Saturday, September 20, 2025

 

The BRICS are the new defenders of free trade, the WTO, the IMF and the World Bank



BRICS 2024 Russia

First published at CADTM.

BRICS+ is a diverse coalition consisting of 10 countries (Brazil, Russia, India, China and South Africa, joined in 2024 by Egypt, the United Arab Emirates, Ethiopia, Indonesia and Iran). Notably some of these nations are direct allies of the United States.

Faced with Donald Trump’s aggressive stance on customs tariffs, the BRICS+ member countries are engaging in negotiations that lack cohesion. There is no evident effort on their part to form a unified bloc. In response to Trump’s attacks, China and India are strengthening their ties and maintaining significant trade relations with Russia, but these nations are not cooperating as a bloc, either with the other two founding members of BRICS, Brazil and South Africa, or collectively as BRICS+.

While the 10 BRICS+ member countries account for half of the world’s population, 40% of fossil energy resources, 30% of global GDP and 50% of economic growth, they do not propose a different development model.

BRICS leaders are deeply rooted in the capitalist mode of production, which has provoked to the current ecological crisis. The BRICS countries support the preservation of the existing international financial architecture (with the IMF and the World Bank at its core) and international trade system (WTO, free trade agreements, etc).

What do the BRICS countries propose in terms of the international financial system?

Although the 10 BRICS+ member countries represent half of the world’s population, 40% of fossil energy resources, 30% of global domestic product and 50% of growth, they do not propose to implement a different development model.

The BRICS+ countries assert that the IMF should continue to be the cornerstone of the international financial system.

In the final declaration of the BRICS+ summit held in Rio de Janeiro (Brazil) in early July 2025, the following is stated in point 11:

"The International Monetary Fund (IMF) must remain adequately resourced and agile, at the centre of the global financial safety net (GFSN), to effectively support its members, particularly the most vulnerable countries.” 

They also express their support for the World Bank. In point 12 of their declaration, they indicate a desire to enhance the legitimacy of this institution. However, since their inception, both the World Bank and the IMF have implemented policies that contradict the interests of people and ecological balance.

The BRICS+ have stated their intention to bolster the financial capacities of the IMF and enhance the legitimacy of the World Bank.

The BRICS countries express a desire for improved representation of so-called developing countries within the IMF and the World Bank. That is all. Numerous authors, along with the CADTM have illustrated that both the World Bank, and the IMF perpetuate an anti-democratic under-representation of these developing nations. Moreover, their governance structures tend to favour the interests of the major economic powers and large private corporations.

In their final declaration, the BRICS countries fails to critique the neoliberal policies that the two Bretton Woods institutions actively promote. At no point do they question the debts that these institutions are demanding repayment from indebted countries.

This stance taken by BRICS in support of the IMF and the WB contradicts the interests of the people and the positions held social and/or anti-globalisation movements. 

What is the BRICS+ position on the World Trade Organisation (WTO)?

The BRICS countries have emerged as the principal advocates of the WTO, which has been effectively paralysed by President Trump’s actions during his first term in office. In 2017, the Trump administration declined to appoint new judges to the WTO’s Appellate Body which acts as the “supreme court” of international trade, resolving disputes between states following an initial panel’s ruling. As this body has remained blocked since 2017, the WTO has been rendered inoperable.

In point 13 of the Rio Declaration of July 2025, the BRICS+ countries affirm their support for WTO rules and assert that the WTO must be at the heart of the global trading system. The BRICS+ countries state:

“We emphasise that the WTO, on its 30th anniversary, remains the only multilateral institution with the necessary mandate, expertise, universal reach and capacity to lead on the multiple dimensions of international trade discussions, including the negotiation of new trade rules.”

It should be remembered that social movements, La Via Campesina and the anti-globalisation movement (the movement against neoliberal capitalist globalisation) have systematically criticised and condemned the WTO for its detrimental role, as its actions run counter to the interests of workers, farmers, local economies and nature (see box on the WTO at the end).

In the final declaration of the BRICS+ summit in Rio 2025, which spans approximately 40 pages and consists of 126 points, there is no reference to the suspension of patents on vaccine production. These patents, however, serve the specific interests of large private pharmaceutical companies, whose main motivation is the pursuit of maximum profits.

To understand the BRICS+ position, it is essential to recognise that China has secured an advantage over the United States and Europe regarding production and trade, both in terms of costs and productivity, and technological advantages in a number of important sectors. China has emerged as a staunch proponent of free trade, free trade agreements, WTO rules and free competition, while the United States, the EU, the UK and Canada have become increasingly protectionist.1

In the name of compliance with WTO rules, the BRICS+ countries denounce the protectionist measures and trade sanctions imposed by the United States and the European powers. Of course, Russia and Iran, which are directly affected by the sanctions, strongly advocate for free trade, oppose protectionism, and criticise them (refer to point 14 of the final declaration).

In addition, the governments of North America and Western Europe have abandoned the rhetoric and actions that once favoured globalisation — rhetoric they had previously championed as a path to prosperity from the 1990s to the mid-2010s, while engaging in a trade war with China. During this period, from 1997 to 2013, Russia was invited to attend meetings of the G7 (comprising the United States, Canada, Japan, Germany, France, Great Britain, and Italy). Consequently, the G7 was referred to as the G8 during this timeframe. Meanwhile, the United States regarded China as an intriguing economic and trading partner (Refer to Benjamin Bürbaumer, Chine/États-Unis, le capitalisme contre la mondialisation, La Découverte, Paris, 2024, 302 pages).

Now, the BRICS have emerged as the main advocates of capitalist globalisation, which is itself in crisis. In point 8 of the final declaration of the Rio 2025 summit, they state:

“We acknowledge that multipolarity can expand opportunities for EMDCs to develop their constructive potential and enjoy universally beneficial, inclusive and equitable economic globalization and cooperation.”

Point 43 of the declaration reads:

“We reiterate the importance of ensuring that trade and sustainable development policies are mutually supportive, and aligned with WTO rules.”

Conclusions

The expansion of the BRICS in 2024, now referred to as BRICS+, has generated expectations regarding their potential to provide an alternative to the global economic system largely dominated by traditional imperialist powers, particularly the United States. However, despite their significant demographic and economic influence — comprising nearly half of the world’s population, 40% of fossil fuel resources, 30% of global GDP, and 50% of economic growth — the BRICS+ nations do not appear to seek a departure from the existing international neoliberal framework.

On the financial front; the final declaration of the Rio summit (July 2025) reaffirms the central role of the IMF and the World Bank. The BRICS+ nations restrict themselves to advocating for better representation of developing countries without challenging the structural adjustment policies, imposed debts, or the neoliberal orientation of these institutions. Regarding trade, BRICS+ members support the World Trade Organisation (WTO), which has been effectively paralysed since the US blockade initiated by Donald Trump in 2017. They underscore its legitimacy and aim to position it at the core of the global trading system, yet fail to address its detrimental effects on local economies, social rights or the environment.

In practice, China, supported by other members, is multiplying free trade agreements and promoting capitalist globalisation based on free trade, even as the former powers of the North are now turning towards protectionism. Thus, far from representing a counter-model, the BRICS+ countries present themselves as the new defenders of a globalised capitalist system in crisis, to the detriment of social movements and alternatives based on social justice, economic sovereignty and environmental protection.
By supporting the IMF, the World Bank and the WTO, they perpetuate globalised neoliberalism instead of presenting a viable alternative. This stance illustrates their intention to enhance their influence within these dominant institutions, all the while remaining aligned, with a destructive logic detrimental to both peoples and the planet.

