The Trump administration’s fear of teenagers

Why is the Trump administration afraid of a teenager? Or, more accurately, afraid of a movement of mainly teenagers, started by Greta Thunberg when she was 15?

It’s clear they’re afraid of the effect the climate strike movement is having on the minds of humanity, since both Donald Trump and, today (Jan. 23), his sycophantic Treasury Secretary Steven Mnuchin attacked Thunberg at the World Economic Forum summit in Davos. Trump’s attack alone would not be conclusive evidence, since he can hardly keep from blurting out whatever gripe or self-adulation spews from his brain. But Mnuchin’s parroting Trump’s attack shows it’s on today’s agenda. The Davos crowd is no more likely to be the target of this propaganda than it is of Thunberg’s reality-based message. Rather, Davos is a stage for broadcasting to the world. And Mnuchin’s plaint shows the administration is running scared.

Mnuchin superciliously asked if Thunberg was the chief economist, and told her to go study economics in college, because apparently only economists can have a voice, despite their miserable track record. Similarly, Trump questioned her age, as if no one should listen to teenagers, and in his Davos speech he decried unnamed “prophets of doom” who had predicted various unrealized catastrophes in the past—obviously a list put together by speechwriters, since Trump knew nothing about these alleged predictions. And of course it suits him to hide the actual overwhelming consensus of climate scientists and their multiple alarming reports behind unnamed prophets of doom who never had such a scientific consensus behind them. Trump prattled, “This is not a time for pessimism,” perhaps forgetting that a large part of the climate denial crowd has switched to pessimism as their go-to message: okay, climate change is real, but it’s too late to do anything about it, so let’s not try; or it would be too disruptive to the economy, as if that won’t be disrupted far more by climate chaos.

Thunberg has ably slapped down this kind of criticism a dozen times in the past year. She points out that it is a diversion from responding to the actual science, and when the opponents start making personal attacks, it shows they can’t attack the actual argument and the facts.

Another telling fiction in Mnuchin’s speech was this: “President Trump absolutely believes in clean air and clean water and having a clean environment.” Of course, that’s a lie. Trump has rolled back an unprecedented number of environmental regulations, including today stripping protection from many streams and wetlands so that BP and other companies and farmers can dump pollutants into them, and he has slashed enforcement. Just as importantly, this reveals a deliberate red herring on Trump’s part. When asked about the climate crisis, Trump often replies (falsely) that the U.S. has “the cleanest air and crystal-clean water.” Reporters have sometimes assumed that Trump doesn’t know the difference between pollution and climate change. Wrong! It’s the old switcheroo, faking you out on purpose—as is clear from Mnuchin making the same maneuver.

What these ridiculous attacks reveal above all is that the polluters and their political representatives are well aware that they are losing the battle for the minds of humanity, as more and more people are waking up to the absolute urgency of confronting the climate crisis. And the youth climate strike movement is at the forefront of that battle.

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No One Is Too Small to Make a Difference, by Greta Thunberg–book review

No One Is Too Small to Make a Difference, by Greta Thunberg. Penguin Books, 2019.

No One Is Too Small to Make a Difference is a beautiful collection of speeches, and one facebook post, by the now 16-year-old Swedish trailblazer of climate school strikes. With clarity and bluntness, they express the attitudes of the youth movement. Millions of people were moved by video of Thunberg’s speech at the Sept. 23 UN Climate Action Summit during the week of the third Global Climate Strike. Coming after the book’s publication, that speech is not included here. This collection, touching on all Thunberg’s main themes, is worth reading.

She never lets go of the need to recognize the crisis and confront it now—that it means “Everything needs to change. And it has to start today.” Again and again, she declares that we need to change the system, with “permanent and unprecedented changes in all aspects of society,” that we need new politics, new economics, a whole new way of thinking. This flows from a better understanding of the science than most policymakers and business leaders have.

Thunberg bluntly tells economic and political leaders she does not believe they will rise to the challenge—but “change is coming, whether you like it or not.” She criticizes their dedication to economic growth, their selling the youth’s future “so that a small number of people could make unimaginable amounts of money….But it is the sufferings of the many which pay for the luxuries of the few.” She attacks the idea that everyone is to blame for the climate crisis.

No wonder she is the target of vicious, dishonest, anti-youth attacks! Thunberg turns it around simply enough, pointing out that the personal attacks reveal an inability to attack the movement and the science. She refuses to apologize for being young—“if everyone listened to the scientists and the facts that I constantly refer to then no one would have to listen to me or any of the other hundreds of thousands of school-children on strike for the climate across the world”—or for having Asperger’s.

Dialectics is here too—not the word but the spirit of Karl Marx’s “In our days, everything seems pregnant with its contrary”:

“We live in a strange world, where children must sacrifice their own education in order to protest against the destruction of their future.

“Where the people who have contributed the least to this crisis are the ones who are going to be affected the most.

“Where politicians say it’s too expensive to save the world, while spending trillions of euros subsidizing fossil fuels.

“We live in a strange world, where no one dares to look beyond our current political systems even though it’s clear that the answers we seek will not be found within the politics of today.”

These speeches are not theoretical texts. They are brilliant rhetoric that captures the passions of the youth movement. Nevertheless, the need for theory emerges because the book illuminates where the movement’s thought needs to be clarified.

Thunberg wisely says the youth do not have all the answers, but that turns into the demand for decision-makers to “unite behind the science.” It is a powerful political demand that undercuts claims that children don’t know enough to tell adults what to do. Science has been under blatant attack by oil companies and their allies and shills. However, asking the rulers to unite behind the science leaves the decisions in their hands and invites them to continue distorting scientific findings and pretending that policy and “the market” are in a separate realm. The insight that all aspects of society have to change needs to be carried through here too.

The call for politicians to “set your differences aside” recognizes conflicts between parties, between nations, and between “the sufferings of the many” and “the luxuries of the few.” Again, the system needs to change fundamentally, because those conflicts cannot just be set aside.

As this book makes clear, total change of the system is what the movement is reaching for, and Thunberg’s passionate, powerful speeches help articulate that.

–Franklin Dmitryev

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Climate strikes as resistance and revolutionary potential: the connection with Marcuse’s concept of the liberation of nature as determinant between socialism and fascism

A paper given at the International Herbert Marcuse Society Conference
Oct. 11, 2019, Santa Barbara

Climate strikes as resistance and revolutionary potential: the connection with Marcuse’s concept of the liberation of nature as determinant between socialism and fascism

By Franklin Dmitryev

Herbert Marcuse’s book Counterrevolution and Revolt viewed the world of 1972 as a period of preventive counterrevolution by a disintegrating capitalist system, which could potentially be preparing the soil for a subsequent fascist phase, as well as an undercurrent of revolt that puts the system’s future in question. Today that seems truer than ever. Rising fascism, racism, misogyny and militaristic nationalism cannot be separated from the capitalist system’s urge to self-preservation even at the cost of civilization’s destruction in climate catastrophe. The youth have a different idea.

