Anarchist Accountability

An interesting article by Thomas(Miami Autonomy & Solidarity (MAS)) about accountability and democracy in the anarchist movement and in an anarchist society. It has implications for the whole non-market, non-state socialist sector.

"This disease of disorganization has invaded the organism of the anarchist movement like yellow fever and has plagued it for decades…There can be no doubt, however, that this disorganization has its roots in a number of defects of theory, notably in the distorted interpretation of the principle of individuality in anarchism, that principle being too often mistaken for the absence of all accountability. " –Delo Truda Group[1]

"…[O]rganization, far from creating authority, is the only cure for it and the only means whereby each one of us will get used to taking an active and conscious part in the collective work, and cease being passive instruments in the hands of leaders." – Errico Malatesta[2]

The assessment of the Delo Truda Group from 1926 is as true today as it was 84 years ago. But if that's the case; and if, as Malatesta suggested, organization is the only cure for authority, how do we as anarchists differ from others in how we view organization? Or more specifically, how does our view of individuality differ from the common misconception of anarchism as the "absence of all accountability" . Perhaps it's best summed up by Lucien van der Walt and Michael Schmidt in their exhaustive account of the history of anarchist ideas, Black Flame: The Revolutionary Class Politics of Anarchism and Syndicalism. They explain:

"…[G]enuine individual freedom and individuality could only exist in a free society. The anarchists did not therefore identify freedom with the right of everybody to do exactly what one pleased but with a social order in which collective effort and responsibilities- that is to say, obligations- would provide the material basis and social nexus in which individual freedom could exist."[3]

This essay will describe anarchist accountability and how it differs from the types of accountability we're trying to replace. Implementing accountability in all of our practices is fundamental to our effectiveness now in our practice and how it prefigures the kind of society that we want to replace the existing society.

The first form of accountability that we as anarchists are attempting to combat most of the time is top-down, hierarchical forms of accountability. Since we are against all forms of domination and oppression, it's only natural that we'd be opposed to formal and informal forms of accountability to our employers, landlords, elites or other relations defined by domination. Although certain forms of top-down accountability may be considered legitimate, such as the accountability of a young child to their parent giving loving and reasonable child-rearing directives, the discussion surrounding opposing most other forms of top-down accountability is only a question of strategy and tactics. A key anarchist insight in opposing top-down accountability is that to address the root of the problem the top-down structure and relation must be changed, not the person or group holding it. So unlike some Marxists or other radicals, we don't believe, for example, that a "proletarian" dictatorship, a matriarchy or a people of color ruling elite will address any of the fundamental issues with class oppression, patriarchy or racism. Anarchists believe that it's the structures and relations of hierarchical domination and oppression themselves that must be destroyed and replaced with egalitarian and horizontal structures and relations.

This brings us to anarchist accountability. Horizontal and egalitarian forms of accountability are based in the notion of free association. Free association must be mutual between all its participants if it's to be truly free for each. It would hardly be free if members of an association were forced to be in an association or collective with people they didn't want to associate with. Within a freely associated grouping of people, horizontal and egalitarian forms of decision-making would involve each member having an equal say- no more and no less- than any other member. Some decisions might need consensus; others might be a simple majority according to the type of decision being made and the practices of the group. However, societal influences from oppressive socialization such as racism and sexism to personality differences such as being shy or being talkative are likely to create informal hierarchies that reintroduce domination and hierarchy within the group if clear, explicit, collectively- established democratic practices are not established and followed. Jo Freeman has a variety of useful suggestions in setting up democratic and accountable structures within any grouping in her classic piece The Tyranny of Structurelessness. [4]

Once democratic structures and organizational practices are developed and utilized, then anarchist accountability demands that decisions made collectively must be respected and collectively implemented. If there's disagreement within the organization over a collective decision, there are a few options. Georges Fontenis outlines the basic framework for this in his essay Manifesto of Libertarian Communism[5] :

1) Do Nothing/ Delay It: Decide that there's too much disagreement to come to a decision at this time and either drop it or discuss it further at another time. For example, a group might decide not to have an official position on whether capitalism is comprised of two or three main classes until more research is done; or might decide just not to have a position as a group at this time.

