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Sunday, February 15, 2026


The process of accumulating wealth in the formation of a new Venezuelan bourgeoisie (2002-2026)

Saturday 14 February 2026, by Luís Bonilla-Molina



Since the beginning of the 20th century, the exploitation of oil in Venezuela has shaped particular characteristics of capitalist development: the formation of social classes and their political representation, the model of bourgeois enrichment, and forms of social control. The Brazilian economist Celso Furtado defined the Venezuelan case as “underdevelopment with an abundance of foreign exchange,” manifested in deindustrialisation, corruption, rapid concentration of wealth in the hands of a few, and severe poverty crises. [1]

Rentier Capitalism

The term Rentier State was popularised by Hossein Mahdavy in 1970 to describe states that receive massive incomes resulting from external rents (oil royalties), which develop unique economic and political patterns, with exacerbated dependence on oil exploitation, clientelistic redistribution and precarious incentives to diversify production. Asdrubal Baptista would develop the concept of rentier capitalism (1997) to describe the mode of bourgeois accumulation and hoarding that occurs in Venezuela, based on external rent rather than internal production, with all that the fluctuations in international crude oil prices mean for the local economy.

Since the Venezuelan bourgeoisie is the result of a rentier enrichment process, typical of the uneven and specific development of capitalism in the country, this makes it impossible to study and understand Venezuelan bourgeois hoarding and accumulation within the strict framework of global or regional patterns. That is why we use the term hoarding to describe the capture and concentration of capital, without denying the need of the bourgeoisie to continue expanding its wealth, using part of this money to promote other mechanisms of accumulation by dispossession, as occurs with imports or financial speculation.

The architecture of the economy-power-politics-society relationship of Venezuelan rentierism was structured from the 1920s onwards, with permanent tensions between dictatorship and democracy, political parties and other instruments of social intermediation, the role of the State and social economy, making rentierism a phenomenon not only economic, but also political, cultural and social. The very way of understanding science, innovation, technological development and education was highly influenced by rent-seeking, which also imposed a consumerist cosmopolitanism in all spheres.

Origins of the current Venezuelan crisis

Oil rentierism experienced an exceptional boom starting with the so-called oil booms of 1973-1974 and 1979-1981, causing GDP to grow strongly until the mid-seventies, with features of macroeconomic stability (low inflation, fixed exchange rate at 4.30 bolivars per dollar since 1964, moderate external debt), but this model proved unsustainable in the long term due to its extreme dependence on oil revenues, with expansive public spending, overvaluation of the bolívar and lack of productive diversification. A significant portion of the income flowed into the mechanisms of political intermediation and social control, consumption schemes, and even the ways of understanding so-called social advancement based on distortions in the way of obtaining and displaying goods.

Towards the end of Carlos Andrés Pérez’s government (1978) and during the mandate of Luis Herrera Campins (1979-1984) there were signs of the collapse of the model, with the contraction of real GDP per capita in some quarters or years, the fall in the rate of capital accumulation, inflation that rose from moderate levels (7% in 1978) to higher levels affecting the quality of life of the population in an accelerated manner, increase in external debt, incipient fiscal and trade deficit. The Venezuelan intellectual Arturo Uslar Pietri used to point out that Venezuela had squandered the equivalent of twenty Marshall Plans during that period.

1979-1983 is a period of acceleration in the crisis of the model as a result of the fall in oil prices (1981-1982) which produced a drop in exports of up to 30%, generated a massive flight of capital that some economists estimate at 8 billion dollars, added to the Latin American external debt crisis which affected the possibility of refinancing, and the abrupt decrease in international reserves (19 billion in 1981 to 4 billion in 1983), giving rise to what the prominent analyst Malfred Gerig calls the long Venezuelan depression. This crisis accelerates and intensifies with the arrival of neoliberal globalisation and its pressures on the nation-state, the dismantling of what was related to the Welfare State and the beginning of the post-Fordist cycle.

What happens as a result of the government measures taken in February 1983 is not only the temporary suspension of the free sale of foreign currency, the effective devaluation of the bolívar, the beginning of the loss of purchasing power of the population (70-75% in just hours for savings and salaries in bolívars), the imposition of restrictions on the outflow of foreign currency, but also the rentier hoarding model collapses. This marks the beginning of Venezuela’s current systemic crisis, which has persisted for forty-three years without resolution. During this period, the so-called Bolivarian Revolution, while an attempt at overcoming this crisis, unfortunately failed to transcend the rentier model, much less consolidate an anti-capitalist solution. This initial crisis has been compounded by other crises [2] that further complicate the solution from a labour perspective.

The Bolivarian Revolution between two turbulent currents

The 2002 coup d’état, which briefly removed Chávez from power and placed Carmona Estanga, leader of the business federation Fedecámaras (with the support of María Corina Machado), at the head of the so-called Government of National Salvation, marked an unprecedented break between the bourgeoisie and political power. This reshaped the way in which the leadership of the Bolivarian Revolution had been relating to the bourgeoisie.

As we have explained in other writings, from 2002 onward, Chávez promoted two parallel projects (in fact, though not explicitly): on the one hand, the construction of popular power and 21st-century socialism, and on the other, the shaping of the revolution’s economic project, creating a new bourgeoisie. This duality expressed one of the forms that the class struggle took in Venezuela during this period.

This situation generated - and continues to generate - a whole debate within the radical left regarding whether or not the Bolivarian revolution should have been supported, especially given this shift (which it is necessary to point out was not evident at that time). A significant portion of the left, as a progressive movement, supports the call to build popular power and then 21st-century socialism, within the framework of the class struggle. Another debate that will be difficult to resolve with consensus is regarding when it was appropriate to continue supporting it, but that is a discussion for another article.

As we mentioned, Venezuela’s model of accumulation and rentier hoarding is a kind of anomaly, which does not correspond to the Fordist models of industrial capitalism, but neither does it fit into the post-Fordism of the production of subjectivities, but rather seems to be a kind of hybrid, with its own identity within the framework of bourgeois accumulation and 21st-century capitalism.

