Friday, September 04, 2020

 A general strike in Belarus could bring the Lukashenko regime down, but so far it has failed to reach critical mass


Belarus' general strike only took off on August 13 after the details of police brutality began to emerge radicalising even Lukashenko's most loyal supporters
By Ben Aris in Berlin September 4, 2020

The mass rallies that have filled the streets of Minsk for the last three weeks are inspiring, but it is the general strike by the blue collar workers, traditionally Belarus' self-appointed President Alexander Lukashenko’s core supporters, that could bring his regime down.

The extent of the population’s disapproval only really became apparent when workers at the biggest state-owned enterprises rebelled during the first week of protests and chanted “get out” to Lukashenko’s face when he was foolish enough to address the employees at the MZKT truck factory on August 17, supposedly a bastion of support. It was dubbed his “Ceausescu moment” by pundits and he quickly left, looking visibly shaken by the experience.

But the general strike took a little time to take hold and experts say that it has failed to reach the critical mass needed to force Lukashenko from office. The first call for a general strike was made by the Telegram channel Nexta, which has become the de facto organiser of the protest movement, on August 11. It flopped.

A few workers downed tools, but were quickly arrested by waiting security services agents and disappeared into the detention centres that consumed 6,600 protestors over the first three days of general protests, who were horrifically beaten, raped and tortured.

But it was that very ill treatment that gave the general strike the impetus it needed. As details of the beatings emerged the entire population – including the factory workers – were radicalised. On August 13 the workers of state-owned company after state-owned company walked off the shop floor and the general strike became real.

Taking a leaf out of the Polish Solidarity movement that brought Polish industry to halt in the '80s, paving the way for the collapse of Soviet control and which celebrated its 40th anniversary this year, most of Belarus’ biggest companies have been affected. Bring the economy to a standstill is one of the most powerful weapons the population have to force Belarus' Lukashenko to the negotiating table.

However, despite the popular outrage the strikes are partial at most plants as many workers remain intimidated by the threat of the sack and Lukashenko’s promise to lock them out of any future employment if they do down tools.

And Lukashenko is not going to give up without a fight. He has called for the dismissal of workers for participating in strikes. “We have surplus personnel at MTZ [Minsk Tractor plant], MAZ [Minsk Automotive Works], BelAZ [Belarus Automotive Works] – everywhere. Let them go! But after that there should be no place for them in factories,” Lukashenko said on August 15, adding that he would close all enterprises where a strike began. However, none of them have been closed yet.

He also threatened to replace the staff of state-owned plants with Ukrainian workers, in comments that immediately backfired. Having lived through two revolutions that ousted two presidents already, the head of a mining union in Ukraine quickly put out a statement that no Ukrainian workers would travel to Belarus and his union was with the Belarusian people.

But following Russian President Vladimir Putin's statement that he was willing to send a special military unit to quell the protests “if necessary” on August 27, Lukashenko has taken back the initiative and re-launched his campaign of intimidation in an effort to reassert his control.

It has been hard to assess how widespread the strikes have been and what impact they have had on Belarus’ leading enterprises. An investigation conducted by RBC estimated a total of 30 enterprises have been affected, although other estimates put the number at 150, which collectively have revenue equivalent to 27% of Belarusian GDP, based on last year’s results.

Of these state-owned enterprises (SOEs), every fifth is engaged in mechanical engineering, and every sixth is engaged in food production. The rest are involved in oil refining, transportation, fertiliser production, construction and electrical engineering, according to RBC.

The irony of the Belarus protest being an “old school” traditional revolution where it is the working classes that are holding their oppressors to account has not been lost on commentators.

“I love the idea that the working class can be the backbone of the current revolutionary movement in Belarus,” wrote Renaissance Capital chief economist Charlie Robertson on August 14 as cited by RBC, as the strikes were picking up steam.

But the state continues to up the ante and is already carrying out reprisals against workers who refuse to work. “The shutdown of enterprises is not only a decline in wages, loss of markets and the closure of production facilities, unemployment, a fall in the ruble and a rise in prices. Who and what will say to those who have lost their jobs when a budget clinic or school is closed near their home? One day a communal apartment will double in size, and no one will take out garbage from the yard for weeks,” warned the State Secretary of the Security Council of Belarus Andrei Ravkov, who has just been replaced as Lukashenko shores up his control over the security organs.

Part of the problem is while workers' unions have always been around, they were developed as another mechanism of control and were a throwback to Soviet-era unions that were designed to give the veneer of a “Workers' Paradise” rather than be truly representative bodies of the workers’ interests.

Workers have come out on strike as individuals, appalled at the mistreatment of the people by the police, rather than being taken out on strike by national level union organisations. As a result, the strikers are vulnerable to threats by the enterprise managers who remain loyal to the state and who are singling out the most vociferous strikers for punishment and dismissal. In other reported incidents workers have simply been locked in on shop floors and not allowed to leave the work place.

Another tactic employed by workers to avoid retribution but nevertheless cause the state problems is the “Italian strike”, where they go to their work places but basically do nothing. However, it appears this tactic too has failed to catch on and has not been effective.

According to IMF estimates, state-owned enterprises create more than 30% of added value in the country's economy, which is significantly higher than in other Eastern European countries; for comparison SOEs account for 10% of GDP and in Russia 15%, according to RBC. According to the National Statistical Committee of Belarus (Belstat), at the end of March 2020 the state owned 3,220 legal entities and employed 1.25mn people from a total population of just under 10mn, or 42.8% of the total working population.

RBC concludes that much of the strikes are actually protests and the strike movement has not gained a critical mass that would put the government under sufficient pressure to force it into negotiations. Moreover, as time passes the authorities' pushback is already effectively undermining the movement as the most militant workers are removed.

Belarus’s economy in danger of a crisis in the face of sustained popular protests, says IIF

Belarus’s economy in danger of a crisis in the face of sustained popular protests, says IIF
Belarus only has $8.9bn in reserves, not enough to support the ruble and meet its debt obligations this year without Russia's help
By Ben Aris in Berlin September 2, 2020

Gripped by mass protests and a general strike, Belarus will struggle to meet its debt obligations this year and faces a serious economic crisis, reports the Institute of International Finance (IIF) in a paper released on September 2.

“Widespread protests, which began in the aftermath of the disputed presidential election on August 9, have now entered a fourth week, and the ultimate outcome of the stand-off remains uncertain,” Elina Ribakova, deputy chief economist with the Institute of International Finance (IIF) and economist Benjamin Hilgenstock said in a paper IIF shared with bne IntelliNews. “After some concessions in recent weeks, authorities have reverted to a tougher stance, likely emboldened by Russian promises of support to Lukashenko.”

The EU has threatened to impose sanctions on government officials but so far only the Baltic states have imposed any new measures – mostly personal travel bans and asset freezes targeting the individuals organising the torture and repression in Belarus.

US Deputy Secretary of State Stephen Biegun met with opposition candidate Svetlana Tikhanovskaya this week but did not comment on whether similar steps were being considered by the US.

The international response to the events in Belarus has been loud condemnation, but very limited action, part at the request of the opposition themselves, who are wary of being dragged into the geopolitical stand-off between Russia and the West.

Funding the regime

Russia’s continued support is essential for Belarus, as it holds almost half of the country’s $17bn of public external debt (47%). In addition, Minsk is highly dependent on Russia’s energy subsidy, as well as exports to and imports from its eastern neighbour. About 40% of Belarus’ exports go to Russia, which also accounts for 40% of all the inbound investment. The true share of Russian inbound investment rises to more than half if the investment from Cyprus and the Netherlands is assumed to be Russian money too.

As bne IntelliNews reported, the Belarusian ruble (BYN) has already lost some 11% of its value against the dollar in the last month and the government only has about $8.9bn of reserves ($4bn in dollar cash and the rest in gold and assorted assets), or equivalent to 2.4 months worth of imports. Economist say that a country needs a minimum of three months of import cover equivalent to ensure the stability of the national currency.

“While the National Bank of the Republic of Belarus (NBRB) denied rumours of FX shortages as it tightened liquidity to prevent further pressure on the currency, external financing stress could reach precarious levels,” warn Ribakova and Hilgenstock.

“In our baseline scenario, which assumes a drawn-out political stalemate in the context of $2.3bn in upcoming public external debt service, reserve losses would reach $3bn in 2020 – almost 1/3 of Belarus’ total reserves of $8.9bn,” the economists add.

Year-to-date, the currency has weakened by 26%, according to IIF, reflecting not only political uncertainty but also disruptions as a result of the coronavirus (COVID-19) epidemic that has raged unchecked due to Belarus' self-appointed President Alexander Lukashenko's unwillingness to take it seriously.

“This follows a period of a broadly stable BYN/USD exchange rate over 2016-19. As FX shortages appear to mount, high dollarisation is limiting the NBRB’s ability to step in as lender of last resort. Further dollarisation, for example as a result of attempts to ‘buy-off’ striking state-owned enterprise (SOEs) employees through the printing of money, could put significant pressure on already-limited reserves,” Ribakova and Hilgenstock said.

While it appeared that Lukashenko could be swept out of office by the popular uprising that has engaged almost the entire population from the liberal middle class to the blue collar workers in the SOEs, Lukashenko traditional base, that all changed following Russian President Vladimir Putin statement that he was willing to send a special military unit to quell the protests “if necessary” on August 27. The result of this statement was to significantly bolster Lukashenko's position and will almost certainly lead to the standoff being protracted. 

“In this scenario, the Lukashenko regime will reject demands for a peaceful and organised political transition, but also refrain from any major escalation of its response to ongoing demonstrations. As a result, Western countries will likely limit sanctions to specific individuals and entities directly responsible for acts of oppression and hold back with respect to measures targeting major SOEs,” said IIF.

With the current regime remaining in power, Russia is expected to roll over existing debt and provide additional funding, thereby alleviating external financing stress and allowing Belarus to avoid a financial crisis, according to IIF. “Nevertheless, pressure on Belarus’ already-low reserves would be significant, even if manageable over the near term,” IIF added.

IIF considered two additional scenarios: one that assumes a peaceful transition of power leading to an opening-up of the economy (upside scenario); and one that assumes a deterioration of the political conflict and eventual escalation of violence (downside scenario).

“In the former, Belarus would attract inflows from international financial institutions (IFIs) and bilateral partners in the West, while maintaining its strong relationship with Russia,” say Ribakova and Hilgenstock.

In the positive scenario higher non-resident inflows, together with lower resident outflows, would allow for reserve gains of $1.75bn in 2H20 (and $1bn for the full year), according to IIF estimates.

In the negative scenario sanctions would be extended to SOEs and IFI support becomes out of the question. As a result, resident capital flight would accelerate to $3.5bn and surpass the record of $2.6bn in 2011, when Belarus had its last crisis and deep devaluation.

“Not included in our scenarios are additional risks to the [current account], which could partially stem from the loss of IT service revenues (over $2bn in 2019),” Ribakova and Hilgenstock say.

The IT industry has been the main driver of the economy in recent years, and in addition to bringing in export revenues equivalent to a quarter of the country’s entire hard currency reserves it also continues to grow at over 30% a year, industry experts told bne IntelliNews in a recent podcast. However, both Japanese-owned Viber and Russian-owned Yandex have already closed their offices and an exodus of IT companies is anticipated after over 300 IT CEOs signed a letter warning they would leave the country if Lukashenko did not end the repression after the police crackdown began in the first week of protests.

The outlook for the Belarusian economy is now highly uncertain. Russia has stepped in with financial aid before in times of political or economic crises but used it to exert pressure on the Lukashenko regime. The same is likely to happen again now. Putin has invited Lukashenko to Moscow in the near future where the Union State deal, that was agreed in principle in 1999, could be signed into existence that will bring the two countries much closer together, creating an eastern version of the Eurozone, including a single currency.

“However, the scale and persistence of the current protests is unprecedented. In the absence of meaningful external pressure, with protesters undeterred and the regime’s ability to suppress the opposition largely remaining in place, we see no reason to expect an end to the prevailing political stalemate,” say Ribakova and Hilgenstock.


UPDATES

Diplomatic Downfall: What Happened To The Belarusian Ambassador Who Challenged Lukashenka
September 04, 2020 14:55 GMT
By Ray Furlong
RFE/RL's Belarus Service

He was a career diplomat who was once a foreign policy adviser to Belarusian President Alyaksandr Lukashenka, but he then became the first -- and only -- Belarusian ambassador to support protests against his boss. Now, Ihar Leshchenya is at his dacha near Minsk; he's no longer in the diplomatic service, and hopes he won't be arrested.