2) Accept More Than One: Decide- if it's possible depending on the type of decision needed to be made- to allow for more than one of the proposed options to be accepted as the group decision with more or less emphasis on either. For example, a group might decide that although the majority might think that trying to build a militant minority network within their respective workplaces is the best workplace strategy, they also find it acceptable that some members of their group are pursuing a dual unionist strategy with the independent union at their workplace.

3) Accept the Majority View: Depending on the group practice this might be a simple majority vote or a super-majority. The minority view would be rejected for collective practice; but the minority could continue to argue for their view internally within the organization. For example, the majority of the group might want to organize a May Day event even though a minority of the group feels that it's taking away time and resources from the anti-eviction organizing the group is working on. But since the majority of the group feels that it would be beneficial to organize a May Day event, the group would do the event.

4) Split Based on Differing Views: If the issue is fundamental and either the majority or the minority find it unacceptable to do nothing, accept more than one view on the issue or to accept the majority view on the issue. For example, if the group decides as the basis of their group that structural racism is something that they'd like to combat as an organization, but one or two members feel that it's a waste of time to confront structural racism because they believe it doesn't exist anymore now that Barrack Obama was elected president, there would have to be a split in the organization since having such contradictory views on a fundamental group strategy would give them no room to work together as a group. However, this doesn't mean that they couldn't work together on other issues where the have agreement or continue to try to dialogue between each other on issues where they disagree.

Fundamental to all of this is that when a decision is made, it should be respected and carried out until a decision is made to overturn it, an exception considered or a member quits- or in extreme cases is expelled- out of disagreement.

Holding each other accountable also means getting used to letting each other know- in a comradely way- when commitments and obligations aren't being fulfilled. This is a practice that must be built through an organizational culture where comradely honesty and constructive criticism replaces competitive and individualistic passive-aggressiven ess or talking behind people's backs. The flip side of giving comradely feedback is learning how to receive it, using it to help you and your organization grow and becoming more self-disciplined. This is difficult sometimes since the vast majority of the times we're being called to task for something, it is coming from top-down relations; but the practice of holding others accountable and being held accountable is fundamental to learn, practice and promote if we want to destroy and replace these top-down relations with horizontal and egalitarian relations. And of course, ideally these practices would increase self-discipline in carrying out tasks that group members commit to. When holding each other accountable it's important to come from a place of love and respect that avoids being patronizing, competitive, egotistical or dishonest in any way. And when being held accountable it's similarly important to cultivate an appreciation for comradely criticism and renew our commitment to self-discipline. However, that doesn't mean we should allow our dignity to be trampled on or ourselves to be disrespected. When criticism isn't comradely, we should defend ourselves and demand respect as an equal even when we've failed to fulfill our obligations. But it is essential that comradely anarchist accountability and self-discipline as a practice needs to be developed, encouraged and cultivated within our organizations. Without self-discipline and horizontal accountability, groups revert back to dominating and oppressive top-down relations and/or involve stagnation, demoralization and ineffectiveness.

What about delegates? Anarchists argue that delegates should replace any necessary functions usually carried out by representatives. Delegates differ from representatives because delegates are mandated with specific views and tasks that are to mirror as close as possible the views of the group that the delegate has been mandated by. Representatives are top-down because they make decisions on behalf of groups that then must obey these decisions; anarchist delegates are bottom-up because they are mandated to bring the views, as expressed, of the organization to the grouping of delegates they've been sent to. Sometimes the group may give delegates some flexibility, but the accountability is always from the bottom-up, not the top-down. Delegates can be over-ruled and recalled at anytime and have no power over the group that they're the delegate for. When compromises between delegates need to be hashed out or new items come up at delegate meetings that are value-laden decisions rather than logistical decisions, the delegate usually has to bring back the compromise to the group before it's finally approved unless the group already mandated the delegate with certain ranges of flexibility on the issue. However there's a difference between, logistical decisions and value-laded decisions. For logistical decisions, a group might mandate a delegate to carry out logistical tasks -such as checking and responding to the group e-mail account- with greater flexibility to act as they see fit. But they still might ask for transparency and regular report backs and the person mandated with the task can always be directed by the group to carry it out in a particular way since it's the group that the delegate is accountable to, not the other way around. In addition, the concepts logistical and value-laden are open for interpretation; so they are more accurately understood as two sides of along a spectrum, rather than easily differentiated, clear-cut concepts.

