“The social structures and processes which shape our experience are often hidden or obscured by conventional beliefs, powerful interests, and official explanations. One of the most dangerous of these is how violence is usually understood as an event or action that is immediate in time, and explosive in space. But much destruction of human potential takes the form of a “slow violence” that extends over time. It is insidious, undramatic and relatively invisible. By slow violence I mean what Rob Nixon calls “the long dyings,” a violence that occurs gradually and out of sight, a violence of delayed destruction that is dispersed across time and space, an attritional violence that is typically not viewed as violence at all. Both environmental pollution and malnutrition are forms of this slow violence. Both instances are relatively invisible and involve serious damage which develops slowly over time.
Food is where many issues converge – inequality, climate change, globalization, hunger, commodity speculation, urbanization, and health. Food is not usually associated with violence except in relation to riots and the social protests which, in 2008, took place in some 30 cities around the world in response to dramatic price increases. However, malnutrition involves a form of “slow violence” because its damaging effects on the human body are often hidden and involve an erosion of human capacities and potentials that occurs gradually over time. This is most dramatically evident in the one billion of the world’s people who are malnourished or the reality, in contemporary South Africa, that one in every four children under the age of six shows signs of stunted growth (both physical and intellectual) due to chronic malnutrition.”
How this matters for sociology?
“The potential of sociology for human emancipation goes beyond “exposure” to “explanation.” Both examples of “slow violence” cited here have social causes as well as social consequences; in the case of environmental pollution the externalization of environmental costs by a powerful corporation, in the case of malnutrition the operation of a food regime focused on profit rather than human need.
“Slow violence” is not a class-blind concept. It is the poor who are most vulnerable to the slow violence of malnutrition and of environmental pollution. They often struggle alone as atomized individuals. But demonstrating how individual experience is shaped by broader social processes is part of C. Wright Mill’s rich legacy. The “sociological imagination” implies sociologists engaging with “ordinary men” (sic) in the real world (and, I would urge, with the basic issues such as access to nutritious food and clean water).””
Obviously, this concept of slow violence is very similar to that of structural violence, that is, violence that is based in unequal social structures and that are often at the root of the much more studied mass and/or interpersonal violence. However, mass and interpersonal violence is often explained without reference to causal factors rooted in structural violence. That is what is needed.
Of course, structural violence is often sustained through what Bourdieu called symbolic violence but also powerful ideological apparatuses incarnated in culture and social institutions. Take this, for instance:
“The gap between aspiration and reality could hardly be wider. Today, the United States has less equality of opportunity than almost any other advanced industrial country. Study after study has exposed the myth that America is a land of opportunity. This is especially tragic: While Americans may differ on the desirability of equality of outcomes, there is near-universal consensus that inequality of opportunity is indefensible. The Pew Research Center has found that some 90 percent of Americans believe that the government should do everything it can to ensure equality of opportunity.
Perhaps a hundred years ago, America might have rightly claimed to have been the land of opportunity, or at least a land where there was more opportunity than elsewhere. But not for at least a quarter of a century. Horatio Alger-style rags-to-riches stories were not a deliberate hoax, but given how they’ve lulled us into a sense of complacency, they might as well have been.
It’s not that social mobility is impossible, but that the upwardly mobile American is becoming a statistical oddity. According toresearch from the Brookings Institution, only 58 percent of Americans born into the bottom fifth of income earners move out of that category, and just 6 percent born into the bottom fifth move into the top. Economic mobility in the United States is lower than in most of Europe and lower than in all of Scandinavia.”
How did this happen? Persistent racial and gender discrimination, of course, but something else as well, for Stiglitz:
“In some cases it seems as if policy has actually been designed to reduce opportunity: government support for many state schools has been steadily gutted over the last few decades — and especially in the last few years. Meanwhile, students are crushed by giant student loan debts that are almost impossible to discharge, even in bankruptcy. This is happening at the same time that a college education is more important than ever for getting a good job.
