Muslims with terrorists. He refused to seek solidarity between the communities.

Venerable Wirathu along with some other nationalist monks, started to form the 969 movement, which later became the Patriotic Association of Myanmar. The anti-Muslim racist 969 movement and Patriotic Association of Myanmar, even though most of the organisers had close ties with the 2007 Saffron revolution and anti-military activism for years, ended up taking the Myanmar military as the defenders of Buddhism from Islamism. The Myanmar military declared a lot of policies against the Rohingya population in the Arakan region and committed several human rights violations and war crimes.

As a result, the Arakan Rohingya Salvation Army (ARSA) with the original name Harakah al-Yaqin (the Faith Movement) was founded in 2013. Later, the name “Harakah al-Yaqin” was changed to Arakan Rohingya Salvation Army.

Even though both Rohingya Solidarity Organisation and Arakan Rohingya Salvation Army are based on Rohingya nationalism and Islamism, they do not get along with each other and each is always busy murdering the cadres of the other group in Bangladeshi refugee camps and elsewhere. On 25 August 2017, Arakan Rohingya Salvation Army massacred 99 Bengali Hindu villagers. There were other incidents where Arakan Rohingya Salvation Army committed massacres against Bengali Hindus, Christians and Arakanese Buddhists too. ARSA has traditionally prioritised a secular nationalist viewpoint above a religious one. This has prevented global jihadist groups like al-Qaeda and Islamic State from establishing a new front in South-east Asia.

However, Katibah al-Mahdi fi Bilad al-Arakan, a new pro-Rohingya rebel group that publicly professed allegiance to the Islamic State and preached jihadist views, appeared in November 2020. Al-Qaeda chiefs of the time ,Ayman al-Zawahiri and Abu Bakr al-Baghdadi, the self-declared caliph of the Islamic State, had both called for jihad against Myanmar to exact revenge for the horrors committed by the military regime. The Rohingya cause has garnered significant support from regional jihadist networks in South and South-east Asia.

Notably, the Pakistani Taliban and the Islamic State's offshoot in Bangladesh have provided training, weaponry, and financial support to prospective jihadist groups in Arakan State. Furthermore, it has been claimed that Salafi-Jihadist organisations in Indonesia intend to recruit 1,200 volunteers for "humanitarian jihad" in Myanmar, with the stated goal of helping Rohingya populations.

Even though Arakanese nationalists viewed Burmanization as a form of colonialism, Burmese and Arakanese nationalists have a history of cooperating against the Rohingya, whom they frequently mistakenly referred to as Bengalis, to deny indigenous and citizenship rights. The Bangladesh army's state-sponsored extermination and Islamization campaigns against the indigenous Chakma and Marma people, who are Buddhist and Hindu, in the Chittagong Hill Tract, strengthened the anti-Rohingya and anti-Bengali political stances of Burmese and Arakanese nationalists.

Given that the Arakan Army always takes pride in exalting the Mrauk-U Kingdom, it is important to recognise the historical evidence that indicates the Bengalis and Rohingyas, as well as the Arakanese living in the area, respected one another and all the religions and cultural heritages that were related to Islam, Buddhism, and Hinduism. As in the past, the Arakan Army and Arakanese Buddhist nationalists ought to learn to live in harmony with the Bengalis and Rohingyas.

The more irrational fear Arakanese Buddhist nationalists have of the Bengalis and Rohingyas, the more similar the views of Bengalis and Rohingyas will be towards Arakanese and Burmese Buddhist nationalists. The Arakan Army's war crimes against the Rohingyas and Bengalis will attract more of them to the radicalisation of political Islam, perhaps accelerating the prospect for ethno-state separatist movements and the othering of politics between the communities.

To have a multicultural Arakan where all the diverse ethnic groups can live peacefully and in harmony, it’s important to make sure that the Rohingya should have the same civil rights as Burmese and Arakanese citizens and the same universal human rights as all people on the planet.
TROTSKY ON ANTI-SEMITISM NEW TRANSLATIONS

Yuch-Bunar

Yuch-Bunar
Leon Trotsky
A new translation by Stan Crooke of an article by Trotsky on anti-semitism, from 1913

 12 December, 2024 - 
 Author: Leon Trotsky


Pic from Sofia Globe

“Luch”, number 77 (163), 2 April, 1913. 

Click here for other previously untranslated articles by Trotsky on antisemitism.