The banking network

In rentier economies like Venezuela’s, the banking system doesn’t always function as an engine of credit for capitalist production, but rather as a conduit or intermediary for rent. Enrichment through banking occurs by manipulating financial variables that only the state controls.

Between 2002 and 2009, a substantial portion of hoarding occurred through various means. The first was arbitrage with debt securities (structured notes), a process in which the government issued bonds of the Republic or of the oil industry (PDVSA) denominated in dollars, but allowed national banks to buy them in bolívars, at a subsidised dollar exchange rate. [3] The banks, and their VIP clients (mostly linked to government hierarchies) acquired these securities and then sold them at their real price on the international dollar market.

The second, through the “float” or management of public funds, whose mechanism allowed ministries and state companies to deposit their budgets in private banks, not in the central bank. The banks used these deposits by investing them in government securities that earned interest (similar to treasury bills). In other words, the bank earned interest by "lending" the government its own money, generating low-risk financial gains.

Third, there is the inflation-indexed and devaluation-linked credit, whereby banks grant loans in bolívars at interest rates that fall below inflation (negative real rates), which means that those who have access to bank credit under these conditions (generally sectors linked to the political elite) use that money to buy assets (real estate) or dollars on the constantly rising black market, which means that at the end of the loan term they return to the bank bolívars that have no value compared to the goods they acquired. This operated as an accumulation by dispossession, transferring wealth from savers (whose money was losing value) to large debtors with political connections.

Fourth, the bank intermediation fees, which were carried out under exchange control schemes such as CADIVI, SICAD or SIMADI, in which the banks acted as operators. Since the bank acted as a filter for a company to access subsidised foreign currency, these financial entities charged "intermediation fees" or required the opening of accounts in foreign banks owned or partnered by local managers, causing oil revenue to flow to tax havens or private accounts under the guise of legal import operations.

Fifth, the so-called “briefcase banking”, financial institutions that were created for the sole purpose of implementing the scheme mentioned in the four previous points. They were not banks in the usual sense, that is, they did not have branches or a network of agencies for the public, but rather they were financial management offices, which also served to legitimise oil revenues obtained through overbilling, public contracts or direct corruption, moving them through the international Swift system before official controls could detect them.

In short, a portion of the banking system operated as a mechanism for capital concentration, fostering the formation of the new bourgeoisie by attracting state deposits, converting bolívars into dollars through arbitrage, capturing the subsidised dollar differential, and facilitating capital flight to the global financial system. From its inception, this new bourgeoisie lacked nationalist characteristics; on the contrary, it quickly integrated itself into the logic of the world-system.

During this period (2004) the Ministry of Food was created, which, as we will see later, would be fundamental to diversifying the bourgeois accumulation and hoarding model.

The new bourgeoisie appears on the public scene

The 2009 banking crisis exposed this form of capital concentration by the new bourgeoisie. The trigger was the structured notes scheme, which had progressed to the purchase of sovereign debt from other countries (especially Argentina and Ecuador) and government bonds, which were then resold to local banks, particularly to the sector where the new bourgeoisie operated. The banks bought these state securities at the official rate of bolívars, and since they were dollar-denominated instruments, they sold them again in US dollars on the parallel market, which increased the profit margin, generating massive instant liquidity, which caused small banks, created or acquired in the period 2002-2009, to go from being modest entities to managing fortunes in just seven years.

This exposed the perversion of buying banks with state funds, or the so-called "self-purchase." New (and old) businessmen with political connections received massive deposits from state entities (such as the finance ministries or PDVSA), which they then used to buy other banks or insurance companies (the state also acquired private insurance policies for its employees, which served as an additional mechanism for hoarding wealth). The new bourgeoisie became owners of banks, using not their own capital but the very funds they were supposed to safeguard. This became evident with the 2009 financial crisis, in which relatives and associates of high-ranking officials appeared as owners of banks and insurance companies that had been established using these schemes.

The mechanism of capital concentration did not stop there; on the contrary, it expanded with the cycle of transferring public deposits to granting loans to own companies. Contrary to the confrontational political discourse, the old bourgeoisie was not uninvolved in this scheme of wealth concentration; on the contrary, it acted as a driving force by serving as correspondents and operators of the large bond issues of the debt that fueled the speculative financial market. Furthermore, seeing the country risk the predatory acceleration that this dynamic imposed, they opted to sell their banking entities to the new bourgeoisie, often at inflated prices.

In the end, faced with this banking crisis that was the face of the new bourgeoisie, the State acted as usual, launching state bailouts and socialising the losses among the common people. When the structured notes scheme ran out, banks began to show capital gaps due to the diversion of funds to personal businesses, which caused the bourgeois hoarding model to collapse. Beginning in November 2009, the Venezuelan government intervened in several banks (Banco Canarias de Venezuela, Banco Confederado, Bolívar Banco, Banpro or Banco Provivienda, Banco Real, Central Banco Universal, Baninvest, and Banorte). While Venezuela’s banking crisis is still feeling the effects of the 2008 global financial crisis, it is necessary to analyse it in terms of both its complementary aspects and its unique characteristics.

This bank intervention and the accusations against the so-called "Tsar" of the MERCAL popular food network, revealed how social programmes were being used for this model of accumulation by dispossession, making poverty functional for the origin, development, and growth of the new bourgeoisie. One key element is the exposure of the Public Treasury’s involvement in directing public deposits and allocating structured notes.

This crisis culminated in the creation of Banco Bicentenario (which absorbed and managed the crisis bailout), which was formed from a state-owned bank considered efficient, Banfoandes. The State used oil revenues to return the money to depositors. 2009 was the year in which the existence of two parallel projects within the so-called Bolivarian Revolution became evident and undeniable: the popular-socialist-communal project and the project of creating a new bourgeoisie, which were intended to be combined into a new multi-class model of governance.