Alexander Lukashenko's 26-year rule of Belarus faces its biggest challenge
Aleksey Laptenok
CGTN
Europe 04-Aug-2020

Belarusian President Alexander Lukashenko has been the country's leader for 26 years but faces opposition from a host of candidates amid a fascinating election contest. /Michael Stewart/Getty Images

The 2020 Belarusian presidential election is already different from the past six. That's not because of who the president is – Alexander Lukashenko has been in power for 26 years – but because the opposition has been able to galvanize significant portions of the population to join street protests to give voice to their cause.

The current president

In 1994, during the first Belarusian presidential election since the collapse of the Soviet Union, Alexander Lukashenko saw off then-Prime Minister Vyacheslav Kebich, to earn a four-year term. Then, through a series of referendums, the former farm manager prolonged and then abolished term limits. The decades under Lukashenko's administration have been marked by a focus on agricultural development, shifting winds in relationships with Moscow and tension in relations with the West. But he now faces a real threat to his leadership, with four candidates pushing for the presidency.


Large swathes of Belarusian voters have taken part in street protests to show their support for opposition candidates because of the state media's lack of coverage of rival parties. /AFP

The opposition candidates

Svetlana Tsikhanouskaya, the wife of a famous Belarusian opposition member and blogger who took over his campaign when he was jailed (see below).

Anna Kanapatskaya, a former member of parliament who is alienated from mainstream opposition movements because of her association with the ruling institutions.

Andrey Dmitriev, the co-chairman of the political movement "Tell the Truth," which has persistently led vocal criticism of Lukashenko's rule. Dmitriev previously worked in campaigns for opposition candidates in the 2010 and 2016 elections.

Siarhei Cherachen, a businessman who was once a member of the Communist party but left join the Belarusian Social Democrats, where he became chairman of the party.



Sviatlana Tsikhanouskaya, the wife of a famous Belarusian opposition member and blogger has taken over her husband's campaign after he was jailed and galvanized a huge supporter base, with thousands attending her rallies./AFP

A number of other candidates have been prevented from standing including: 

Siarhei Tsikhanouski, a popular Belarusian blogger who had become an icon of the street political movement, was jailed after leading thousands of supporters onto the streets. 

Viktar Babaryka, once considered to be Lukashenko's main opponent and a former chairman of JSC Belgazprombank, was also jailed for corruption-related offenses.

Valery Tsepkalo, a former ambassador to the U.S., was barred from standing after the electoral commission ruled he had not secured enough valid signatures. He later left the country, claiming he was facing trumped-up criminal charges.

These three decided to combine their campaign teams with Tsikhanouski's wife, Svetlana, as head of the coalition.



Tikhanovskaya has joined forces with Veronika Tsepkalo, left, who is the wife of another presidential candidate who was banned from standing, and Maria Kolesnikova, the campaign manager for another. /AFP

The issues

Lukashenko has put economics and political independence at the heart of his campaign. He pitches himself as the candidate of stability who is strong enough to stand up to Moscow, suggesting his opponents would deliver either subservience to Russian president Vladimir Putin or the chaos of a revolution.

For her part, Tsikhanouskaya has promised to hold a second election, including the candidates who failed to make the ballot this time around, if she wins. Almost all the opposition figures propose restricting the role of the president and bringing back term limits. Dmitriev and Cherachen advocate peacefully managed economic and social reforms, while Kanapatskaya stands for tax liberalization to support small businesses.

The street movement

With opposition candidates struggling to get their message across on state media, their supporters have taken to the streets to deliver their message. While official polling puts Lukashenko's approval rating as high as 76 percent, walls across the country have been covered in "3 percent" graffiti to illustrate what opponents believe is a more accurate measure of his popularity. 

In mid-July, thousands demonstrated in Belarus's largest cities but the rallies were suppressed by special forces and police.


Lukashenko's denial of COVID-19 and the subsequent deaths of Belarusian people has prompted backlash from the population who have accused him of sacrificing the lives of their loved ones./AFP

COVID-19 denial

For some time, Belarus has stood almost alone in denying the threat posed by COVID-19. The authorities did not introduce any restrictive measures, with Lukashenko personally downplaying the danger of the virus. He subsequently contracted the illness but maintained that his "wise orders helped him to save the economy of the country" by avoiding a costly lockdown. Families of victims of the illness have played a part in the opposition movement, accusing the government of sacrificing the lives of their loved ones. 

The country's economy has traditionally been heavily reliant on Russia, which has helped to insulate it from fluctuations in the global economy with subsidies on imported gas and oil. However, those benefits are being withdrawn, posing questions over how the country can replace the lost revenue.

Belarusian Authorities' Crime 'Will Not Be Erased From Memory,' Says Opposition Leader Svyatlana Tsikhanouskaya
August 28, 2020 By Irina Peters
Belarusian opposition leader Svyatlana Tsikhanouskay

VILNIUS, Lithuania -- Now in its 19th day, Belarus's political crisis has slipped toward a potentially more phase with President Vladimir Putin signaling the possibility of deploying a Russian security force to help buttress Alyaksandr Lukashenka's grip on power.

Deploying Russian forces in her country would be a mistake, said Svyatlana Tsikhanouskaya, the self-exiled former presidential candidate who has become an unlikely leader of the Belarusian opposition.

"This is our internal problem, an internal issue that Belarusians must resolve with the Belarusian government," Tsikhanouskaya told RFE/RL.

Tsikhanouskaya spoke with RFE/RL on August 28 from the Lithuanian capital Vilnius, where she fled amid threats to her family.

Her husband Syarhey, a potential challenger to Lukashenka in the August 9 presidential election, had been arrested before the vote and remains in police custody, reportedly in a jail on Minsk's outskirts. A proficient English speaker who previously was a stay-at-home mother, Tsikhanouskaya took up the mantle from her husband after he was jailed.

Then, with opposition protests mounting over allegations the vote was rigged in Lukashenka's favor, Tsikhanouskaya joined with prominent cultural figures to create the opposition Coordin

Time is running out for Lukashenko

By Andrius Kubilius

04-09-2020 (updated: 04-09-2020 )


Belarus people attend a protest rally against the results of the presidential elections, in Minsk, Belarus, 30 August 2020. Opposition protests in Belarus continue against alleges poll-rigging and police violence at protests following election results claiming that president Lukashenko had won a landslide victory in the 09 August elections. [EPA-EFE/STRING


Alexander Lukashenko lost the August elections in Belarus, and new polls must be held immediately. Anything else should be treated no differently from a coup d’etat, writes Andrius Kubilius.

Andrius Kubilius is a Member of the European Parliament, Co-President of the Euronest Parliamentary Assembly, and a former Prime Minister of Lithuania.

In Belarus, people continue to defend their 9 August victory, and Lukashenko continues to target the protests with violence and relies on support of Putin. But nothing will change the fact that Lukashenko lost the election on 9 August. He knows that if free and fair elections were to take place, he would lose even more.

In responding to the “Belarus crisis”, two essential things must be in focus: Lukashenko has lost the election; and new elections must be held immediately, not “later on”.

5 November and Lukashenko

According to the Constitution, adopted under Lukashenko, his current term will end on 5 November – currently, Lukashenko is the President who lost 9 August elections and whose term in office expires on 5 November.

After 5 November, Belarus will not have a President. According to Article 81 of the current Constitution, “when the office of the President is vacant” extraordinary Presidential elections must be held no earlier than 30 days and no later than 70 days after the vacancy has occurred.

After 5 November, Lukashenko will be an ordinary Belarusian citizen that can be referred to as “the former President of Belarus”. If Lukashenko tries to organize “new inauguration” before 5 November, it will be nothing more than an illegal usurpation of power, possibly even with the use of military force. This should be treated as a coup.

After 5 November there will be no ‘President Lukashenko’ also from the international law perspective. He will either be “the former President” or “the coup d’etat chief Lukashenko”. This means that any dialogue or engagement with Lukashenko will no longer be possible. The international community will have to negotiate with the Prime Minister of Belarus, who will hold the office of President until the new elections are held, to ensure that genuinely democratic and transparent new Presidential elections are held no later than 70 days after 5 November.

Brussels, Berlin, Washington – and Moscow

Western democracies are showing solidarity with the Belarusian civic nation, while Putin does not hide his support for the regime of Lukashenko. Putin’s support is becoming the only factor allowing Lukashenko to hold on to the post.

Putin holds the keys to the door of Lukashenko’s withdrawal. That is why Western leaders call Lukashenko’s “boss”, Putin, to negotiate his withdrawal, rather than directly addressing Lukashenko himself. It is also quite clear that Putin is using these discussions to draw his own “red lines” on the geopolitical future of post-Lukashenko Belarus.

Nevertheless, the revolutionary changes in Belarus are turning into a trap for Putin. A dictator himself, Putin has many reasons to support Lukashenko, but his long-term support for the “toxic” Lukashenko may leave him just as “toxic” in the eyes of the Belarusians. And there is no good way out for him.

The role of the OSCE

The OSCE may be best placed to take action to address the current “Belarus crisis”. Primarily because its members are both in the West and in the East. OSCE is the only political organization on the European continent of which Belarus is a member. Also, the OSCE election observation body ODIHR does its job effectively.

Russia, also a member of the OSCE, will try to use the role of the OSCE to Lukashenko’s advantage to buy time. Therefore, the West, together with Sviatlana Tsikhanouskaya, representing the democratic society of Belarus, should have a clear position: the role of the OSCE in resolving the “Belarus crisis” is solely needed to ensure transparent and democratic elections. It would be a mistake to enter into an indefinite OSCE-led negotiation process regarding any loosely defined “transitional period”.

No! – To the Lukashenko-Lavrov Plan: A new constitution, instead of new elections

One of the questions to be addressed immediately, in particular, by Sviatlana Tsikhanouskaya and the Coordinating Council, is the plan announced by Lukashenko and promoted by Lavrov and Putin – to draft a new Constitution for Belarus, and postpone the new elections to after it has been adopted. Lukashenko makes no secret that the process could take a few years. It is quite clear that the Kremlin will seek to turn this procrastination plan into an OSCE-backed process.

The Western community should not fall into this trap. Sviatlana Tsikhanouskaya recently have said very clearly – no discussions about constitutional changes before new transparent elections will be held.

Marshall Plan for Democratic Belarus

Economy of Belarus will pose some of the most difficult challenges, as it is deeply integrated into the Russian economy and thus highly dependent on the Kremlin. As a result, one of the top priorities for EU in the near future will be to help diversify the Belarusian economy at the same time reducing its dependency on Russia. For that, we need a much larger support package of EUR 3.5-4 billion, which we could call the Marshall Plan for Democratic Belarus.

Spreading the news already now about such a Plan would help counter the propaganda and fear spread by the Lukashenko regime, predicting the detrimental effects that new elections and real democracy in Belarus would have on the Belarusian economy.

******************

The fate of the Belarusian democracy is being decided on the streets of Minsk. The victory of democracy will prevail. My optimism stems not only from faith in and admiration for the new civic Belarusian nation but also from a clear understanding that change in Belarus is driven by objective historical processes: the continued collapse of the Soviet/Russian Empire and its post-imperial spheres of influence as well as the end of the era of post-Soviet authoritarian leaders.
 
DISCLAIMER: All opinions in this column reflect the views of the author(s), not of EURACTIV Media network.ation Council.

Its stated aim is to negotiate with Lukashenka's government on a new election, the release of detained protesters, and, potentially, the president's departure from power.

SEE ALSO:
What Exactly Is The Coordination Council And What Are Its Plans To Oust Belarus’s Leader?


But Lukashenka has dug in his heels. In recent days, prosecutors have announced a criminal investigation of the council -- jailing two of its leaders who remained in Minsk and calling in other members for questioning -- including the Nobel laureate Svetlana Alexievich.

In towns and cities across Belarus, the streets have been packed with tens of thousands of protesters – and possibly hundreds of thousands at the largest gathering in Minsk. The outpouring of opposition has become the biggest challenge to Lukashenka's 26-year rule.


Mass Protests And An Armed President As Standoff In Belarus Enters Third Wee

In her RFE/RL interview, Tsikhanouskaya again called for Lukashenka to step aside, calling it a "worthy" decision to close out his tenure.

"It would be very worthy for him to be just the first president, who ruled for a long time and then resigned at the request of the people, and not to turn his departure into bloody massacres, not to cause hatred of his people," she said.

While defying the popular calls for a new election that is free and fair, Lukashenka has also signaled the possibility of a harsher approach toward demonstrators.