This is not a theatre of military activities. Nor is it an occupied province. There is therefore no need to look for this name on a General Staff map. Yuch Bunar is part of Sofia, the capital of Bulgaria.

We walk along the long Pirotsky Street. We turn into Dragoman Boulevard. From there into Saint Clementina Street. On the left is the magnificent Mount Vitosha, already covered by snow, but set against a background of fully springtime clouds. A few steps further on, we reach Paisius Street, named after one of the pioneers of the Bulgarian national revival, a monk-chronicler who rebuked Bulgarians for being ashamed to call themselves Bulgarian. Since that time much snow has melted on Vitosha, and now the spiritual heirs of Paisius violently convert to Bulgarianism those who do not want to do so ….

Paisius Street marks the beginning of a continuous empire of poverty. And as if to demonstrate that poverty does not engage in national favouritism, fate has dumped in Yuch-Bunar Jewish, Gypsy and Bulgarian poverty, as if swept together here by some great broom.

The centre of Sofia – from the station to the palace and parliament – is a thoroughly European city. Excellent and clean pavements, tall buildings, electricity, trams, promenades, elegant clothing, and women’s hats in greater numbers than in Paris. But this clean and fashionable, this thoroughly “European” Sofia has its horrifying, arch-Asiatic Yuch-Bunar. History has given too little time to the countries of the Near East, as too to the countries of the Far East and even to Russia to a significant degree, for them to be able to make a gradual transition from barbarism to capitalist civilisation. History obliged them to build railways and manufacture aeroplanes for their armies – before they had built highways. History adorned the heads of their possessing classes with shiny top hats – before those heads had been penetrated by European concepts. And, finally, History illuminated city centres with magnificent incandescent streetlights – before it had drained the repulsive pools, foul-smelling concentrations of disease, to be found on their outskirts.

Let us carefully walk along this street, through its pools and decomposing refuse – we are in Yuch-Bunar, its Jewish part. People have already noticed us and assume that we are bringing immediate assistance with us. Figures who seem to be an embodiment of poverty, horror and human indignity crawl out from doorways which resemble holes. With a mixture of fear and hope, they wretchedly gaze into our eyes. Elderly hunchbacked Jews in filthy rags which seem to have merged into their bodies, wearing large glasses which have turned green and sit askew their nose. Adolescents with bloodless gums and a sinister blueness around their eyes automatically hold out their hands for alms – hands which sometimes have clearly never known soap. And the women of Yuch-Bunar – beasts of burden of poverty, with large stomachs and misshapen legs, surrounded by bow-legged and scrofulous children with festering eyelids. Pushing each other aside, wearing wooden shoes which slip off their dirty heels, they mutter something pathetic to our guide in Spanish.

We long ago left houses behind us. What surrounds us here are not houses but mudhuts, with a single square window of a single “room”, accessed straight from the street, devoid of an entrance hall or even a threshold.

All this has been built of clay and mud, by the occupants’ own hands, on a stretch of ground which has been illegally seized from the city. Scarcely acquainted with sacred Roman law, the paupers of Yuch-Bunar arbitrarily decided that they too were entitled to a place for themselves, however small, on earth, known as our mother in epic poetry. On more than one occasion the city administration of Sofia has attempted to eliminate this naïve belief with the assistance of the hoses of the fire brigade. Just last year, Sofia firefighters diligently destroyed these pathetic mudhuts, illegally erected on municipal ground. The method they used was the same as that employed in the steppes of Novorossiya in order to eliminate ground squirrels, by flushing them out of their lairs with water. But to no avail: The incorrigible inhabitants of Yuch-Bunar did not allow themselves to be torn from the surface of the earth in this manner. And then came the war, and everyone was driven into the field of battle: the insolent “usurpers” and also the firefighters.

Let us have a look at one of the Yuch-Bunar habitats – located in this street, which carries the proud name “Slivnits Boulevard” but which in fact consists of a long row of puddles, bordered on each side by mudhuts. It consists of a single room with an iron stove – five arshins in length, and about four arshins in width. Eleven souls live here: an old man with a limp, an old woman, three daughters, a son, the wife of the son, and four small children. The earth floor is covered with rags for sleeping. In one corner there are some boards across two boxes which are also covered with rags. The window is a square arshin in size. Overhead is a mud ceiling. They are all like this, these dwellings – one just as much as the other. Taken together, they constitute Yuch-Bunar.

