SOCIALIST TV: February 2009

Wednesday, 25 February 2009

CULTURE JAM - Hijacking Commercial Culture

Culturejam: Hijacking Commercial Culture delivers a fascinating rap on the 20th Century movement called Culture Jamming. Pranksters and subversive artists are causing a bit of brand damage to corporate mindshare. Jammers, cultural commentators, a billboard advertiser and a constitutional lawyer take us on a wild roller coaster ride through the back streets of our mental environment. Stopping over in San Francisco, New York's Times Square, and Toronto, we catch the jamming in action with Batman-inspired Jack Napier of the Billboard Liberation Front, Disney arch-enemy Reverend Billy from the Church of Stop Shopping and Media Tigress Carly Stasko. Culturejam asks: Is Culture Jamming civil disobedience? Senseless vandalism? The only form of self defense left?

Saturday, 7 February 2009

The Genius of Charles Darwin (Richard Dawkins)

Initially broadcast on Channel 4 in autumn 2008

Part 1: Life, Darwin & Everything

In the first episode Richard Dawkins explains the basic mechanisms of natural selection, and tells the story of how Charles Darwin developed his theory.

He teaches a year 11 science class about evolution, which many of the students are reluctant to accept. He then takes them to the Jurassic Coast in Dorset to search for fossils, hoping that the students can see some of the evidence for themselves.

Dawkins visits Nairobi, where he interviews a prostitute who seems to have a genetic immunity to HIV, and talks to microbiologist Larry Gelmon. He goes on to predict that genetic immunity to HIV is a trait that will become more prevalent in the community over time.

Part 2: The Fifth Ape

In the second episode Richard Dawkins deals with some of the philosophical and social ramifications of the theory of evolution.

Dawkins starts out in Kenya, speaking with palaeontologist Richard Leakey. He then visits Christ is the Answer Ministries, Kenya's largest Pentecostal church, to interview Bishop Bonifes Adoyo. Adoyo has led the movement to press Kenya's national museum to sideline its collection of hominid bones pointing to man's evolution from ape to human. The collection includes the Turkana Boy discovered by Kamoya Kimeu, a member of a team led by Richard Leakey in 1984.

Dawkins discusses social darwinism and eugenics, explaining how these are not versions of natural selection, and that "Darwin has been wrongly tainted".

He then meets with evolutionary psychologist Steven Pinker to discuss how morals can be compatible with natural selection. He goes on to explaining sexual selection, with peafowls as an example. To find out whether sexual selection plays a role for altruism and kindness among humans, he visits women who are looking for sperm donors, as well as a sperm bank manager. Dawkins also explains kin selection and selfish genes.

Part 3: God Strikes Back

In the third and final episode, Dawkins explains why Darwin's theory is one of history's most controversial ideas.

Saving Africa's Witch Children - Channel 4 - Dispatches

In some of the poorest parts of Nigeria, where evangelical religious fervour is combined with a belief in sorcery and black magic, many thousands of children are being blamed for catastrophes, death and famine - and branded witches by powerful pastors. These children are then abandoned, tortured, starved and murdered - all in the name of Jesus Christ.

This Dispatches Special follows the work of one Englishman, 29-year-old Gary Foxcroft, who has devoted his life to helping these desperate and vulnerable children. Gary's charity, Stepping Stones Nigeria, raises funds to help Sam Itauma, who five years ago, rescued four children accused of witchcraft. He now struggles to care for over 150 in a makeshift shelter and school in the Niger Delta region called CRARN (Child Rights and Rehabilitation Network).

Gary and Sam introduce Dispatches to some of the rescued children who have been through unimaginable horrors, such as Ekemeni, aged 13, who was tied up with chicken wire and starved and beaten for two weeks, and Mary, aged 14, who was burnt with acid before her mother attempted to bury her alive. Other children display the hallmarks of witch-branding - acid burns and machete scars. Uma Eke, aged 17, has been left brain-damaged after having a three-inch nail driven into her skull.