We have just experienced the third Global Climate Strike by 6.7 million people in a week of thousands of events in most of the world’s countries, followed by this week and next week’s Extinction Rebellion actions. The climate strike was mainly driven by teenagers, with teenage women at the forefront. In the U.S. the strike leaders were mainly young women of color.

Hearing the chants dominated by children’s voices in Chicago, where I participated, was quite moving. So was seeing so many very young people coming out in all seriousness to call for a drastic social transformation to save their future and the future of humanity from the climate and extinction catastrophe.

The strikes reveal the resolve of a generation in the face of an existential emergency. It is stunning that the strikes have grown so massive in just 14 months since Swedish climate strike trailblazer Greta Thunberg began her solitary school strike. The growth has been compelled by the tsunami of climate-fueled disasters of the week and alarming scientific reports, but it has also grown from a variety of movements, from the women’s marches against Trump and the rallies of school shooting survivors to the pipeline resistance by Native American water protectors.

The movement at Standing Rock against the Dakota Access Pipeline energized the already ongoing Indigenous opposition to colonialism worldwide and opposition to pipelines in the U.S. and Canada, and inspired many of the youth now expressing the urgency of fighting looming climate chaos.

Thunberg and seven other teenage girls wrote a manifesto declaring the “need to change the system” and “everyone…committing to radical transformations.”[1]

What remains crucial is the reaching for a revolutionary direction from within the movement. One part of that is the spike in questioning of capitalism and openness to socialism among the youth. However, the thought of the movement is unevenly reflected in discourse in and about it.

Thunberg bluntly tells economic and political leaders she does not believe they will rise to the challenge—but “change is coming, whether you like it or not.”[2] At the same time, she says we do not have all the answers and our demand is for you to unite behind the science. It is true that her speeches are not theoretical texts. They are brilliant rhetoric that captures the passions of the youth movement. But they do illuminate where the movement’s powerful negations have not fully torn themselves away from this society’s self-affirmation.

The movement wants radical change, of a type that would fundamentally transform the relationship of humanity with nature, but from Thunberg to Extinction Rebellion, they are asking governments to declare emergencies and act on the science. This leaves an opening for the kind of managerial technological fix Kyle Haines is critiquing. But the movement is partly shaped by environmental justice struggles, where Indigenous and people of color communities have sharply critiqued the uses of science and expertise to undermine subjectivity from below and reinforce the social division of mental and manual labor. The critique flows naturally from their struggles against colonialism and pervasively racist, exploitative societies.

These problems are not addressed in what the Sunrise Movement, echoing Bill McKibben, calls a “theory of change,” which aims to widen the given political system’s discourse, citing a scientific-sounding “Overton window,” but at the same time tacitly accepts the broader limits of its deformed democracy.

Extinction Rebellion, which sees itself as the most radical of climate groups and demands “radical system change,” echoes the same social science finding centered by Sunrise, that social change can be achieved by engaging 3.5% of the population.[3] That rings with apparent precision but underscores the lack of a truly critical element in this theory of change. Needed is an examination of how society’s relationship to nature needs to change if we are to succeed in transforming the intensifying destructiveness embedded in capitalism’s productiveness.

One Dimensional Man emphasized the domination of nature as a means to dominate human beings.  In the changed context of the 1970s, Counterrevolution and Revolt expanded on liberation of nature, which is an integral part of both end and means.

Marcuse specifies that “liberation of nature” is not a return “to a pre-technological stage, but advancing to the use of the achievements of technological civilization for freeing man and nature from the destructive abuse of science and technology in the service of exploitation.”[4]

Encompassed in this is that science too is transformed, as well as technology. He writes:

“The Marxian vision recaptures the ancient theory of knowledge as recollection: ‘science’ as the rediscovery of the true Forms of things, distorted and denied in the established reality, the perpetual materialistic core of idealism. The ‘idea,’ as the term for these Forms, is not a ‘mere’ idea…. Freedom thus becomes a ‘regulative concept of reason’ guiding the practice of changing reality in accordance with its ‘idea,’ i.e., its own potentialities–to make reality free for its truth.”[5]

Worth noting here is that Marcuse poses nature’s relation not alone to society, but to the idea of freedom. He not only sees the transformation of relations with nature as an integral part of human liberation, but sees that process as being guided by the idea of freedom, and recognizes that this “field of liberation” is central to Marx’s original statement of his philosophy.

He turns to Marx’s 1844 Economic and Philosophic Manuscripts, seeing “nature as a field of liberation” as one of its central themes.[6] Marcuse interprets it this way:

“…Marx speaks of the ‘complete emancipation of all human senses and qualities’ as the feature of socialism: only this emancipation is the ‘transcendence of private property.’…through the ‘human appropriation of nature,’ i.e., through the transformation of nature into an environment (medium) for the human being as ‘species being’; free to develop the specifically human faculties….

“In sharp contrast to the capitalist exploitation of nature, its ‘human appropriation’ would be nonviolent, nondestructive: oriented on the life-enhancing, sensuous, aesthetic qualities inherent in nature. Thus transformed, ‘humanized,’ nature would respond to man’s striving for fulfillment, nay, the latter would not be possible without the former….”[7]

There is an ecocentric objection to “the human appropriation of nature.” But all species transform nature and appropriate from it. The question is not whether such appropriation “should” exist but rather what form it will take. Marcuse registers his own ambivalence when he writes:

“Marx’s notion of a human appropriation of nature retains something of the hubris of domination….[N]ot appropriation but rather its negation would be the nonexploitative relation: surrender, ‘letting-be,’ acceptance . . . But such surrender meets with the impenetrable resistance of matter; nature is not a manifestation of ‘spirit,’ but rather its essential limit.”[8]

The phrase “human appropriation of nature” is from the Grundrisse, not 1844, where Marx’s focus is on the human reappropriation of one’s own alienated essence, of one’s humanity, and thereby the human relationship to nature. Similarly, his mature concept in Capital is of freely associated humans taking control, not of nature per se, but of their metabolism with nature and their relations with each other.

Marcuse’s wrong note here reflects the pessimism that lurks in his thought, posing a barrier between nature and spirit. I think this helps explain the book’s main flaws. One is its tacit tribute to Mao’s cultural revolution as if it were a real revolution and not exactly what he sees as characterizing the world scene: a preventive counterrevolution. Another is his substitution of the New Left, which he acknowledges as small and “essentially an intellectual movement,”[9] in place of masses as subject, especially the working class, while he dismisses recognition of workers’ revolutionary potential as “a fetishism of labor.”[10] And, finally, the chapter on “Nature and Revolution” concludes with a quite reductive view of women’s liberation that is not in touch with the actual movement.