Far from serving as a means of emancipation for the countries of the South, the BRICS+ seem to act as collaborators in managing a crisis-ridden capitalism that has steered the planet towards ecological disaster, an escalation in armed conflicts, and a significant deterioration of crimes against humanity crimes against humanity. In light of this, it falls upon social and anti-globalisation movements to persist in advocating for alternative proposals: protection of common goods, solidarity between peoples, economic sovereignty, ecological bifurcation — a decisive break with the current destructive model — and social justice.

The author would like to thank Omar Aziki, Sushovan Dhar, Jawad Moustakbal and Maxime Perriot for their proofreading and inputs. The author is solely responsible for the opinions expressed in this text and any errors it may contain.


Why is the WTO’s action negative? Why should we oppose it?

The World Trade Organisation (WTO) comprises 166 member countries and commenced operations in 1995. It seeks to eliminate all barriers that nations implement to safeguard their local producers.

However, contrary to the aims of WTO, customs barriers should be employed, for example, to protect small farms, small and medium-sized enterprises and/or public enterprises, which for various reasons are unable to compete with products exported by more technologically advanced economies. Customs protections can also safeguard local businesses from competition posed by imports from economies that benefit from lower wages due to labour exploitation. Furthermore, these protections can be used to shield so-called developing economies from an influx of goods from countries that heavily subsidise their domestic production, particularly that which is intended for export. It is well-documented that major economic powers, such as those in North America and Western Europe, often resort to substantial subsidies for their large companies, frequently circumventing WTO rules, despite having played a key role in establishing them.

The WTO, through the General Agreement on Trade in Services, the strongly promotes the privatisation of essential public services (water, health, education, transport, etc.). This approach tends to enhance the dominance of multinational corporations while marginalising smaller local entities. Additionally, the WTO plays a significant role in defending intellectual property rights through the Agreement on Trade-Related Aspects of Intellectual Property Rights (TRIPS), encompassing sensitive areas such as medicines, seeds and technology. For instance, during the Covid pandemic, the WTO, facing pressure from powerful nations and multinational pharmaceutical companies, declined to suspend these intellectual property rules, thereby hindering access to vaccines for poorer countries. In terms of plant varieties, the WTO has been instrumental in enforcing stringent intellectual property rights standards, which has led to the global privatization of agricultural life, adversely affecting the rights of small farmers and undermining seed sovereignty in various nations. Furthermore, the WTO collaborates with the IMF and the World Bank, forming a trio that promotes policies beneficial to multinationals and enforces a shift in the economies of developing countries towards greater integration into the global market, resulting in increased economic, financial, and food dependency.

From the perspective of people’s interests, countries (or groups of countries) should adopt policies that contravene WTO rules to bolster local production and cater to domestic market. This entails addressing the needs of their populations, particularly, by subsidising local producers. Contrary to WTO rules, countries ought to be able to protect their public services and public enterprises from foreign competition. Historically, all economies that have successfully achieved industrial diversification and food sovereignty have done so by protecting their domestic markets from competition.

It is important to note that Great Britain only adopted free trade in the second half of the 19th century, having reached a sufficient level of technological advancement to withstand competition. Prior to this, Great Britain was highly protectionist, systematically safeguarding its local industry (refer to the works of Paul Bairoch2 and many other authors). This trend was also evident in the United States, which only cautiously embraced free trade after the Second World War, once its industries had achieved significant technological advances. The same was true of South Korea in the 1960s and 1970s (see: Éric Toussaint, South Korean miracle is exposed). Japan followed a similar path from the 19th century until the latter half of the 20th century. China, too, strongly protected its market and supported its industries until it achieved a competitive advantage, which has now positioned it as a major proponent of free trade.

Trump’s protectionist and aggressive stance on customs duties stems from a significant loss of competitiveness within the US economy, rendering local industries unable to compete with products from China and other countries in both global and domestic markets. This situation is hampering the functionality of the WTO, especially given that, during his first term — followed by Biden — Trump did not appoint any US judges to fill the vacancies on the WTO tribunal, thereby obstructing its operations.

It is a mistake for the left to assume that reviving the WTO, in the name of multilateralism, would be beneficial. We should not endorse the BRICS+ countries’ pro-WTO position. This perspective, particularly supported by China, Brazil, and the United Arab Emirates, aligns with a push to increase the number of free trade agreements that undermine local producers while favouring the interests of large transnational corporations, predominantly from the North, though some from the South are also involved. China is increasingly signing free trade agreements, and Brazil is keen to ratify the MERCOSUR-European Union free trade agreement. However, social movements in both Europe and MERCOSUR are opposing this initiative.

As opposed to free trade agreements, should advocate for agreements between groups of countries that collaborate to implement economic, social, and cultural policies aimed at promoting human rights while respecting the environment, prioritising social and environmental justice. These agreements ought to encompass trade within a broader framework grounded in the principles of solidarity and complementarity. Increasing trade should not be viewed as an end in itself; far from it. Instead, prioritising non-commercial exchanges is essential, including the sharing of knowledge, free transfer of technology and know-how, reparations, restitution of ill-gotten gains, etc.

Countries should be empowered to safeguard the environment and biodiversity by enacting stringent regulations to prevent the overexploitation of natural resources and the destruction of ecosystems.

It is important to note that in 2022, the World Trade Organization (WTO) declined to support a proposal endorsed by over a hundred countries in the Global South, which sought to lift patent restrictions on vaccines. The objective of this proposal was to facilitate large-scale production to protect populations affected by the pandemic.

  • 1

    There are, of course, exceptions, particularly when the EU maintains its advantage in its relations with less advanced trading partners, for example with African countries, where it remains in favour of free trade agreements.

  • 2

    Paul Bairoch: Economics and World History. Myths and Paradoxes, Nueva York, Harvester Wheatsheaf, 1993, índice, 182 pp.


Dispelling the multipolar myth


Xi Jinping, Narendra Modi, and Vladimir Putin speak together before the group photo at the Shanghai Cooperation Organization summit in Tianjin, China, 1 September 2025. Photo: IMAGO / ZUMA Press Wire

First published at Rosa-Luxemburg-Stiftung.

If the Western liberal political empire has been shamed beyond repair by the genocide in Palestine and the neoliberal project cannot be recovered (despite claims to inequality reduction, food security, or “climate action”, as proposed for the Johannesburg G20 summit in November) — what’s next?

Expectations have recently risen for a revived “multipolarism”, partly because the BRICS bloc (Brazil-Russia-India-China-South Africa) continues to grow in terms of population, GDP, and geopolitical gravity, having added new members Egypt, Ethiopia, Iran, and the United Arab Emirates at the Johannesburg Summit in 2023. Saudi Arabia is often also included as an imminent member, while Indonesia joined earlier this year. There are also ten new “partners” with observer status: Belarus, Bolivia, Cuba, Kazakhstan, Malaysia, Nigeria, Thailand, Uganda, Uzbekistan, and Vietnam. They exhibit a wide variety of political persuasions and one, Bolivia, just took a sharp rightward turn (although, unlike Argentina in 2023, that may not prevent it from retaining a BRICS alignment).

The bloc’s July 2025 summit was hosted in Rio de Janeiro by centre-left Brazilian President (and Workers’ Party leader) Luiz Inácio Lula da Silva. In spite of the widely anticipated failure to address the range of issues that a serious multipolarista would insist upon in Rio, the subsequent weeks have shaken geopolitical certainties and given the BRICS a new aura. Russian dictator Vladimir Putin and Trump met in Alaska on 15 August with no change in the Ukraine war resulting, except Moscow’s more intensive bombing of civilians, leaving the US leader “very disappointed”. But because of fallout from the imposition of new US tariffs in August — especially against Brazil and India (Putin’s second main oil customer) — anger swelled and Deutsche Welle correctly asked, “Will BRICS boom under Trump's watch?”