Russia, Belarus's most important economic and strategic partner, has been closely watching the upheaval. Kremlin planners are wary of a repeat of what happened in Ukraine in 2014 when mass protests led to the ouster of the pro-Russian president there.

Underscoring the Kremlin's potential involvement in the crisis, Lukashenka and Putin have held at least five phone calls since the election.

In an interview broadcast by Russian state TV on August 27, Putin revealed that Russia has set up a special security force at the request of Lukashenka -- the strongest signal to date that Moscow might physically intervene in Belarus.

"We also agreed that it will not be used unless the situation gets out of control," Putin said.

SEE ALSO:
Putin Backs Minsk's Response To Protesters, Says Russian Troops Prepared To Deploy


Tsikhanouskaya suggested that Putin's message was clear. But she insisted bringing in Russian forces would be unnecessary. And she warned of the possibility of "provocations" -- with authorities trying to intentionally provoke violence in order to create a pretext for imposing harsh measures.

"There will be no reasons for bringing in some kind of 'help', riot police or someone else, because we have purely peaceful protests," she said. "Among the Belarusian people, no one wants a violent resolution to the issue."

Lukashenka, she said, should leave office willingly and without violence. But she also suggested that there will be consequences for the officials who directed the violence and repressions that targeted protesters.

"Unfortunately, the authorities have committed a crime that will not be erased from memory," she said.

"Belarusians are not vindictive," she said. "If, it seems to me, it's possible to leave with dignity, then perhaps this will be a very great mitigating circumstance for [Lukashenka's] fate."

"I would like it all to end beautifully," Tsikhanouskaya said. "I do not want to plunge into the abyss."



Irina Peters is a correspondent in Lithuania for RFE/RL's Russian Service.
Here’s Why BuzzFeed News Is Calling QAnon A “Collective Delusion” From Now On

QAnon is much bigger — and more dangerous — than other conspiracy theories.


Posted on September 4, 2020, at 12:04 p.m. ET

Rick Loomis / Getty Images
Outside a Trump rally in Wilkes Barre, Pennsylvania, on Aug. 2, 2018.

What is QAnon?

It’s not easy to describe, but one thing we know to be true: It’s not a conspiracy theory — it’s bigger.

What started as a thread on the anonymous message board 4chan has long since entered the mainstream: Questions about QAnon have been asked in the White House press room, and a Q follower is poised to be voted into Congress later this year.

When QAnon started appearing several years ago, journalists fumbled to concisely explain it to mystified readers, and usually settled on far-right conspiracy theory.

The shorthand largely stuck. But QAnon is much more complicated and convoluted — and dangerous — than other conspiracy theories. The QAnon belief system has inspired violence and crime across the United States, leading the FBI to label it a domestic terrorism threat in 2019.

The editors at BuzzFeed News have become uneasy about using conspiracy theory to describe QAnon, which has grown to encompass a whole alternative world of beliefs and signals. The copydesk has to stay on top of language and note when terms become stale and reductive; QAnon has shifted, and so should how we write about it.

QAnon is a collective delusion, and that's what BuzzFeed News will be calling it from now on.

The name QAnon itself is a portmanteau: Q refers to the highest level of security clearance a Department of Energy employee can attain — credentials claimed by someone posting as “Q” on anonymous message boards, beginning in 2017 with prognostications about a supposed ring of child abusers and sex offenders in the Democratic Party and the “deep state.” Although their predictions started out very specific, when those were not fulfilled, they became more and more vague.


And when we say vague, we mean incomprehensible. One of Q’s posts reads, “_Comf D-TT v891 0600 yes. green 1 0600. Bunker Apple Yellow Sky...yes Godspeed. Q.” (Followers claimed those tea leaves referred to an aircraft accident in England.)

The nebulous nature of Q’s dispatches has been a blank slate onto which other deeply troubling conspiracies have been projected. “Birthers,” for example, who promoted the easily disproven claim that Barack Obama had been born outside the US and was therefore ineligible to be president (it’s now being applied to another Black aspirant to the White House, Kamala Harris), and anti-vaxxers, who want to deny lifesaving vaccines to children, have entered the QAnon universe. Some QAnon conspiracies are deeply rooted in anti-Semitism, and they have amplified efforts to demonize George Soros.


Joseph Prezioso / AFP / via Getty Images
A protest against a mandate from the Massachusetts governor requiring all children to receive a flu vaccine to attend school in Boston, on Aug. 30, 2020.


It has also embraced the dangerous “Pizzagate” conspiracy theory — a fixation on a Washington, DC, pizza parlor owned by a Democratic supporter whose name appeared in the infamous WikiLeaks emails. This culminated with a man driving from his North Carolina hometown to the restaurant, determined to investigate the alleged child abuse happening in the parlor’s basement — the building has no basement — and firing an AR-15 rifle inside the pizzeria. “I just wanted to do some good and went about it the wrong way,” the gunman told the New York Times. “The intel on this wasn’t 100 percent.”


Some people have even compared it to a religion; it has a savior figure (Trump), prophetic scripture, what they have dubbed a “Great Awakening” (an acknowledgment by the mainstream that what they believe is true), and many followers refer to Q as a saint. “It is also already much more than a loose collection of conspiracy-minded chat-room inhabitants,” Adrienne LaFrance writes in the Atlantic. “It is a movement united in mass rejection of reason, objectivity, and other Enlightenment values. … To look at QAnon is to see not just a conspiracy theory but the birth of a new religion.”

QAnon is not something to joke about. The mere concept — a global Satan-worshipping cabal led by prominent Democrats, under the eye of Hillary Clinton, who are kidnapping, abusing, and eating children and drinking their blood in order to live forever — is cartoonish on its face. But it’s not to be underestimated, and it can’t be treated simply as an online phenomenon. The real-world effects of QAnon have already been made clear: In 2018, a Q believer engaged in an armed standoff at the Hoover Dam. Recently, they’ve worked to hijack legitimate attempts to fight child sex trafficking.

Not everyone who subscribes to parts of the QAnon mass delusion believes in all of it. Some people could be sharing the material in ignorance of its true depth. Others could be using it to carry out identity signaling — disenfranchised people seizing on a bizarre narrative to show that they are "Patriots," regardless of the content of the messages. And with such a mess of entry points, someone could very well pass along parts of the QAnon narrative without realizing what the whole entails — just look at the recent false rumors that Wayfair was involved in sex trafficking.

The copydesk wanted to focus on QAnon for this issue of Quibbles & Bits to emphasize that there’s more to the convoluted entity than the average reader might realize. The term we’ve decided to use — a mass or collective delusion — is not ideal; delusion could be interpreted as too sympathetic to Q believers, or as taking away their agency. (The word could also be related to a mental disorder, though that is not the context in which we’re using it here.) And, fair warning, you might still see conspiracy theory in a BuzzFeed News headline about QAnon since headlines and tweets aren’t conducive to nuance.


But delusion does illustrate the reality better than conspiracy theory does. We are discussing a mass of people who subscribe to a shared set of values and debunked ideas, which inform their beliefs and actions. The impact of QAnon is an example of “the real-world consequences of our broken information ecosystem,” the New York Times recently wrote. The proliferation of this delusion is in part a media literacy problem — which has become a reality problem.

Some more explainers and readings on QAnon:


BuzzFeed News: A video explainer on QAnon.


Fresh Air: “It’s almost like a bad spy novel,” Adrienne LaFrance says.


BuzzFeed News: “People Think This Whole QAnon Conspiracy Theory Is a Prank on Trump Supporters


New York Times: “It’s a collaborative fiction built on wild speculation that hardens into reality.”


Washington Post: “How to Talk — and Ask — About QAnon


The Atlantic: “American Conspiracy Theories Are Entering a Dangerous New Phase


Wired: “A centuries-old anti-Semitic blood-harvesting myth is spreading freely on far-right corners of social media — suggesting a new digital Dark Age has arrived.”



Dru Moorhouse is the copy chief for BuzzFeed News and is based in Los Angeles.

Emerson Malone is a copy editor for BuzzFeed News and is based in Los Angeles.

Highest Nile waters for a century swamp Sudan
Issued on: 04/09/2020 - 07:46

Flood waters from the Nile have swamped the Sudan's Tuti island, wedged between the twin cities of Khartoum and Omdurman, destroying homes and forcing people to flee 
ASHRAF SHAZLY AFP

Khartoum (AFP)

On Sudan's Tuti Island, where the Blue and White Nile meet, the highest river waters since records began have left people struggling to hold back the rising floods.

Wedged between the twin cities of Khartoum and Omdurman, people on Tuti fill bags with sand and small stones in an often futile bid to stop the lapping water from swamping their homes.

The world's longest river is life-giving, but the Nile also brings misfortune and misery to many.


"Three days ago the water invaded my house around midnight," said Swakin Ahmad, dressed in a red headscarf.

"We were knee-deep in it. My husband and I, with our five children, fled... carrying a few things in our hands."

Every year during the rainy season the river floods, and the people of the island expect the waters to rise.

But nothing in the past compares to the floods of today, residents say.

- More rain forecast -

"In previous years, we would leave our house for two months to live with friends," Ahmad said.

"But this year that was impossible, because water had entered their homes too."

Civil defence officials say that seasonal floods have killed 94 people, injured 46 and destroyed or damaged over 60,000 homes across Sudan during the current season.

The level of the Blue Nile has risen to 17.57 metres (57 feet), the ministry of water and irrigation said this week, breaking all records since measurements began more than a century ago.

But many fear the worst is yet to come.

Heavy rains are forecast to continue through September, both in Sudan and upstream in neighbouring Ethiopia, the source of the Blue Nile.

"Young people tried to rescue things from my house," Ahmad said. "But it was hopeless, because they had water up to their necks and could not see anything."

Residents have thrown up makeshift barrages in the path of the water, but their efforts have been engulfed by the rising river.

Iqbal Mohamed Abbas, who welcomed many of those forced from their homes at her educational centre, described "the courage with which young people tried with simple means to slow down the flood."

She recalled previous occasions when the island was flooded, remembering a tune her grandparents sang decades ago.

"I am proud of these young people who came to try to stop the Nile with their bodies," Abbas said, reciting the lyrics.

But this time it appears much worse.

Sudan's water ministry predicts that this year's flood is larger than that of 1998, which destroyed tens of thousands of homes in several states and displaced more than a million people.

The United Nations Office for the Coordination of Humanitarian Affairs (OCHA) estimates that more than 380,000 people have already been affected across the country.

- Changing weather -

The floods come despite the controversial construction upstream of a 145-metre (475-foot) tall hydroelectric dam across the Blue Nile, and the vast reservoir behind that Ethiopia has begun filling.

Both Sudan and Egypt view the mega dam as a threat to their water supplies, but heavy rainfall in the Ethiopian highlands has eased fears of water shortages in the short term.

But some experts, such as the US-based research and campaign group International Rivers, have warned that changing weather patterns due to climate change could result in irregular episodes of flooding and drought in the Blue Nile's drainage basin.

For the people of Tuti, the reason behind the record floods matters little -- it is the loss of their homes that is the tragedy.

People preferred to risk drowning rather than leave their property, psychologist Enshirah Sharaf said.

"I had to convince them to leave their homes -- it was heartbreaking," Sharaf said. "There was nothing to be done, the water was pouring in everywhere."

People's homes were washed away.

"I told them it is possible to rebuild your homes, but we wouldn't be able to revive souls that fly away upon drowning," Sharaf said.

As residents piled up more sand bags, the army arrived to help.

For Sudan, where military dictator Omar al-Bashir was toppled last year, the appearance of soldiers bringing in aid seems like a change from the past.

"I saw their eyes red from a lack of sleep," said Hisham Kamal, an army general, who led a convoy of 90 trucks carrying food, and sand to stop the waters.

"I came to help," he said. "It is our duty."

© 2020 AFP

Race to find ship survivors as Typhoon Haishen nears Japan
Issued on: 04/09/2020 - 
Dramatic photos released by Japan's coast guard showed the rescue of one survivor from a ship that sank during a typhoon Handout 10th Regional Coast Guard Headquarters/AFP/File

Tokyo (AFP)

Japanese authorities were racing Friday to find dozens of people missing after a cargo ship carrying 6,000 cows sank in a typhoon as a second, much more powerful, storm drew nearer.


Just one survivor has so far been rescued of the 43 crew on board, with a second person found dead.

Typhoon Haishen is forecast to tear through the area from late Saturday, packing winds of up to 288 kilometres per hour (180 miles per hour), making it a "violent" storm -- the top level on Japan's classification scale.