By the same token, his correspondence with Raya Dunayevskaya dismissed Hegel’s Absolute Idea as tied to the pre-technological stage, while she sees it as a response to the French Revolution linking the self-determination of the idea of freedom to the self-developing subjectivity of masses in revolution. Thus, she wrote, “There is no trap in thought. Though it is finite, it breaks through the barriers of the given, reaches out, if not to infinity, surely beyond the historic moment.”[11]

That is the spirit in which I think we need to pose, like Marcuse, how the transformation of relations with nature is integral to human liberation, and human liberation is integral to a fundamental transformation of relations with nature—and to pose this co-integrality as a guiding principle already latent within the movement that needs to be made explicit and brought to the fore.



Dunayevskaya, Raya. 2002. The Power of Negativity: Selected Writings on the Dialectic in Hegel and Marx. Lanham, Maryland: Lexington Books.

Farrell, Clare, Alison Green, Sam Knights, and William Skeaping, editors. 2019. This Is Not a Drill: An Extinction Rebellion Handbook. London: Penguin Books.

Marcuse, Herbert. 1972. Counterrevolution and Revolt. Boston: Beacon Press.

Thunberg, Greta. 2019. No One Is Too Small to Make a Difference. London: Penguin Books.

Thunberg, Greta, Anna Taylor, Luisa Neubauer, Kyra Gantois, Anuna De Wever, Adélaïde Charlier, Holly Gillibrand, and Alexandria Villasenor. 2019. “Think we should be at school? Today’s climate strike is the biggest lesson of all.” The Guardian, 15 March 2019,

[1] Thunberg et al 2019.

[2] Thunberg 2019, 18, 16.

[3] See for example Farrell et al 2019, p. 126.

[4] Marcuse 1972, 60.

[5] Marcuse 1972, 69-70.

[6] Marcuse 1972, 61, 63.

[7] Marcuse 1972, 64, 67.

[8] Marcuse 1972, 68-69.

[9] Marcuse 1972, 32.

[10] Marcuse 1972, 38, emphasis in the original.

[11] Dunayevskaya 2002, 184.

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Collapse of the Radical Left in Greece

Syriza, the “Radical Left” party in Greece, lost the July 7, 2019, election in a landslide. After four years in power, Syriza achieved…what? First, it administered austerity—that is, managed Greek capitalism in crisis—in a slightly more humane way than the right wing would have done. Second, it completed its transition to a non-revolutionary, not even radical, center-left party.

When Syriza won the January 2015 election that allowed Alexis Tsipras to become Prime Minister, many in the North American and European Left were euphoric. They were “intoxicated by the apparent path to power through broad, somewhat indiscriminate unity,” as News and Letters Committees wrote in “Greek Masses in Peril” later that year. It should have been clear, either from history or from logic, that parties that aim for revolutionary changes without a revolution end up going down this anti-revolutionary path and at best end up trying to prove that they can manage capitalism better than the capitalists. Now they seem to have developed amnesia about their euphoria. Those few who are not completely silent have issued unconvincing analyses that turn on the failure of Tsipras to follow their chosen path, even if chosen in hindsight.

As News and Letters Committees wrote at the time of the election (see also our editorial):

That Syriza attempts to embody a form of anti-capitalist politics makes it the necessary object of revolutionary criticism. Its victory has been made possible by a worldwide movement, begun and inspired by the Arab Spring revolutions. Coinciding with the Georgia prisoners’ strike in the U.S., this world movement is profoundly anti-racist, cross-cultural and international, as well as anti-capitalist. It is the reason why Syriza’s base is made up of workers, feminists, youth, environmentalists and LGBT people, the many voices that made themselves heard in the 2011 occupation of Syntagma Square in Athens. At such a time of ferment, revolutionary thought will either rise to the moment and develop further, or it will die.

The people who have carried on the spirit of Syntagma Square by organizing mutual support, by organizing against the Greek fascist party Golden Dawn, and by asserting their own voices as women, youth, workers, LGBT, immigrants, environmentalists and internationalists are those best-placed to move beyond the failings and blind spots of Tsipras and others who may fall short of asserting human liberation as the ultimate goal. It is they who command our deepest solidarity.

Syriza’s betrayal of the masses became totally clear in July 2015, when, as I wrote in News & Letters, “Greek voters overwhelmingly rejected a new austerity package in a July 5 referendum called by the Syriza government. After campaigning for a No vote, Syriza quickly turned No into Yes by agreeing to conditions very similar to those the voters rejected.” (See also “After the referendum: The ongoing Greek crisis.”)

Now Yanis Varoufakis, the Finance Minister for Tsipras until that betrayal, heads a new party that won a few seats in the Greek Parliament. Some of the Left are ready to hitch their wagon to his star, but his ground is also anti-revolutionary, as he made obvious when he joined the Syriza government four and a half years ago.

Podemos in Spain takes that same pragmatist-populist ground, which was laid out in postmodernist language by Ernesto Laclau and Chantal Mouffe. Once celebrated as on track to win Spanish elections, Podemos has been fizzling, while the right-wing Vox party is growing. Left populism has proved to be no answer to capitalism’s crisis and its festering right-wing populism.

In fact, the devolution of revolutionary to revolutionary-without-revolution to capitalist electoral party has a long and storied history. It goes back to the Social Democracy of the Second International, which promised to meet imperialist war with general strikes that would paralyze the warring capitalist states—until the day the actual first world war broke out, and most of the Second International parties backed their own belligerent governments and their demands for “labor peace,” that is, no strikes or opposition by the workers and their organizations. PASOK, the socialist party, picked up that legacy in Greece, and dutifully administered austerity for a period after the 2008 economic crisis. Now Syriza has moved from being PASOK’s radical critic to its imitator and replacement. That is the inevitable path for pragmatist-populists who are rudderless without a philosophy of revolution, and thus end up gravitating toward state power instead of the movement from practice, the actions and thoughts toward liberation by the masses from below.

–Franklin Dmitryev

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¿Qué es el socialismo? Socialismo y liberación de las mujeres

Este es el tercero de los cuatro ensayos sobre el tema: ¿Qué es el socialismo? “El socialismo y una filosofía de la revolución” por Gerry Emmett, se puede encontrar en y “Socialismo, trabajo y la dimensión negra” de Bob McGuire se puede encontrar en El último ensayo retomará “Socialismo y ecología”. Traducción del inglés al español por J.G.F. Héctor, Praxis en América Latina.

¿Qué es el socialismo?
Socialismo y liberación de las mujeres

Terry Moon (July-August 2019 News & Letters)


Un grupo de simpatizantes agradece a los proveedores de servicios de aborto en la “Casa Rosada”, la última clínica de abortos en Mississippi.