The traditionally security-oriented Shanghai Cooperation Organization’s gathering in Tianjin on 31 August–1 September included Putin’s high-profile role and at least temporary rapprochement between often-fractious Indian and Chinese leaders Narendra Modi and Xi Jinping. The latter will co-host the next two BRICS summits, respectively. But between the two over the past decade, durable tensions have risen from border conflicts — especially on Himalayan territory, e.g. adverse impacts anticipated from Chinese construction of the world’s largest dam there — plus Beijing’s close ties to Delhi’s enemies in Pakistan. In 2020, after dozens of soldiers died in mountain fighting, India imposed sanctions on Chinese technology and foreign direct investment, and even prohibited direct air flights — which now may be relaxed.

On 8 September, in an emergency online meeting called by Lula to discuss trade, the BRICS leaders will be put to an even more serious test: in the face of chaotic US tariff policies — e.g. very high against Brazil, India, China and South Africa, but only 10 percent against the UAE and Saudi Arabia — can they transcend their isolated, individualistic bilateral negotiations with Washington, and finally work collectively?

This may be impossible, for after all, scores of national leaders were “calling us up, kissing my ass”, as Trump bragged back in April, shortly after his initial “Liberation Day” round of irrational tariff increases. Of BRICS members and partners, only Vietnam has since succeeded in cutting a trade deal (others are South Korea, the United Kingdom, and the European Union). Lula called Trump’s politicking “unacceptable blackmail”.

Still, pessimism regarding a multipolar revolt against US trade politricks remains appropriate. As several Brasilia sources told Bloomberg on 1 September, the BRICS are again likely to fall short of systematic resistance: “Lula does not want the meeting to turn into an anti-US summit”, even though Trump levied a 50 percent tariff on Brazilian exports in retaliation for his government’s prosecution of predecessor Jair Bolsonaro following a failed January 2023 coup attempt.

Multipolar myths

Nevertheless, some on the international Left believe that there is now much greater potential for the BRICS to generate new power relations based on mutual respect and a fair global economic playing field. They would point out how the word “peace”’ appeared 41 times in the Rio Leaders Declaration. But to make this case plausible, the multipolar movement would need clear victories against the destructive hegemony of Western imperial interests, including the neoliberal World Trade Organization (WTO), International Monetary Fund (IMF), and World Bank. These interests are based on the expansion agenda of corporations — especially financiers, merchants, Big Data capitalists, Big Pharma, and the extractive industries — which have long dominated most Western multilateral institutions’ policies.

Yet in the current context, alleged reform at the Bretton Woods Institutions has now gone into reverse. WTO leader Ngozi Okonjo-Iweala admits that partly due to her institution’s disempowerment by Trump (dating to 2019), “the global trading system is today experiencing its worst disruptions since the Second World War. Multilateral cooperation itself is being called into question … WTO economists have downgraded expectations for merchandise trade volume growth by nearly three percentage points and now expect a 0.2 per cent contraction in 2025.”

Hence it is easy to slide down a slippery slope, from what can be termed “hype” or “hope” regarding BRICS multipolarism saving multilateralism, to a feeling of “helplessness” once the bloc’s limitations are revealed. The BRICS bloc’s multilateral institution reforms have failed in spite of ploughing vast sums into the IMF. The extremely conservativecorruption-riddled New Development Bank is still lending 75 percent in US dollars even for basic-needs development projects with no import requirements.

In contrast, critics from the independent Left are traditionally far more doubtful about multipolarity. One reason is their implicit analytical grounding within a broader theory of “subimperialism”, which locates BRICS economies not against but within world capitalism. The critics instead ally with progressive local opponents of BRICS regimes, especially against their ruling classes and big corporations. The result may be an “anti-polar” (or at minimum “non-polar”) version of internationalism, in explicit opposition to both imperialist unipolarity and subimperialist multipolarity.

Still, the BRICS’ prominence is amplified by Trump’s ill-informed hatred thereof (in which in January he falsely included Spain), his oft-repeated irrational fear of its “de-dollarization” potential (no matter how often that agenda is denied, even by main US sanctions victim Putin), and his self-harming wreckage of large aspects of multilateral governance and of US soft power (such as the 64-billion-dollar annual aid bureaucracy).

Situating BRICS elite interests

From the standpoint of the independent Left, it appears that the BRICS bloc degenerated into a fast-growing yet often-stumbling network of subimperial powers that have generally served the interests of international capital and mainly obeyed — and indeed legitimized — neoliberal multilateral institutions. This is especially true in the areas of international commerce, investment, finance, and climate management.

With a few exceptions, the BRICS aim is not to abolish or radically change international capitalist mechanisms — trade, debt, investment, and migrant labour — as much as it is to reduce US and more general Western domination of the processes. But against Trump, the BRICS have so far been divided-and-conquered, and in South Africa’s case, so obsequiously even in a humiliating Oval Office meeting on 21 May that a round of golf with that notorious cheater remains high on President Cyril Ramaphosa’s agenda. Grovelling, he unsuccessfully offered Trump a formal state visit in late November to attract him to the Johannesburg G20 summit. For 2026, Trump is scheduled to host the G20 at his own Miami golf course.

Fully conscious of the geopolitical imperative to oppose Western imperialism, many activists engaged in non-polar social struggles find themselves often arrayed against both major blocs within the G20: the G7 and the BRICS. Activists instead regularly demand the kinds of economic, social and environmentally just policies and practices associated with liberatory, post-capitalist, anti-racist, feminist, and ecologically sound left-wing values that tend to be either ignored or repressed in both the G7 and the BRICS. Critical voices about individual BRICS ruling classes as well as the bloc as a whole are based on a wide range of grievances. These are expressed in periodic “People’s BRICS” or “BRICS-from-below” counter-summits, or the 2018 and 2023 “ Break the BRICS” protests in Johannesburg, and coming up, the 2025 “We the 99 percent” People’s Summit.

The independent left’s conceptual critique

As for a more general concern about BRICS capitalism, in addition to criticism of China’s massive excess capacity creation — i.e., what Karl Marx considered the core contradiction of capitalism, namely “overaccumulation”, and its destructive displacement — the roles of BRICS corporations in extractive and productive circuits of capital are often the most neocolonial and exploitative.

This is true in terms not only of surplus-value appropriation, but also when BRICS firms engage in the extraction of what Marx termed the “free gift of nature” to capital — especially non-renewable mineral and fossil-fuel resources in the poorest countries — and take advantage of “super-exploitation” of labour: paying the worker below the costs of her or his lifetime reproduction. There are, thus, three groups of BRICS:

  • those whose firms rely for cheap labour upon the very high poverty rates — for simplicity, using a 5.50 dollar/person/day measure — which characterise India (over 80 percent poverty), Indonesia (70 percent), South Africa (66 percent), Egypt (58 percent) and Ethiopia (50 percent);
  • the economies where capital accumulation has not been quite as reliant on the world’s cheapest workers — such as Brazil after Lula first came to power and doubled the minimum wage (27 percent poverty), Iran (22 percent), and China (17 percent, although the hukou migrant labour system still affects a quarter of the workforce); and
  • those which have boosted their economies through artificial fossil-fuel and military stimulants, namely Russia (4 percent poverty) and the UAE (whose ultra-cheap labour is nearly entirely immigrant, as is Saudi Arabia’s).