The Gulf Livestock 1 issued a distress call early on Wednesday as Typhoon Maysak -- which brought smaller gusts of up to 162 kph -- moved through the area off Japan's west coast.

On Wednesday evening, coastguard rescuers found one survivor who said he had put on a life jacket and jumped into the sea after a warning announcement on board.

The 45-year-old Filipino chief officer said one of the boat's engines had stalled and the vessel was overturned by a powerful wave before eventually sinking.

Precisely when and where it sank remained unclear.

Dramatic footage released by the coastguard showed the treacherous conditions in the area, with the man bobbing in the open ocean in an orange life jacket and rescuers battling violent waves to pull him on to their boat with a rope.

He was moved to a larger boat and wrapped with blankets.

"Water," said the man, who identified himself as a Filipino in the video. "Thank you, thank you very much."

"I am the only one? No other one?" he asked.

- Second typhoon approaching -

There have been few signs of other survivors. A rubber dinghy was spotted on Wednesday with no one on board and an empty life jacket was retrieved, the coastguard said.

Dead livestock from the boat have also been seen in the waves.

Four coastguard vessels, a defence ministry plane and specially trained divers are involved in the search.

But it is unclear how much longer their efforts can continue, with Haishen heading towards the area.

The storm was expected to begin affecting areas including Okinawa in southern Japan and parts of western Kyushu from Saturday night to Monday, and the government warned residents to prepare.

"In the region that the typhoon is approaching, record rains, storms, high waves and high tides are feared," government spokesman Yoshihide Suga said Friday.

In preparation, water was being emptied from behind dams to make room for heavy rainfall and a quick response system to warn residents was being activated, he added.

The Gulf Livestock 1 was carrying a crew of 39 Filipinos, two New Zealanders and two Australians, and was travelling from Napier in New Zealand to the Chinese port of Tangshan.

It had experienced engine problems before: a 2019 observer report by Australian authorities noted that the boat was forced to drift at sea for 25 hours after an issue with its main engine while en route to China.

In the wake of the accident, New Zealand said it was temporarily suspending live cattle exports.

© 2020 AFP


Frenchman to livestream death in right-to-die case


Cocq has used his plight to draw attention to the situation of terminally-ill patients in France who are unable to be allowed to die in line with their wishes 
PHILIPPE DESMAZES AFP/File

Dijon (France) (AFP)

A Frenchman who is suffering from an incurable condition said Friday he plans to livestream his death on social media as he refuses to take food, drink or medicine after President Emmanuel Macron turned down his request for euthanasia.

Alain Cocq, who suffers from a rare condition where the walls of the arteries stick together, said he believed he had less than a week to live and would livestream his death on Facebook from Saturday morning.

He had written to Macron asking to be given a substance that would allow him to die in peace but the president wrote back to him explaining this was not allowed under French law.


Cocq, 57, has used his plight to draw attention to the situation of terminally-ill patients in France who are unable to be allowed to die in line with their wishes.

"Because I am not above the law, I am not able to comply with your request," Macron said in a letter to Cocq, which the patient published on his Facebook page.

"I cannot ask anyone to go beyond our current legal framework... Your wish is to request active assistance in dying which is not currently permitted in our country," said Macron.

- 'With profound respect' -

In order to show France the "agony" caused by the law in its current state, Cocq told AFP he would broadcast the end of his life on his Facebook page which he believed would come in "four to five days".

He said he hoped his struggle would be remembered and "go down in the long term" as a step forwards in changing the law. He would halt all feeding, drinking and treatment from Friday night.

Macron said in his latter that "with emotion, I respect your action." And the president added a handwritten postscript, saying: "With all my personal support and profound respect."

An Elysee official told AFP that Macron wanted to hail Cocq's commitment to the rights of the handicapped.

Right-to-die cases have long been an emotive issue in France.

Most polarising was the case of Vincent Lambert who was left in a vegetative state after a traffic accident in 2008 and died in July last year after doctors removed life support following a long legal battle.

The case divided the country as well as Lambert's own family, with his parents using every legal avenue to keep him alive but his wife and nephew insisting he must be allowed to die.

A French court in January acquitted the doctor who switched off the life support systems in a verdict that was a formality after prosectors said he "perfectly respected his legal obligations."

lv-leb-ggy-sjw/wdb

© 2020 AFP

Crewman killed as oil tanker fire rages for second day off Sri Lanka coast



Issued on: 04/09/2020 - 08:16
The New Diamond is classified as a very large crude carrier (VLCC), and is about 330 metres (1,080 feet) long - Sri Lankan Air Force/AFP

Colombo (AFP)

A Panamanian-registered oil tanker burned out of control for a second day off Sri Lanka on Friday as authorities confirmed a Filipino crew member was killed in an explosion and fears grew of a major new oil spill in the Indian Ocean.

Sri Lankan navy and Indian coastguard vessels fired water cannon at the blaze on the New Diamond, which issued a distress call Thursday after its engine room exploded.

A Sri Lankan helicopter was dropping water from the air on the blaze at the rear of the vessel.


The fire had not spread to the 270,000 tonnes of crude and 1,700 tonnes of diesel the tanker is carrying, Sri Lanka's navy said.

"Preliminary information from the ship's crew confirmed that a Filipino seaman on board had died in a boiler explosion," the navy said in a statement.

All but one of the 23-member crew -- 18 Filipinos and five Greek nationals -- were rescued on Thursday.

The ship's third officer, also a Filipino, had suffered burn injuries and was taken to the Kalmunai hospital, 360 kilometres (225 miles) east of the capital Colombo. His condition was stable, the navy spokesman said.

Neighbouring India has sent warships and coastguard vessels to help with the rescue, while Sri Lanka's air force deployed a helicopter to douse the flames.

The tanker was about 60 kilometres (38 miles) from Sri Lanka's east coast when it sounded the alert and during the night drifted 10 kilometres closer.

Sri Lanka's navy said it believed there was no immediate danger to the coastline but remained concerned about the possibility of oil leaking.

The New Diamond is classified as a very large crude carrier (VLCC), and is about 330 metres (1,080 feet) long.

The stricken vessel is a third larger than the Japanese bulk carrier MV Wakashio, which crashed into a reef in Mauritius last month leaking over 1,000 tonnes of oil into the island nation's picturesque waters.

The New Diamond had been taking the crude from Kuwait to the Indian port of Paradip.

© 2020 AFP

 

Rich countries often fail to ensure children's well-being, UN report suggests

In some of the world's richest countries, including Germany, many children are dissatisfied with their lives, a UNICEF study shows. The COVID-19 crisis is having a "catastrophic" effect on children's well-being.

    

Children in wealthier industrial nations are often unhappy with their lives, dealing with mental problems, obesity and lack of basic reading and mathematical skills all negatively impacting their well-being, according to a study released by the UN's children's agency on Thursday.

In most of the 41 EU and OECD countries examined in the study by UNICEF's research center Innocenti, less than 80% of 15-year-old children said they were satisfied with their state of well-being. Turkey had the lowest rate of satisfaction at 53%, followed by Japan and the United Kingdom.

Read more: Asymptomatic children can spread coronavirus for weeks, study finds

Germany middling

The so-called Report Card showed that in Germany, 75% of girls and boys were very satisfied with their lives, placing the country in the upper middle spectrum.

A spokesman for UNICEF Germany, Rudi Tarneden, said the German statistic could be read two ways.

"On the one hand, 75% is a good value, but you can also turn it around and say: Every fourth child is not very satisfied. And that's not that good in an international comparison," he said.

The Netherlands, Denmark and Norway were the three countries with the happiest children, with the Netherlands achieving a score of 90% highly satisfied children.

Childhood problems

Dissatisfaction among children can even lead to suicide, which is one of the main causes of death among 15- to 19-year-olds in rich countries, according to the UN. Lithuania was the country with the worst record on this score in the study, followed by New Zealand and Estonia.

Obesity is one of the major risks to children's well-being, with around one in three children being affected by the problem to some degree, the study showed. In Germany, some 27% of children are classed as overweight. The rate of obesity is growing fastest in southern Europe.

Another finding of the study was that around 40% of children in EU and OECD countries lack basic skills in reading and math. The countries with the lowest scores in this regard were Bulgaria, Romania and Chile, while children in Estonia, Ireland and Finland were top of the class.

Some improvements, but a great danger

UNICEF also noted several improvements in children's lives across the countries covered, including the fact that 95% of children were receiving some form of organized preschool educational support. The report also showed that the number of young people who did not attend school or do some kind of training had sunk in 30 of 37 countries.

But UNICEF emphasized that the ongoing coronavirus pandemic was having a "catastrophic" impact on children, particularly because of school closures and restrictions on movement. It also warned that the expected slump in world economies over the next few years would increase child poverty if no measures were taken to combat it.

Read more: Poverty threatens ever more people in Germany 

If you are suffering from serious emotional strain or suicidal thoughts, do not hesitate to seek professional help. You can find information on where to find such help, no matter where you live in the world, at this website: https://www.befrienders.org/

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The ‘Gemeinwesen’ Has Always Been Here: An Engagement with the Ideas of Jacques Camatte


THEORY. UTOPIA. EMPATHY. EPHEMERAL ARTS –
 EST. 1990 – ATHENS LONDON NEW YORK



The ‘Gemeinwesen’ Has Always Been Here: An Engagement with the Ideas of Jacques Camatte
Published on July 16, 2020 in Theory


The following article (re-published here by Void Network) was sent to Ill Will Editions by ex-Monsieur Dupont co-author Peter Harrison. In addition to offering a wide-reaching analysis of many central motifs in Camatte’s thought (‘inversion’, the ‘wandering’ of the species, the eclipse of the classical horizon of revolution, and the overcoming of the politics of ‘enmity’) the text may also be read as a confession or testament concerning the author’s own journey with the Dupont writing project, of which Nihilist Communism remains the most well-known result. While certain conceptual or logical leaps made here might strike some readers as hasty or willful (are there no non-millenarian and non-workerist concepts of war or conflict?…no non-voluntarist understandings of action?) we admire the author’s uncompromising spirit of polemic and hope this text invites discussion and debate among our readers.

-Ill Will Editions


The ‘Gemeinwesen’ Has Always Been Here: An Engagement with the Ideas of Jacques Camatte- by Peter Harrison

The less you are, the less you express your own life, the more you have, the more pronounced is your alienated life, the greater is the aggregate of your alienated being.

-Karl Marx, Economic-Philosophical Manuscripts, 1844 [1]

Jacques Camatte’s writings, which are regularly added to, can be found on the site Invariance. Born in 1935, he was a prominent radical Marxist theoretician in European left-communist circles during the fifties and sixties. However, the events around 1968, particularly in France, caused him to gradually shed his left-communist affiliations. He saw that humanity was now caught in an impasse. There could no longer be any overthrowing of the bourgeoisie by the proletariat because all of humanity had now become ‘domesticated’ by capital. Therefore, any organised revolt against capital now only helped it develop. His proposal is that instead of fighting capital – a strategy that, if ‘successful,’ only returns capital to us in a stronger form – we must, somehow, abandon it. The taking leave of this capitalist world entails recreating connections with the natural world… it does not mean going to war against capital in order to topple it.

The abandonment of ‘this world’ (This World We Must Leave) and all it stands for, including the human enmity for all things (other animals, other things, other humans) – something that has become embedded in the modern human psyche and which causes us to repeatedly create situations of ‘battle’ or discontinuity – will, he argues, begin a process that leads to the formation of a genuinely human community, one that is continuous with nature and itself. It will transform Homo sapiens (literal meaning: ‘wise man’) into a new species: Homo Gemeinwesen. This process, Camatte insists, is always already begun, and perpetually re-emerges.

Camatte takes the term Gemeinwesen from Marx. Gemeinwesen translates as ‘community’ but Marx insists that the true essence of individual humans is their immutable existence as social beings, and this confers another significance to the word. As he wrote, following Feuerbach: “The individual is the social being” [2] Gemein translates as ‘common,’ and wesen as ‘being,’ or ‘essence’. So, it can also be read as ‘common essence,’ or ‘common being’ and it is via these avenues that Camatte uses the term Gemeinwesen to mean the true human community, or the immediate, or unmediated community… in other words, the true goal of communism as envisaged by Marx.

Marx writes:

“This communism is humanism as a perfect naturalism and naturalism as a perfect humanism [it is important to recognise that Marx understands that this can only be achieved through empiricism, or ‘the scientific method,’ see here, and here]. It is the genuine dissolution of the conflict between man [sic] and nature, and between man and man, the true resolution of the conflict between existence and being, between reification and identity, between freedom and necessity, between individual and species. Communism is the riddle of history solved, and it knows itself to be this solution” [3].