In conclusion, this essay tried to clarify how anarchist accountability proposes horizontal and egalitarian or bottom-up forms of accountability to replace top-down forms of accountability. Capitalism, the state, imperialism, racism, patriarchy, and all forms of exploitation, domination and oppression aren't going to go away without a fight and without something to replace it. Creating the organizational structure, practice and culture that encourages and takes seriously comradely horizontal accountability, self-discipline and bottom-up mandated delegation is fundamental to the effectiveness of our organizations in building towards and prefiguring the type of society we want to replace the current one. Whether, when and how we implement, develop, encourage and promote these concepts and practices is the responsibility of us all…
[1] Group of Russian Anarchists Abroad (The "Delo Truda" group). The Organizational Platform of the General Union of Anarchists. 1926. http://www.nestorma khno.info/ english/newplatf orm/introduction .htm

[2] Malatesta, Errico. Anarchy and Organization. 1897. http://www.spunk. org/texts/ writers/malatest /sp001864. html

[3] Schmidt, Michael and van der Walt, Lucien. Black Flame: The Revolutionary Class Politics of Anarchism and Syndicalism. Counter-Power. Volume 1. AK Press. 2009. P. 48

[4] Freeman, Jo. The Tyranny of Structurelessness. 1970. http://flag. blackened. net/revolt/ hist_texts/ structurelessnes s.html

[5] Fontenis, Georges. Manifesto of Libertarian Communism. 1953. http://flag. blackened. net/daver/ anarchism/ mlc/mlc1. html

http://miamiautonom yandsolidarity. wordpress. com/2010/ 03/16/anarchist- accountability/ #more-168

Thanks to Arminius at worldincommon for the link.

Confessions of an Economic Hit Man

Seduced by an agent of the US National Security Agency by sex, money and power John Perkins became an economic hit man. In an interview of two parts John reveals the fascinating story of his involvement in profit-driven economic strong-arm tactics in countries across the globe and the part he played in building the "American Empire":



Part 1


Part 2


Thanks to Z3 from world socialist movement forum for the link.

The Abolition of Work by Bob Black

No one should ever work.

Work is the source of nearly all the misery in the world. Almost all the evil you'd care to name comes from working or from living in a world designed for work. In order to stop suffering, we have to stop working.

That doesn't mean we have to stop doing things. It does mean creating a new way of life based on play; in other words, a ludic revolution. By "play" I mean also festivity, creativity, conviviality, commensality, and maybe even art. There is more to play than child's play, as worthy as that is. I call for a collective adventure in generalized joy and freely interdependent exuberance. Play isn't passive. Doubtless we all need a lot more time for sheer sloth and slack than we ever enjoy now, regardless of income or occupation, but once recovered from employment-induced exhaustion nearly all of us [will] want [to] act. Oblomovism and Stakhanovism are two sides of same debased coin.

The ludic life is totally incompatible with existing reality. So much the worse for "reality," the gravity hole that sucks the vitality from the little in life that still distinguishes it from mere survival. Curiously—maybe not—all the old ideologies are conservative because they believe in work. Some of them, like Marxism and most brands of anarchism, believe in work all the more fiercely because they believe in so little else.

Liberals say we should end employment discrimination. I say we should end employment. Conservatives support right-to-work laws. Following Karl Marx's wayward son-in-law Paul Lafargue I support the right to be lazy. Leftists favor full employment. Like the surrealists—except that I'm not kidding—I favor full unemployment. Trotskyists agitate for permanent revolution. I agitate for permanent revelry. But if all the ideologues (as they do) advocate work—and not only because they plan to make other people do theirs—they are strangely reluctant to say so. They will carry on endlessly about wages, hours, working conditions, exploitation, productivity, profitability. They'll gladly talk about anything but work itself. These experts who offer to do our thinking for us rarely share their conclusions about work, for all its saliency in the lives of all of us. Among themselves they quibble over the details. Unions and management agree that we ought to sell the time of our lives in exchange for survival, although they haggle over the price. Marxists think we should be bossed by bureaucrats. Libertarians think we should be bossed by businessmen. Feminists don't care which form bossing takes so long as the bosses are women. Clearly these ideology-mongers have serious differences over how to divvy up the spoils of power. Just as clearly, none of them have any objection to power as such and all of them want to keep us working.