Partly based upon his observation of Brazil’s super-exploitative processes and partly on the role some economies played as regional agents of US imperialism, Marxist intellectual Ruy Mauro Marini introduced the concept of subimperialism in 1965. In exile in Chile and Mexico, he worked with scholar-activist comrades Andre Gunder Frank, Vania Bambirra, Theotonio dos Santos, Samir Amin, and Immanuel Wallerstein to establish a Marxist approach to dependency theory and world systems.

Subsequently, in 2001 David Harvey documented subimperialism emerging “in East and South-East Asia as each developing centre of capital accumulation sought out systematic spatio-temporal fixes for its own surplus capital by defining territorial spheres of influence”. The term re-emerged during the 2010s with agrarian scholars Sam Moyo, Paris Yeros, and Pravin Jha, while Amin used the concept (posthumously in his Long Revolution) against post-apartheid South Africa. In Brazil, Ana Garcia and Miguel Borba contributed to academic but highly political critiques of the subimperial layer of capitalism.

Economically, the subimperial powers generally share the following domestic characteristics: high levels of corporate concentration and financialization, a more rapid tendency to the over-accumulation of capital (the system’s central internal contradiction), an increasing dependency on commodity production and processing for export (“reprimarization”), and, driven by neoliberal public policy, the super-exploitation of labourand widespread ecological destruction. This often co-exists with an ossified class structure, high levels of social repression, and rising inequality — yet sometimes also provides space for the kind of talk-left, walk-right nationalism so familiar to southern Africans.

At the global or regional level, subimperial economies are central to contemporary global value chains, doing much of the extraction and processing of raw materials supplied by poorer countries as well as, since the 2000s in China, most manufacturing of inexpensive goods. In contrast, the imperialist core continues to benefit from most surplus extraction from both BRICS and poorer economies, via royalties for intellectual property and profits taken in the financial, marketing, and distributional circuits of capital. In this process, subimperial states exacerbate what is termed “ unequal ecological exchange”’ with poorer countries, especially in Africa: uncompensated extraction of non-renewable natural resources and associated ecological destruction.

Subimperial states also tend to suffer crises of overaccumulation in more intense forms, and therefore often seek to export surplus capital via FDI, loans and trade. The “dumping” — below-cost sales — of products is common, in order to undermine regional competitors. Many BRICS impose very severe tariffs on each other as a result; e.g. the South African International Trade Administration Commission imposing new tariffs on imports of Chinese steel, nuts and bolts, tyres, and washing machines this year. Politically, subimperial states generally cooperate with imperialist multilateralism, seeking to become increasingly incorporated into, and influential within, the essentially unreformed Washington-New York-Geneva multilateral institutions and G20.

Subimperialist multilateral ‘reform’

These features of contemporary subimperialism provide a level of generality that in turn requires more theoretical validation and much more empirical support. But already, they help explain why instead of following a multipolar agenda against the West, BRICS states generally operate within the core of imperialism.

The G20’s first heads-of-state meeting was held in October 2008 in Washington. This was an urgent gathering, as US President George W. Bush sought emerging-market allies — especially China and Saudi Arabia, which had the greatest financial reserves — to back the world’s greatest international banking bailout. But it was the West that benefited. That G20 meeting and a follow-up in London six months later had a simple emergency task: ensuring that extreme bank-centric policies — new “quantitative easing” money printing, low-interest loans, regulatory laxity, and IMF recapitalization — were coordinated in order to bail out Western financiers.

At the time, South African Finance Minister Trevor Manuel led a “Committee on IMF Governance Reform” whose report recommended giving the IMF nearly 1 trillion US dollars in additional financing powers, ensuring not only Western economic stability, but also that the IMF would then became a more useful tool for BRICS lenders which were also becoming increasingly exposed to the poorest countries. In Africa, this included South African banks across the continent, Russia’s corrupt VTB Bank in Mozambique, and Chinese state banks nearly everywhere.

The result was an April 2009 G20 leadership decision to back the IMF to the hilt by endorsing Manuel’s plan. The increasingly financialized class structures of the BRICS were now integrally intertwined in the Bretton Woods Institutions and New York credit rating agencies, leaving most of the BRICS as much greater investors in the IMF during its 2010–15 fund-raising: China’s share of ownership and voting rights rose by 37 percent, India’s by 23 percent, Brazil’s by 11 percent, and Russia’s by 8 percent.

This increase in BRICS-country ownership came at the expense of poorer states, which lost voting shares. Nigeria and Venezuela, for example, each lost 41 percent of their voting shares. Thus, via the G20 and IMF recapitalization, the BRICS leaders decided to join — not fight — the Bretton Woods Institutions and Western financial circuits. It is better considered multilateral deform, not reform.

Likewise, in terms of geopolitics, the main concern is that subimperial powers’ ruling classes “collaborate actively with imperialist expansion, assuming in this expansion the position of a key nation”, as explained in 1965 by Marini. Although he died in 1997, he would nod knowingly at how all the BRICS countries — aside from Iran — in 2024 increased their trade (especially energy and military) with arguably the most brutal subimperial power, Israel, during a genocide that, ironically, was called out by South African government at the International Court of Justice in late 2023. Nevertheless,

  • Chinese and Indian corporations facilitate military imports to Israel through their management of (privatized) Haifa container terminals, including thousands of Chinese drones that hunt down Gazans;
  • South AfricaRussia, and China provide the bulk of coal supporting the Israeli grid (now that Colombia has imposed sanctions), with the genocidaires’ oil supplies coming from Brazil (9 percent) and new BRICS partners Kazakhstan (22 percent) and Nigeria (9 percent);
  • BrazilianIndian, and South African firms maintain relations with Tel Aviv’s main arms corporation, Elbit, while the UAE, Saudi Arabia, and Egypt facilitate Israel’s military defence against Iran and Palestinians;
  • Thousands of citizens of RussiaEthiopiaIndia, and South Africa serve in the Israel Defense Forces, unhindered by BRICS home-state mercenary regulation.

Assimilation and collaboration

From these standpoints, BRICS unity is too often reflected in summit pronouncements and concrete multilateral engagements that reveal how (most) members and partners are not, in reality, opposing the unilateralism of Western capitalism, but instead reinforcing it. Since 2022, four BRICS countries — Indonesia, India, Brazil, and now South Africa — have enthusiastically hosted the overarching club of powerful countries that manage ­imperialism, the G20. Rather than challenging the imperialist status quo, BRICS countries typically defer to the G20, highlighting their own “key nation” responsibilities.

Typical of this collaboration was, for example, the BRICS Kazan Declaration of October 2024: “We reaffirm our commitment to maintaining a strong and effective Global Financial Safety Net with a quota-based and adequately resourced IMF at its center… We reaffirm our support for the rules-based, open, transparent, fair, predictable, inclusive, equitable, non-discriminatory, consensus-based multilateral trading system with the World Trade Organisation at its core.”

The BRICS Rio Leaders’ Declaration in July took this commitment even further by adding a generous monetary pledge: “Despite the absence of quota realignment, we have provided consent to the proposed quota increase under the 16th General Review of Quotas (GRQ) and urge IMF members that have not yet done so to provide their consent and give effect to the quota increases under the 16th GRQ with no further delay.”

That document was especially conscious of how imperialism’s “key nation” subimperial allies function within the G20: “We underscore the key role of the G20 as the premier global forum for international economic cooperation that provides a platform for dialogue of both developed and emerging economies on an equal and mutually beneficial footing for jointly seeking shared solutions to global challenges and fostering multipolar world.”