Marx asserts that, “The human being is the true community of humankind.” Camatte has utilised this particular phrase throughout his work as a touchstone for his ideas (although, as he wrote in 2010, he has tried to mitigate the anthropocentric and humanist connotations associated with the term ‘human being’ by stressing that it is the particular species’ ‘life form,’ or the individual itself, that is, at one and the same time, the true community of humankind).

To better understand this phrase – which is another version of ‘the individual is the social being’ – it is useful to know that Marx is here using it in the context of revolts against “dehumanized life” – whether they be in France in 1789, or across the USA in 2020. He is arguing that such revolts against things as they are, constitute a deep psychological attempt by people to reconnect to the original human community that most of us lost long generations ago. They are attempting to reverse the conditions of their lives, which are marked by an ever-increasing separation from a human life, from human nature, from themselves, in fact. These regular expressions of discontent and revolt occur because humans are separated from the community that enables them to be fully, or properly human. The discontent of even one small district – “because it starts from the standpoint of the single, real individual” – is enough, he asserts, to expose the tragedy of our separation from the communal essence of human nature. Camatte clarifies the nature of these kinds of revolts by stating that such “rebellion is largely a rebellion of bodies,” they are, “an act of understanding that takes place not only on an intellectual level, but also sensorially.”

Indeed, Camatte used the original longer quote containing these ideas (from The Economic and Philosophical Manuscripts of 1844, and which is interpreted in the above paragraph) in a leaflet distributed during the French strikes in May 1968.

What Marx is arguing, and what Camatte pursues in his own theory, is that humanity has lost its own community. The community of humans has been replaced, for example, with the community of money, or the community of capital and, because of this, humans have become wretched and lost, and not even properly human… and they sense this loss. Camatte argues that the loss was initiated when humans first began to separate themselves from nature, millennia ago. From that time, they have become increasingly detached from the world and from themselves – since their own nature is as a social being – and this has led to an incessant wandering.

The concept of a ‘wandering’ humanity was explored by Emil Cioran in 1949, in Précis de Décomposition [4] (A Short History of Decay). What Marx refers to as a sense within the species of the loss of community, Cioran refers to as nostalgia, by which he means a yearning for a place and a home, a ‘homesickness.’ Cioran writes:

“Since Adam all the endeavour of mankind [sic] has been to modify the man. […] While all beings have their place in nature, man [sic] remains a metaphysically wandering [5] creature, lost in Life, peculiar in Creation. No one has found a valid goal for history, but everyone has proposed one, and in the abundance of such a plethora of disparate and fanciful goals the idea of purpose is cancelled out and vanishes like a ridiculous product of the mind.”

Cioran asks how humanity can find a compromise between the unremitting, interior longing, or nostalgia – he uses the words, “Sehnsucht, yearning, saudade” – for a home, or a place, and the rootless, peripatetic condition of our existence. His answer is that there is no compromise – there is no remedy for the affliction:

“On the one hand we have the yearning to be immersed in the indivisibility of the heart and hearth, while on the other we absorb space in a never-satiated hunger. And the space we consume offers no limits since it only generates new wanderings, though the goal recedes ever further as we move forward. […] There is no solution to the tension between the Heimat [home/homeland] and the Infinite: it is to be rooted and uprooted at one and the same time.”

While, probably unknowingly, echoing Marx, Cioran also prefigures Camatte’s depiction of the trauma – “the founding trauma of discontinuity” – embedded in the human psyche when they separated from, or became discontinuous with, nature, when he writes:

“To be torn from the earth, enduring in exile, cut off from one’s immediate roots… is to yearn for a rehabilitation with the originary source, to yearn for a return to the time before the rupture of separation.”

Camatte has expanded and re-articulated this notion of separation and wandering. By ‘wandering’ Camatte insists that, since their separation from nature, humans have felt the need to justify their existence: they are constantly searching for a meaning to their lives and a purpose for their existence. For Camatte, the dilemma revolves around the centuries-old question of whether humans are part of nature or outside of it. The ‘wandering,’ as both Cioran and Camatte affirm, is an expression of the profound identity crisis that afflicts the species: if humans are part of nature then how are they part of it, and if they are above or beyond nature then where exactly is humanity located? (The content of wandering, by-the-way, can be understood effectively and usefully, as I have written previously, as history.)

Whereas Cioran sees no hope of an escape from the current human condition, Camatte, now having abandoned his Marxist and ‘revolutionary’ credentials, sees the possibility of the emergence of a new type of human being. Camatte envisages that Homo Gemeinwesen will be “the successor species to Homo sapiens. It will be in continuity with nature and the cosmos. Its processual knowledge [its becoming or, crudely, its consciousness], will not have a justificatory function, as it will operate solely within the dynamics of enjoyment.”

In ‘The Wandering of Humanity’ (1973), Camatte goes into a little more detail as to what the new society of the Homo Gemeinwesen will look like, although, since he hadn’t properly formulated the concept of the Homo Gemeinwesen at that time, he simply refers to the new society as ‘communism’:

“Communism puts an end to castes, classes, and the division of labor (onto which was grafted the movement of value, which in turn animates and exalts this division). Communism is, first of all, union. It is not domination of nature but reconciliation, and thus regeneration of nature: human beings no longer treat nature simply as an object for their development, as a useful thing, but as a subject (not in the philosophic sense) not separate from them, if only because nature is in them. The naturalization of man [sic] and the humanization of nature (Marx) are realized; the dialectic of subject and object ends. What follows is the destruction of urbanization and the formation of a multitude of communities distributed over the earth. […] Only a communal (communitarian) mode of life can allow the human being to rule his reproduction, to limit the (at present mad) growth of population without resorting to despicable practices (such as destroying men and women).”

He continues…

“It is obvious that this cannot be a return to the type of nomadism practised by our distant ancestors who were gatherers. Men and women will acquire a new mode of being beyond nomadism and sedentarism. Sedentary lives compounded by corporeal inactivity are the root cause of almost all the somatic and psychological illnesses of present-day human beings. An active and unfixed life will cure all these problems without medicine or psychiatry.” [6]

Writing in 2020, it is clear that Camatte sees this process of leaving the world of capital and arriving at the destination of a new species – the Homo Gemeinwesen, or the true human community – as taking “thousands of years.” So, one should not make the mistake of thinking that Camatte is proposing any kind of ‘forced’ population reduction.

It is also useful to be reminded that he is not proposing any kind of confrontation with the world as it is. He explicitly states that constructing an ‘enmity’ to capital in order to topple it will merely make it stronger. This was the conception he formed on reflection of the events around 1968: “The more we fight against capital, the more we strengthen it.

So, the key is to begin, somehow, to create new ways of living: “The problem is to create other lives.” [7] Indeed, Camatte appears to find interesting any new social experiments that indicate a different way to live, or which contain a refusal of aspects of this society, such as the hippie movement [8], or alternative agricultural methods, although he is, of course, aware how these movements can become re-incorporated into capital. But there is also an urgency attached to this abandonment of things as they are, since the choice is now hurtling toward that between “communism or the destruction of the human species” [9] And these refusals or revolts are always susceptible to recuperation by capital: “Capital can still profit from the creativity of human beings, regenerating and resubstantializing itself by plundering their imaginations” [10].

The impulse to begin a regeneration of community and nature is not a simple or straightforward one for Camatte though. As it is not a ‘political’ alternative, it is not a toppling of the old regime and a replacement with a new one, it is not a revolution as commonly understood. More recently, Camatte uses the term ‘inversion’ to describe the leaving of this world. This concept is not meant to imply a simple reversal of things as they are, nor does it mean a return to a time prior to our dehumanisation. It is the accessing of the seed of naturalness inside us, which has long been repressed and concealed, and helping it to germinate. In this way, the new species of Homo Gemeinwesen will begin to emerge. One can see how this idea is closely linked to the way Marx described the essence of revolt above, but in Camatte’s conception all ‘politics’ is removed. As Camatte insists: “Inversion is not a strategy, it is totally outside of politics, which is the dynamic of organizing people, of controlling them. We must abandon everything that is part of its world.”
A Millenarian Residue?

Jacques Camatte has come from the modern revolutionary tradition encompassed by Marxism that Yuri Slezkine describes, in his monumental work, The House of Government, as millenarian [11]. Millenarianism, which can be religious or secular, is the belief that human society is in need of a great transformation and that after this transformation people will live in peace and harmony. It is the eternal recurring impulse of those who live within exploitative and hierarchical societies, by which is meant, of course, a State.

The conditions of life within a State – work, exploitation, hierarchy, ennui, poverty, wealth, despair – are the causes of millenarianism and, as the anthropologist Pierre Clastres has suggested with the social movement of the karai prophets in the Amazon, even the threat of a burgeoning State can produce millenarianism [12].

Very significantly, Clastres further suggests that the karai millenarians – who “mobilized” more than 10,000 people to migrate toward the Land Without Evil, in the direction of the setting sun – accomplished “that impossible thing in primitive society: to unify, in the religious migration, the multifarious variety of the tribes. They managed to carry out the whole [unifying] program of the chiefs with a single stroke” [13]. Clastres’ startling and profound observation is that millenarianism – the revolutionary overthrow, or escaping, of existing conditions – contrary to what it pretends to be, is actually the most efficient way to homogenise people, to unify them for a cause external to themselves. Revolutionaries then, and one can glean it from history if one looks properly, are the State-builders par excellence.

Millenarianism, therefore, is a recurring response, in various forms, to the State, which is a society that is deeply unsatisfactory. When historian Christopher Hill assessed contemporary historical analysis in 1972, in The World Turned Upside Down: Radical Ideas During the English Revolution, he wrote: “we now see millenarianism as a natural and rational product of the assumptions of this society.” Millenarianism – another term for ‘revolutionism’ – is then, objectively, a function of the State. Millenarianism also, invariably, has some kind of relationship to the idea of a ‘fall from grace,’ or a loss of naturalness and community… and so one can see that the millenarian impulse comes from the same standpoint as that of those whom Marx describes above as rebelling – because they sense that they are dehumanised or, at least, bereft of the community that makes them human. We all contain the germ of millenarianism inside us, it is a facet of our response to an unsatisfactory life… Albert Camus, in The Rebel, advises us not to “unleash” it [14].

Perhaps the first evidence of millenarianism we have in history is from Iran with the arrival of Zoroaster, some three thousand years ago. As Karl Jaspers argued, this era in the development of civilisation – which he termed ‘the axial age’ – was one of flux and uncertainty, in which there was a proliferation of radical thinking and the expression of discontent. Slezkine writes:

“Zoroaster made history – literally as well as figuratively – by prophesying the absolute end of the world. There was going to be one final battle between the forces of light and darkness and one last judgement of all human beings who had ever lived – and there would be nothing but an all-encompassing, everlasting perfection: no hunger, no thirst, no disagreement, no childbirth, and no death. The hero would defeat the serpent one last time; chaos would be vanquished for good; only the good would remain – forever” (Slezkine: 76-77) [15].

“Millenarianism,” Slezkine affirms, “is the vengeful fantasy of the disposed, the hope for a great awakening” (Slezkine: 99). This vengeful fantasy, of course, is entirely understandable, and probably inevitable, and therefore impossible to prevent from returning in new forms… but the problem with it is that it never leads to peace on earth, and usually makes things far worse. Slezkine continues the history:

“Most millenarian sects died as sects. Some survived as sects, but stopped being millenarian. Some remained millenarian until the end because the end came before they had a chance to create stable states. Christianity survived as a sect, stopped being millenarian, and was adopted by Babylon as an official creed. The Hebrews and Mormons survived their trek through the desert and traded milk and honey for stable states before being absorbed into larger empires. The Muslims created their own large empires bound by routinized millenarianism and threatened by repeated ‘fundamentalist’ reformations. The Münster Anabaptists and the Jacobins took over existing polities and reformed them in the image of future perfection before losing out to more moderate reformers. Only the Bolsheviks destroyed ‘the prison of the peoples,’ vanquished the ‘appeasers,’ outlawed traditional marriage, banned private property, and found themselves firmly in charge of Babylon while still expecting the millennium in their lifetimes. Never before had an apocalyptic sect succeeded in taking control of an existing heathen empire (unless one counts the Safavids, whose millennial agenda seems to have been much less radical). It was as if the Fifth Monarchists had won the English Civil War, ‘reformed all places and all callings,’ contemplated an island overgrown with plants that the heavenly father had not planted, and stood poised to pull up every one of them, ‘root and branch, every plant, and every whit of every plant.’ [16] The fact that Russia was not an island made the challenge all the more formidable” (Slezkine: 180).