Stockbrokers and brokerage firms in hoarding schemes

After the banking crisis, the bulk of the model of capital concentration and bourgeois enrichment (2008-2010) moved to operations in Stock Exchange Houses and Brokerage Companies, a period known as the era of the swap dollar. During this period, accumulation was also achieved through securities arbitrage. Because access to official dollars through CADIVI (the state exchange control agency) was very slow (and preferential), brokerage firms created a legalised parallel market based on the buying and selling of securities denominated in dollars but acquired in bolívars. In this triangulation, the brokerage firms transferred the security to an account abroad (Panama, Switzerland, Miami), selling it at the normal (non-subsidised) dollar rate, allowing the owner of these securities to obtain dollars (capital flight) abroad and the stock exchanges to profit from the intermediation. This led to a widening gap between the official and parallel exchange rates. Meanwhile, bond arbitrage meant that some brokerage firms received direct allocations of bonds from the National Treasury, which they then sold to other market players at inflated prices, with the brokerages pocketing the difference. Some analysts estimate that a single brokerage firm could earn millions of dollars in a single day. Within this framework, the relationship between stockbrokers, government officials, and the new wealthy elite fostered a highly specific model of wealth accumulation.

This created a bubble in brokerage firms between 2008 and May 2010, which operated in luxurious offices without having a real portfolio of minority clients, entities that were used to obtain profits from overbilling of state contracts and to take capital out of the country. This scheme imploded with the so-called Casazo, which led the Central Bank of Venezuela (BCV) to prohibit brokerage firms from trading securities in dollars, creating the SITME (System of Foreign Currency Transactions) that centralised bond business within the BCV. This demonstrated that the dynamics of capital capture by the bourgeoisie shifted toward where the State was investing the surplus oil revenue.

Exchange controls, imports and hoarding

From that moment (2010) a key aspect of the bourgeois appropriation of rentier capital became the importation of food for the popular sectors, whether given at subsidised prices or through direct delivery at zero cost. This scheme is built from import arbitrage (the CADIVI/CENCOEX era), through international outsourcing and logistics control, using the experience of banking arbitrage for food arbitrage, and placing the income in food boxes.

The death of Chávez (2013) allowed the emergence of Madurismo, a political expression of a new moment of voracious accumulation by the new bourgeoisie and a response to the fall in oil prices, which led this sector to liquidate the part of the national-popular-socialist project promoted by Chávez, in order to concentrate on the consolidation of the process of hoarding by the new rich. Delcy Rodríguez (current acting president), Jorge Rodríguez (president of parliament and Minister of the Interior) and Vladimir Padrino (Minister of Defense), were a structural part of Madurismo, and today they are in the process of mutation and accommodation to the role of the colonial administration board that the United States has assigned to them.

The model of accumulation by dispossession and the Solution to the Food Problem

Starting with the formation and nationalisation of the Local Councils for Food and Planning (CLAP) in 2016, the system shifted from private briefcase companies for imports that served as rent-seeking machines to networks of transnational intermediaries with direct connections to the upper echelons of power. This allowed not only the accumulation of wealth, but also the building of political relationships that had previously been adverse to business sectors internationally linked to social democracy or even the far right (the case of Colombian businessmen associated with sectors accused of links with paramilitarism). These companies bought low-quality products on the global market and sold them as if they were top-quality within the country, quadrupling their profits. Control of logistics (where many companies were linked to military figures) operated as another mechanism for capturing rent through freight and distribution processes in the country (deliveries to community councils or the CLAP programme). Poverty, shortages, inflation, and lack of purchasing power contributed to bourgeois enrichment and the maintenance of the non-ideological power structure.

That is to say, that we have moved from structured notes and bonds to food boxes, from the BCV bank’s spread to the widening of this spread plus surcharges, from financial sovereignty to food sovereignty, especially after the sanctions or unilateral coercive measures applied by the United States and European nations. The sanctions served the purpose of rent-seeking, capital concentration, and the enrichment of the new bourgeoisie. At this stage, hoarding did not require bank intermediation, but rather the existence of an associated company in countries with lax controls, high-level government contacts who could grant import licenses, and access to state-subsidised foreign currency.

The mining arc, gold, rare earths and the digital economy in the consolidation of a new bourgeoisie

When US sanctions came into effect and Venezuela left the Swift system, the mechanisms had to dematerialise (cryptocurrencies) and return to physical values (exploitation and appropriation of gold). When the United States froze the foreign accounts of the Central Bank of Venezuela (BCV) and PDVSA, the Orinoco Mining Arc project was fully activated. Lacking public control and accountability, gold production became the slush fund for the new bourgeoisie and the government, creating a new mechanism for hoarding wealth. There is total opacity surrounding this matter; the current gold reserves are unknown, as is how the precious metal from the Orinoco Mining Arc was sold and stored. Furthermore, the Venezuelan Mining Corporation (CVM) began exploiting rare earth elements, or so-called "black sands," around the Orinoco River, particularly cassiterite, nickel, rhodium, titanium, and other minerals. The exploitation, commercialisation, and revenue generated from these highly deregulated resources contribute to the accumulation of wealth for the emerging bourgeois class.

For their part, cryptocurrencies, especially promoted by the government since 2016-2017, with mining farms, constituted another model of accumulation by dispossession, through speculative financial mechanisms, which allowed the Creole bourgeoisie to "learn" to generate profits in such volatile environments as these. With the creation of the Petro (2017), the Venezuelan cryptocurrency, this digital currency operated as an international trading mechanism that bypassed the controls of countries imposing sanctions. The use of stablecoins (USDT) allowed for the sale of oil and other trade without requiring permission from the global banking system. This scheme collapsed when $23 billion disappeared from public finances, when it became clear that debts were registered as accounts receivable by PDVSA, even though they had been paid off, but the resources for these concepts had been converted into digital currencies by the nouveau riche in high government positions, especially from the state oil company.

The circulation of dollars from gold, cryptocurrency arbitrage, and overbilling generated what economists call "the mirage of recovery," or the consumption bubble, localised and segmented to the radius of action of those who gravitate in this sub-economy. This led to the emergence of the so-called Bodegones, where there were all kinds of imported merchandise, companies that functioned as mechanisms for capturing rent, mostly in the hands of relatives of politicians and military personnel. Similarly, the opening of dealerships for high-end and luxury vehicles served as another means of capturing this type of income. Other outlets for this capital flow included the activation of the real estate market and the construction of large buildings and shopping centers.