Trump’s inheritance of 2026 G20 hosting and his pledge to remove all consideration of global climate, public health, international trade, peace, and anti-inequality rhetoric inherited from Lula and Ramaphosa should have led the latter to arrange a “vote him off the island” exclusion in 2025 (the way the G8 tossed out Putin in 2014 after Russia invaded Crimea).

But notwithstanding multipolar rhetoric favouring “solidarity, equality, and sustainability” — Ramaphosa’s G20 buzzwords — the assimilation of the BRICS into Western-dominated political economy and global malgovernance will continue to exhibit all the features of subimperial alignment, rather than anti-imperial challenge. That will be to the detriment of everyone aside from G7 and BRICS elites, and hence will continue to reinforce the need for anti-polar political resistance.

Patrick Bond is based at the University of Johannesburg’s Centre for Social Change, a partner of Rosa Luxemburg Foundation’s Southern Africa Office.







Why Do Men Watch Porn? A Feminist and Queer Analysis



LONG READ

The dominant neuroscientific discourse on male porn addiction is underpinned by a moral pedagogy that tacitly assumes a normative sexual baseline: that the brain’s reward circuits, genitalia, and arousal systems were designed by evolution for heterosexual intercourse aimed at reproduction, and that any deviation (such as pornography consumption) constitutes a pathological distortion of this natural purpose. This framing casts porn as a supernormal stimulus that hijacks a reward system supposedly fine-tuned for reproductive sex, generating addiction by overwhelming circuits evolved to motivate biologically adaptive sexual behavior.

It is true that heterosexuality, in its basic reproductive form, emerged as a likely consequence of evolutionary pressures. The division of reproductive labor between gamete types (sperm and egg) gave rise to morphologies and behaviors that facilitated mating between these differentiated forms. From this, what we call heterosexual mating arose as a functional adaptation: it was a way to ensure the union of gametes and thus the continuation of the species. In other words, heterosexuality, as a reproductive pattern, was favored because it enabled successful gene transmission.

However, to say that heterosexuality evolved in this way is not to say that it was the goal or intended end of evolution. Evolution does not work like a designer or engineer crafting an organism toward an optimal plan. Instead, it works through incremental tinkering, drift, and adaptation to local conditions. As a result, the material systems that emerged are flexible, overlapping, and “messy” in their functional range. The genitalia, hormonal flows, and neural circuits that happened to support gamete union are not rigidly bound to that purpose. They constitute a biological infrastructure that is general enough to support multiple possible forms of stimulation, pleasure, connection, and arousal.

Thus, the biological infrastructure of sex functions as a pure potentiality. Once these systems came into being, they are capable of being actualized in countless ways that go beyond the reproductive logic that initially selected for them. The penis and clitoris, for example, are richly innervated and capable of producing pleasure through a wide variety of forms of contact, not just penetrative heterosexual intercourse. Sexual arousal can be activated by objects, situations, and fantasies that have no direct link to reproduction. The hormonal and neural architecture that evolution sculpted to favor reproductive encounters also became the substrate for non-reproductive sexualities, aesthetic pleasures, fetishistic investments, and symbolic desires.

This is because evolution supplies no telos or final cause to these capacities. It simply generates traits and systems that are good enough to persist; what happens beyond that – how these capacities are organized, invested, and mobilized – depends on contingent historical, cultural, and personal factors. Thus, while heterosexual mating was a crucial actualization in evolutionary history, it represents just one path carved from the open field of material potential supplied by sexuation.

The neuroscientific moral discourse on porn addiction erases the structure of material potentiality by treating heterosexual reproductive sex as the telos of sexual desire and reward circuitry. It constructs a normative baseline where sexual arousal is assumed to be naturally directed at certain stimuli (typically those associated with real-life partners and reproductive acts) and treats any divergence as pathological. Porn, on this view, becomes dangerous because it supposedly short-circuits the evolved function of the reward system, flooding it with artificial signals that displace “natural” sexual motivations.

Consider the American writer and anti-pornography campaigner Gary Wilson. He insists at the outset that he is not advocating a moral panic or defining what is “natural” in human sexuality. Yet, his narrative continually constructs certain sexual preferences as troubling, pathological, or signs of moral and masculine failure. The invocation of brain plasticity becomes a means of describing morphed or shifting sexual preferences as evidence of neural corruption: porn-induced rewiring that supposedly pushes young men toward “unnerving” or “disturbing” desires, be it transgender porn, fetishistic imagery, or homosexual scenarios. Thus, under the banner of evolutionary science and neurobiology, what is really advanced is a pedagogy of anxiety about non-normative sexualities and the loss of gendered control.

Wilson’s framework relies heavily on evolutionary psychology to ground its claims: men, he argues, are biologically wired by ancient reproductive imperatives to seek variety and novelty in sexual partners, driven by dopamine to “serve their genes.” Women, by contrast, are presumed to seek stability and a singular mate. This deterministic view sets up a rigid sexual economy, where any deviation from the naturalized script of male heterosexual conquest and female monogamy signals dysfunction. Pornography, in this story, becomes dangerous not merely because it rewires neural circuits (a feature of all learning and experience), but because it reveals or generates desires that fall outside the sanctioned evolutionary norm. The “morphed” sexual preferences Wilson laments (whether attraction to transgender people, fascination with fetishes, or even ambiguous arousal at scenes involving other men) are portrayed as threats to the integrity of heterosexual masculinity and its neurobiological foundation. Porn, in this sense, is seen as a corrupting force that undermines the natural teleology of male sexuality.

What neuroscientific moral pedagogies mistake for pathology is, in fact, a manifestation of the same potentiality that makes human sexuality irreducibly multiple. Pornography does not hijack a pure, reproductive instinct; it activates the same plastic infrastructure that could be actualized in countless other ways. The moralized language of “hijacking” or “rewiring” conceals the fact that there was no original wire, no singular, correct path for desire to travel. There is only the historically contingent organization of material capacities that evolution left radically underdetermined.

If there is no originary, natural baseline whose sanctity is violated by porn, how can we pass a normative judgement upon its effects? The answer lies in what exactly porn does to the pure potentiality of our sexual infrastructures. Amia Srinivisan’s critique of porn foregrounds the constrictive impact it has upon our “sexual imagination”. As she writes, “porn does not inform, or persuade, or debate. Porn trains.” It “etches deep grooves in the psyche,” producing repetitive associations between sexual arousal and specific, often hierarchically gendered, visual stimuli.

Filmed pornography, for Srinivasan, is particularly potent because of its medium. Drawing on the unique affective force of the moving image, she observes that it “harnesses the power of the most ideologically potent entertainment apparatus of all: the moving picture.” Unlike books or still images, which require some imaginative elaboration from the viewer, the pornographic film “needs nothing from us – no input, no elaboration.” This passivity is crucial to her argument. The viewer is not a co-creator of erotic meaning but a consumer of already-structured sexual imagery. She remarks, “in front of the porn film, the imagination halts and gives way, overtaken by its simulacrum of reality.” The implication is that so long as desire is funneled through the screen’s logic, it remains trapped in mimesis, endlessly recycling pre-inscribed forms.

When the sexual imagination becomes a “mimesis-machine,” it just passively receives the images of total satisfaction transmitted by pornography. The logic of this sexual desire can be explicated through Lacanian psychoanalysis. In this theoretical framework, the act of sex is seen as inextricably bound to the logic of the partial object (partner’s voice, gaze, or a particular body part) that functions as the cause of desire. Far from being a means of attaining full satisfaction or union with the Other, sex, in its ordinary or phallic form, is structured around the failure to achieve such wholeness. The partial object becomes the focal point of erotic investment, the fragment through which the subject seeks access to enjoyment. In sexual relations governed by phallic jouissance, the partner is effectively reduced to this fragmentary element, to what triggers and sustains desire rather than to the Other in their irreducible subjectivity. The enjoyment extracted from the partner is therefore not directed toward the otherness of the person, but toward the narcissistically fantasized object, which both promises and withholds satisfaction. This structure ensures that the act of sex, when confined to phallic jouissance, is marked by a fundamental disappointment: the Other is always missed, and the satisfaction derived is always incomplete.