All serious movements that seek to radically alter, abolish, or escape State societies are millenarian movements. Millenarianism is a product of the critique of the State in which the masses are perceived to be the dupes of evil. The remedy necessitates the sweeping away of all the mechanisms of evil – the laws, the norms, the traditions – along with all those who, through pure malice, weakness, or sloth, facilitate or maintain the evil. Only the good in heart – that is, the most loyal to the cause – will arrive safely at the other side of the revolution.

But less dramatic versions of millenarianism also exist: some religious sects insist on simply waiting – and being ready – for the apocalypse, which will be delivered when God decides. This strategy mirrors the belief of far-left communists, or ultra-left revolutionaries, or anarchists who wait in readiness – remaining close to ‘the cause’ and engaging others, perhaps to convince them – for the confluence of events that will give them the opportunity to become the midwives of communism.

This strategy of far-left communist groups is (equivocally) endorsed by, for example, the group Endnotes [17], in 2019, who describe the apparent, but false – as they regard it – choice for contemporary ultra-left, far-left communist, or left-communists, etc. [18], as being between “‘revolutionary intervention’ or attentism (wait-and-see-ism).” That is, “there is either a revolutionary communist way of relating to struggles or one should not be involved at all.” They solve the false choice by referring back to Marx and Engels’ notion of communism as ‘the real movement’ [19] and stating that, “it is not we but class struggle that produces theory [understanding].” But Endnotes do not seem to recognise that there is no such thing as being able to ‘not be involved at all.’ Even the dead are involved in our present life, as Marx noted: “Le mort saisit le vif!” (The dead seize the living!) [20]

In practice, of course, both quietist millenarians and non-party, anti-‘political,’ or anti-vanguard revolutionaries (like Endnotes) are always involved in events whether it be in preparing themselves by learning how to be closer to God, or by getting closer in understanding to, as Marx put it, ‘the real [concrete] movement [becoming] that abolishes the current conditions’ [21] – or in simply attempting to attract others to one’s point of view in order to increase the number of the blessed… so that at the appointed hour – when either God appears in His fury, or the Proletariat rise in Theirs – there will be enough believers to get those who are worthy to the other side.

I should note that, as one half of the producers of the book – or “archaeological artefact,” [22] – Nihilist Communism, I too have been millenarian. Our advice to those who, like us (we called ourselves Monsieur Dupont), wanted the great transformation that will bring peace and harmony but saw its arrival as coming from the class struggle and the intervention of ‘revolutionaries,’ rather than God, was to: “be ready for a long wait, to have no great expectations, to be ready for failure, and to keep going for decades.” [23]

Compare this last instruction, or appeal, with the Parable of the Sower, from The King James Bible: “Now the parable is this: The seed is the word of God… [and it is deemed to have fallen on good ground when those that hear the word] keep it, and bring forth fruit with patience.” Or this from the Book of Revelation (Apokálypsi), in which God writes letters to ‘seven churches’ through visions given to a prophet, probably in 95CE: “I know thy works, and thy labour, and thy patience… And [how thou] hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted.” Perhaps the unconscious repeating of such a directive, almost 2000 years later, is an example of eternal recurrence…

The State – or that which oppresses us, whatever it is – will always be critiqued. The State necessarily, or naturally, creates the conditions for this critique, and, therefore, millenarians – that is, revolutionaries – are functions of the State. They do not appear where there is no State. They do not appear in non-State societies. But, counter-intuitively, the critique of the State or ‘present conditions’ is not harmful to the State (though it may prove so for particular elements in the State hierarchy). In fact, it is necessary to its objective development, as recorded examples beginning with the English Civil War at least, attest.

Wherever there has been a revolution the State has become stronger, and the exploitation of the working classes has been escalated, become more brutal, and made more efficient, for a short time at least. The English and French Revolutions enabled the institutional ascendency of the bourgeoisie: the new ruling class, as well as the new middle class, the bureaucrats. Both revolutions enabled both countries to maintain and expand their position as a world power. The Russian Revolution is easily recognisable as the revolution of the children of the emergent middle-classes – the bureaucrats – and they introduced industrialisation at an unprecedented speed and on an unprecedented scale. The Chinese Communists also introduced industrial capitalism at breakneck speed – don’t be deceived by the fact that they called themselves ‘communist.’ The same can be said for those ‘developing’ countries, such as Cuba, where industrialism was introduced to a rural region under the banner of communism or socialism. Revolutionaries then, in the grander scheme, are not counter-functions of the State and capital, they are just functions – they aid the development of the economy and the control of the labouring classes.

Camatte, observing the history of the twentieth century, discovered that in this period the nature of capitalism changed so that, as noted above, ‘the more we fight against capital, the more we strengthen it,’ but one could also have made that observation from all the revolutions in the capitalist era, beginning with the English one. So perhaps it is more correct, or at least universal, to say: the more we fight against the State, the more we strengthen it. Of course, in our era there is no clear dividing line between State and economy – or State and capital, indeed, in capitalism the State found its perfect marriage – and the all-consuming, global, and ubiquitous nature of our economic system means that the imagining of a State existing in the world that is not capitalist constitutes a laughable and ridiculous whimsy.

Camatte has certainly tried, consciously or otherwise, to shy away from the millenarian bases of his original political adherences. This is demonstrated by his absolute refusal to be part of any ‘organisation,’ and his insistence that what he is now arguing for is not a politics of any kind. Yet still, in his vision of the arrival of a new human species he fulfils the millenarian criterion: millenarianism, which can be religious or secular, is the belief that human society is in need of a great transformation and that after this transformation people will live in peace and harmony. And he still engages his vision with people, he still produces texts, and informs others of a better way to think [24]. His millenarianism though, like that of Endnotes, as well as Monsieur Dupont, is a quietist one.
A Contradiction?

Camatte argues that the class struggle is long finished because, as those involved in the ‘revolutionary’ events around WW1 demonstrated, the only thing the working class is now able to achieve is not communism but self-managed capitalism, since its aims are ‘full employment and self-management.’ Therefore, he is claiming that any revolutionary struggle against capital that is based on the (now-defunct-as-a-potential-creator-of-communism) working class will only return capital to us, after the glorious deception of the revolutionary moment, in a stronger and more vicious form.

But it is worse than this. Just as there is no genuine working class anymore – it has been absorbed into capital – there are no classes at all, society is no longer organised on the basis of a living social relationship (bad though it was)… capital has ‘run away’ from the control of the bourgeoisie and is now operating as an autonomous system. All humans, are now capitalised, that is, they are all hanging desperately off the coat-tails of the “automated monster” of capital that proceeds – robot-like, or zombie-like (because it is a dead thing, it is no longer a social relation) – on its own course.

How to stop the monster? Camatte has already discounted opposing it, since that will just strengthen it – because in our opposition we are acting within its terrain, that is, on its own terms. Camatte therefore argues that to stop the monster we have to abandon it, and not in an organised political way – because that would be an immediate creation of an opposition: an enmity. We all have to begin abandoning ‘this world as it is,’ somehow organically, by choosing to live different lives. If we do this then not only will zombie-capital die of starvation, but after a few thousand years the new species will have fully emerged, and humans will live in community with nature and themselves.

But if people are already capitalised (Camatte describes it as their madness), meaning that if they fight the system they only bring it back stronger, then would not that also imply that if they left the system they would just take their capitalist brains with them, even though, like the oppositionists, they do not intend to?

Is it not the case that every escape from capital or the State, or things as they are, every sect, or movement – from the Vikings who escaped the burgeoning power of Harald Finehair’s expanding kingdom by settling in Iceland, to the tragedy of Jonestown – that has gone somewhere else to found a new world has just brought the sickness with them?

The problem is centered on whether one can will a genuine change in one’s life, as an individual or as a group. If one is willing the change then it is logical to assume that the imagining of the change emerges from the very circumstances of the thing one is opposing – the desired change is bound by the parameters of the original thing one is trying to escape. We are social beings, we are socially constructed, we can only see the world through our own perspective, though we can recognise that there may be other perspectives.

It is useful here, in order to explain what I mean, to think about how the concept of time is perceived in two different eras: the modern era (capitalism), and the European Middle Ages (feudalism).

We can, for example, understand when someone tells us that medieval peasants lived by a cyclical calendar derived from agrarian existence but, despite this, we are unable to view time as a rotation because we cannot look up from this page and comfortably accept, or throw out the notion, that time is not linear. As the historian A. J. Gurevich writes of the transition from feudal to urban capitalist conceptions of time: “The alienation of time from its concrete content raised the possibility of viewing it as a pure categorical form, as duration unburdened by matter.” It was the success of the modern economy, which needed coordination to operate efficiently, that changed our conception of time. It was the introduction of supply chains, distribution, and factory work, culminating in railway timetables, that led to the abandonment of any sense that time was ‘cyclical,’ ‘seasonal,’ or connected to the earth. This linear expression of time is now hard-wired into our brains.

We cannot see through the eyes of a person inhabiting a different mode of living. Our consciousness is determined by the daily life we live, and the principles and values generated by and acting upon this actual daily existence. Once a society is established, then that society becomes an organic whole, a mode of living (not necessarily an ‘economy’). A twenty-first century Parisian can as little decide to understand time as cyclical as a medieval European peasant could decide to understand time as a separate linear category of the universe [25].

One can also see how change in oneself is often impossible through simple willing. Genuine, grief, over the death of a loved one, for example, cannot just be wished away, it slowly lessens over time, or is forgotten in other pursuits (as long as those pursuits are not taken up specifically to forget about one’s grief, in which case the pursuit itself is a constant reminder). Therefore, it would be true to say that the solution to disabling grief does not come from our thinking about it and putting it into perspective, but from time. Genuine changes – or solutions – are always delivered to us on levels other than our conscious willing.

In an articulation, or extension, of Marx’s historical materialist proposition – “People make their own history, but they do not make it freely, and not in circumstances of their choosing, but under circumstances that are proximate, pre-existing , and handed-down” – the Marxist scholar Ernest Mandel formulated the term parametric determinism. This is a useful concept to utilise when thinking about the limits of our possible understandings of other eras, or other cultures… or other animals. He argues:

“Most, if not all, historical crises have several possible outcomes, not innumerable fortuitous or arbitrary ones; that is why we use the expression ‘parametric determinism’ indicating several possibilities within a given set of parameters.”

We could substitute the words ‘historical crises’ with ‘situations,’ or even ‘imaginings.’ The point being that we are products of the society we are born into. We cannot simply will ourselves to be the products or functions (or reproducers) of another society (for example, ‘a truly communist’ society), no matter how close we feel to understanding the particular social organisation we are observing or considering. Radical changes in society – such as the transition from feudalism to capitalism – do not happen via human will, they happen on other levels. The revolutions that made capitalism official – such as the English, French, and Russian – were the institutionalising, or ratifying, of an economic force that had already achieved actual predominance. Of course, Camatte does stipulate that the emergence of the new human being will take thousands of years and perhaps, therefore, he is recognising the problem involved in changing one’s perspective or changing one’s entire way of living. And perhaps he is arguing that if we just make certain changes now – changes that are connected to the ‘naturalness’ that still lingers inside us – then we will set ourselves on the way to becoming the new species… I am not so certain in my ‘resistance’ to Camatte’s particular ideas here, and am reminded of Voltaire’s solution in Candide, which I will come to below.

In the end, there is still a ‘problem’ in Camatte’s urging of us to leave this world… the logic of his writings compel us to wonder how, in ‘leaving the world’, we will not just take the world with us. If we can’t fight it without making it stronger, then maybe we can’t leave it without making it stronger either. Capital is, after all, the recuperator par excellence. Even détournement became a means for making money.
The Already Existing Human Community

Camatte proposes that all rebellion that is linked to a yearning for human community, that is, those rebellions, or movements, that called for ‘universal brotherhood [sic]’ or mutual aid in the past, for example – since these calls are a connection to the lost Gemeinwesen – are beginnings of the inversion: the process of regaining a true human community. The problem is that capital has developed so much that most of these beginnings are now completely useless if they exist as organised political projects. For such beginnings – as we have seen with the mutual aid and solidarity in the recent events around covid-19 and the Black Lives Matter movement – to be effective and unrecuperable they must develop into situations where ordinary people no longer appeal to or confront the system in order to change it. People must instead start living different lives, lives that embrace these human values. Inversion can only be begun when there is no feeling of enmity, and when there is no feeling that some ideological prop, such as ‘the working class,’ or ‘justice,’ is needed to justify one’s actions. If we dispense with the damaging notions and images of enemy and friend – for example, the bosses and the working class – we can get on with trying to live. Camatte’s hope is that there will be a mass abandonment of our current way of living when people realise the madness they have had to endure.