El violento ataque contra el derecho de las mujeres a controlar nuestros cuerpos, contra los inmigrantes, las personas de color, LGBTI+ (lesbianas, gais, bisexuales, transexuales, intersexuales y otr@s) y los pobres hace una discusión sobre “el socialismo y la liberación de las mujeres” más relevante que nunca. Esto es porque el capitalismo les ha fallado a las mujeres en términos económicos —lo que los simpatizantes del capitalismo presumen es lo que éste hace mejor— y en todas las formas posibles. Desde el pago desigual, que es peor para las mujeres de color que para las blancas; hasta cómo la tasa de mortalidad materna en Estados Unidos se ha más que duplicado hasta 21.5 por cada 100 mil nacimientos vivos de 2000 a 2014, con las mujeres de color siendo las más susceptibles a morir; hasta las aproximadamente tres mujeres en Estados Unidos que son asesinadas al día por hombres que dicen amarlas, y hasta la vergonzosa politización del cuidado a la salud, el capitalismo ha sido una causa, no una solución.


¿Es el “socialismo” de alguna forma mejor para las mujeres?

¿Cómo les va a las mujeres en el socialismo? Para responder esto, no podemos mirar a Rusia, China, Cuba, etc. Estos países no son y nunca fueron socialistas; no son “socialistas de Estado”, son sociedades capitalistas de Estado, en su mayoría totalitarias, y las necesidades del capital las gobiernan. A las mujeres en estos países no les va mejor que a las mujeres en Estados Unidos, y a menudo peor. Para ver la promesa del socialismo, debemos mirar a las pocas veces en que las mujeres han creado la libertad para forjar su visión de una sociedad libre. Estos momentos ocurren durante y después de las revoluciones, antes de que éstas se conviertan en su opuesto.

La Revolución rusa de 1917 reveló cuán ambiciosos eran los planes de las mujeres para una nueva sociedad. Mujeres líderes como Aleksandra Kollontai estaban tan ansiosas por construir un movimiento independiente de liberación de las mujeres que propusieron que el primer Congreso de Mujeres de Toda Rusia comenzara sólo cinco días después de cuando los bolcheviques planeaban tomar el poder. Las complicaciones de la revolución pospusieron ese encuentro hasta el año siguiente, cuando mil mujeres, en su mayoría trabajadoras y campesinas, se metieron a la fuerza a un salón donde sólo se esperaban 300. Para 1919, las mujeres habían formado el Jenotdel (sección o departamento de mujeres). Mientras que los hombres del partido, excepto por Lenin, querían limitar su rol a traer mujeres al partido, éstas querían hacer mucho más y hacerlo autónomamente.

La hostilidad al Jenotdel no estaba limitada a hombres fuera del partido cuyas esposas e hijas comenzaron a exigir libertad. Después de la muerte de Lenin, Stalin se movió tan rápido como pudo para destruirlo. La destrucción del Jenotdel no estuvo separada de la destrucción de la revolución en su conjunto. Para 1930 estaba disuelto; ese mismo año el eslogan oficial para el Día Internacional de la Mujer se volvió “100% colectivización[1]”.

Uno de los más grandes ejemplos de lo que las mujeres crearon en el proceso de la revolución es la Comuna de París de 1871. Allí, mujeres como Louise Michel transformaron completamente el sistema educativo, educando a niñas y niños juntos, tomando clases en el exterior de modo que los niños pudieran tener aire fresco, trayendo la naturaleza, la música y la poesía a los salones y echando al clero de la educación de modo que los niños pudieran aprender la verdad, no dogmas. Hombres y mujeres eran pagados por igual, trabajaban juntos, tomaban decisiones sobre lo que debía ser producido, cómo sería producido y cómo distribuido. Se reunían cada noche para tomar estas decisiones, y todo el tiempo las mujeres estaban luchando para ser iguales que los hombres en todas las tareas, incluyendo en las barricadas.

Mujeres egipcias se manifiestan contra Mubarak en febrero de 2011. Foto:

En nuestra época, las mujeres en la Primavera Árabe participaron en todas las luchas, y todavía lo hacen, como se ve en Sudán y Argelia hoy. En Egipto, las mujeres en la Plaza Tahrir en 2011 se hicieron notar a sí mismas como peleadoras revolucionarias, y muchas dijeron que por primera vez sentían que los hombres en la plaza las estaban tratando como seres humanos. El primer paso de la contrarrevolución fue atacar físicamente a las mujeres en la Plaza Tahrir en un intento por dividir al movimiento. (Vea “Arab Spring and women after revolution” en July-August 2011 N&L.)

Lo que las mujeres fueron capaces de crear en los breves espacios creados por las revoluciones nos muestran lo que es posible. ¿Es esto “socialismo”? Son los comienzos de una nueva sociedad llena de potencial, lo cual revela lo que Marx llamó “el afán de universalidad” y la alegría de estar “en el movimiento absoluto del devenir”.


¿En qué forma necesitamos a otro ser humano?

En sus Manuscritos económico-filosóficos de 1844, Marx dejó en claro que, para él, la relación del hombre con la mujer era la medida de cuán libre se ha vuelto una sociedad, o de cuán lejos necesitaba ir aún. Dijo que sabríamos que la sociedad ha avanzado a una nueva etapa “cuando otro ser humano sea necesitado como ser humano”. Raya Dunayevskaya profundizó esto diciendo que lo que esto implica también es cuán profunda y total tiene que ser la revolución.

Lo que ha enturbiado la cuestión del socialismo y la liberación de las mujeres es algo que Dunayevskaya señaló en Rosa Luxemburgo, la liberación femenina y la filosofía marxista de la revolución: “[…] el error más grave, no sólo de las feministas burguesas sino de las socialistas, es que […] sobre todo, han ayudado a aquellos hombres que han tratado de reducir a Marx a una sola disciplina, sea como economista, filósofo, antropólogo o ‘estratega político’”.

La mayoría de las teóricas feministas leen a Karl Marx no para descubrir lo que él desarrolló, sino para ver lo que dejó fuera. Marx es atacado por no ser feminista, por estar sólo interesado en los trabajadores —como si las mujeres no hubieran sido siempre trabajadores—, o bien insisten en que sólo se ocupó del capitalismo y no del patriarcado, por lo que debe ser complementado. A menudo, esa complementación tuerce o malinterpreta las categorías de Marx.

Alison M. Jaggar es un ejemplo de una teórica feminista que interpreta a Marx de forma estrecha. A pesar de que su libro Feminist Politics and Human Nature (Política feminista y naturaleza humana) fue escrito hace muchos años, es una de las discusiones feministas más serias sobre Marx y un ejemplo de la visión mutilada de Marx que todavía es presentada hoy.

Jaggar critica a los marxistas —y no hace distinción entre los marxistas post-Marx y Marx— por teorizar que, “una vez que las mujeres están plenamente integradas al trabajo asalariado, no hay base material para la específica opresión de género sobre las mujeres” (p. 223). Pero ésta no era la idea de Marx.