The partial object plays a structural role in sustaining this economy of desire within the sexual act. Because desire takes shape through language, and language always involves a gap between the words we use and what we actually mean or want, there’s an unavoidable mismatch between what we say we’re after and what actually satisfies us. The way we express our desire never lines up perfectly with what would truly fulfill it, so we’re left chasing something that always slips just out of reach. This structural gap means that no act of sex, no matter how intense, can fully coincide with the satisfaction it promises. The subject may pursue the Other through the partial object, but the Other remains beyond reach, barred by the same structure that generates desire in the first place. Phallic jouissance thus remains tied to the failure inherent in the sexual relation, a failure that is not contingent but constitutive. In the sexual act, the subject encounters not the fullness of the Other, but the echo of its own lack, mirrored in the elusive partial object that it seeks to enjoy.

Angelita Biscotti’s reflections on situational fuckability offer a more concrete lens through which to revisit the aforementioned Lacanian concepts. Biscotti identifies fuckability not as a stable, intrinsic attribute lodged in a person’s body, but as something animated by context, by shifting arrangements of power, attention, and fantasy. The bartenders are not hot in themselves; they are hot because of the scene: the exchange of drinks, the calibrated attention, the tacit promise of withholding or giving. Here, fuckability is circumstantial, contingent on a network of glances, gestures, and roles, much like Lacan’s description of phallic jouissance, where the Other is approached through partial objects, fragments that spark and sustain desire but ultimately fail to deliver fullness. The barroom encounter, charged by the bartender’s capacity to supply or deny, mirrors the structure of phallic jouissance: it feeds on distance, on the gap between want and fulfillment, and on the partial, fleeting satisfaction that always leaves a remainder.

This phallic jouissance is the organizing template not only of porn but also of patriarchal behavior. Whenever a man engages in creepy actions – voyeurism, groping, harassment etc. – he turns female body parts into consumable objects that promise total satisfaction. However, because language shapes desire through a built-in gap between what is said or imagined and what is truly fulfilling, these sought-after body parts (the breast, the ass, the thigh etc.) inevitably disappoint. They never match the vivid, idealized image the man carried in his mind. The structure of language ensures that the promise of full satisfaction tied to these parts can never be kept. This is why phallic jouissance, while driving endless consumption and pursuit, is always haunted by dissatisfaction: the real never lives up to what the fantasy led him to expect, and so the cycle of seeking, consuming, and failing continues without end.

Biscotti’s account gestures toward the terrain of another mode of enjoyment that exceeds this circuit of lack and consumption. She moves beyond the transactional erotics of circumstantial hotness to describe moments of tenderness, quiet observation, and shared vulnerability: a man carrying a child down subway stairs, the weight of a spoon offered by someone who cooks well, the resonance of a musical scale, a finger trailing down an arm. These moments do not depend on the logic of the partial object or the failure of signification. They evoke a different register of arousal and pleasure, one that is not premised on the pursuit of a missing part, nor on the phallic economy of having or not having. This is the domain Lacan associates with the Other jouissance: a mode of experience that cannot be fully articulated or seized in language, that ex-sists rather than exists, and that emerges in the folds of the everyday, where meaning gives way to presence, rhythm, and sensation.

Biscotti’s reflections on the tenderness of the quotidian, the quiet charge of small gestures, and the arousals discovered only after their arrival capture this Other jouissance’s ineffable quality. It is not the conquest of the beloved as object, nor the consummation that dissolves distance, but a kind of being-with that suspends the need for conquest altogether. A being-with that doesn’t chase after an impossible goal of total satisfaction but enjoys the very process of interacting creatively with the other. It is important to note that this alternative sexual enjoyment does not and cannot abolish the logic of the partial object. In the words of Paul Verhaege:

[T]he drive never works on the whole body but is always focused on fragments or on individual activities. The drive does not need a whole body; it is always one particular part of the body that is involved, together with an activity related to this, which can be either active or passive. These parts of the body are always the points of interaction with the outside world: the genitalia, anus, mouth, eye, ear and nose, together with the related activities of smelling, listening, looking, sucking, penetrating.

Yet, through the sacrifice of phallic jouissance and the shift toward a mode of love that no longer aims at the mastery of the partial object, the sexual act may be reoriented. Such a reorientation does not culminate in a harmony between self and Other, but in a different mode of relation, one that acknowledges the Other as divided, as lacking, as subject, rather than as a collection of fragments for immediate, satisfying consumption. In this way, love does not remove the partial object from the scene of sex, but it does mark a break with the endless circuit of desire organized around it, opening the possibility of a different kind of encounter with the Other.

In this sense, the act of sex, when approached through the lens of the Other jouissance, ceases to be the culmination of desire aimed at an object and becomes instead a space where speech, touch, and shared time generate a satisfaction not governed by the failure of signifiers. The circumstantial fuckability that Biscotti names reminds us of desire’s fickleness and the inevitability of frustration in phallic jouissance. But her evocation of moments that slip past language and entitlement, that bloom unexpectedly and cannot be reproduced on demand, point toward the possibility of sex as a poetic, open encounter, where the Other is not reduced to a fragment, but encountered in their opacity and their unknowable presence. The crux of this new jouissance is beautifully expressed by Srinivasan’s question: “Is anyone innately attracted to penises or vaginas? Or are we first attracted to ways of being in the world, including bodily ways, which we later learn to associate with certain specific parts of the body?”

Having explored this alternative mode of enjoyment, we can now return to the neuroscientific moral pedagogies with which the article began. Insofar as there is no natural normality that is waiting to be freed from the shackles of pornography, the only way to counter the restrictive effects of porn and associated patriarchal behavior is to institute new ways of being-in-the-world. If pornography addiction and the associated objectification of women are produced and reinforced through the plastic reorganization of neural circuits (circuits that come to privilege certain patterns of attention, reward, and arousal) then overcoming these patterns requires transforming the neural architecture itself. Put differently, it is not enough to exhort individuals to be “aware” of a supposedly natural baseline. Instead, interventions must work at the level of neural reconditioning: establishing new patterns of attention, pleasure, and engagement that rewire the circuits which have been shaped by repetitive exposure to objectifying stimuli. This neural re-wiring has to establish an open-ended sexual sociality in which consumption of objects is replaced by an inconclusive, creative fascination with the Other (which, as have seen, preserves the sexual presence of partial objects).

How does this neural re-wiring occur? In my opinion, Indian social activist Periyar provides the most succinct formulation: “If a man has the right to kill women, a woman should also have the right to kill men. If there is a compulsion that women should fall at men’s feet, then men should also fall at women’s feet. This is equal rights for men and women.” Periyar asserts that the very structure of patriarchal desire, particularly as shaped and reinforced by pornographic culture, depends on the smooth availability of the female body as an object to be seen, touched, possessed, and disposed of at will. Periyar’s radical reversal forces this structure into view by imagining the unthinkable for patriarchy: the female body as a site of sovereign agency, capable of turning the circuits of domination back upon their source.