When the Attorney General of the Republic reported the imprisonment of those responsible for the cryptocurrency run, he explained that digital currencies and PDVSA funds had been used by the sector accused of corruption to increase the devaluation of the bolívar along with the rise in the price of the dollar, as another mechanism for appropriating income. In other words, the tragedy that the Venezuelan working class was experiencing, a product of the devaluation of the bolívar’s purchasing power and inflation, was not only the result of US sanctions, but also of the hoarding scheme that operated through the constant and upward run of the dollar price by the new bourgeoisie and high officials who controlled cryptocurrencies and oil revenues.

In each of these stages, the proceeds of corruption were legitimised through these mechanisms of expanded rent capture, with the public budget becoming another source of bourgeois enrichment. This explains how Venezuela, despite receiving income equivalent to ten Marshall Plans over the past 25 years, saw its infrastructure rapidly destroyed, along with the material living conditions of its population. The corruption-poverty nexus operated as a system of accumulation by dispossession.

The necessity for inter-bourgeois agreements

The search for inter-bourgeois agreements to maintain power is part of the nature of the bourgeoisie as a social class. That is why, since 2018, the new Venezuelan bourgeoisie has worked intensely to reach an agreement with the old bourgeoisie and form a single class without confrontational divisions. For this purpose it was necessary to rebuild the relationship with the United States, showing that what remained of the Bolivarian revolution had lost all capacity and will for radicalism; the negotiations became public from 2019, when Maduro confirmed that dialogue had begun with the first Trump administration, which would continue with Biden (recognised on March 8, 2022) returning Venezuela to its role as a secure supplier of oil to the United States in the context of the war in Ukraine.

Between 2018 and 2026, there was an accelerated rapprochement between the two bourgeoisies (of the Fourth Republic from approximately 1958-1999 and the Bolivarian Fifth Republic of 1999 onwards), to such an extent that today many of us think that both are practically integrated in their interests and, whose visible face of that fusion is Delcy Rodríguez, the current interim president. Since 2021, Delcy Rodríguez has been a guest of honour at the annual assemblies of the business group Fedecámaras, and after the events of January 3, 2026, she is the one who calls for legal flexibility to promote private, national and international investment with the consensual applause not only of the entire national bourgeoisie but also internationally.

To achieve this bourgeois consensus, between 2018 and 2026 they not only outlawed and intervened in all left-wing parties, but also implemented a package of economic liberalisation, restrictions on union freedoms and the right to strike, limitations on freedom of expression, and usurped popular sovereignty. The Anti-Blockade Law (a euphemism for imposing a new neoliberal adjustment on the Venezuelan economy) and the Law on Special Economic Zones are just two examples of this restructuring.

The Venezuelan bourgeoisie (both of the Fourth and Fifth Republic) accepts the colonial relationship

In the context of the emergence of a new world order, which the United States aspires to lead, the granting of oil rights and the economy that Maduro had promoted was insufficient; the Trump administration wants total access to Venezuelan energy and wealth. The US military offensive in the southern Caribbean begins in August 2025, finding the Venezuelan bourgeoisie unified and attempting to maintain its status quo of wealth accumulation. For this unified bourgeoisie, the democratic closure that began in July 2024 is not a primary concern, nor is it for the United States after the events of January 3, 2026.

In the 30 days following the imperialist attack against Venezuela, the capture and kidnapping of Maduro, and the imposition of a protectorate situation, directly monitored on the territory by the American chargé d’affaires in the country, Laura Dogu, the Colonial Administration Board (Delcy Rodríguez, Jorge Rodríguez, Diosdado Cabello and Vladimir Padrino) has initiated a set of structural legislative reforms, which seek to guarantee that in the new situation of domination, the Creole bourgeoisie receives a part of the rentier hoarding. Trade laws were modified and simplified, and a reform of the Hydrocarbons Law was enacted that broke even with the type of limited nationalism promoted by Venezuelan social democracy in 1943 and 1976, taking the country back to the time when transnational oil companies dictated the relationship with the national treasury. The reduction of royalty rates (from 30% to 15%), the concession to transnational corporations to sell oil directly, and the acceptance of the United States’ authority to decide on the administration of resources derived from oil trade are a shameful attempt by the unified bourgeoisie and the colonial governing body to maintain some level of control over capital accumulation. Now, labour law reform is being announced to end the structural adjustment programme dictated by the Trump administration.

The unified bourgeoisie of today has gone further than the old bourgeoisie of the Fourth Republic, losing all nationalist character and accepting the colonial protectorate status that the US seeks to impose. But the final word will be spoken by the events of the class struggle to come.

11 February 2026

Translated by David Fagan for International Viewpoint.

In Spanish viento sur.


Footnotes

[1Due to the length limitations of this article, we could only address the most representative milestones in the formation of the new bourgeoisie during the period 2002-2026. However, this work should be complemented by an analysis of the tensions this generated with the popular movement at each of these moments, as evidence of the different paths the class struggle takes in each situation and historical moment. There will surely be time and space to undertake this analytical task in the future.

[2These complementary crises arises from the schism of the popular-national State as a result of the Caracazo of 1989 (the notion of the people as a consensus for state control dissolves), the return to the contradiction between the military and civilian world (military uprisings of February 4 and November 27, 1992), the questioning of electoral power by the multitude (1993, expanded in each subsequent election), the first radical distancing between the Creole bourgeoisie and its political representations in government when the rich attempted to break the democratic thread (2002), the process of the emergence of a new bourgeoisie with liquidationist intentions of its predecessor (2002- ), the tensions of the new model of multi-classism that the Bolivarian revolution attempts to promote (representative democracy, communal power, new bourgeoisie), the definitive failure of the exchange control models based on the subsidy of the dollar (as a form of enrichment of the financial bourgeoisie), the problems in the type of price control (capture of surplus income) that led to the shortage crisis and the evaporation of bourgeois developmentalism due to the collapse of basic public services (2014-2026), the escalation of tensions between Venezuela and the United States (2004-2017/ 2018-2025/ 2026 - ) whose trade relationship had been central to the rentier model, the democratic shutdown (2024-2026), and the risk of the Republic’s collapse in the face of US colonial ambitions (with the submission of the governing junta installed on January 3, 2026). Overcoming the Venezuelan structural crisis requires resolving all these problems simultaneously—or at least in a convergent manner—something that will be very complex in a colonial situation like the one that began in January 2026.