En un párrafo muy calumniado, Marx escribe: “la gran industria, al asignar a las mujeres, los adolescentes y los niños de uno u otro sexo, fuera de la esfera doméstica, un papel decisivo en los procesos socialmente organizados de la producción, crea el nuevo fundamento económico en que descansará una forma superior de la familia y de la relación entre ambos sexos” [El capital I. México: Siglo XXI, 24ª ed., 2008, 596].

Jaggar, como muchas otras, interpreta esto como si Marx pensara que “la participación de todos en la producción pública” acabará con “la opresión de un grupo por otro” (p. 225). Ella correctamente critica esto porque sabe que la opresión de las mujeres no está sólo vinculada al espacio de trabajo, y que la libertad para las mujeres “requiere de una transformación muchísimo más total de nuestra sociedad y de nosotros mismos […]” (p. 389).


Transformando las relaciones humanas

Lo que Jaggar pierde de vista es lo que Marx dice en el mismísimo párrafo siguiente: que “en su forma espontáneamente brutal, capitalista”, el ingreso de las mujeres a la fuerza laboral no puede ser otra cosa que “una fuente pestífera de corrupción y esclavitud”. Obviamente, Marx no estaba diciendo que todo lo que las mujeres tienen que hacer es trabajar; más bien, la sociedad entera debe ser transformada de modo que la forma en que producimos cosas se realice de una manera liberadora.

Marx no está diciendo que trabajar fuera del hogar equivalía al socialismo o al fin de la opresión a las mujeres. En cada tema que tocaba, ya fueran la producción, la antropología o la historia, Marx siempre estaba buscando cómo eran cambiadas las relaciones humanas. Éste fue su centro de atención, porque él siempre estaba tratando de desarrollar la creación de una nueva sociedad construida sobre relaciones nuevas, humanas, en vez de alienadas[2].

Una teórica feminista actualmente popular, Silvia Federici, trató de crear una teoría alternativa sobre la “reproducción social” argumentando que tener hijos y criarlos es un trabajo similar al trabajo productor de valor que Marx presentó como el sello distintivo del capitalismo. Federici propone que el rol de las mujeres en la reproducción es más importante que el trabajo fabril porque la mujer está creando y criando a la próxima generación de trabajadores, y está por tanto produciendo la mercancía más importante, la fuerza de trabajo.

Esto tuerce la categoría de Marx de “reproducción” en el sentido de cómo el capitalismo se reproduce a sí mismo, mientras que para Federici significa reproducción de niños.

Al especificar cómo funciona el capitalismo y qué tipo de trabajo valora éste, Marx no hace juicios de valor. No dice que lo que los obreros hacen es más importante que lo que hacen las mujeres. Lo que hace es mostrar cómo funciona el capitalismo y cómo se reproduce a sí mismo. El capital subordina la reproducción de los seres humanos a su propia reproducción y no viceversa.

La reproducción del capital consiste en la producción por la producción misma, la acumulación del capital, y al mismo tiempo en reproducir las relaciones sociales explotadoras que definen a la sociedad capitalista. Para comprender esto, uno tiene que entender cómo el capitalismo reproduce la enajenación —la cosificación de los seres humanos— en lugar de liberar a las personas.

Las relaciones capitalistas convierten al ser humano en una cosa y hacen a las cosas —las mercancías— el núcleo de la vida. Si bien no hay duda de que la opresión de las mujeres precedió al capitalismo, la objetificación de todos aquellos que trabajan y crean valores impacta tanto a las mujeres como a la gente de color y a otros. Terminar con ese tipo de objetificación tendrá consecuencias significativas en nuestra tarea de crear un nuevo mundo humano y de combatir la objetificación de las mujeres y otros, la cual parece permear a la sociedad.

Uno de los sellos distintivos del capitalismo es la ley del valor, en donde el valor está determinado por el tiempo de trabajo socialmente necesario. Una forma en que ésta se manifiesta es el impulso hacia la máxima producción por parte de la trabajadora y el mínimo pago para ella.

Esto también genera sublevación. Si vemos la dialéctica como un desarrollo a través de la contradicción, entonces reconoceremos que aquellas mujeres en Rusia que participaron en el Jenotdel, las mujeres en la Comuna de París y en la Primavera Árabe estaban luchando no sólo por sus derechos como trabajadoras, sino también por la libertad de las mujeres. El “afán de universalidad” que Marx señaló se revela en cómo las mujeres y otros luchan como seres humanos enteros. Una mujer trabajadora afro lucha por todos sus derechos al mismo tiempo: no es afro un día, trabajadora otro y mujer al tercero. Ésta es otra razón por la que la revolución debe ser total desde el inicio. Peleamos como quienes somos y como en quienes nos queremos convertir.

Esta rebeldía —suscitada por vivir en una sociedad sexista, racista, homofóbica y antiinmigrante— arroja una nueva luz sobre todo tipo de cuestiones, incluyendo el “trabajo reproductivo” y cuán profunda debe ser la transformación. No sólo todas las relaciones humanas tienen que ser transformadas y volverse realmente humanas, sino que también el trabajo tiene que ser algo totalmente diferente. En vez de la monotonía reductora de vida que es el trabajo hoy para muchos en todo el mundo, Marx planteó lo que éste podía ser en una nueva sociedad: “la primera necesidad vital”.


La revolución, total desde el inicio

En El capital, Marx no se extendió sobre lo que la nueva sociedad había de ser. Sí encontró al sujeto que derrocaría a la actual —trabajadores, hombres y mujeres— porque la conoce mejor, porque es quien experimenta su brutalidad y alienación de primera mano y porque está en un lugar clave, el punto de la producción. No sólo se enajena de los trabajadores lo que ellos producen, sino la mismísima forma en que producen: lo que hacen con sus propios cuerpos en el acto de crear mercancías también les es alienado. Para derrocar al capitalismo, entonces, los trabajadores son vitales, tal como las mujeres son vitales en ponerle un fin al sexismo y la gente de color en acabar con el racismo. Esto es parte de lo que Dunayevskaya quiso decir cuando afirmó que la opresión de las mujeres nos muestra cuán profunda y total se tiene que volver la revolución.

Evidentemente, para Marx y para la liberación de las mujeres el socialismo no puede ser un simple cambio en quién está dirigiendo un país o incluso en quién posee sus recursos. La meta de la revolución no puede detenerse al deshacerse de tiranos como Trump, Putin, Viktor Orbán, Rodrigo Duterte o Xi Jinping, todos los cuales, no por coincidencia, tratan de aplastar las luchas de las mujeres por romper con los roles tradicionales y liberarse a sí mismas. Éste es sólo el comienzo.

Ésta es la razón por la que el humanismo marxista ha estado enfatizando el concepto de Marx de “revolución en permanencia”, porque la historia ha mostrado la insuficiencia de que la revolución se detenga en el mero derrocamiento de un gobierno. La revolución debe volverse permanente para que todas las relaciones humanas sean transformadas en el proceso. No puede haber una receta para el socialismo. Será lo que nosotros hagamos de él.