In other words, feminist activism is not simply a demand for rights or equality in the abstract; it is a material intervention that disrupts the neural architecture of patriarchal-pornographic masculinity. When women act to make their bodies non-consumable, when they resist, refuse, speak back, organize, or even simply assert opacity, they interrupt the smooth pathways of objectification that have been etched into the masculine psyche through repeated exposure to the consumable female form. The female body ceases to function as a seamless object of use; it becomes, instead, what Lacan might call a Thing, an opaque presence that cannot be fully grasped, consumed, or mastered. This resistance forces a recalibration of the circuits of attention, desire, and arousal that have been habituated to expect submission and availability.

Neural re-wiring, in this reading, is not an internal, voluntary act on the part of men, nor can it be achieved by moral exhortation alone. It is catalyzed by the political and social actions of women that block, frustrate, and derail the circuits of patriarchal desire. The non-smooth female body, the body that no longer fits within the slots carved out by pornography or patriarchal fantasy, acts as the necessary shock to a neural system that has grown lazy on the repetition of consumption. In encountering resistance, the neural architecture that expects ease and compliance must reconfigure itself or confront its own impotence. Periyar’s radical symmetry dramatizes this: the point is not that men should fall at women’s feet or be subject to women’s violence, but that only through such a reversal does the masculine neural economy confront the contingency of its imagined supremacy.

Thus, feminist activism reshapes the conditions of perceptual and libidinal possibility. By making the female body non-consumable, it opens space for new circuits of attention, engagement, and pleasure that are no longer tied to domination. Neural re-wiring is hence inseparable from collective struggle: it is triggered and sustained by women’s refusal to be what patriarchy has trained men to expect them to be. It is in these feminist structural shocks to manhood that we should be searching for a post-pornographic, post-patriarchal future.

Yanis Iqbal is a student and freelance writer based in Aligarh, India. Read other articles by Yanis.

 

Are We Having a God Problem?


Hubble Spots Fireworks in Westerlund 2 (Image by NASA, ESA, the Hubble Heritage Team [STScI/AURA])

Is God not the ultimate human creation?

The gods we inherited were designed for small populations, scattered across the earth, with narrow horizons. They concerned themselves with intimate details—how we ate, dressed, or made love. Each was tied to a specific culture and language—Arabic, Hebrew, Latin, Sanskrit, Chinese—none with a universal vision.

Their sacred texts told us to worship the book itself, rather than nurturing the direct and living experience of connection with the divine. These gods, over time, became increasingly materialistic, eventually giving way to a new idol: money. Today, many people believe more in the power of wealth than in the power of their gods.

And yet, some now say they believe in nothing at all. But is that really possible? Human beings inevitably seek meaning, connection, and transcendence—even if they deny it.

So where are the truly great gods—the ones who could protect life not just for the next generation, but for the next million years? Where are the gods who embrace the vastness of our galaxies, guiding human energy toward deeper consciousness, reconciliation, and the humanization of our world?

The time has come for new gods—gods of our time. Not gods bound to rigid rules and ancient books, but gods in harmony with science and technology, with a profound faith in humanity, and with the power to reach every heart. Gods who help us live the Golden Rule: to treat others as we wish to be treated.

These are gods who illuminate the moments when life suddenly makes sense—not for what we can take, but for what we can give.

We must move beyond the gods of the past. The gods of the future will not arrive with commandments carved in stone. They will come with a spiritual power capable of transcending our pettiness and awakening the best in us.ail

David Andersson is a French-American journalist, photographer, and author who has lived in New York for over 30 years. He co-directs Pressenza International Press Agency and is the author of The White-West: A Look in the Mirror, a collection of op-eds examining the dynamics of Western identity and its impact on other cultures. Read other articles by David.

Biological Devil-ution Rather than Religious Deities Fighting over the Heavens


“Devil-ution,” a function of evolutionary biology explains human unrest much better than notions of deities fighting over the heavens. Religious wars have never relented. Self-anointed demigods have plagued human history, pretending that faith-based blood lines constitute science. However, modern science takes a different tact.

Today, psychologists and psychiatrists bemoan the fact that psychopathic megalomaniacs are destroying civilization and the ecosystems that keep planet earth alive. By definition, psychopaths lack self- control. They make up a large portion of what we call the criminally insane. Psychopaths belong in mental institutions. Instead they are allowed to run wild on the planet in apex positions of power. Medical systems globally have failed to incarcerate them. National and international laws have failed to stop them.

In short, we, the citizens of the world are back to square one. We have to create an element of power sufficient to stop them. So, how are we going to do that? A framework of understanding devolution is a good place to start. Focusing on certain roots of human evolution are key to creating a needed new perspective.

Let’s start with a basic understanding of brain evolution. The human brain is divided into three major parts: the lower brain, the mid brain, and the upper brain, also known respectively as the Hindbrain, the Midbrain, and the Forebrain.

The Hindbrain is of particular interest to our attention. The Hindbrain is also known as the brain stem, the oldest brain, the primitive brain, also called the reptilian brain. Well, what just exactly does the reptilian brain refer to?

According to our modern knowledge of evolution, some 300 million years ago, the amniote lineage of our ancestors split in two: one lineage evolved into Sauropsids, which led to birds and reptiles; while the other branch called Synapsids evolved into mammals and humans. This means that biological elements before 300 million years ago continued into the mammalian and human lineage, elements common to reptiles and humans. To be clear, aspects of today’s human reptilian brain, the brain stem, are over 300 million years old.

Jumping 300 million years forward to today, we can see aspects of reptilian behaviour, uncivilized behaviour, emanating from our oldest brain, what lends itself descriptively to psychopathic megalomania. When we observe lizard behaviour in the wild, we do not witness the features of the human forebrain, where the interaction of complex social emotions can lead to civilization.

Giving credit to critics who are still waiting for “civilization,” to arise, I will nonetheless ask: are there human beings who are incapable of empathy and compassion, incapable of caring for other human beings? Studies show clearly that the answer is yes. Genuine sympathy, compassion and empathy exist largely out of the psychological world of psychopaths.

A second question we must pose: are today’s power hungry megalomaniacs making decisions prompted by the brain stem, from the reptilian brain, unable of reaching the higher centres of the brain where civilization can form? The answer lies in their behaviour. Let’s compare.

Most people have seen at one time or another how lizards eat and smash all the eggs in a nest they’ve discovered, caring nothing for the mother of the eggs. Can we not compare the human behaviour of maiming, starving, murdering people, mass murder, war, genocide, ecosystem destruction to smashing all the eggs? Like smashed eggs, there is no care for the mothers whose children have died.

By adding elements of evolution to the devilish behaviours just listed, “devil-ution” becomes an added perspective to our overall understanding of global unrest. The historical interplay of psychopathology and religion starts to come into view. Historically, both religious demi-gods and psychopaths have fought over the reins of power. Astute historians observe how they join forces, as birds of a feather flock together.

Duped disciples flock to churches and synagogues to pursue Amalek and Armageddon, while psychopaths gravitate to international centres of power, in the form of central banking and secret societies, like Bilderberg. A few remain public to showcase their megalomania and demonstrate to the world how they have enslaved the masses in poverty.

One of the visible groups meets regularly in Davos, pondering over what to do with “the useless eaters.” That’s us, you and me, the world’s masses, who they have slated to become jobless, homeless, and unfit to live on their planned trans-human dystopian planet Earth. Advanced readers know of such machinations at the World Economic Forum, where their 200 year-old eugenics program is swinging into full gear. Eight plus billion people are about to die if these reptilian-bound thinkers get their way.

Bo Filter is a social scientist, speaker, and author of The Cause of Wars and Aggression: Book 1Read other articles by Bo.

Calling All Canadians: Gorilla Radio Asks Prime Minister Carney Three Questions

The three questions are:

1. Has any politician in the NATO Coalition of the Willing Warfighters against Russia lied more brazenly to win his domestic election than Mark Carney (not counting Vladimir  Zelensky)?