“But when will they be distributing a payment again?” the women ask our guide, comrade Yavo Leviev, a member of the Sofia City Council, elected in the main by the votes of the Jewish makhla (district) of Yuch-Bunar. They are referring to the city commission which has been given the task of distributing subsidies amounting to half a million francs (less than 200,000 roubles) among the poor of Sofia over a period of six months. Yako Leviev is one of the most active members of this commission.

“When will they distribute a payment again? … We cannot wait any longer?”

“There are five children in my family, and a husband in the war ….”

“There are nine people in my family, and a husband near Edirne (Adrianople).”

“They do not give us anything because my husband is not in the army. But do I actually ever see my husband? Do I actually know where he is? I have two children suffering from scarlet fever.”

“We’ll all meet up and go to the kmetstvo (city administration)!”

“No, we’ll all go with our children to the Empress herself and tell her that there is nothing to eat for us and our children. … Let her do with us as she wishes!”

There are now 700 soldiers from the Jewish district of Yuch-Bunar in the ranks of the Bulgarian army. There, they conquer new territories for the ruling dynasty and propertied classes of Bulgaria. But here, they stand to lose four square arshins from under their feet.

But in this maelstrom of poverty and degradation, a battle of ideas is underway. It can be followed even from the signage. Here is the “Krchmarnitsa i Kafene Ziyon” (“Tavern and Coffee-House of Zion”). But there, right next to it, is the “Kafene International”, run by Chaim S. Varsano. These are the two basic principles which sharply divide the Jewish makhla: Zion and the International.

Some, drowning in the putrid pool, find comfort in the fairy tale about a future kingdom of Zion. Others have freed themselves from the spell of religious melodies and national superstitions and have transferred their hopes to the socialist International of labour.

Just here, not far away, is the dwelling of comrade Solomon Isavov. Let us take a look there at his family for a few minutes: Isakov himself is currently near Chataldzha. A single room, the appearance of which is already known to us, but in this instance very clean and decorated with pictures on the walls. In the corner hangs a large framed portrait of Karl Marx. Isakov is a pechatar (typesetter) and editor of the newspaper of his trade union. He earns 80 francs (30 roubles) a month, and is unemployed for not less than two or three months each year. Here is his elderly mother, here is a young woman with a pleasant and lively face, his wife, and here is his nine-month-old child in a cradle on the ground. The child is called Karl – in honour of the person with the lion’s mane whose portrait hangs in the corner.

We are again out in the street. Here is the Yuch-Bunar club of social-democratic organisation. But not very far away a small and unsightly Jewish synagogue can be seen, a spiritual refuge for the brooding dreamers who long for Zion.

A small river – the Vladaika – separates Yuch-Bunar (in Turkish: three wells) itself from Dort-Bunar (“four wells”). There, in the main live Gypsies, but Jews as well.

When the Vladaika, which currently resembles a puddle, is swollen by rainfalls, it spills over and carries away the small rotting wooden bridges. Dort-Bunar is cut off from the town and is deprived of bread for several days. But even in normal times there is no abundance of foodstuffs. The gypsy mudhuts look a lot better and more spacious than the Jewish ones – probably because the Gypsies did not have to build by stealth: the city authorities forcefully resettled them from the central district, where they had been crammed into city squares, and gave them a free space on the outskirts. But, in general, Dort-Bunar is the blood brother of Yuch-Bunar. The same puddles, the same refuse of humans and animals, the same rotting piles in front of doors and garlands of paprika (red peppers) above windows. A legless Gypsy crawls on his hands through the dirt to meet us. Gypsy children hold out their hands and cry out “leb” (bread). On a clothesline, stretched between a toilet and a dwelling which scarcely differs from it, dirty linen made up of individual patches is hanging out to dry. Here is the “hairdresser”: in an empty and dark cubicle there is a single “armchair”, and scissors and a crude comb on a box. Next door is the “grocery store na drebno” and then “cigarettes na drebno”. In Bunar nothing is sold or bought wholesale – everything is “na drebno” (retail).

Coachmen, carters and Macedonians live in the Bulgarian part of Bunar – this is something halfway between a nation, a party and a profession. They are disliked – because of their coarseness and parasitism. This part of Bunar is called the stable, because of the coachmen’s horses – which, right now, by the way, cannot be seen. The horses, the carriages and the coachmen are all at the disposal of the requisition commission for war needs. Women and children have remained at home. Bunar serves the fatherland: the fathers spill blood, the children are bloated with hunger ….