[1] Terry Moon. “Women and the 1917 Russian Revolution”. News & Letters Nov. 1987.

[2] Terry Moon. “Is Marx’s Capital about women’s freedom?” News & Letters. May 1999.

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Women Bearing the Brunt of Reaction Lead the Resistance

Here is a presentation given by Terry Moon for International Women’s Day/Women’s History Month.

Women Bearing the Brunt of Reaction Lead the Resistance

Talk for the Chicago Local of News and Letters Committees

–Terry Moon
March 27, 2019


Part I: International Women’s Day Worldwide

This talk takes off from the lead in the March-April issue of News & Letters which went to the printers before International Women’s Day on March 8. It is important to see what women did that day and the reaction to it for it tells us a great deal about the world we’re living in now as well as how to transform it. Since the philosophy of Marxist-Humanism tells us that we must begin—but not end—with listening to the thoughts and actions of those struggling for freedom which we see as a form of theory, I’m going to go into some detail about the happenings on March 8.  As for all the state and national sponsored events, none of them catch the real spirit of the day, which is revolt, which is a time to reclaim women’s lost history and to fight for a freedom-filled future.

The insulting absurdity of the corporate response is seen in how the Samuel Adams brewery is releasing a beer dedicated to Ruth Bader Ginsburg titled “When There Are Nine.”  I’m sure Justice Ginsburg was not thrilled, and I’m also sure they didn’t ask her first.  The pronouncements from governments are at best self-serving and at worst a bunch of lies.  An example of the latter is the message supposedly from Donald Trump, but clearly not written by him, which ends with the sentence: “We remain vigilant in our pursuit of equality and opportunity so that all women may blaze new trails, pursue their dreams, and reach their full potential.”  Yes, as long as that doesn’t entail childcare, equal pay, reproductive rights, ending rape and abuse, and as long as you’re not an immigrant, a person of color, or poor—or a woman.

When we see what women really did on March 8, most in opposition to their governments, the real meaning of the day shines forth.  Some examples:

In Pristina, Kosovo, women shouted slogans during a rally for gender equality and against violence; in Indonesia, hundreds of activists marched to the presidential palace in Jakarta with banners and placards calling for more equality; in New Delhi, India, women shouted slogans during the march and carried signs reading: “Women Against War! Invest In Caring—Not Killing!” and “Struggle Against Casteism & Capitalism!”; in Nairobi, Kenya, women protested femicide; in Bishkek, Kyrgyzstan, women held a banner in a rally to mark International Women’s Day and were practically surrounded by cops; in Rome, Italy, women from the feminist movement “Non Una Meno” (Not One Less) staged a gathering in front of the Labor Ministry protesting male violence against women, gender discrimination, and harassment in the workplace. Some dressed as handmaidens. At a huge demonstration, hundreds of Salvadoran women protested in San Salvador demanding decriminalization of abortion, an end to violence against women and respect for their rights. A National Movement of Nurses staged a “White March” for better working conditions in Lisbon, Portugal.  Women in Sudan, as part of the movement there against Omar al-Bashir, went on a hunger strike in defiance and protest against arbitrary detention. They were teargassed, some were arrested, beaten and denied healthcare. Lastly, in defiance of Philippines President Rodrigo Duterte—who revels in his sexism—over 4,000 demonstrators marched in Manila shouting slogans and chants against him. In the Philippines, where a woman or child is raped every hour, Duterte’s misogyny is not a joke but a provocation.

These are just some of the militant demonstrations that took place around the world on March 8.


Part II: Women’s Militancy and the Counter-revolutionary Reaction against It

There are three countries we need to look at closer as they exemplify what the lead brought out: “Women know that the world is becoming more dangerous for us as the first target of neo-fascists is often women.” Those countries are Turkey, Spain and Pakistan.

What becomes clear when you look at the last several years of what women in Turkey did on International Women’s Day, is that President Recep Tayyip Erdoğan continues to reveal his fascist ideology, now emboldened by the spread of neo-fascism worldwide and the growing opposition to him at home.

In 2016, Erdoğan banned IWD demonstrations on March 4, supposedly for women’s safety but no one believed it. Thousands of women marched anyway and in further defiance of Erdogan, who has been slaughtering Turkey’s Kurdish population and destroying their homes and cities, the women’s announcements in Ankara were in Kurdish and Arabic as well as Turkish. Chants included: “Woman, life, freedom!” In another direct affront to Erdoğan, the women yelled, “The bans are yours, March 8 is ours!” In addition, they called for the overthrow of his Justice and Development Party (AKP).

In 2017 Erdoğan did not ban the IWD marches.  If he had, it would not have stopped the tens of thousands of women who took to the street—over 10,000 in Istanbul alone.  They chanted, “End male-perpetrated violence,” and “Tayyip, Tayyip, run, run, we are coming!” Ending male violence is a yearly demand because hundreds of women are killed in Turkey each year by husbands and others who supposedly “love” them.

Last year thousands of women again took Erdoğan to task as they marched in Istanbul. They demanded, as always, an end to violence and chanted: “We won’t shut up, we are not afraid, we won’t obey” and signs read, “When women jump it’s a revolution.”  Erdoğan attacks women’s freedom and the very idea of feminism, pontificating that equality for women “is against human nature,” and that’s one of his milder statements.

But this year had a very different atmosphere as the stench of the police state Turkey is becoming permeated the air on March 8.

First, the IWD demonstrations were banned on March 8—purposefully making it impossible for all the women planning on going to know about it.  Second, the march site was jammed with police in riot gear.  As reported by AFP and, “Thousands of demonstrators were eventually allowed into a small part of the avenue to stage the protest.  They unfurled banners that read ‘feminist revolt against male violence and poverty,’ and “I was born free and I will live free.’…”[1]  Then as reported by al-Monitor: the police “attacked women with tear gas, plastic bullets, batons and police dogs.” A picture shows the police line was five rows thick in places.  A demonstrator said, “The police tried to beat us after the gas attack. They were directing the dogs to attack us as well, but [the gas was so thick that] the dogs had a hard time breathing and seeing.”

Third was the vilification and lies, clearly planned ahead of time. Because a Muslim call to prayer—called “azan”—was broadcast at the same time as the IWD march and not heard by the demonstrators who were blowing whistles, banging drums, chanting and singing, Erdoğan and his minions spread the lie that, to quote Erdoğan: the demonstrators, “under the guise of women’s day…whistled at our azan….They chanted slogans. Their only alliance is the enmity towards azan and the flag.”