[3In Venezuela the dollar was subsidised, placing an official value below its real market value, a difference that operated as a mechanism for capturing oil revenue.

Saturday, March 15, 2025

PAKISTAN FORDISM

Suzuki pulls the plug on WagonR, Ravi

Published March 16, 2025 
DAWN



KARACHI: After suspending the booking for Suzuki Mehran and Bolan, the Pak Suzuki Motor Company (PSMC) has now decided to pull the plug on Suzuki WagonR and Suzuki Ravi by the middle of this year.

According to vendors, they have received the final official schedule for both the vehicles showing “nil production” beyond June, even though the demand for Ravi is still strong.

They said the demand for Bolan, whose production had been suspended in the last quarter of last year, was also strong.

Vendors said “Pak Suzuki has so far come up with no alternative for WagonR while Ravi will be replaced with Every pick-up”.

The company had stopped the production of Bolan in October and commenced the production of 660cc 

Every the same month.

“We have already started providing parts and accessories for the new pick-up,” a vendor said.

The company suspended bookings for Suzuki WagonR (all variants) on March 11.

The vendor said small and mid-level dealers may feel the pinch of closure of WagonR and Ravi as it will take time for the new vehicles to lure buyers.

Mashood Khan, a Suzuki auto parts vendor, recalled that Ravi pickup was launched in the late 1980s. This iconic pickup has reached a significant milestone, with over half a million units on the road today.

A breakthrough came in the early 1990s when then Punjab chief minister Shehbaz Sharif launched Taxi Scheme. “Over 66,000 units of Suzuki Mehran, Bolan and Ravi were booked for the scheme, boosting local entrepreneurship and driving small business mobility,” Mashood Khan added.

“Suzuki models hold the distinction of having the highest number of local auto parts manufactu-rers — a key factor in strengthening the domestic auto industry.”

Pak Suzuki became the first company to encourage local auto parts manufacturers, laying the foundation for sustainable industry partnerships. Another milestone was achieved when this model became the first commercial vehicle exported from Pakistan to Asian countries.

The Ravi pickup is more than just a mode of transport — it’s a symbol of strength, reliability and national pride, Mashood said.

Total Ravi sales in July-Feb FY25 swelled to 3,687 units from 1,943 in the same period of the last fiscal. The highest sales of Ravi stood at 29,825 units in FY16 while the lowest were recorded at 2,731 units in FY24.

Suzuki Ravi is a first choice for transporters of low-cost goods. With no competitor, it really rules the new and second-hand market.

The company did not bother to make any change in the Ravi model for over three decades, putting faith in a theory that when the demand for a product is sound, there is no need to change the model.

The price of the standard Ravi model is Rs 1.956 million.

Many buyers have converted Ravi pick-up into a school van and family vehicle by placing a big hood for going to a picnic spot and attending functions.

The pickup also plays a main role in transporting sand and gravel (Reti/Bajri) in limited volumes.

WagonR

Suzuki WagonR (1,000cc) was introduced in March 2014 with an initial production of 314 units, while total production reached 2,532 units three months later.

The model has not seen any change over a decade, except for the launch of the AGS model.

The highest-ever production of 33,176 units of WagonR was recorded in FY19 while the lowest production of 1,783 units was made in FY24. During July-Feb FY25, its sales had plunged to 1,608 units from 2,285 units in the same period of the last fiscal.

The current prices of three WagonR models range between Rs3.21m and Rs3.74m. But the 1000cc vehicle did never match Suzuki Mehran and Bolan in popularity due to its design.

As per a corporate briefing by Pak Suzuki in 2023 to brokerage houses, Suzuki Swift had achieved an indigenisation level of 34pc, Cultus 50pc, Wagon-R 61pc, Alto 61pc, Bolan 72pc and Ravi 68pc.

In order to achieve complete indigenisation, the company stated, a substantial investment in the auto parts industry is needed, but the local production of high-tech auto parts would not begin until the total volume of car sales reaches 500,000 per year.

Published in Dawn, March 16th, 2025

Wednesday, December 18, 2024

Neoliberalism’s Hollow Promise of Freedom

INTERVIEW WITH GRACE BLAKELEY
December 17, 2024
Source: Jacobin


Image by British Department for International Development, Creative Commons 2.0

Despite the many horrors of today’s world, there are still people telling us that capitalism means the “freedom” of the market. In her new book, Vulture Capitalism: Corporate Crimes, Backdoor Bailouts and the Death of Freedom, Grace Blakeley, journalist and staff writer for Tribune, confronts this neoliberal mythology. She shows how much capitalism owes to planning and state intervention — and combines this with engaging case studies of corporate crimes, imperialist power, and financial bailouts. These are not “excesses” of capitalism, she argues, but its very essence.

In an interview, she spoke to Jacobin’s Helmer Stoel about her new book, her politics, and the challenges for the Left.

Helmer Stoel

What drew you into politics in the first place?

Grace Blakeley

I was raised in a quite political environment. My granddad was a communist and a shop steward in the Transport and General Workers’ Union. He came from a working-class background and educated himself. At age fourteen, he ran away from home, joined the Navy, and read The Communist Manifesto. He and my grandmother had three kids, my mom, Karen, and then Karl and Keir, who were named after Karl Marx and Labour [Party] founder Keir Hardie. My parents were very involved in things like the Nicaragua solidarity campaign in the 1980s. From around age thirteen, I knew I wanted to do politics, but in a less-defined, generally progressive way.