Hospitals refuse to treat children associated with sorcery, so Sam's centre does its best to provide medical aid. As well as the physical scars, the children arrive at the shelter badly traumatised by their experiences, with many of them brain-washed into accepting they are possessed by the devil.

The parents or siblings of children torture them in an attempt to kill them or force confessions from them to admit that they are witches. As Gary remarks, the children at CRARN are the lucky ones - they're still alive.

Influential preachers from the more extreme churches brand the children witches or wizards and exploit their desperate parents by charging them exorbitant amounts of money in return for exorcising the spirits. The film features extraordinary access to some of the preachers who openly discuss their work. One preacher who calls himself 'The Bishop,' says he has made a fortune by carrying out 'deliverances' on children. He admits having killed 110 people in the past. Dispatches films him as he administers a mixture of pure alcohol, a substance known as 'African mercury' and his own blood to one child accused of witchcraft.

Exorcism is big business. Preachers can charge as much as a year's salary for an average Nigerian to treat children. They often hold the child captive until the parents can pay up. The Niger Delta area is oil rich - but very few have access to oil wealth; the average life expectancy is around 47.

Since this film was screened, the self-proclaimed Bishop at the centre of the Dispatches programme which revealed the extent of the abuse and torture of children branded as witches in Nigeria has been arrested and charged with murder. The film which has had widespread public support showed how people in some of the poorest parts of the country were killing children they claimed had caused death and famine.

Unseen Gaza - Channel 4 - Dispatches

Is what has been presented on our screens and in our papers a true reflection of events on the ground in Gaza? And how do these reports differ to those aired in other countries?

With reporters unable to enter Gaza, attempted media manipulation from both sides and strict regulations governing what images that can be shown on British TV, Jon Snow asks a range of journalists from at home and abroad about the challenges of getting the full story.

Featuring images that haven't before been aired on mainstream television, Jon also examines the difference between the coverage at home and that in the

, Europe and the Middle East. He compares the coverage available on terrestrial channels with satellite TV and the internet and investigates the extent to which some British Muslims are by-passing the mainstream British media and looking elsewhere for their information.

To what extent does the choice of news outlet affect opinion of the conflict?

Friday, 6 February 2009

The Fourth World War

From the front-lines of conflicts in Mexico, Argentina, South Africa, Palestine, Korea, and the North; from Seattle to Genova, and the War on Terror in New York, Afghanistan, and Iraq, The Fourth World War is the story of men and women around the world who resist being annihilated in this war.

While our airwaves are crowded with talk of a new world war, narrated by generals and filmed from the noses of bombs, the human story of this global conflict remains untold. The Fourth World War brings together the images and voices of the war on the ground. It is a story of a war without end and of those who resist.

The product of over two years of filming on the inside of movements on five continents, The Fourth World War is a film that would have been unimaginable at any other moment in history. Directed by the makers of This Is What Democracy Looks Like and Zapatista, produced through a global network of independent media and activist groups, it is a truly global film from our global movement.

(Apologies – no subtitles)

The case for Socialism

The world we live in at the beginning of the 21st century is one that is fraught with contradiction. Over 800 million of our fellow humans are chronically malnourished and at least 1.2 billion will, on any one day, go without food. At the same time, the governments of the world order the destruction of vast mountains of food to keep prices high, stockpile food until it rots and pay farmers to take land out of production because the laws of supply and demand insist that overproduction is bad for the market.

Some 600 million of our fellow humans are homeless, many sleeping rough on the streets of the world’s cities, yet there is no shortage of vacant buildings – countless millions of acres of empty living space in the major cities of the world – and certainly no shortage of building materials or skilled builders and craftsmen presently out of work. Again, we find that the market not only dictates who does and does not eat, but who does and does not sleep comfortably.