Erdoğan wants to be reelected at a time when the economy is tanking and unemployment is rife. A longtime feminist activist who had participated in the last 17 IWD demonstrations said, “Muslim women are disillusioned by the AKP. A headscarf doesn’t protect us from police or male brutality.”  Indeed, hundreds of scarfed Muslim women were at the demonstration and gassed by the cops.  The outcry wrought by Erdoğan’s lies prompted the Diyanet-Sen (the syndicate for employees of the Religious Affairs Directorate) to demand the government officially investigate and that the marchers apologize to the Turkish population.[2]

The use of fundamentalist religion and “our culture,” to demonize feminists, while certainly not new, has never before been used to discredit IWD demonstration participants in such a well-orchestrated manner and coming from the highest levels of government. Yet women in Turkey are not alone in this experience.

The IWD demonstrations in Spain were huge, tens of thousands marched. Feminism is very popular in Spain, so popular, in fact, that the Right is determined to co-opt it and, in the process, destroy it.  While the government and Center-Right party are suggesting mild reforms, the far-Right party, Vox, claims that proposed legislation to fight violence against women, for equality, and for LGBTQ rights discriminates against men.  A Catholic organization, HazteOir (Make yourself heard) charted a bus which they drove around the country painted with the slogan #StopFeminazis and a picture of Hitler with pink lipstick.

There is a group started by Spanish right-wingers called “Women of the World Global Platform,” which aims to bring conservative groups and associations from around the world together. They called for a counterdemonstration in Madrid on March 10.  They claim that IWD is “a day for those who reject femininity as well as masculinity, complementarity [meaning males and females have different essences and have to stick to them for they complement each other and make humanity whole], maternity and dedication to the family. But we celebrate it, confirm it, and reclaim it.”[3]  Ah yes, that old trope: feminists hate men.

They actually managed to pull off a demonstration of about 200 where every one of their signs was printed.  A priest carried one reading “United families are the future of the nation”; other signs read “I am a woman and men are our allies,” “I am a woman: in society, in my family, in my work, in politics,” and one I found hilarious: “I don’t want a confrontational feminism.”  But most startling was the fact that a small group of Transgender people joined this demonstration carrying exactly the same signs everyone else carried that included: “In feminine yes, and in masculine also.” The only sense I could make of this was that this group was so wedded to stereotypical gender roles that they oppose a feminism that challenges them.

Because feminism in Spain has become popular, these actions by the Right are attempts to redefine it and create a “good feminism” and a bad feminism.  The good feminism wants to embed the status quo and the bad feminism wants women’s liberation. And while it is quite transparent, it is also insidious because it is an attempt to destroy a freedom movement while pretending to support it and a way to turn women against each other.

Lastly, we want to look at Pakistan.  The demonstrations in Karachi, Lahore and Islamabad were described by a participant as “groundbreaking celebration[s] of women in a massive march comprised of women from all backgrounds, ages and ethnicity, coming together to raise the banner of women empowerment and making the world feel their presence on a colossal level.”  The range of issues was evidenced by the signs: “Grow a Pair!” “Paratha Rolls not Gender Roles,” “Girls just wanna have FUNdamental Rights,” “My Mind, My Body, My Power,” ‘Women have heads too!,” “End to violence,” “#IPledgeToStopAcidAttacks,” “#IPledgeToStopHonor Killings,” “Arrange marches, not marriages,” “A Woman’s Place Is in the Kitchen Resistance,” “Towards Social Services for Women,” “It’s Time to Organize,” “A Free Media is a Feminist Media.”[4] “Keep your dick to yourself,” “We are not punching bags,” “We need rights, not marriage proposals.”

In short, Pakistan experienced fantastic marches where the humanism of the tens of thousands of participants was clear, where women’s determination to create a more human world was made explicit. In a country where honor killings are rife, the Aurat (Woman) March issued a manifesto that “demand[ed] the right to autonomy and decision-making over our bodies; …equal access to quality reproductive and sexual health services for women, all genders and sexual minorities.” It demanded “economic justice, implementation of labor rights,” and end to sexual harassment in the workplace, “recognition of women’s unpaid labor, and the provision of maternity leave and daycare centers….[It] also focused on climate change…clean drinking water and air, protection of animals and wildlife…Other demands covered nearly every aspect of social justice.”[5]

The backlash has been brutal. What enraged people the most, besides the March itself, were signs that challenged deeply entrenched sexism and privilege and those about women’s control of our bodies. A well-known Islamic cleric’s video “is making the rounds on social media, in which he is visibly furious over a…sign, ‘My body, my choice.’ He threatened women with rape, saying that if they claim the right to their bodies, men can also claim the right to rape women.  [A week ago] This video ha[d] more than 67,000 views.”[6] The backlash is what you would expect: women have been vilified, planners received rape and death threats and there were calls to the government to investigate them; pictures on social media have been altered to make marchers look bad, to change the signs they were carrying; complaints were made to police; the Prime Minister was asked to investigate the march planners to discover their real agenda; and a group of men announced a Men’s March in Karachi for March 23.

None of this has stopped the forward move of Pakistani women for a different, freer reality.  One of the Aurat March planners , Shumaila Hussain Shahani, said, “I do not think such petty right-wing tactics will deter the marchers. Marches will continue, our struggle for a gender-just world will continue.”[7]

These attacks against IWD are new in their intensity and size.  They signal a recognition by the Right of the power of women’s thought and actions as well as their determination to crush women’s drive for liberation.  But the objective truth is that women’s struggle for freedom continues to grow globally both in size, in militancy, and in ideas.


Part III: Why We Celebrate International Women’s Day

It is important to remember that the reason we celebrate IWD as we do—worldwide—is because the Women’s Liberation Movement, beginning in the mid-1960s, rediscovered that day and made it our own and made it radical.  While it was started by U.S. garment workers and picked up by Clara Zetkin, who with the German working women declared an International Working Women’s Day, by the 1960s IWD in Russia, East Germany, everywhere it was acknowledged, was celebrated with flowers and candy and thanking women for staying in their place. This day is radical, not because of any leftist party, but because all of a sudden history became important to women in the Women’s Liberation Movement because we realized that we had been left out of it.  When we delved into women’s history, we realized what a loss that had been.

Holly Near’s then popular song, “Imagine My Surprise!” is not about love, it is about women’s history: “Imagine my surprise! I love that I have found you. But I ache all over wanting to know your every dream. Imagine my surprise! To find that I love you. Feeling warm all over knowing that you’ve been alive.”

When the Women’s Marches against the election of Donald Trump erupted worldwide in January of 2017, many on the Left joined the mainstream media in viewing—and dismissing—them as merely fodder for the Democratic Party.  Of course that does describe some of the March’s recognized organizers as well as some of the participants. But even if one stopped with bourgeois elections, what the marches represent to so many is not admiration for the Democratic Party, but a first negation of the horrific vision of the world the Republicans are determined to impose on everyone.  IWD displays the same first negation and Reason implicit in the marches and manifestos.


Part IV: Marxist-Humanism and Women’s Liberation

When Marxist-Humanism looks at these marches, our first thought is not—is not—that all these women need is for us to lead them.  That what they need is us to bring them the consciousness of how important labor is and how we must rid ourselves of capitalism.  Let’s remember that when Russian women started the Russian Revolution by marching against the Tsar on IWD they did it against the advice of the Left parties of their time.