I went to university to study PPE [Philosophy, Politics, and Economics], which probably made me more liberal. But during my African Studies course, I became a bit more radicalized. Studying PPE is like studying global capitalism from the perspective of those at the top, and African Studies is like studying it from the perspective of people at the bottom. After that, I wanted to go work in the United Nations or at an NGO, or do a PhD. But I thought that if I want to fix any of these problems I should start with the City of London, because it’s laundering all the money that’s sucked out of the Global South, much more than is going to these countries in development aid. That was also when Jeremy Corbyn was running for Labour leader.

I came to know about what Jeremy was doing through the work I was doing with the Tax Justice Network, which was combating the facilitation of tax avoidance and evasion by financial institutions located in the City, scarring the Global South. Jeremy talked about international development and the exploitation of poor countries. I thought: this guy seems pretty good, maybe I should start helping him. That drew me into the Labour Party. Like for a lot of friends, this was a decisive moment for me: things might have turned out different if this had not happened.

Helmer Stoel

Your new book addresses a misunderstanding about how contemporary capitalism works: you point to the Cold War legacy of equating capitalism with the free market and socialism with planning. You argue that we need to stop speaking about “free-market capitalism” and acknowledge that it’s a hybrid system that also involves planning.

Grace Blakeley

The neoliberals would accept the idea that they planned for the construction of markets. But they’d also say that what happened within those markets was unplanned. They’d say: they’ve set the rules of the game, now you guys go and play it. But in Vulture Capitalism, I go further to say that actually neoliberalism involves constant, extensive, and pervasive planning once the game has started. It’s basically planning to protect the interests of capital: governments intervening to bail out financial institutions, big corporations, etc., and promulgating legislation that benefits them, corporate welfare, but also — beyond government intervention — corporate planning.

The whole idea of a free market is that no corporate institution should plan because you can only do what the market is telling you to do: you develop a business plan and the market context changes, you have to change your business plan accordingly, so as an individual firm, you have no real power because of all the competitive pressure exerted.

But within a monopolistic market, i.e., where there’s a firm insulated to some degree from competitive pressure, it can plan in a similar way to a government. Just as a government can say: we’re investing in this kind of technology and that determines the future of our society, corporations can say: we’re going to invest all our time and energy in building AI [artificial intelligence]. No one else gets to decide whether that’s a good use of resources. Corporations are so powerful that they’re able to shape the development of human society.

Helmer Stoel

Just to understand its appeal, in ideological terms, neoliberalism was also a story about freedom, and especially about how all planning threatened individual freedom.

Grace Blakeley

In the introduction, I talk about how the neoliberal project was based on what [Friedrich] Hayek called a “double truth.” He basically says that we will need to present these ideas as about a return to free markets: so, it’s about delivering individual freedom. It’s about your freedom of choice as a consumer. It’s about your freedom to basically do whatever you want. But underneath that, there will be this broader and deeper project, which is to some extent really about planning. It’s about how we develop systems that encourage particular types of behavior and prevent others.

In the UK, the idea of the freedom to do whatever you like and become very wealthy was historically associated with the breaking up of the unions, and in place of that kind of collective power you have the sale of social housing, the privatization of state-owned enterprises, and the sale of those assets to individuals.

Alongside a big financial boom, that meant that those assets increased substantially in value, so people feel like they have become wealthier because of their investments as mini-capitalists. That “entrepreneurialism” is the carrot of neoliberalism: the idea that if you compete in the way that we’re telling you, you will become wealthy, you will succeed, and you will have a kind of stable, secure life, etc.

The flip side of that is the actual reason that these changes were implemented. This is what the “double truth” means. The story told to everyone is: we want to create an entrepreneurial society. So, we’re going to let you buy your home, invest in stock markets, etc. But the intention was to break up collective power and encourage people to think of themselves as individuals. This was, again, an intentional form of planning. It was about breaking the collective spirit of the 1960s and ’70s, and replacing it with isolated, atomized individuals who were just competing against one another.

So, you had attacks on the labor movement and the creation of anti-union laws but also this privatization and financialization: giving people their own homes, allowing them to invest in stock markets, piling debt on top of them to purchase all these things. This is a powerful disciplining tool to encourage people to compete with each other and to think of themselves as isolated individuals.

My parents’ generation bought their houses for £30,000 in the 1980s and they’re now worth millions. They make sense of that not in terms of social trends, but by saying, “I’m a really successful entrepreneur. I’m intelligent. I’m good at reading the market.” That really encourages this shift toward individualism. But then those who don’t own assets are disciplined by the fact that their wages are lower, they have no bargaining power, they have a lot of debt. The ideology of competitive individualism encourages you to blame yourself for those things.

Helmer Stoel

You give several case studies, including the Boeing safety scandals. Many of these companies occupy a monopolistic position. Still, they have to compete. How does Boeing compete with Airbus? And why don’t they do this through price-setting?

Grace Blakeley

Rather than competing over price — which both companies realize doesn’t work in the long term — they keep prices stable and coordinate and collude. They compete over cutting costs in the form of wages, for example by gouging suppliers. They use their market power relative to smaller companies to demand concessions. Then there are also forms of political corruption to extract wealth from different parts of the supply chain. Boeing has been embroiled in multiple corruption scandals and has close links with government, as in the deal with Southwest, for example.

Helmer Stoel

The power of asset managers such as BlackRock is also enormous. Already in Stolen you introduce the idea of a people’s asset manager [PAM].

Grace Blakeley

Asset management basically involves investing other people’s money. The big investment banks have asset management arms that invest capital that is theirs to invest. I said that the synergies that arise from this model are quite significant because an investment bank might lend money to a growing start-up, for example, and then its asset management arm might also view this as a really good investment opportunity.

My proposal is that we could set up a national investment fund that would invest in, for example, sustainable technology companies or infrastructure projects — things that we wanted to invest in. Then the people’s asset manager can take an ownership stake in those companies so that any returns that accrue from the bank’s lending come to the ultimate owners, the public.

Basically, it hinges on the distinction between borrowing where you don’t get ownership of the asset, versus investment like buying a stock or a share or taking a position in a company where you do get an ownership stake. If you have that stake, then you have a right to the future returns from that project. So, the argument was that having a national investment bank isn’t enough: you also need an institution that’s capable of taking an ownership stake in those companies.