Sitting in the carriage of a tram – in which the duties of a conductor are carried out by grammar school pupils (the conductors are in the army) – we cast an eye over Bunar. The eye comes across a shelter for “illegitimate” children, at the entrance to which stand two small “illegitimate” children, and a crowd of Macedonians wearing wide belts and lambswool hats with green tops. The eye pauses for a moment on the school building where reserve soldiers have now taken the place of school students, and alights upon a new monumental building, a majestic castle which rises imperiously above all three Bunars – the Jewish, Gypsy and Bulgarian – like a solemn embodiment of social justice and humanity – the Sofia prison!

“Luch”, number 77 (163),
2nd April, 1913.

Letters to Lazar Kling, from 1932

Letters to Lazar Kling, from 1932 
Leon Trotsky
A new translation, by Stan Crooke, of letters from Leon Trotsky to American journalist Lazar Kling about Jewish questions and antisemitism, from 1932


WOKERS LIBERTY
 12 December, 2024 - 
 Author: Leon Trotsky


Book cover image from Yiddish Book Center

Click here for other previously untranslated texts by Trotsky on antisemitism.

9 February 1932

Dear Comrade Kling!

Thank you for the books which you sent, one of which I am returning to you as I have a second copy.

It is very difficult for me to judge from here whether the League is devoting sufficient attention to work among not-“pure-American” workers, including Jews as well. Everything depends on the forces and resources available, and on their correct distribution. Looking at this from the sidelines and from afar, it is difficult to form an opinion about this.

The significance of foreign workers for the American revolution will be enormous. In a certain sense – decisive. There can be no dispute that, no matter what, the opposition must penetrate into the Jewish workers’ milieu.

You ask what is my attitude to the Jewish language? It is the same as my attitude to any other language. If I really did use the word “jargon” in my Autobiography, this was because in the years of my youth the Jewish language was not called “Yiddish”, as is the case now, but “jargon”. This was the expression used by Jews themselves, at least in Odesa, and there was certainly nothing demeaning about this word. The word “Yiddish” entered general usage, including, for example, in France, only in the past fifteen to twenty years.

You say that I am called an “assimilationist”. I really do not know what this word can mean. Of course, I am an opponent of Zionism and of all other forms of the self-isolation of Jewish workers. I appeal to Jewish workers in France to acquaint themselves as best as possible with the conditions of French life and of the French working class because, without that, it is difficult for them to participate in the workers’ movement of the country in which they are subject to exploitation. Given that the Jewish proletariat is scattered across different countries, it must strive to master the languages of other countries, in addition to the Jewish language, as tools of the class struggle. What has this got to do with “assimilationism”?

My attitude to proletarian culture is explained in my book “Literature and Revolution”. To counterpose proletarian culture to bourgeois culture is wrong, or at least not entirely correct. The bourgeois social order and, consequently, bourgeois culture as well developed in the course of many centuries. The proletarian social order is only a short-term transitional regime to socialism. In the course of this transitional regime (the dictatorship of the proletariat), the proletariat cannot create some kind of fully developed class culture. It can only prepare the elements of a socialist culture. The task of the proletariat resides in this: in the creation of a socialist culture, not a proletarian culture, on the basis of a classless society.

This, in brief, is my opinion on proletarian culture. It would not be difficult to demonstrate that Marx, Engels, Lenin, Mehring, Rosa Luxemburg and others also viewed the question in this way.

Thank you again for the book. With profound comradely greetings.

L. Trotsky

23 May 1932

Dear Comrade Kling!

It turns out that I have been negligent with regard to yourself on this occasion, for which I apologise. In recent weeks a lot of work which could not be postponed has piled up, and I found myself obliged to postpone dealing with correspondence for some time.

Even so, I managed during that time to send “Unzer Kamf” a modest letter of greetings. I hope that it was received.

I have forwarded one copy of all the issues of the newspaper which have reached me to the group “Poale Zion” in Palestine. One of the members of its Central Committee, who signs off as Nathan, has started a correspondence with myself. Judging by his letters, this is a serious comrade who is gravitating towards the Left Opposition. Amongst them, there are sympathies with the Left Opposition. A good correspondent for “Unzer Kamf” can perhaps be found amongst them.