Well over one billion of our fellow humans have no access to clean water, while its growing scarcity is calculated to spark many wars across the globe this coming century. Meanwhile, the technology exists to desalinate millions of gallons each day and to set up treatment plants capable of cleaning the dirtiest water. However, there is not much profit in selling something which covers five-sixth’s of the planet, so the investment never comes.

While millions of children die each year of curable diseases and while we still await breakthroughs in medical science that can cure the presently incurable, we find there are literally thousands of scientists around the world employed in weapons programmes – paid by their respective governments to devise new methods of murder, including germ warfare.

The list is as endless as it is insane. At every turn we find evidence of how capitalism destroys us physically and mentally, retarding real human development. At every turn we come smack up against the iron law of our age – “can’t pay, can’t have”. At every turn we find capitalism running wild like a rabid dog, infecting all it comes into contact with.

Credit where credit is due. Capitalism has enabled us to carry out some pretty fantastic technological and scientific feats. Advances in warfare sparked a race for rocket technology that has enabled us explore the furthest limits of the solar system. The search for oil and other resources has allowed us to plumb the deepest oceans and map out the ocean beds. We can split the atom, map the human genome, and perform the most amazing organ transplants. Nothing, it seems, is beyond us. Our productive powers are unprecedented. Our capabilities are awe-inspiring. Sadly, however, and in spite of the technology at our disposal, the never-ending battle for profits means that we have entered the 21st century dragging with us every social ill that plagued the previous century. War, hunger, poverty, disease, and homelessness are still making the headlines, and each of these problems is, to a lesser or greater degree, rooted in the way we continue to organise ourselves for production. The terrible irony is that we are already capable of solving the major problems that face us. Indeed, we have been capable of solving them for quite some time – though obviously never within the context of capitalism.

Over 20 years ago, the World Health Organisation revealed that the technology existed to feed a world population twelve times its (then) size. Five years ago the UN reported that Africa could easily feed a population six times its current size if western farming technology was introduced. Science and technology are in fact so advanced as to enable us to solve all these problems. However, the requirements of profit everywhere act as a stumbling block not only to the full use of the productive forces, but also to the full and unhindered use of science and technology in the service of humanity.

Socialists long ago realised that the problems we face are in fact social problems, not natural ones or the vengeance of gods – social problems because they have their roots in the way our world is organised for production, that is production for profit, not need. If you think seriously about it, you’ll be hard pressed to find any aspect of our lives that is not subordinated to the requirements of profit. This is the case the world over. We are all of us at the mercy of the anarchic laws of capitalism.

What is to be done?
If this is the case, then what can we do about it? Socialists believe the only way forward lies in abolishing the money/wages/profit system that we know as capitalism and establishing a world socialist society or, in other words, a world of free access to the benefits of civilisation. Only then can we gain real control over our world and reassert control over our own destiny. Only then can we produce without polluting our world and only then can we enjoy a world in which there is no waste or want or war.

Socialists advocate a world without borders or frontiers, social classes or leaders, states or governments or armies. A world devoid of money or wages, exchange, buying or selling. A world where production is freed from the artificial constraints of profit. A world in which people give freely of their abilities and take according to their own self-defined needs from the stockpile of communal wealth. A global system in which each person has a free and democratic say in how their world is run.

Human nature a barrier?
Of course, many will agree that such a world would be a beautiful place to live in, but that “human nature” will always be a barrier to its establishment, because humans are “by nature” greedy, selfish and aggressive. It quickly becomes apparent that what they are describing is not human nature as such, but various traits of human behaviour exhibited under particular circumstances. Socialists maintain that human behaviour is shaped by the kind of system people are brought up to live in – that it is not our consciousness that determines our social existence but our social existence which determines our consciousness. Nobody is born a racist or a patriot, a bigot or with a belief in gods. Nobody is born a murderer, a robber or a rapist, and our alleged greed for money is no more a function of the natural human thought process than were slavery or witch burning.