2. Has any politician in the Coalition calculated more mistakenly that spending more on the losing war in Europe would appease and ingratiate President Donald Trump, and relieve his country of Trump’s penalty tariffs?

3. Has any politician in the Coalition benefited more personally and more directly in his bank account from fighting the Russians in the Ukraine and capitulating to Trump (except for Trump himself and European Commission President Ursula von der Leyen)?

Listen now to Chris Cook’s latest Gorilla Radio show, broadcast on Sunday evening British Columbia time. In the discussion we show how the ideology of warfighting against Russia is promoted by Canadian Prime Minister Carney, no matter how false the narrative, how damaging for the Canadian economy, and how feeble in the aim to mitigate Trump’s anti-Canadian policies.

Click to listen: https://gradio.substack.com/p/gorilla-radio-with-chris-cook-john-dd6 

John Helmer is an Australian-born journalist and foreign correspondent based in Moscow, Russia since 1989. He has served as an adviser to government heads in Greece, the United States, and Asia, and has also worked as professor of political science, sociology, and journalism. Read other articles by John, or visit John's website.

 PAKISTAN

Bajaur’s Unfinished War: From Operation


Sherdil to Operation Sarbakaf


Bajaur is among Pakistan’s tribal districts that witnessed the greatest battle in the war on terror. In the days of the Tehrik-e-Taliban Pakistan (TTP) and the Al-Qaeda strongholds, it has seen military operations time and again over almost two decades. The campaigns like Operation Sherdil during 2008–2009 showed some fierce counterinsurgency fighting; Operation Sarbakaf in 2025 highlighted how militancy stayed but in a different form ever since it was nearly defeated. The occurrence of various successful and funded coercive instruments, however, did not automatically dissolve the insurgency in Pajaur, reflecting the difficult situation for the extremist institutions. The unfinished war develops the argument that counterterrorism in the region is not only a military challenge but also a struggle counted in politics and society.

Operation Sherdil: Breaking the TTP Stronghold

Operation Sherdil was launched in August 2008, illustrating one of Pakistan’s largest counterinsurgencies in FATA. About 8,000 plus troops of the Pakistan Army and Frontier Corps, supported by air power, marched into Bajaur Agency as an anticipating preemptive force to dislodge the established TTP. They had fortified the district as a headquarters from which to influence northeastern Afghanistan. By February 2009, the operation was declared a success, with approximately 1,800 estimated militants killed and some hundreds captured. Yet the cost was high in terms of lives of coalition forces, the lacerated civilian displacement, and infrastructure of the military bases. Still, the TTP retaliated with strikes, indicating the limitations of Sherdil to provide Bajaur long-term peace.

The TTP’s Enduring Threat

The TTP group was founded in 2007 under Baitullah Mehsud, quickly becoming among the most deadly militant groups in Pakistan. Unlike the Afghan Taliban, whose interest is in national control, the TTP is more inclined towards sectarian violence and used to stage regular bombings with frequent suicide bombings, particularly carried out against Shia Muslims and state institutions. For them, Al-Qaeda was a source of financial, logistical, and ideological sustenance. Over time, the group found its links to various cross-border sanctuaries between Afghanistan and Pakistan, being based in an underground shelter and sheltered in caves. In 2025, TTP had lost quite a bit but retained fighters, mostly resorting to having bases inside of Afghanistan. Pakistan formally blamed some Afghan intelligence elements and forces shaped by Afghanism [Urdu term افغانیت (Afghanīyat), which reflects the ideological mindset among certain Pashtun groups that only their interpretation of Islam and law should prevail — an outlook carried by both the Afghan Taliban and later the TTP] for the incursion and for not providing real assistance against TTP militancy. All the foregoing compels us to see why militant violence in Bajaur has resisted almost everything.

U.S. Military Assistance and Its Controversies

Fighting against terrorism in Bajaur has been broadened to get financial support for Throne of Dollars from the USA. The American government started granting millions of dollars for Pak Army equipment endowing the F-16, MI-17, night vision devices, and secure communication infrastructures. All of these things were like shooting adrenaline to Pak war machinery and let campaigns like Sherdil dominate the battlefield. This aid was highly controversial in its own way as critics raised questions on the effective use of this assistance and warned of weapons leakage to militant groups. After a consequence of the Taliban from Afghanistan in 2021, a public shift is seen from NATO-grade arms to TTP arsenals; this incident added fuel to suspicions concerning diversion and battlefield capture. This $7-billion figure, almost as commonplace in the media debates as is the perception that a good chunk of the money spent continued to indirectly aid insurgents, goes a long way to underline that support can equip the state but also foster political mistrust.

Civilian Toll of Bajaur

The tribal communities of Bajaur are among those that have suffered unimaginably over the years due to repeated military operations. Operation Sherdil left thousands of families homeless and destroyed the infrastructure: schools, bazaars, and clinics were destroyed. Operation Sarbakaf was supposed to somewhat rectify this situation by evacuating people into relief camps and providing medical services, but civilian casualties were still left to bear the brunt of displacement and trauma. The unending cycle of violence has eroded the trust of the masses in the state, which militants capitalise on. Local elders lament that development and governance promises are often abandoned once operations are declared over. This social aspect shows that military success alone cannot bring peace to Bajaur. Without education, jobs, and credible governance, the space for militant groups to recruit and regroup will remain. Thus, the war in Bajaur is as much about rebuilding lives as it is about annihilating the insurgents.

Evolution of Militancy 2009–2025

Militancy in Bajaur has changed so much with the passing of years. In 2009 TTP, foreign Uzbeks and Arab jihadists were controlling areas like Damdola and Khazai Ghar under commanders like Maulvi Faqir Mohammad), sitting pretty and openly boasting of their power. The victories of the Pakistani Army pulled them out of territories, but the fighters withdrew into the mountains where they regrouped under new banners. TTP, while internally fighting, allied with other factions like Jamaat-ul-Ahrar and Lashkar-e-Jhangvi; some factions tilted toward ISIS-K. By 2025, the insurgency had become less about holding territories and more about sporadic ambushes, assassinations, and recruitment drives. This evolution is a clear demonstration of the flexibility and adaptability of the militants, as they changed their mode of action from open warfare to clandestine insurgency. This explains why even after so many “victories”, Bajaur remains an unresolved security concern two decades onwards.

Conclusions

The trajectory of Bajaur has transformed from Operation Sherdil to Operation Sarbakaf, revealing transformations of Pakistan’s counterinsurgency strategies and an evolving resilience of militant networks. Sherdil’s heavy fighting in 2008-2009 reclaimed territory at a terrible cost to civilians, while Sarbakaf in 2025 sought to combine targeted strikes with humanitarian safeguards. Sustained by regional safe havens, ideological networks, and alleged external sponsorship, however, TTP’s persistence shows that this war is far from over. While U.S. massive military aid has given Pakistan leverage, it has opened the Pandora’s box of fears of leakage to insurgents and another complication to counterterrorism discourse. The Bajaur conflict ultimately points out that victory over militancy requires more than force; it requires prolonged governance, social rehab, and regional cooperation. Until these dimensions are aligned, Bajaur’s war remains unfinished, a reminder of how insurgencies live where politics and development cease.

Syed Salman Mehdi is a freelance writer and researcher with a keen interest in social, political, and human rights issues. He has written extensively on topics related to sectarian violence, governance, and minority rights, with a particular focus on South Asia. His work has been published in various media outlets, and he is passionate about raising awareness on critical human rights concerns. Read other articles by Syed.