Young people from families of modest means face a Catch-22: without a college education, they are condemned to a life of poor prospects; with a college education, they may be condemned to a lifetime of living at the brink. And increasingly even a college degree isn’t enough; one needs either a graduate degree or a series of (often unpaid) internships. Those at the top have the connections and social capital to get those opportunities. Those in the middle and bottom don’t. The point is that no one makes it on his or her own. And those at the top get more help from their families than do those lower down on the ladder. Government should help to level the playing field.”
Stiglitz argues that Americans are beginning to see the myth of social mobility but I am not so certain. There is no groundswell for change. There is no class-based social movement. In the meantime, structural / slow violence (of which crushing student debt is only a more contemporary form) continues.
More than this, Jordan Weissman argues that inequality in the US is worse than in Europe, as illustrated by this:
As he notes:
“That said, there’s a case to be made that U.S. income inequality is in fact exceptional, and not just because of its severity. I was reminded of that last night, when I saw this graphic from a 2008 report by the OECD making its way around Twitter. In broad terms, what it tells us is that in many developed countries, a rising tide has truly lifted all boats, with the wealthy rising a bit faster. In the United States, the tide is lifting up the rich, while drowning many of the poor.
That’s what’s so frightening about the way the U.S. economy was changing even before the Great Recession. It’s not just that the rich saw their finances improve faster than everyone else’s. It’s that many Americans were seeing the value of their work, and in some cases their standard of living, decline. And that makes us at least a little bit special, in a very unfortunate way.”
Changes in the economy – digital capitalism – also contributes to this summarized in four expressions: thin margins +vast volumes + huge revenues → inequality + poor employment.
“First, margins. Once upon a time, there was a great company called Kodak. It dominated its industry, which happened to be chemistry-based photography. And in its dominance, it enjoyed very fat profit margins – up to 70% in some cases. But somewhere in the depths of Kodak’s R&D labs, a few researchers invented digital photography. When they put it to their bosses, the conversation went something like this. Boss: “What are the margins likely to be on this stuff?” Engineers: “Well, it’s digital technology so maybe 5% at best.” Boss: “Thank you and goodbye.”
Then there’s volume, which in the online world is astronomical. For example: 72 hours of video uploaded to YouTube every minute; more than 100bn photographs have been uploaded to Facebook; during the Christmas period, Amazon.co.uk dispatched a truck filled with parcels every three minutes; to date, more than 40bn apps have been downloaded from Apple’s iTunes store. And so on. Margins may be thin, but when you multiply them by these kinds of numbers you get staggering amounts of revenue.
These vast revenues, however, are not being widely shared. Instead, they are mostly enriching the founders and shareholders of Apple, Amazon, Google, Facebook et al. Of course, those who work at the heart of these organisations – the engineers, developers and the executives who manage them, for example – are richly rewarded in salaries, stock options and lavish perks. But these gilded employees constitute only a minority of the workforces of the big tech companies and most of their colleagues have decidedly more mundane terms of employment – and remuneration.
Then there’s the question of employment, a topic on which the big technology companies seem exceedingly sensitive. Facebook, for example, is given to engaging fancy consultants to produce preposterous claims about the number of jobs it creates. One such “report” claimed that the company, which at the time had a global workforce of about 3,000, indirectly helped create 232,000 jobs in Europe in 2011 and enabled more than $32bn in revenues. And Apple, stung by criticism about all the work it has outsourced to Foxconn in China, is now driven to claiming it has “created or supported” nearly 600,000 jobs in the US.
The really tough question that none of these companies really wants to answer is: what kinds of jobs exactly? Anyone seeking an insight into this would do well to consult a terrific report by Sarah O’Connor, the Financial Times‘s economics correspondent. She visited Amazon’s vast distribution centre at Rugeley in Staffordshire and her account of what she found there makes sobering reading.
She saw hundreds of people in orange vests pushing trolleys around a space the size of nine football pitches, glancing down at the screens of their handheld satnav computers for directions on where to walk next and what to pick up when they get there. They do not dawdle because “the devices in their hands are also measuring their productivity in real time”. They walk between seven and 15 miles a day and everything they do is determined by Amazon’s software. “You’re sort of like a robot, but in human form,” one manager told Ms O’Connor. “It’s human automation, if you like.””