In general, the ideas the common people hold have been acquired second-hand, passed down from the ruling class above us. This is because the class which owns and controls the productive process also controls the intellectual life process in general. Any anti-social behaviour is likewise influenced by our social circumstances at any given time, i.e., when we are poor, depressed, lonely, angry and frustrated.

In most cases, those who produce the world’s wealth (some 95 percent of the world’s population) have had that second-rate education that makes free-thought difficult – an upbringing that conditions us to accept without question the ideas of our betters and superiors. Indeed, the education system is geared to perpetuate the rule of an elite, insofar as it never encourages children to question and take issue with the status quo. Children may well cite that 8 times 8 equals 64, but how many will ask about the cause of wars or query the destruction of food?

Socialists hold that because we can adapt our behaviour, the desire to cooperate should not be viewed as irrational. We hold that humans are, “by nature”, cooperative and that we work best when faced with the worst and that our humanity shines through when the odds are stacked against us. There are millions of cases of people donating their blood and organs to complete strangers, sacrificing their lives for others, of people giving countless hours of their free time to charitable work – all of this without financial incentive. There is even the case of a man throwing himself on top of a grenade to protect children in a school yard. He died to protect children, none of which were his own, and in the instant knowledge that his action was suicidal.

Today, world capitalism threatens the human race with extinction. The reason this obnoxious system survives is because we have been conditioned to accept it, not born to perpetuate it. Rest assured, no gene inclines us to defend the profit system.

Been tried?
Many believe that socialism has already been tried and has failed. They then point to the former Soviet Union, to China, Cuba and a dozen other states that claimed to have established “socialism”. What they fail to grasp is that socialism has existed nowhere, and that what existed – being passed off as socialism – was in fact state capitalism, not socialism or communism (which mean the same thing). A cursory glance at the affairs of these countries reveals they never abolished the wages system. The rulers exploited their workers and outlawed dissent. They produced when only viable to do so, maintained commodity production, traded according to the dictates of international capital and, like every other capitalist state, were prepared to go to war to defend their economic interests. Moreover, in all of these countries, it was believed that socialism could be established by force, that socialism could exist in one country. The Leninists who carried out the Bolshevik Revolution maintained that the revolution could only be carried out by a minority vanguard party, that the masses were too ignorant to understand the case for change.

Socialism, like capitalism, can only exist on a global scale, and that it will only come about when a majority of the world’s people want it and are prepared to organise for it peacefully and democratically, in their own interests and without leaders. No vanguard can establish socialism – “the emancipation of the working class must be the work of the working class itself”.

We can do it
But who are the “working class”? Agreeing with Marx, we believe that there are two classes in society – the working class and the capitalist class, each one determined by its relationship to the means of living. The capitalist class own and control the means and instruments for producing and distributing wealth, living as parasites off profits, rent and interest. The working class, other than possessions we have purchased with our own sweat, own little more than our ability to sell our physical and mental abilities to the highest bidder. There is no “middle class” as the working class includes land workers, doctors, lawyers and teachers – anyone, indeed, who must sell their mental and physical energies to survive.

This class, the working class, runs the world and it is important to grasp this fact. It is we who fish the oceans and tend the forests and till the land and plantations. It is we who build the cities and railroads, the bridges and roads, the docks and airports. It is we who staff the hospitals and schools, who empty the bins and go down the sewers. It is we, the working class, who produce everything society needs from a pin to an oil-rig, who provide all of its services. If we can do all of this off our own bats, then surely we can continue to do so without a profit-greedy minority watching over us and, more, in our own interests.

The ruling class, of capitalists and their executive, the governments of the world, have no monopoly on our skills and abilities. These belong to us. Moreover, it is we who are responsible for the inventions that have benefited humanity and the improvements in productive techniques. Most inventions and improvements are the result of those who do the actual work thinking up easier and faster ways of completing a task, the result of ideas being passed down from generation to generation, each one improving the techniques of the previous. If those who work have given the world so much, in the past say 2000 years, then how much more are we capable of providing in a world devoid of the artificial constraints of profit?