You ask whether it would be appropriate to propose in trade unions and other mass organisations motions which protest against the persecution of the Left Opposition. In my opinion, this depends on the concrete circumstances. In a reactionary union it is, of course, impossible to table such motions for voting on. But if a particular organisation is sympathetic towards the USSR, then it is entirely possible to try to win support for a resolution which pledges full support for the USSR and which demands at the same time: End the repression of the Left Opposition.

I must answer your second question – about the struggle against demoralised and unprincipled Communist Party activists – in the same terms. To build a solid campaign on this basis is, of course, impermissible, because this would create the atmosphere of a repugnant squabble, and would facilitate the use of methods of a pogromist nature by the Stalinist bureaucracy. But in those cases where the ground has been sufficiently prepared politically, it is possible to inflict an additional blow, exposing what kind of individuals stand for the defence of the “general line”. But the greatest accuracy, verification and conscientiousness are required in such blows of a personal nature. It is, of course, unacceptable in any instance to be guided by rumours and unverified information.

Thank you for the pamphlets.

With my greetings.

L. Trotsky

7 August 1932. Prinkipo.

Dear Comrade Kling!

I am very much gladdened by the news of the growth in influence of the newspaper “Unser Kamf”. Let us hope that in the near future the paper can become a weekly.

You write about the plan to publish a number of works by the Left Opposition, especially mine, in the Jewish language, in the form of brochures and books. Of course, I can only welcome this.

Comrade Nathan is not a member of the Left Opposition. He only sympathises with us and is attempting to clarify through correspondence a series of questions. I find his letters very interesting as they give me an idea of the situation in Palestine. As regards comrade Stein, he is fully a definite and active member of the Left Opposition.

As far as I can judge from comrade Nathan’s letters, the Left Opposition could achieve a significant influence in the left Poale Zion. It would be good if the American comrades were to devote the necessary efforts to this matter.

You are interested in my opinion of the organisation in New York of an international bureau of Jewish workers. It seems to me that it would be premature to begin work on this. At the present stage it suffices to energetically distribute “Under Kamf” in all countries where there are Jewish workers, to establish links, to conduct correspondence, etc. All this work will naturally become much broader and take on a more planned character when the newspaper becomes a weekly. Only on the basis of experience will it then be possible to judge how expedient the creation of a specific bureau would be.

With regard to the question about events in Palestine, I am currently only gathering materials. In particular, I am awaiting the arrival of an American, a Marxist, from Palestine. Comrade Nathan also sends me valuable materials. This provides me with the possibility of expressing myself more clearly about the movement of 1929 and to understand to what extent and in what proportions the Arab national-liberation (anti-imperialist) movement was combined with a reactionary-Islamist one and with a Jewish-pogromist one. I think that all these elements were visible.

I hope to write a book about America, but not immediately. I have been gathering materials for it for a long time.

With comradely greetings.

L. Trotsky

28 January 1934

Dear Comrade Kling

I was very pleased to learn from your letter that in the past year you have become an active worker of the American League and a member of the editorial board of “Unser Kamf”.

One of the most active representatives of our Polish Jewish organisation is currently in Paris. I have met with him once. I spoke with him in detail about the situation in Poland, and also about work among Jewish workers. In particular, I passed on to him your thoughts about a certain centralisation of the propaganda among Jewish workers. I speak of propaganda as it is of course impossible to centralise active political work in different countries. The Warsaw comrade promised to give some thought to this question and to present his suggestions to the EC. You will, of course, be informed of further developments in this matter.

As regards the Jewish question overall: less than any other question can it now be resolved through “reforms”. Now, as never before, the Jewish question has become an integral part of the world proletarian revolution.

As regards Birobidzhan: Its fate is tied to the entire eventual fate of the Soviet Union. In any case, it is not a matter here of the resolution of the Jewish question as a whole, but only an attempt to resolve it for a certain section of Jews living in the Soviet Union. As a consequence of the entire historical fate of Jews, the Jewish question is an international one. It cannot be resolved by way of “socialism in one country”. In the conditions of the current antisemitic persecutions and pogroms of the foulest and most despicable nature, Jewish workers can and must draw revolutionary pride from the consciousness that the fate of the Jewish people can be resolved only by the complete and final victory of the proletariat.

With communist greetings.

L. Trotsky



UK Poll reveals the popularity of wealth taxes and nationalisation of water


Janusz Pienkowski / Shutterstock.com

Wealth taxes, abolishing the House of Lords and nationalisation of water are highly popular with voters, a new think tank report suggests.