As already noted, Camatte predicts that the new human species will take thousands of years to come fully into being. To assist with the emergence of the new being Camatte suggests a number of practical measures that need to be somehow implemented as soon as possible. In Emergence and Dissolution, Camatte lists some of these changes, which include: “The immediate cessation of the construction of roads, highways, airfields, ports, and cities;” the abolition of tourism, “the most elaborate form of the destruction of men, women and nature;” and the abolition of sport, “an absurd activity, a theatrical form of capitalist competition, and a fundamental support for advertising.”

When one reads Camatte’s ‘list of demands’ from this 1989 article it is difficult not perceive them as potentially authoritarian measures to be put in place for the good of the planet, and in a footnote added in 2008 Camatte notes this: “It would have been better to have [only] written ‘cessation,’ because ‘prohibition’[as well as cessation, in the list, he uses the term ‘prohibit’ or ‘ban’] inevitably evokes and calls for repression.” Still, one has to wonder how we can stop things like construction projects, tourism, and sport without either becoming part of a government, or without fighting against these phenomena. Unless all the construction workers, tourists and sports fans stay at home to tend their vegetable gardens and allotments, and don’t turn on their televisions… causing those industries to collapse.

There is a strangely powerful allure in this vision of a mass of humanity just ‘leaving the world’ to tend their own gardens, a phenomenon that would, of course, require a collective effort, or communal cooperation. Maybe the essence of the beginning of Camatte’s ‘inversion’ – as a ‘leaving of this world’ – can be understood in practical terms by reference to Candide’s advice at the end of Voltaire’s novel of the same name – which is that while we can wonder about the world all we like, the most useful thing is to ‘cultivate one’s own garden.’ Candide says this after he and his ‘petite société’ have withdrawn from worldly pursuits and are concentrating on sustaining themselves by their own means, learning all sorts of skills, and being useful to one another. As one of them remarks: “Let us work without calculation (travaillons sans raisonner), for that is the only way to make life bearable.” If one decides to follow Camatte, is one also following Candide?

Returning to the notion that it will take thousands of years for this new communal species of human being to grow to maturity, one must perhaps – despite Camatte’s indicating that the species will form a true human community – sense that we cannot really know what this new community will truly be like. I think Camatte would agree with this. The new community – the new species – he predicts is something impossible to describe beyond partial indications, and this has profound implications once one remembers the societies of ‘tribes’ around the world who have little or no contact with the global economy: it is impossible for us to fully understand these peoples either. These are the societies that, as Pierre Clastres has shown, are ‘against the State‘ [26].

Camatte does refer to the work of Pierre Clastres a couple of times, but only briefly. In The Integrated Revolution (1978), Camatte appears to recognise the centrifugal social organisation of ‘primitive’ (non-State) societies, described by Clastres, as valuable in resisting the threat of homogeneity and the loss of diversity between communities – which is carried out through ‘violence,’ or ‘war’- but he does not think that this is an appropriate strategy ‘for us’ since society has already been homogenised and any recourse to a diversity-amplifying violence would simply be a “blind” violence without any proper context. It is unfortunate that Camatte only considers Clastres’ observations and theories as a tool for rectifying the ills of civilised society, therefore rejecting them quickly, rather than exploring them further. Clastres himself never suggested that the social organisation of the non-State societies he encountered in the Amazon should be taken up by radicals in civilisation. He merely noted that ‘the savages’ had resisted the State – somehow – for a long time, and that they effectively represented the last real humans.

What might one learn – using a Camattian lens – from the ethnography of those peoples who live beyond the State?

Clastres suggests that the goal of these societies is not ‘peace and harmony,’ it is not unification. The ‘community’ that exists within groups and between groups is operational on different levels to the ones we might understand. Their ‘enemies’ are closer to them than our ‘friends’ ever will be, enmity is bound up in their conception of the relations with themselves, and others, even the dead [27]. This is one indication of the problem in Camatte’s defining of what a true human community will look like… he cannot know. The foundation of his notions of true human community come from the Enlightenment and the ideas of democracy. He, like all of us, is an inheritor of the ideas of Spinoza and Marx, who reflected the radical implications of the Enlightenment, a phenomenon that itself reflected the growth of capitalism as a form of society. ‘The savages,’ as Clastres has observed, do not want peace.

Peace, since the establishment of the first State, has always been the prize of slaves. As subjects of a State this is, naturally, what both Camatte and I want too. But one should keep this aim for oneself, and not bring it to non-State peoples.

The other thing one might discover, if we extend Camatte’s, or Cioran’s, analysis – which concludes that humans are discontinuous with nature and therefore psychologically traumatised, and now even obsolete – to the ‘uncontacted tribes,’ is that there are two types of ‘human being’ on the planet… but only one type can truly call itself ‘human.’
The Second Type

The ‘human beings’ who cannot truly call themselves human, according to Camatte, include myself and all the others who are products and functions – not of the earth from which we originate – but of the economy we know as capitalism… whether they reap the benefits of the demented ‘wealth’ that capitalism generates, or whether they struggle to survive in the depths of the madness that is the flipside of the madness of progress and technological advance. I agree whole-heartedly with Camatte here, these so-called humans (you and I) are fictions, or creations – or the hollowed-out drones – of an uncontrollable and autonomous economy that has severed all their links – beyond romantic fancies and false claims – to other animals and the earth itself [28].

How did this human come into existence? Since I am talking about the kind of human who lives in a State I must then ask why and how the State emerged. There is a lot of mystification from all sectors of the political and academic spectrum on this but, as I have attempted to demonstrate elsewhere, while we cannot know the specific circumstances by which original – ‘pristine,’ they are called – States came about, we can understand why: the State is a managerial solution for the problem of a population that has become too large for the maintenance of traditional ways of living.

Most narratives of the emergence of the State begin with the rise of a chief who bullies people, which leads to a Royal Family, which leads to a retinue that eventually forms a bureaucracy. It is this bureaucracy that then wields the real power. The bureaucracy spreads out over the land and becomes a kind of closed proto-democracy. Eventually there are so many people helping to run the State directly through supervisory – the nascent ‘middle class’ – and entrepreneurial means that it becomes clear to them that the real power is in their hands and that they should have that power recognised. They begin a movement based on the new circumstances. Oliver Cromwell was landed gentry. Gerrard Winstanley – the leader of the Diggers, the far left of the revolutionists of the ‘English Civil War’ – was a middle-class businessman. Robespierre was a lawyer. Lenin was famously middle-class. Castro was born into a prosperous farming family and studied law at university. Guevara was a doctor. The workers and peasants get behind them because they also like this new ‘democratic’ idea and because they need some improvement in their lives – in fact, of course, the vocational revolutionaries can only appear, and fulfil their function, if the workers and peasants are already at some level of revolt. Then there is a revolution (we are not talking about ‘revolts’ here), sometimes it is bloody. The new leaders realise that the workers and peasants had a slightly different idea about how things should proceed and begin a clampdown. Often the first leaders of the revolution are kicked out, and new people, with a more reasonable agenda step in.

I agree with the whole of this narrative except for the very first part. My research into how peoples prior to the rise of a State (including present-day ‘uncontacted tribes’) organised themselves socially shows how one of the priorities was to keep group numbers small, and if numbers did start to escalate these groups would ‘fission’ – they split. Robin Dunbar has famously done work on optimal group sizes and he argues that for humans to operate successfully without coercion they must be able to have regular face-to-face interactions – everyone must know everyone else. Once the group becomes too numerous for everyone to know each other it becomes necessary for laws to be laid down.

My research suggests that the key element in the emergence of a new State – Mesopotamia, the Indus, Mesoamerica, etc – was not agriculture or alluvial valleys but the fact there was a rise in the population and for some unknowable reason the group was unable to split.



The classic narrative for the rise of a chiefdom/State is that a rapacious thug organises a group and takes over the tribe. But the anthropological record suggests that humans were able to resist vainglorious thugs for thousands of years. And how come there are ‘egalitarian’ tribes outside of States right now? There must be something else. Many anthropologists and historians suggest that advances in technology – for example, irrigation – led the way for numbers to rise and for people to become enslaved. But how come modern ‘uncontacted tribes’ haven’t invented modern farming techniques, increased their numbers and set up a ruthless dictatorship to serve under? Are they just stupid?

The reason powerful Chiefs emerged was because the populace reluctantly agreed that the new circumstances demanded a new way of organising things. Everyone did not know everyone else anymore and so people could get away with things, cliques could form, ‘crimes’ could be committed. Laws had to be made and people had to follow them – but the people who didn’t like the laws just ignored them. Finally, and this probably happened very quickly, a charismatic person seized the chance for self-aggrandisement… and in the end the populace agreed. A strong leader backed up by thugs would at least keep some peace.

Of course, the power would usually go to the Chief’s head and atrocities would be normalized, and if the people weren’t totally downtrodden they might support a rival Chief’s bid to topple the present one… and so history was written… right up to Representative Democracy.

The State itself is neither evil nor good, it is a managerial solution to the problem of a large population. Imagine the scene, two people sitting under a rockface discussing the future:

“Yeah, Enki and his gang reckon they can sort out all the problems as long as everyone does what he says and gives him a tribute by sending daughters and sons to work for him, and building him a really good place to sleep in. The whole place will be a lot easier to live in, less chaos, but we’ll have to stay where we are and work harder to make sure he gets enough recompense for his trouble. We don’t want him to put his thugs on us, but it will be good if he sorts out those lazy thieving bastards who live up by the chickpea bushes…”

The State is often viewed as an obstacle to the ideals of peace and love – and communism – but maybe there is no escaping an authoritarian State when there are so many people jammed together? Perhaps this is one of the many lessons of the Russian Revolution? (Anyone who suggests here that perhaps the way to peace, love, and communism is therefore to reduce the human population is – apart from articulating real evil – missing the point that as functions of capitalism they would merely be recreating capitalism in a new situation, just as the Bolsheviks did in 1918.)

Jean-Jacques Rousseau opined for the freedom had before the advent of the State and civilization, but he recognized that living in a society where everyone – no matter their place in the hierarchy – was dependent upon everyone else meant that humans could not go back.

He decided that we had to make the best of a bad job [29], and this was the message in his book ‘Of the Social Contract.’ Rousseau’s book, of course, was used by the Jacobins to justify their Parisian dictatorship in 1793-4, as David Wootton writes in his introduction to Rousseau’s ‘Basic Political Writings’: “Robespierre and the Jacobins admired him greatly, but they misunderstood him profoundly (their Rousseau was invented to serve their own purposes).” Rousseau’s practical and humane – and anti-millenarian – approach to being trapped, in what might be ironically termed, a less-than-satisfactory society has been echoed much later by writers who have witnessed or considered the millenarian outcomes of the Russian Revolution, such as Albert Camus.

In 1951, arguing in favour of rebellion – that is, an opposition to all forms of dictatorship – as opposed to revolution, he writes, “Instead of killing and dying in order to produce the being that we are not, we have to live and let live in order to create what we are.” He continues:

“The revolutionary is simultaneously a rebel or he [sic] is not a revolutionary, but a policeman, or a bureaucrat, who turns against rebellion. But there is absolutely no progress from one attitude to the other, but co-existence and endlessly increasing contradiction. Every revolutionary ends by becoming either an oppressor or a heretic. In the […] universe that they have chosen, rebellion and revolution end in the same dilemma: either police rule or insanity” [30].

Vasily Grossman, writing about Soviet Collectivisation and the Terror Famine in the Ukraine in 1932-3 through the character Anna Sergeyevna, in Everything Flows:

“When I look back now, I see the liquidation of the kulaks [31] very differently. I’m no longer under a spell… ‘They’re not human beings, they’re kulak trash!’ – that’s what I heard again and again, that’s what everyone kept repeating. And when I think about it all now, I wonder who first talked about kulak trash. Lenin? Was it really Lenin? How the kulaks suffered. In order to kill them, it was necessary to declare that kulaks are not human beings. Just as the Germans said that Yids [sic] are not human beings. That’s what Lenin and Stalin said too: The kulaks are not human beings. I can see now that we are all human beings” [32]
The First Type

The other type of human is the one that still lives in the forests, in the hills, or on the plains, avoiding the advances of civilization. But their existence is precarious and is becoming more fragile with each passing day. These peoples are the last humans.