Capitalism must go
It is easy to cite the advantages of capitalism over previous economic systems. Many people believe that capitalism, though not perfect, is the only system possible. One thing is certain, though – if we follow the capitalist trajectory, we’re in for some pretty troublesome times. Capitalism has undoubtedly raised the productive potential of humanity. It is now quite possible to provide a comfortable standard of living for every human on the planet. But, to reiterate, capitalism now stands as a barrier to the full and improved use of the world’s productive and distributive forces. In a world of potential abundance, the unceasing quest for profit imposes on our global society widespread artificial scarcity. Hundreds of millions of humans are consigned to a life of abject poverty, whilst the majority live lives filled with uncertainty.

Our ability to imagine has brought us so very far, from the days when our ancestors chipped away at flint to produce the first tools, to the landing of someone on the moon, the setting up of the world wide web, and the mapping out of the human genome. Is it really such a huge leap of the imagination to now envisage a social system that can take over from the present capitalist order of things? Is it just too daring to imagine humans consigning poverty, disease, hunger and war to some pre-historic age?

Do we really need leaders deciding our lives for us? Do we really need governments administering our lives when what is really needed is the administration of the things we need to live in peace and security? Must every decision made by our elites be first of all weighed on the scales of profit, tilted always in their favour? A growing number think not and have mobilised to confront what they perceive to be the major problems of contemporary capitalism.

In recent years there has been a world-wide backlash against neoliberal globalisation, corporate power and the iniquities of modern-day capitalism. Everywhere where the world’s ruling elite have assembled to decide their next step they have been met with protests and demonstrations that have attracted hundreds of thousands. Demonstrations at Seattle, Gothenburg, Prague, Genoa and Gleneagles, for instance, have fuelled the ongoing debate on the nature of modern day capitalism. Thousands of articles have been written on the subject and hundreds of books have been published that explore the alternatives offered by the anti-globalisation movement.

What is now clear is that the anti-globalisation movement, however well-meaning, does not seek to replace capitalism with any real alternative social system. At best it attracts a myriad of groups, all pursuing their own agenda. Some call for greater corporate responsibility. Some demand the reform of international institutions. Others call for the expansion of democracy and fairer trading conditions. All, however, fail to address the root cause of the problems of capitalism.

One thing is certain: capitalism cannot be reformed in the interests of the world’s suffering billions, because reform does not address the basic contradiction between profit and need. The world’s leaders cannot be depended upon because they can only ever act as the executive of corporate capitalism. The expansion of democracy, while welcome, serves little function if all candidates at election time can only offer variations on the same basic set of policies that keep capitalism in the ascendancy.

Capitalism must be abolished if we as a species are to thrive, if the planet is to survive. No amount of reform, however great, will work. Change must be global and irreversible. It must involve all of us. We need to erase borders and frontiers; to abolish states and governments and false concepts of nationalism. We need to abolish our money systems, and with it buying, selling and exchange. And in place of this we need to establish a different global social system – a society in which there is common ownership and true democratic control of the Earth’s natural and industrial resources. A society where the everyday things we need to live in comfort are produced and distributed freely and for no other reason than that they are needed – Socialism.

It is now no utopian fantasy to suggest we can live in a world without waste or want or war, in which each person has free access to the benefits of civilisation. That much is assured. We certainly have the science, the technology and the know-how. All that is missing is the will – the global desire for change that can make that next great historical advance possible; a belief in ourselves as masters of our own destiny; a belief that it is possible to free production from the artificial constraints of profit and to fashion a world in our own interests. And how soon this happens depends upon us all – each and every one of us.

If you have found the above interesting and would like to find out more, why not visit, as a first step: www.worldsocialism.org/spgb