You may be wondering if I'm joking or serious. I'm joking and serious. To be ludic is not to be ludicrous. Play doesn't have to be frivolous, although frivolity isn't triviality: very often we ought to take frivolity seriously. I'd like life to be a game - but a game with high stakes. I want to play for keeps.

The alternative to work isn't just idleness. To be ludic is not to be quaaludic. As much as I treasure the pleasure of torpor, it's never more rewarding than when it punctuates other pleasures and pastimes. Nor am I promoting the managed time-disciplined safety-valve called "leisure"; far from it. Leisure is non-work for the sake of work. Leisure is the time spent recovering from work, and in the frenzied but hopeless attempt to forget about work many people return from vacations so beat that they look forward to returning to work so they can rest up. The main difference between work and leisure is that at work at least you get paid for your alienation and enervation.

I am not playing definitional games with anybody. When I say I want to abolish work, I mean just what I say, but I want to say what I mean by defining my terms in non-idiosyncratic ways. My minimun definition of work is forced labor, that is, compulsory production. Both elements are essential. Work is production enforced by economic or political means, by the carrot or the stick. (The carrot is just the stick by other means.) But not all creation is work. Work is never done for its own sake, it's done on account of some product or output that the worker (or, more often, somebody else) gets out of it. This is what work necessarily is. To define it is to despise it. But work is usually even worse than its definition decrees. The dynamic of domination intrinsic to work tends over time toward elaboration. In advanced work-riddled societies, including all industrial societies whether capitalist or "communist," work invariably acquires other attributes which accentuate its obnoxiousness.

Usually—and this is even more true in "communist" than capitalist countries, where the state is almost the only employer and everyone is an employee—work is employment, i.e., wage-labor, which means selling yourself on the installment plan. Thus 95% of Americans who work, work for somebody (or something) else. In the USSR or Cuba or Yugoslavia or Nicaragua or any other alternative model which might be adduced, the corresponding figure approaches 100%. Only the embattled Third World peasant bastions—Mexico, India, Brazil, Turkey—temporarily shelter significant concentrations of agriculturists who perpetuate the traditional arrangement of most laborers in the last several millennia, the payment of taxes (ransom) to the state or rent to parasitic landlords in return for being otherwise left alone. Even this raw deal is beginning to look good. All industrial (and office) workers are employees and under the sort of surveillance which ensures servility.

But modern work has worse implications. People don't just work, they have "jobs." One person does one productive task all the time on an or-else basis. Even if the task has a quantum of intrinsic interest (as increasingly many jobs don't) the monotony of its obligatory exclusivity drains its ludic potential. A "job" that might engage the energies of some people, for a reasonably limited time, for the fun of it, is just a burden on those who have to do it for forty hours a week with no say in how it should be done, for the profit of owners who contribute nothing to the project, and with no opportunity for sharing tasks or spreading the work among those who actually have to do it. This is the real world of work: a world of bureaucratic blundering, of sexual harassment and discrimination, of bonehead bosses exploiting and scapegoating their subordinates who—by any rational-technical criteria - should be calling the shots. But capitalism in the real world subordinates the rational maximization of productivity and profit to the exigencies of organizational control.

The degradation which most workers experience on the job is the sum of assorted indignities which can be denominated as "discipline." Foucault has complexified this phenomenon but it is simple enough. Discipline consists of the totality of totalitarian controls at the workplace—surveillance, rotework, imposed work tempos, production quotas, punching-in and -out, etc. Discipline is what the factory and the office and the store share with the prison and the school and the mental hospital. It is something historically original and horrible. It was beyond the capacities of such demonic tators of yore as Nero and Genghis Khan and Ivan the Terrible. For all their bad intentions they just didn't have the machinery to control their subjects as thoroughly as modern despots do. Discipline is the distinctively diabolical modern mode of control, it is an innovative intrusion which must be interdicted at the earliest opportunity.

Such is "work." Play is just the opposite. Play is always voluntary. What might otherwise be play is work if it's forced. This is axiomatic. Bernie de Koven has defined play as the "suspension of consequences." This is unacceptable if it implies that play is inconsequential. The point is not that play is without consequences. Playing and giving are closely related, they are the behavioral and transactional facets of the same impulse, the play-instinct. They share an aristocratic disdain for results. The player gets something out of playing; that's why he plays. But the core reward is the experience of the activity itself (whatever it is). Some otherwise attentive students of play, like Johan Huizinga (Homo Ludens) define it as game-playing or following rules. I respect Huizinga's erudition but emphatically reject his constraints. There are many good games (chess, baseball, Monopoly, bridge) which are rule-govemed but there is much more to play than game-playing. Conversation, sex, dancing, travel—these practices aren't rule-governed but they are surely play if anything is. And rules can be played with at least as readily as anything else.