We start from two very different places.  One is making sure we actually find out what is in the movement itself which we comprehend as a form of theory.  This is why I spent so much time talking concretely about IWD.

We start with this movement from practice, listening to it to learn what is in it and then to make that explicit so that not only do we see it, but the participants see it themselves and recognize their own Reason, their own ideas about what needs to change and how, that they recognize their own agency.

The second place we start is with philosophy—a very specific philosophy—Karl Marx’s philosophy of revolution in permanence deepened and developed in our age by Marxist-Humanism.  Marxist-Humanism reveals a Marx who is far more profound and complex than most post-Marx Marxists have thought.  Raya Dunayevskaya is one of the few Marxist philosophers who demand that we see the whole of Marx.  In her work, Rosa Luxemburg, Women’s Liberation, and Marx’s Philosophy of Revolution, she makes the point that “the most serious errors of not only bourgeois but of socialist feminists…[is that they] have helped those men who have tried to reduce Marx to a single discipline, be that as economist, philosopher, anthropologist, or ‘political strategist’” (p. 104).

People are taught that Marx was strictly about the proletariat. Of course the proletariat is crucial to Marx and central to his understanding of capitalism and how to abolish it.  If, however, you delve into 1844, the point where Marx broke from bourgeois society and decided to devote his life to revolutionary philosophy and activism, you will find that not only is he talking about alienated labor, but at one and the same time he is talking about the alienation of the relationship between men and women, between those who are supposed to love each other the most.

He says if you look at the relationship between men and women you can measure how free, or not, a society is.  Raya Dunayevskaya took this further and said that looking at that relationship can help you see how deep and total revolution has to be. Marx was specifically talking about what it means to be a human being, saying that we know we are getting to something new “when another human being is needed as a human being.”  Revolution to Marx was not just a question of economic transformation but as well a transformation of human relationships. You will see that is true because when you read Capital you see that even the economic relationships were, in the end, also human relationships and what was so perverse about capitalism is that it made people appear as things.

In telling us in exquisite detail exactly what capitalism is—historically, economically, ideologically, and philosophically—and at the same time tracing the human history of struggle (be that against slavery, the introduction of machines, factories, early automation, or the history of anthropology, “Marx took Hegel’s revolution in philosophy and created a philosophy of revolution.”  Marx took Hegel’s dialectic and saw that one could comprehend history as the history of class struggle, or workers struggling for a better life.  He saw the dialectic as self-development through contradiction, as human beings changing reality through the contradiction in their lives between what life was for them and what they saw it should be.  That is just as true of the slave as the worker or the women.

No one is saying that women, or the proletariat, or the Black dimension, or the youth movements, etc., can change this world by themselves.  The fact that they know it too is clear in how people involved in struggle look outside their own particular fight to find something that can answer their questions of how to move from a critique of what is to a better society.  But the answer can never be “Just follow us, we have the answer.”  That only reproduces the alienated human relations we have under capitalism, especially the division between mental and manual labor.  Rather there needs to be a new relationship between theory and practice, the movements from practice and those who have studied the history and philosophy of revolution and are also determined to change reality.  Without that new relationship, the counter-revolution from within the revolution that has been the bane of our era will win in the end.  Women’s freedom is not a question of singling out women workers, as if that can, alone, answer the question of women’s liberation—although women workers have a hugely important revolutionary contribution to make and, historically, have made.

Women, Blacks and other people of color, youth, and certainly workers are dialectical inseparable aspects of the human liberation that not only groups like us are working for but the movements themselves are working for too.  That is what we’re seeing in the issues raised at the Women’s Marches and at the International Women’s Day demonstrations worldwide.  They are so diverse, so deep-reaching that they can only be satisfied by a total revolution and that needs to be made explicit.

In our age of nuclear bombs increasingly in the hands of neo-fascists, we can’t keep making the same mistakes again and again.  As the Pakistani woman Shahani said, “Marches will continue, our struggle for a gender-just world will continue.”  The question is, will we be able to meet that challenge and help it develop further?

[1] “Istanbul police fire tear gas at banned women’s day rally,” by AFP,, March 8, 2019.

[2] “Has misogyny become the official state policy in Turkey?” by Pinar Tremblay,, March 20, 2019.

[3] “Feminism is the word in Spain’s electoral campaign,” by AFT, Arab News, March 6, 2019.

[4] “In Pakistan: Breaking the shackles of patriarchy at Aurat March 2019: In pictures,” by Bismah Mughal, The News (

[5] “Pakistan’s Women Marched for Their Rights. Then the Backlash Came.,” by Tehreem Azeem, The Diplomat, March 20, 2019.

[6] Ibid.

[7] Ibid.

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A poem by Lea Díaz

Here follows an untitled poem by Lea Díaz that I liked so much I translated it into English.  The original is followed by the translation.

A mí me educaron:
la televisión, el asfalto,
la escuela y la iglesia,
ignorante y analfabeta.

Soy incapaz de entender
el lenguaje de las flores,
de las nubes o de las olas.

No comprendo palabra alguna
dicha por la lluvia, la tierra,
el fuego o el viento.

Ignoro lo que platican las arañas
por las esquinas, los pájaros
en el alambre o lo que intentan
decirme los mosquitos al oído.

Si los entendiera,
podría concertar con las arañas
lecciones de tejido,
con los pájaros de vuelo y
con los mosquitos de camuflaje
ante las amenazas.

Si los entendiera,
sabría ser fecunda como la tierra,
lloverme como las nubes
o ser elegante y agraciada
como las flores.

Si los entendiera,
le silbaría al mar
canciones de amor al oído
y danzaría con las barcas
y con las velas.

Si los entendiera,
sabría arder en llamas
y convertir en cenizas,
este dolor, este vacío,
esta impotencia
de no entender nada.

(Lea Díaz)




by the television, the asphalt,
the school and the church
left me
ignorant and illiterate.

Unable to understand
the language of the flowers,
the clouds or the waves.

Comprehending not a single word
spoken by the rain, the earth,
the fire or the wind.

Ignorant of what is being said by the spiders
in the corners, the birds
on the wire or what the mosquitos
are whispering in my ear.

If I could understand them
I would have been able to arrange lessons in spinning
by the spiders
in flight by the birds
and in camouflage in the face of danger
by the mosquitos.

If I could understand them,
I would know how to be fertile like the earth
to rain like the clouds
or to be elegant and graceful
like the flowers.

If I could understand them,
I would whistle love songs
to the sea
and dance with the ships
and the sails.

If I could understand them,
I would know how to ignite into flames
and reduce to ashes
this pain, this emptiness,
this impotence
of understanding nothing.

(Lea Díaz)
(translation by Franklin Dmitryev)


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