We cannot know who these peoples really are because to go to them is to bring all our psychological and biological sicknesses to them. But what we can know, from the literature of anthropologists (and we have enough of that – there is no need for any other budding student of anthropology or professor of ‘the exotic’ to invade the space of these peoples), is that these peoples do not work; they do not have an economy; they do not have hierarchies; they do not have social control as we know it [33]; they do not have money; they do not have history, but they do have collective memory; they do not seek to conquer the world; they do not have books; they do not destroy nature; they do not treat each other with disrespect; they do not treat other animals with disrespect; they live for enjoyment…

On the Homo Gemeinwesen, the ‘successor species to Homo sapiens,’ Camatte writes, as noted above:

“It will be in continuity with nature and the cosmos. Its processual knowledge [its becoming or, crudely, its consciousness], will not have a justificatory function, as it will operate solely within the dynamics of enjoyment. […] It is obvious that this cannot be a return to the type of nomadism [34] practised by our distant ancestors who were gatherers. Men and women will acquire a new mode of being beyond nomadism and sedentarism. Sedentary lives compounded by corporeal inactivity are the root cause of almost all the somatic and psychological illnesses of present-day human beings. An active and unfixed life will cure all these problems without medicine or psychiatry.”

Camatte’s description is remarkable because it describes communities that already exist, present-day uncontacted tribes – these peoples are already here. They live alongside us.

The quote from Marx used at the beginning of this text is also usefully repeated here – “The less you are, the less you express your own life, the more you have, the more pronounced is your alienated life, the greater is the aggregate of your alienated being” – because the list above of what non-State peoples have can only be written by civilised people like ourselves as what they, in the main, do not have. This is an indication of how separate we are from them in all respects.

The uncontacted and Indigenous peoples (who are defended by the organisation Survival International) are the last humans. They are the revolution that has always been here. They have had no ‘fall from grace’ in the way we have. They have not embarked on a relentless wandering – or history – that has brought the world to the point of complete ecological collapse. They do not live in drudgery and empty despair; they have not had their spirit and humanity hollowed out of them.

As for us, we are trapped in a world that can never be made perfect because it will always need to be managed. And maybe we don’t really have much control over what we do, over the choices we can make… since we have no control over who we are. Perhaps the best one can do ‘politically’ is to keep trying to oppose ‘injustice,’ and oppression, to keep resisting dictatorship, even though it will inevitably keep returning. One could also try to help non-State peoples remain in their lands, separate from our world… even if everything has already gone too far… and the global ecological collapse – predicted to begin in earnest around 2040 – is going to take all of us with it.

-Peter Harrison

June 2020

Featured image: Lisa Brice, Wilderness (2005)
NOTES

[1] All translations of quotes are by the author, unless indicated by a footnote reference.

[2] See: Does the Theoretical Arrow… Also, Feuerbach, L. 2012, The Fiery Brook: Selected Writings, Zawar Hanfi (ed. and trans.), Verso, London, P98.

[3] “Dieser Kommunismus ist als vollendeter Naturalismus = Humanismus, als vollendeter Humanismus = Naturalismus, er ist die Wahrhafte Auflösung des Widerstreites zwischen dem Menschen mit der Natur und mit dem Menschen, die wahre Auflösung des Streits zwischen Existenz und Wesen, zwischen Vergegenständlichung und Selbstbestätigung, zwischen Freiheit und Notwendigkeit, zwischen Individuum und Gattung. Er ist das aufgelöste Rätsel der Geschichte und weiß sich als diese Lösung.” From: Ökonomisch-philosophische Manuskripte aus dem Jahre 1844.

[4] Emil Cioran, 1949, Précis de Décomposition, Éditions Gallimard (1978), Paris. Translations by Harrison. All quotes used are easily locatable in the book, in French or English, so I have refrained from adding even more footnotes.

[5] Cioran uses the word ‘divagante’ here, which is best translated as wandering, or straying. Elsewhere he uses the term divagation in a variety of contexts, all of which also translate as wandering, straying, rambling, etc. Divagation is also a word used in English, meaning digression, detour, tangent, etc. Camatte prefers the word, errance, which means wandering also, but can also mean vagrancy. Camatte does use the word divagation as the title for one text, in which he states that he is using it because of its old meaning: errer ça et là, ‘to wander here and there.’

[6] “The Wandering of Humanity”, in This World We Must Leave and Other Essays (1995), Alex Trotter (ed.), Fredy Perlman and Friends (trans.), Autonomedia, New York. Quotes are from P66 and 67 respectively. The simplicity of this last insight should not obscure its profound implications.

[7] Ibid., 56. [8] Ibid., 168. [9] Ibid., 34 [10] Ibid., 63.

[11] Yuri Slezkine, 2017, The House of Government, Princeton University Press, Princeton.

[12] Pierre Clastres, 1981, Archeology of Violence, Jeanine Herman (trans.), Semiotext (2010), P160-162.

[13] Pierre Clastres, 1974, Society Against the State, Robert Hurley and Abe Stein (trans.), Zone Books (2013), Brooklyn, P217-8.

[14] Albert Camus, The Rebel, (1951), Anthony Bower (trans.), Penguin, 1982, P265.

[15] For why religion is the child of politics, and not the other way around as many would have it, eg., philosopher John Gray, see, Religion is a Repeating Chapter in the History of Politics.

[16] Slezkine, Ibid., P180. Quotes are from Thomas Case, in addresses to the House of Commons, 1641. See also House of Government, p122. See also Bernard Capp, The Fifth Monarchy Men: A Study in Seventeenth-Century English Millenarianism, Faber and Faber, 1972/2011.

[17] Endnotes is a group that has existed since 2005, with a prehistory (to 1992, in a UK group called Aufheben), which has become “increasingly international.” In their agonising over who they are and how they relate to “the class struggle” in the article We Unhappy Few, they have decided that they are theoreticians of current conditions and their abolition (not recruiters to a cause), and that the group should last “only so long as they feel they are contributing something useful” (P53). But how are they to know if they are contributing something ‘useful,’ even if it is just ‘a feeling,’ and useful to whom? What do they mean by ‘useful’? Are things only ‘important’ if they have ‘a use’? Their quietist millenarianism, though they insist they have never been a sect “in the normal sense,” (P21) is explained in this sentence: “A purpose that we have found that takes our interest[,] indeed to which we have found ourselves driven[,] is communist theory, the thinking about capitalism and its overcoming” (P53). This is the waiting, in studious and steadfast readiness, for the arrival of ‘God.’

Non-hyperlinked quotes from ‘We Unhappy Few,’ the first (unsigned – perhaps ‘group editorial’?) article, in Endnotes #5: ‘The Passions and the Interests,’ 2019, UK/USA.

[18] It is always difficult to make this kind of list for readers who may not already be ‘in the know’ as to the milieu I am referring to, which includes anarchists, councilists, left-councilists, situationists, Bordigists, and the libertarian left as well. The easiest way to imagine this milieu is to think of everyone that Lenin was attacking in his work of 1920, ‘Left Wing’ Communism: An Infantile Disorder.

[19] One must understand the notion of ‘the real movement’ in the context of Marx and Engels’ whole-hearted support for ‘the scientific method,’ which is how they developed their notion of the dialectic as the driving force in ‘history.’ A famous line from Marx is rarely understood: “Philosophers have hitherto only interpreted the world in various ways; the point is to change it.” This line was never a simple urging of philosophers to ‘get active’ for the good of things, it meant that philosophers had to abandon the world of ‘universal absolutes’ (think Plato’s theory of Forms) and work within the social and environmental processes that were actually in existence. If they did this, Marx believed, they would no longer be ‘idle philosophers,’ they would be scientists – in Marx’s era it was the scientists who were seen to be changing the world, and proletarians and philosophers would be able to do likewise if they became ‘scientists’ too or, more precisely, dialecticians of the materialist conception of history (historical materialism). See, for example, Engels’ explanation, from the paragraph beginning: “But what is true of nature…”

[20] Marx, K. 1867, Capital Volume 1, Penguin Books, 1976, P91.

[21] There are several references to ‘the real movement’ in We Unhappy Few. The quote from Marx is usually translated as something like: “the real movement which will abolish the present state of things,’ and is used frequently in the literature of ‘communization’ theory. The whole sentence from Marx is “Communism is for us the real movement which will abolish the present conditions.” Since the early 1970s the line, starting at ‘the real movement…,’ has become something of a magical incantation for left communists. The notion of ‘the real movement’ was referred to, but not referenced, in Eclipse and Re-Emergence of the Communist Movement, by the ultra-leftists, Gilles Dauvé (Jean Barrot) and François Martin, and it was here that the notion of communization first appeared. In 2000, Dauvé indicated that communization theory emerged from the Situationist International’s ‘critique of separation.’ Amusingly, in 1983, Camatte described ‘Dauvé and his companions’ as “the living dead” in response to their criticism of Camatte’s ‘optimism.’

[22] Preface to second edition of Nihilist Communism: A Critique of Optimism – the religious dogma that states there will be an ultimate triumph of good over evil – In the Far Left, Ardent Press, 2009, Page ix.

[23] Ibid., 101. It should also be noted that M. Dupont, the collective name for the two people who produced NC, was never ‘a group.’ The book was assembled from correspondence between us (and with others who were generally hostile to us), it was an expression of a friendship, a kind of romance, now lost in time. See also: The Tyranny of the Consciousness-Raisers.

[24] It would seem that many of us, I include myself here, have an inbuilt urge to endlessly proselytise. Emil Cioran writes, in A Short History of Decay, that people “are the chatterboxes of the universe” and that many insist on speaking for others… they use the word ‘we, for example,’ to describe what they themselves think. Anyone, he continues, “who speaks in the name of others is an imposter.” But we can temper our proselytism by refusing the diktats of serious, political, or academic prose by writing I instead of we, and never starting sentences with phrases such as: “Our task is to…” or “We need to…”

[25] These two paragraphs are from an earlier article, which draws on The Freedom of Things: An Ethnology of Control, P. Harrison, 2017, TSI Press, where the issue is discussed in greater depth.

[26] For a detailed exploration of Clastres’ thought see The Freedom of Things.

[27] For a detailed review of the anthropological literature see the section, “Enemy Relations,” in The Freedom of Things.

[28] Much of this and the next section is taken from an earlier article that can be found here.

[29] See Rousseau’s Discourse on Inequality for his analysis of civilisation as a society of centripetal dependence, from which we cannot escape. Discussed in The Freedom of Things.

[30] Quotes are from pages 215 and 218 respectively, from The Rebel by Albert Camus, Anthony Bower (trans.), Penguin, 1982.

[31] The kulaks were portrayed by the Bolsheviks as ‘rich’ peasants who were in the way of the socialisation of the land but, in reality, they were simply all peasants. The peasantry – and the relationship between the land and the city – has been a perennial problem for revolutionaries, as Marx wrote in 1875: “The peasant exists on a mass scale as a private land proprietor, where he even forms a more-or-less considerable majority as in all the countries of the West European continent, where he has not disappeared and been replaced by agricultural laborers, as in England – the following will take place: either the peasants will start to create obstacles and bring about the fall of any worker revolution, as he has done before in France, or else the proletariat (for the peasant proprietor does not belong to the proletariat; even when his situation places him in it, he thinks that he doesn’t belong to it) must, as the government, take steps as a result of which the situation of the peasant will directly improve and which will therefore bring him over to the side of the revolution.” (quote is from The Marx and Engels Reader, 1978, Robert Tucker, but can also be found here.)

The group, Théorie Communiste, who are close to the group Endnotes, wrote in 2011: “The essential question which we will have to solve is to understand how we extend communism… how we integrate agriculture so as not to have to exchange with farmers.” P58.

Maxim Gorky is reported as having once said: “You’ll pardon my saying so, but the peasant is not yet human… He’s our enemy, our enemy.”

[32] Vasily Grossman, Everything Flows, Robert and Elizabeth Chandler with Anna Aslanyan (trans.), Vintage, 2011, P128-9.

[33] The notion of ‘reverse-dominance hierarchy,’ for example, as expounded by Christopher Boehm, is contested in The Freedom of Things. There is also an in-depth examination of ‘the feud’ in non-State societies that shows why this phenomenon is/was also not an exercise in ‘social control.’

[34] While ‘hunter-gatherers’ (my, less pejorative, term is wild-fooders – see The Freedom of Things) were certainly not sedentary by our standards they also were not nomadic in the way this term is generally understood.

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Source: Ill Will Editions