Polling from the centre-left pressure group Compass collated for its Thin Ice report this week indicated that many voters support a string of left-leaning policy proposals.

It found an overwhelming net 50% positive response to the idea of insulating older homes to be more energy efficient. There was a net 42% support for public ownership of water, and net 34% for greater taxes on wealth.

The report implored Labour to lean towards progressive politics, arguing it would boost the party’s electoral prospects in the future.

READ MORE: ‘Why Keir Starmer should embrace populism ahead of the next election’

Reforms to the UK’s democratic institutions also proved popular among those polled by Compass. A shift towards proportional representation and away from first-past-the-post in elections had net 29% support, one of Compass’ key campaign aims.

Further devolved powers to local government – some of which are set to be announced next week – also received a net positive score of 21%.

Abolishing the House of Lords and replacing it with an elected upper chamber in parliament had net 27% support.

But polls have often shown public support for individual progressive policies in the past, and yet Labour failed to win on more radical policy programmes in 2017 and 2019.

Polls have also often show considerable voter scepticism about the affordability and delivery of radical reforms.

They do not often ask voters their take on wide-ranging policy packages rather than specific measures – or present policies alongside some of the criticism such policies attract from more right-wing media in the lead-up to elections.

 UK

PCS tells Starmer – boost workers’ pay!

The Prime Minister won’t achieve his aim of boosting people’s living standards without boosting workers’ pay.”

Fran Heathcote, PCS General Secretary

From the Public and Commercial Services Union (PCS)

PCS has described as not a “good sign if this is the shape of things to come” tonight’s UK Government recommendation of a pay rise of 2.8% for millions of public sector workers including teachers, NHS staff and senior civil servants next year.

The BBC reported that the government said departments would have to fund 2025-26 and future pay increases from their own budgets and unlike in recent years there would be no additional money if recommended pay awards exceed what departments can afford.

It added that officials would have to consider whether additional costs could be covered through other savings or improvements in productivity. The recommendations will now be considered by independent pay review bodies.

PCS General Secretary Fran Heathcote said: “Although our members aren’t directly covered by the pay review body, this is not a good sign if it is the shape of things to come.

The Prime Minister won’t achieve his aim of boosting people’s living standards without boosting workers’ pay. Years of pay freezes and pay caps, which have seen real incomes tumble throughout the public sector, were a major contributor to flatlining growth.

The Prime Minister says that economic growth is the number one mission of his government. Pay restoration is part of the solution.


Nigel Farage makes sixth trip to US since being elected MP so that he can headline MAGA fundraiser
10 December, 2024
Left Foot Forward

Is he ever in his constituency?


Nigel Farage is coming in for some heavy criticism once more, after it emerged that he will be making his sixth trip to the U.S. since being elected MP for Clacton, with many questioning his commitment to his constituents.

The Independent reports that Farage ‘will be in the USA on Sunday for an astonishing sixth time since he was elected as the MP on 4 July after he was unveiled as one of the headline acts at the biggest MAGA gala since Donald Trump won the US presidential election’.

He will be giving one of the speeches at a major Republican fundraising event which will also be addressed by the president-elect via video link.

Farage has faced repeated questions about just how much time he is spending in his constituency since being elected, given his repeated trips to the U.S.

In July, Farage made the decision, less than two weeks after being elected Clacton’s MP, to go to America in a bid to show solidarity and support to Donald Trump following an assassination attempt on the former President.

Farage’s constituents have previously expressed frustration at his absence from his constituency. One told LBC during a phone-in: “I’ve written twice to Nigel Farage already, about two different issues, local issues, because we’ve got plenty of them here in Clacton. And I am yet to receive so much as an email back from him and I’m not impressed because I know I’m not going to.”

Basit Mahmood is editor of Left Foot Forward



2024 UK General Election saw voters switch between parties at highest rate since 1931
10 December, 2024 
Left Foot Forward

Increased voter volatility has meant that this was the first UK election where four parties received over 10% of the vote, 



Voters are more willing to switch parties than at any time in nearly a century, with the 2024 general election the most disproportional in British electoral history, a new report has found.

Analysis by the Electoral Reform Society (ERS) shows that the parties’ votes have shifted more than at any time since 1931, with voters more willing than ever to ‘shop around’ and vote for smaller parties than in any other election in modern times.