LaurentDubois‘s excellent Haiti: The Aftershocks of History is a must-read for anyone interested in the social construction of race and race formation, as well as colonialism and its legacy. The book provides the longue durée context for the current situation of Haiti, especially when the devastating earthquake a few years back, and the current damages inflicted by hurricane Sandy.
If we were to consider Haiti a failed state, then it would be a failed state by design. From reading Dubois’s book, one would be tempted to think that no one ever wanted Haiti to succeed on its own terms ever since the slaves rebelled against their French colonizers.
The book is overall a highly readable and very well-written political history of the country from the end of French colony of Saint-Domingue (as it was called under French rule), dominated by a slavery-based plantation economy (especially sugar canes) to the present although the Duvalier II era to now is a bit short.
Indeed, Dubois describes the 19th century in great details, so, by the time the reader gets to the rise of François “Papa Doc” Duvalier, it feels like the book is rushing to the end and one is left with many questions regarding the contemporary period (especially the second ousting of Aristide and beyond).
There is also no doubt that Dubois loves Haiti and roots for its success. As a result, you will find a lot of Amazon reviews decrying the lack of objectivity of the book. That did not bothered me all that much because Dubois is not shy about exposing the structural factors that have resulted in so much political instability in Haiti (the urban / rural divide as well as the dominance of a light-skinned, mulatto elite versus their darker skinned compatriots). Dubois actually presents these lines of division as central to Haiti’s persistent problems. Similarly, one can find at the very beginning of the book another major factor in Haiti’s political instability (Kindle locations):
“Haiti is often described as a “failed state.” In fact, though, Haiti’s state has been quite successful at doing what it was set up to do: preserve power for a small group. The constitutional structures established in the nineteenth century made it very difficult to vote the country’s leaders out of office, leaving insurrection as the only means of effecting political change.” (Loc. 126)
That lock on power and the lack of proper constitutional and institutional mechanisms for political alternatives are at the heart of the multiple rebellions and coups. These are the internal factors. There is no doubt that the French never forgave their former slave colony for rebelling and forcing them out. Indeed, the financial compensation that France demanded (and obtained) from Haiti (in order to reimburse plantation owners for the loss of their property… land and slaves… what is the French word for chutzpah? Quel culot, as we French would say) strangled the country financially so badly that it had to go into debt very quickly. This indebtedness was used, a century later, by the US to invade the country and rule it by force for 20 years. In both case, this was brutal expropriation either of direct monies for France, or exploitation of land and labor for the US.
In both cases, there was a clash of economic models. From the independence on, there has been, in Haiti, a strong rejection of the plantation model, so associated with slavery. So, the rural population has tried to develop alternative modes of agricultural production based on subsistence agriculture (rather than cash crops for export) in small cooperatives. These competing models have been a source of conflicts between the urban / port elites and foreign investors and the rural population. In a way, Haiti was constantly pressure to agree to structural adjustment programs before those even existed, especially from the US. And, big surprise, these neoliberal measures avant la lettre worked no better there than they did anywhere in the late 20th century. They explain the persistent stratification between the cities and the rural areas, forcing a lot of peasants to leave the land and flock to city slums.
“As more and more U.S. agricultural companies entered Haiti, they deprived peasants of their land. The result was that, for the first time in its history, large numbers of Haitians left the country, looking for work in nearby Caribbean islands and beyond. Others moved to the capital of Port-au-Prince, which the United States had made into Haiti’s center of trade at the expense of the regional ports. In the decades that followed, the capital’s growth continued, uncontrolled and ultimately disastrous, while the countryside suffered increasing immiseration.” (Loc. 157)
These unpopular policies were supported by the US, who also (along with France), supported the various authoritarian governments, especially the dreadful Duvalier dictatorship (father and son) in all their atrocities at the same time that the US denied Haitian refugees political asylum.
The end result?