Work makes a mockery of freedom. The official line is that we all have rights and live in a democracy. Other unfortunates who aren't free like we are have to live in police states. These victims obey orders or-else, no matter how arbitrary. The authorities keep them under regular surveillance. State bureaucrats control even the smaller details of everyday life. The officials who push them around are answerable only to the higher-ups, public or private. Either way, dissent and disobedience are punished. Informers report regularly to the authorities. All this is supposed to be a very bad thing.

And so it is, although it is nothing but a description of the modern workplace. The liberals and conservatives and libertarians who lament totalitarianism are phonies and hypocrites. There is more freedom in any moderately de-Stalinized dictatorship than there is in the ordinary American workplace. You find the same sort of hierarchy and discipline in an office or factory as you do in a prison or a monastery. In fact, as Foucault and others have shown, prisons and factories came in at about the same time, and their operators consciously borrowed from each other's control techniques. A worker is a part-time slave. The boss says when to show up, when to leave, and what to do in the meantime. He tells you how much work to do and how fast. He is free to carry his control to humiliating extremes, regulating, if he feels like it, the clothes you wear or how often you go to the bathroom. With a few exceptions he can fire you for any reason, or no reason. He has you spied on by snitches and supervisors; he amasses a dossier on every employee. Talking back is called "insubordination," just as if a worker is a naughty child, and it not only gets you fired, it disqualifies you for unemployment compensation. Without necessarily endorsing it for them either, it is noteworthy that children at home and in school receive much the same treatment, justified in their case by their supposed immaturity. What does this say about their parents and teachers who work?

The demeaning system of domination I've described rules over half the waking hours of a majority of women and the vast majority of men for decades, for most of their lifespans. For certain purposes it's not too misleading to call our system democracy or capitalism or—better still—industrialism, but its real names are factory fascism and office oligarchy. Anybody who says these people are "free" is lying or stupid. You are what you do. If you do boring, stupid, monotonous work, chances are you'll end up boring, stupid and monotonous. Work is a much better explanation for the creeping cretinization all around us than even such significant moronizing mechanisms as television and education. People who are regimented all their lives, handed off to work from school and bracketed by the family in the beginning and the nursing home at the end, are habituated to hierarchy and psychologically enslaved. Their aptitude for autonomy is so atrophied that their fear of freedom is among their few rationally grounded phobias. Their obedience training at work carries over into the families they start, thus reproducing the system in more ways than one, and into politics, culture and everything else. Once you drain the vitality from people at work, they'll likely submit to hierarchy and expertise in everything. They're used to it.

If we play our cards right, we can all get more out of life than we put into it; but only if we play for keeps.

No one should ever work.

Workers of the world. . . relax!

I've only reproduced about one third of The Abolition of Work. You can read the whole piece on Money-Free It's well worth a look.

Are Americans a Broken People? Why We've Stopped Fighting Back Against the Forces of Oppression

A psychologist asks: Have consumerism, suburbanization and a malevolent corporate-government partnership so beaten us down that we no longer have the will to save ourselves?

Can people become so broken that truths of how they are being screwed do not "set them free" but instead further demoralize them? Has such a demoralization happened in the United States?

Do some totalitarians actually want us to hear how we have been screwed because they know that humiliating passivity in the face of obvious oppression will demoralize us even further?

What forces have created a demoralized, passive, dis-couraged U.S. population?

Can anything be done to turn this around?

Can people become so broken that truths of how they are being screwed do not "set them free" but instead further demoralize them?

Yes. It is called the "abuse syndrome." How do abusive pimps, spouses, bosses, corporations, and governments stay in control? They shove lies, emotional and physical abuses, and injustices in their victims' faces, and when victims are afraid to exit from these relationships, they get weaker. So the abuser then makes their victims eat even more lies, abuses, and injustices, resulting in victims even weaker as they remain in these relationships.

Does knowing the truth of their abuse set people free when they are deep in these abuse syndromes?