Increased voter volatility has meant that this was the first UK election where four parties received over 10% of the vote, five parties received over 5% of the vote and Labour and the Conservatives received their lowest combined vote share (57.4%) in the era of universal suffrage.

The ERS states: “The historically disproportional result also highlighted how the current First Past the Post electoral system, which is designed to work largely as a two-party system, is struggling with the shift towards multiparty voting and is producing erratic results where parties receive seats far out of proportion to the share of the votes that they won.

“Notably, Labour received a whopping 63.2% of seats on just 33.7% of the vote, meaning a 1.6% increase in the party’s 2019 vote-share saw it more than double its seats in parliament to 411.

“At the other end of the spectrum, Reform UK and the Green Party received just over 1% (1.4%) of the seats between them, after winning more than 20% of the vote combined.”

The ERS also states that the volatility at the election can be put down to the rise of ‘cross-pressured’ voters – voters who now find themselves aligned with different parties on different issues, such as one party on economic issues and another on cultural ones.’

“These cross-pressured voters are more likely to decide later who to vote for and are more likely to switch party between elections, contributing to higher volatility”, says the ERS.

Darren Hughes, Chief Executive of the Electoral Reform Society, said: “It is clear from the general election that the public is voting as if we already have a proportional electoral system, with people voting outside the big two parties in unprecedented numbers.

“Voters are shopping around like never before and switching between parties at a greater rate than we have seen in a century. However, our current two-party voting system is struggling to cope with this new multi-party reality and has produced a parliament that least resembles how the country actually voted in British history.

“This will not help trust in politics, which is at an historic low, and is why we need to move to a fairer, proportional voting system that would accurately reflect how the country voted before the next election.”

Basit Mahmood is editor of Left Foot Forward
GB News broadcasts half of all UK stories about Muslims, study finds
10 December, 2024 

Researchers warned that the overwhelmingly negative coverage of Islam and Muslims on GB News ‘potentially fuelled community tensions and contributed to civil unrest’.



GB News has been slammed for its ‘almost obsessive coverage of Muslims’, with a study finding that the right-wing channel accounted for half of all news broadcast coverage of Muslims over a two-year period, much of it negative.

The study, carried out by the Centre for Media Monitoring (CfMM), a project which collects evidence of how Islam and Muslims are reported in the national broadcast and print media, found that over a two-year period, GB News mentioned Muslims or Islam more than 17,000 times in its output, which they say accounted for almost 50% of total mentions on UK news channels. BBC News and Sky News accounted for 32% and 21% respectively.

Researchers warned that the overwhelmingly negative coverage of Islam and Muslims on GB News ‘potentially fuelled community tensions and contributed to civil unrest’.

The study also found that Islamophobia had been referenced on GB News on 1,180 occasions accounting for 60% of all mentions when compared with BBC News and Sky News. It added: “Yet, rather than reporting on the very real and everyday cases of anti-Muslim hatred, GB News stories overwhelmingly are geared towards rubbishing the concept of Islamophobia.”

When it came to the far-right riots in the summer, researchers found that GB News accounted for 62% of all clips on UK news channels that associated Muslims with the riots.

CfMM stated: “This was the most of any news channel and three times as many as featured on BBC News or Sky News. GB News repeatedly framed Muslims as perpetrators rather than victims of violence, downplaying attacks on mosques and Muslim communities, contributing to a biased narrative.”

Rizwana Hamid, the director of CfMM, told the Guardian: “Prior to GB News entering the British media landscape most of our attention was focused on the misrepresentation of Muslims and Islam in print and online publications given that Ofcom’s broadcast regulations were always more robust than the press regulator IPSO. However, the volume of anti-Muslim hate on GB News and Ofcom’s reluctance to regulate its harmful content has meant that politicians and commentators have been give carte blanche to malign Muslims and Islam in a way that no other channel does.

“A robust regulator should demand that the channel performs according to long-established codes for broadcasters and enforce impartiality regulations.”

A GB News spokesperson said: “This inaccurate and defamatory report is nothing more than a cynical, self-serving attempt to silence free speech. It proves exactly why a news organisation like GB News needs to exist and why it is succeeding. We are concerned that at no point did this project of the Muslim Council of Britain contact GB News or its presenters to allow them to respond to these highly defamatory allegations.”

Basit Mahmood is editor of Left Foot Forward