“Ever since popular president Jean-Bertrand Aristide was violently overthrown in 2004, Haiti has been policed largely by foreign troops under U.N. command. Haiti’s proud independence has been eroded, too, by the thousands of foreign organizations that have flocked to the country over the years with projects for improvement and reform. For all their work, though, hunger, poverty, and disease still stalk much of the population. In the cities, the last decades have seen an increase in violent crime, including drug trafficking and kidnapping, while the situation in rural Haiti, where the majority of the population still lives, is increasingly desperate. The soil is severely depleted; generations of intensive agriculture and deforestation have taken their toll. As the population has grown and parcels of land have been divided into smaller and smaller bits, the social and agricultural strategies that worked well for Haitian peasants into the early decades of the twentieth century have become increasingly unsustainable. At the same time, the solutions prescribed by foreign powers and international organizations have largely turned out to be ineffective, or worse.” (Loc. 172)
But the theme that Dubois delineates throughout the book, and the source of his obvious affection for Haitians and hopes for Haiti are as such:
““Haiti disturbs,” sociologist Jean Casimir likes to say. It disturbs, of course, because of its poverty and its suffering. But it also disturbs because, throughout its history, Haiti’s people have repeatedly turned away from social and political institutions designed to achieve profits and economic growth, choosing to maintain their autonomy instead. The Haitian population has been told for two centuries, as it is told today, that it must change, adapt, modernize. No doubt some change is needed; but what has largely been offered to Haiti’s population in the guise of foreign advice is simply a precarious place at the bottom of the global order.
Haitians have consistently refused such offers.” (Loc. 192)
And, of course, White racism has been the source of much violence inflicted upon Haitians, first through the slavery system and later during the US occupation. The first country of free blacks has been depicted by the Western press and seen by Western political classes as a bunch of cannibalistic, voodoo-practicing savages. For instance, Dubois uses the example Marcus Rainsford’s drawings:
The one on the left, much reproduced, portrays the hanging of white officers by Maroons, the one on the right, much omitted, depicts a French officer throwing Haitians overboard to drown them, as if brutality was one-sided.
Similarly, racism was at the root of the constant religious persecution, especially against voodoo, seen as both superstitious paganism as well as somewhat scary.
As I was reading the book, especially regarding the repression of voodoo, and especially the figure of Baron Samedi, I was reminded of the persistence of stereotype and underlying racism that one can find in popular culture. Take a look at these two representations of Baron Samedi:
And remember this guy?
Yup, that’s right. When depicting Doctor Facilier, Disney designers tapped into the stereotypes of Haitian culture and voodoo for their main villain:
So, if you want to explore the roots of all this, then, Dubois’s book is what you want. It is full of rich details about 19th and early 20th century Haiti. As I mentioned before, it rushes a bit to the end, but Dubois seeks to highlight the origins of our views of Haiti, its persistent challenges, poverty, environmental degradation, political instability and natural disaster and its constant harassment by outsiders, from France, to the US, to the UN and a multiplicity of NGOs. It is also a great expose of cultural and structural racism and its consequences, as well as the fight for a non-market driven model of development.
“To be young in the post-industrial nations today is to be excluded. Excluded from the comforts enjoyed by preceding generations; excluded from jobs; excluded from hopes of a better world; excluded from self-ownership.
Those with degrees are owned by the banks before they leave college. Housing benefit is being choked off. Landlords now demand rents so high that only those with the better jobs can pay. Work has been sliced up and outsourced into a series of mindless repetitive tasks, whose practitioners are interchangeable. Through globalisation and standardisation, through unemployment and the erosion of collective bargaining and employment laws, big business now asserts a control over its workforce almost unprecedented in the age of universal suffrage.
The promise the old hold out to the young is a lifetime of rent, debt and insecurity. A rentier class holds the nation’s children to ransom. Faced with these conditions, who can blame people for seeking an alternative?
But the alternatives have also been shut down: you are excluded yet you cannot opt out. The land – even disused land – is guarded as fiercely as the rest of the economy. Its ownership is scarcely less concentrated than it was when the Magna Carta was written. But today there is no Charter of the Forest (the document appended to the Magna Carta in 1217, granting the common people rights to use the royal estates). As Simon Moore, an articulate, well-read 27-year-old, explained, “those who control the land have enjoyed massive economic and political privileges. The relationship between land and democracy is a strong one, which is not widely understood.”