No. For victims of the abuse syndrome, the truth of their passive submission to humiliating oppression is more than embarrassing; it can feel shameful -- and there is nothing more painful than shame. When one already feels beaten down and demoralized, the likely response to the pain of shame is not constructive action, but more attempts to shut down or divert oneself from this pain. It is not likely that the truth of one's humiliating oppression is going to energize one to constructive actions.

Has such a demoralization happened in the U.S.?

In the United States, 47 million people are without health insurance, and many millions more are underinsured or a job layoff away from losing their coverage. But despite the current sellout by their elected officials to the insurance industry, there is no outpouring of millions of U.S. citizens on the streets of Washington, D.C., protesting this betrayal.

Polls show that the majority of Americans oppose U.S. wars in Afghanistan and Iraq as well as the taxpayer bailout of the financial industry, yet only a handful of U.S. citizens have protested these circumstances.

Remember the 2000 U.S. presidential election? That's the one in which Al Gore received 500,000 more votes than George W. Bush. That's also the one that the Florida Supreme Court's order for a recount of the disputed Florida vote was overruled by the U.S. Supreme Court in a politicized 5-4 decision, of which dissenting Justice John Paul Stevens remarked: "Although we may never know with complete certainty the identity of the winner of this year's presidential election, the identity of the loser is perfectly clear. It is the nation's confidence in the judge as an impartial guardian of the rule of law." Yet, even this provoked few demonstrators.

When people become broken, they cannot act on truths of injustice. Furthermore, when people have become broken, more truths about how they have been victimized can lead to shame about how they have allowed it. And shame, like fear, is one more way we become even more psychologically broken.

U.S. citizens do not actively protest obvious injustices for the same reasons that people cannot leave their abusive spouses: They feel helpless to effect change. The more we don't act, the weaker we get. And ultimately to deal with the painful humiliation over inaction in the face of an oppressor, we move to shut-down mode and use escape strategies such as depression, substance abuse, and other diversions, which further keep us from acting. This is the vicious cycle of all abuse syndromes.

Schools and Universities: Do most schools teach young people to be action-oriented -- or to be passive? Do most schools teach young people that they can affect their surroundings -- or not to bother? Do schools provide examples of democratic institutions -- or examples of authoritarian ones?

A long list of school critics from Henry David Thoreau to John Dewey, John Holt, Paul Goodman, Jonathan Kozol, Alfie Kohn, Ivan Illich, and John Taylor Gatto have pointed out that a school is nothing less than a miniature society: what young people experience in schools is the chief means of creating our future society. Schools are routinely places where kids -- through fear -- learn to comply to authorities for whom they often have no respect, and to regurgitate material they often find meaningless. These are great ways of breaking someone.

Today, U.S. colleges and universities have increasingly become places where young people are merely acquiring degree credentials -- badges of compliance for corporate employers -- in exchange for learning to accept bureaucratic domination and enslaving debt.

Mental Health Institutions: Aldous Huxley predicted today's pharmaceutical societyl "[I]t seems to me perfectly in the cards," he said, "that there will be within the next generation or so a pharmacological method of making people love their servitude."

Today, increasing numbers of people in the U.S. who do not comply with authority are being diagnosed with mental illnesses and medicated with psychiatric drugs that make them less pained about their boredom, resentments, and other negative emotions, thus rendering them more compliant and manageable.

Oppositional defiant disorder (ODD) is an increasingly popular diagnosis for children and teenagers. The official symptoms of ODD include, "often actively defies or refuses to comply with adult requests or rules," and "often argues with adults." An even more common reaction to oppressive authorities than the overt defiance of ODD is some type of passive defiance -- for example, attention deficit hyperactivity disorder (ADHD). Studies show that virtually all children diagnosed with ADHD will pay attention to activities that they actually enjoy or that they have chosen. In other words, when ADHD-labeled kids are having a good time and in control, the "disease" goes away.

When human beings feel too terrified and broken to actively protest, they may stage a "passive-aggressive revolution" by simply getting depressed, staying drunk, and not doing anything -- this is one reason why the Soviet empire crumbled. However, the diseasing/medicalizing of rebellion and drug "treatments" have weakened the power of even this passive-aggressive revolution.