That could be funded through a citizens’ wealth fund, like Norway’s sovereign wealth fund, which has an ownership stake in many sectors across the global economy. The difference, here, would be that a people’s asset manager would have a democratically elected board, representation for the labor movement, and there would be frequent public consultations about what people wanted to see investment in.

Helmer Stoel

You describe how corporate planning influences the daily lives of workers — and have a chapter on Fordism. You describe Jeff Bezos as “the Ford of our age.” Many have argued that we have long since entered post-Fordism. Does something about Fordism still exist in companies such as Amazon?

Grace Blakeley

I don’t think that you can say that Fordism has continued. The model isn’t the same as it was in the 1940s. The argument is, rather, that the kind of society that we get reflects the balance of class power. The reason that Fordism was Fordism is that there was a class of organized workers who were able to demand much more from their bosses within the Ford corporation, which meant that certain demands had to be conceded.

Ford also required a certain macroeconomic context, basically characterized by stability. So, the American state stepped in to create those conditions, muting the ups and downs of the business cycle and stepping in to mediate between bosses and workers when required. So, the whole setup of Fordism, isn’t just a particular regime of accumulation that comes from legislation or institutions as these new Nobel Prize winning economists would talk about. It’s about the balance of class power.

When that balance shifted during the 1970s and ’80s, as a result of various changes related to both the structure of capitalism and to particular decisions made by institutions and individuals, that’s when you see a shift from a Fordist production process to what you could call the Amazon process. In this model, labor has been decisively defeated, so you can hire exploited workers on whatever basis you like, tell them to do whatever you like, treat them like robots and they will struggle to organize.

This model also has more frequent crises. Yet a company like Amazon is so powerful that it doesn’t necessarily require macroeconomic certainty to be able to generate profits. It basically encloses an entire market and is able to generate certainty for that; it doesn’t need the state to intervene to mediate between labor and capital because labor has no power. So, all these changes in the nature of regulation and political economy come back to the balance of class power rather than being a purely intellectual or ideological shift.

Helmer Stoel

The last part of the book discusses successful cases of democratic-socialist planning, such as Salvador Allende’s government in Chile. Proposals for socialist planning often face the same objections: the problem of scale, and price as a coordinating mechanism for the market. A lot of this reverts back to the debates on socialist planning of the 1920s.

Grace Blakeley

I do get frustrated with the academization of some of these debates because you cannot abstract these questions from what is happening in practice. I’m perfectly sympathetic to the people involved in the original socialist calculation debate. This debate was grounded in a particular historical moment and also alongside particular political movements that wanted answers to these questions.

In some cases, these debates around cybernetics were being implemented in the USSR but they were shut down by central planners who didn’t want more self-organizing systems. That was all good stuff, but it was rooted in a particular political moment and movement that had the potential to make these ideas reality. Today, if we are addressing the question of democratic planning by putting a bunch of numbers into a computer model or trying to build a model that will allow us to efficiently allocate resources in a centrally planned society without money, we are not doing our jobs, because that is not the question that we need to be asking.

Right now — and this is why I start with these questions around power and planning — we need to ask how we can give people enough sense of their own power that they start challenging the system. I didn’t come to this issue of planning from an intellectual interest, like whether centralized planning is a more efficient way of allocating society’s resources. I came to it because the economy we have now is based on a pervasive and invisible form of centralized planning that is very difficult to challenge and that rests on an ideology that tells people that you live in a competitive economy and have to compete with people around you. That’s what makes the system work. Even though it’s not true, this is part of the ideology.

It’s that ideology of competitive individualism that stands in the way of any socialist transformation, regardless of how you think it might happen, because people are so convinced that they are on their own. Collectivism is the crucial condition for any socialist movement. In these competitive individualistic societies, there’s an immense amount of organized power at the top but people confront that as an isolated individual, and think, yeah, capitalism is broken. Politicians work with businesses to keep me down, but I’m on my own. There’s nothing I can do about that. That’s the big problem we have.

So, how do we break through that ideology? Well, we have to show that capitalism isn’t actually a free-market competitive system. The people at the top are cooperating with each other all the time, but they convince us that we have to compete and that we have to operate in this free-market system, because that’s the most efficient thing.

Helmer Stoel

You’re quite critical of the state of the Left. You describe cartelization: the process by which social democratic parties become intertwined with state power and the interest of capital. Can we see Blairism as the paradigmatic case?

Grace Blakeley

Yes, the political scientists who developed that idea of cartelization were studying the US Democrats and Labour. They said that the breaking of the link between labor parties and their mass spaces — both with the union movement and with the party membership — has been a decisive step toward the creation of political cartels that don’t need to pay any attention to the interests of members or the people that they’re supposed to represent. Instead, they can develop links with the state and then agreements with other political parties to neatly swap over political power when elections come without ever challenging the fundamental basis of the system.

Helmer Stoel

In the summer, Britain was shocked by far-right anti-immigration riots, starting after the terrible mass stabbing in Southport. Among left-wing commentators, there has been a heated debate on if economic factors are still relevant here, since racist and anti-immigrant rhetoric played such a major role. Do you think there is a link?

Grace Blakeley

There is a link, but it’s mediated by psychological factors. The starting point is people feeling alienated and disempowered. If you feel like you have literally no control over your own life or anything that’s happening around you, 80 percent of people will say I am just going to completely disengage from politics, whereas 20 percent will react with rage. Some will channel it into something productive, some into something reactive. How that rage is channeled will be defined by how people think about themselves and their relationships to other people.

In an individualistic society, there are no mechanisms to channel that rage into something productive. In the past, if it had made you angry, you would do something about this: join a union or a political party, go to a protest. But because today we have this pervasive individualism, you confront that powerlessness on your own. That’s what my next book will be about.

It’s not a purely economic thing: it’s not just that people’s living standards are going down. They feel powerless to change anything and they confront that powerlessness on their own, so that generates a form of individualized rage, which is kind of like Nietzschean revanchism.