Television: In his book Four Arguments for the Elimination of Television (1978), Jerry Mander (after reviewing totalitarian critics such as George Orwell, Aldous Huxley, Jacques Ellul, and Ivan Illich) compiled a list of the "Eight Ideal Conditions for the Flowering of Autocracy."

Mander claimed that television helps create all eight conditions for breaking a population. Television, he explained, (1) occupies people so that they don't know themselves -- and what a human being is; (2) separates people from one another; (3) creates sensory deprivation; (4) occupies the mind and fills the brain with prearranged experience and thought; (5) encourages drug use to dampen dissatisfaction (while TV itself produces a drug-like effect, this was compounded in 1997 the U.S. Food and Drug Administration relaxing the rules of prescription-drug advertising); (6) centralizes knowledge and information; (7) eliminates or "museumize" other cultures to eliminate comparisons; and (8) redefines happiness and the meaning of life.

Commericalism of Damn Near Everything: While spirituality, music, and cinema can be revolutionary forces, the gross commercialization of all of these has deadened their capacity to energize rebellion. So now, damn near everything – not just organized religion -- has become "opiates of the masses."

The primary societal role of U.S. citizens is no longer that of "citizen" but that of "consumer." While citizens know that buying and selling within community strengthens that community and that this strengthens democracy, consumers care only about the best deal. While citizens understand that dependency on an impersonal creditor is a kind of slavery, consumers get excited with credit cards that offer a temporarily low APR.

Consumerism breaks people by devaluing human connectedness, socializing self-absorption, obliterating self-reliance, alienating people from normal human emotional reactions, and by selling the idea that purchased products -- not themselves and their community -- are their salvation.

By Bruce E. Levine, AlterNet.

The whole piece is well worth reading here

Big credit to Alan Johnstone for finding the article.

Alexander Berkman's 'ABC of Communist Anarchism'.

You don't question the right of the government to kill, to confiscate and imprison. If a private person should be guilty of the things the government is doing all the time, you'd brand him a murderer, thief, and scoundrel. But as long as the violence committed is "lawful" you approve of it and submit to it. So it is not really violence that you object to, but to people using violence "unlawfully".

This lawful violence and the fear of it dominate our whole existence, individual and collective. Authority controls our lives from the cradle to the grave-authority parental, priestly and divine, political, economic, social, and moral. But whatever the character of that authority, it is always the same executioner wielding power over you through your fear of punishment in one form or another. You are afraid of God and the devil, of the priest and the neighbor, of your employer and boss, of the politician and policeman, of the judge and the jailer, of the law and the government. All your life is a long chain of fears-fears which bruise your body and lacerate your soul. On those fears is based the authority of God, of the church, of parents, of capitalist and ruler.

Look into your heart and see if what I say is not true. Why, even among children the ten-year-old Johnny bosses his younger brother or sister by the authority of his greater physical strength, just as Johnny's father bosses him by his superior strength, and by Johnny's dependence on his support. You stand for the authority of priest and preacher because you think they can "call down the wrath of God upon your head". You submit to the domination of boss, judge, and government because of their power to deprive you of work, to ruin your business, to put you in prison - a power, by the way, that you yourself have given into their hands.

So authority rules your whole life, the authority of the past and the present, of the dead and the living, and your existence is a continuous invasion and violation of yourself, a constant subjection to the thoughts and the will of some one else.

And as you are invaded and violated, so you subconsciously revenge yourself by invading and violating others over whom you have authority or can exercise compulsion. Physical or moral. In this way all life has become a crazy quilt of authority, of domination and submission, of command and obedience, of coercion and subjection, of rulers and ruled, of violence and force in a thousand and one forms.

Can you wonder that even idealists are still held in the meshes of this spirit of authority and violence, and are often impelled by their feelings and environment to invasive acts entirely at variance with their ideas?

We are all still barbarians who resort to force and violence to settle our doubts, difficulties, and troubles. Violence is the method of ignorance, the weapon of the weak. The strong of heart and brain need no violence, for they are irresistible in their consciousness of being right. The further we get away from primitive man and the hatchet age, the less recourse we shall have to force and violence. The more enlightened man will become, the less he will employ compulsion and coercion. The really civilized man will divest himself of all fear and authority. He will rise from the dust and stand erect: he will bow to no tsar either in heaven or on earth. He will become fully human when he will scorn to rule and refuse to be ruled. He will be truly free only when there shall be no more masters.

ABC of Communist Anarchism