You just want to take revenge on the people who are fucking you over, so you elect someone who says that they’re going to do that revenge for you. Or you get out onto the streets and you take that revenge yourself. What are you doing when you are doing that? You are taking back a sense of your own power. How? By wielding that power over people even more powerless than you are. You’re replicating the system within which you exist.

Helmer Stoel

You were also quite critical of Corbyn. Is there any way to revive a meaningful post-Corbyn left in Britain right now?

Grace Blakeley

I was very much part of it. But there are things that I’ve realized since then that matter a lot for the critique of the movement I would now have. In the book, I argue that approaching people with an offer of protection by a capitalist state is very different than approaching them with an offer of empowerment.

Today, the Left/Right divide in most advanced economies is the Left saying that the government will protect you, and the Right saying that the market will give you freedom. We played into that. We said capitalism’s failed, but don’t worry, vote for a Labour government because they’ll protect you from all the worst excesses of the capitalist market. Then they come into power and not only do they largely fail to protect people but actually end up working on behalf of the interests of big business and embroiled in all sorts of forms of corruption.

So, people look at that and they think that these people are untrustworthy; and then the Right profits from that by saying the government’s corrupt, so let’s shrink the state and give more power to the market. Then you get massive corporate scandals like Boeing planes falling out of the sky and people say: well, capitalism’s broken, so what’s the other option?

What I’m saying is that those two things aren’t separate. The foundations of political power in a capitalist society are also economic and the foundations of economic power in a capitalist society are also political. This isn’t a new argument. But it has implications for the kinds of politics that we have. If the Left says: give us power and the government will do nice things for you, people aren’t going to believe it. They’ll say: “How stupid do you think we are? We’ve had so many Labour governments and my life hasn’t gotten any better.”

That’s the problem with trying to organize an electoral political project that doesn’t have a mass base. If you want to convincingly argue how things will change when a Labour government is in power, that has to be rooted in people’s experience of a collective political project. It has to be like: we did community wealth building and all got involved and voted on how the local government spent its money and we built a cooperative and it created jobs, or we built union organization. That means collective empowerment. We didn’t have that foundation, though. All the more successful socialist movements in the world did.

Helmer Stoel

Often the word “populism” is used to mean just anything different from the established order. Should we embrace it?

Grace Blakeley

There are different kinds of populism. There is a didactic populism, where there’s a leader speaking to a bunch of different individuals, so many tiny dots connected to the leader but not to each other. That’s not going to work. There’s another type of populism which is communities, workplaces, and groups of people connected to each other in places through a movement, who are also connected to a party or an institution or a leader or a wider group. That’s the basis of a potentially successful populism. But it is built on the foundation of collective organizing.

Then there’s a technocratic anti-populism, i.e., rule by experts, which is a part of the neoliberal settlement that was aimed at depoliticizing policy. We now live in a world where because that’s become so dominant, anything that isn’t that is described as “populism,” but actually that’s just the whole of politics.

Helmer Stoel

You are involved in several left-wing media outlets, such as Tribune and Novara Media. What advice would you give to those involved in left-wing media?

Grace Blakeley

I think you have to meet people where they are. The Left is infected with the focus on the individual. I think a lot of left-wingers spend too much time focusing on how to accumulate as many ideas as possible in their own heads and in doing so they unconsciously create a huge separation between themselves and everyone else, because the vast majority of people are not going to have access to most of those ideas.

Having access to a broad range of ideas is always good for understanding the world — but unless you work really hard to avoid it, this will also make it harder for you to communicate with everyone else. You’ll be taking for granted stuff that nobody else knows about. The more deeply you become embedded in academic institutions and discourses, the harder it is to have a common language with the average person. Your world is so far from theirs that it’s difficult to build bridges.

Intellectual debates about Marxism and capitalism — at least how those arguments are expressed — have hardly any relevance for most people’s lives. So, the best thing is to go and talk to the people who we’re trying to talk to, listen to the language they’re using, listen to the stories that they’re telling, and start thinking: How can we speak that language? How can we tell our stories in those same ways? We have to confront our own egos and focus much more on talking to people who our ideas are meant to be relevant to than convincing each other we’re clever.

Expressing your ideas and your values in their language requires embedding yourself in particular communities. The best example is the Belgian Workers’ Party. Look at how they deal with anti-immigrant rhetoric in the communities they’re in. They have a network of activists and organizers who go into those communities, have barbecues where people who’ve been involved in the far right come, and they talk to them.

You’ll never convince some of them — fine — but other people are in this weird space of “I’m angry but I don’t know why.” The far right appeals to them because it makes them feel powerful. We need to be thinking about how we can speak their language.

Helmer Stoel

People often equate Marxism with equality, while in fact Marx himself was quite critical of this ideal and more interested in freedom. How do you see it?

Grace Blakeley

The idea of equality only really emerged with the development of capitalism. Any society historically is structured according to a particular hierarchy. Some people will have more power and influence than others. Equality, in an extreme sense, could mean dismantling any form of hierarchy. That’s not a realistic understanding of the way human societies work and the obsession with equality only really emerges as a preoccupation for humanity when inequality becomes so significant. Inequality obviously stems from the divergent ownership of resources, as a negative consequence of the monopolization of ownership.

But there are many other negative consequences, and another big one is that it undermines people’s freedom and autonomy. I’m thinking about what makes a good life, which is really what we’re all considering when we’re thinking about politics and socialism. You need a minimum amount of resources to survive. But if I’m thinking about what’s going to make my life better, having a sense of control and autonomy is more important than a perfect sense of equality or even accumulating a lot of resources.

I believe a more equal society in which we all had a sense of control and ownership and autonomy over society’s resources would be better for the rich as well. It would make them less narcissistic and psychologically self-obsessed. A good life also involves community and connection, and that’s something that we’re really missing today in society. We’re so individualized and isolated that we focus on this little package of stuff that we own rather than thinking about the links that tie us together in our communities, in our workplaces. And yes, I think that impoverishes our lives.


Grace Blakeley is a staff writer at Tribune, and the author of Stolen: How to Save the World from Financialisation.