No big surprises here: Sudan, DRC, Yemen, Iran and Afghanistan “top” the list of least peaceful countries and Scandinavia still has the most peaceful countries, with Iceland as number 1, with the rest of Europe, Canada, Japan, Australia and New Zealand in the same category. I wonder what all these countries have in common.
What the index is based on:
The US Peace index dates from 2010 and, big surprise:
The top 15 most peaceful states:
The bottom (least peaceful) states:
This certainly supports the thesis that greater structural violence creates more of other kinds of interpersonal violence.
If you enjoyed the first season of the Wire, you will enjoy Peter Moskos‘s Cop in the Hood. The book is the tale of a sociologist going native by going through the Baltimore police academy, becoming a cop and working for over a year. This mix of ethnography and participant observation makes the book highly readable and enjoyable. My freshmen students will be reading it next term.
The book roughly follows Moskos chronological journey, from the academy to the street and the last part of the book is dedicated to a pretty thorough analysis (and indictment) of the War on Drugs.
This book is especially relevant because of one the challenges of teaching freshmen is to show them why they should be interested in sociology and sociological topics, that there is some knowledge to be produced here and that sociology has the tools to produce it.
Why did Moskos choose participant-observation? (All notations are Kindle locations)
“As a sociology graduate student, I took to heart the argument that prolonged participant-observation research is the best and perhaps only means of gathering valid data on job-related police behavior. Because data on policing are iffy at best and cops, like everyone, love to tell a tall tale, the best way to see what happens on the street is to be there as it happens. As an institution, police have been labeled insular, resentful of outsiders, and in general hostile to research, experimentation, and analysis. Official police statistics are notoriously susceptible to manipulation. And as most police activity has no official record at all, the nuances of police work are difficult if not impossible to quantify. Professor and police researcher Maurice Punch wrote, “The researcher’s task becomes, then, how to outwit the institutional obstacle-course to gain entry and . . . penetrate the mine-field of social defenses to reach the inner reality of police work.”” (114)
The first interesting observation from Moskos’s work is his analysis of the police academy as relatively useless for the job:
“So what’s the point of the academy? Primarily, it’s to protect the department from the legal liability that could result from negligent training. To the trainees this appears more important than educating police officers.
And second, despite the lax approach toward academics, instructors were very concerned with officer safety, the aspect of the job they emphasized most: “The most important part of your job is that you go home. Everything else is secondary.” This philosophy is reinforced at all levels of the police organization. Formal and informal rules concerning officer safety are propagated simultaneously.
By the end of the academy, less than half the class saw a relation between what police learn in the academy and what police need to know on the street. A strong antimedia attitude, little changed from sociologist William Westley’s observations in the 1950s, grew steadily in the police academy. At the end of training, just 10 percent of trainees believed that the media treat police fairly.
After six months in the academy, trainees learn to:
Respect the chain of command and their place on the bottom of that chain.
Sprinkle “sir” and “ma’am” into casual conversation.
March in formation.
Stay out of trouble.
Be on time.
Shine shoes.” (359 – 390)
But Moskos’s conclusion is that the training actually demoralizes trainees even before they start working on the streets. Physical training is not boot camp and provides a poor preparation (after all, most officers will spend their days in their patrol car), and academic training does not really impart knowledge and does not encourage thinking.
Once training is over, the bulk of the book follows Moskos on the beat, on the Eastern side of Baltimore (that’s Proposition Joe’s territory, for you Wire fans following at home) and the constant contradictory demands placed on officers (between following a very strict military-style chain of command and having to make quick decisions). In that sense, the book is also a good study of the necessity of developing informal rules in in highly formal, bureaucratic environments. Working around the rules is the only way to keep the work manageable and within the limits of efficiency and sanity. But for Moskos, the gap between formal and informal norms is especially wide in policing. One could see here the application of Merton’s strain theory: the officers largely agree with the goals of the job they have to do (even though they are aware of the futility of the War on Drugs), but they constantly have to innovate while on patrol because the rules do not work on the streets (of course, some officers do lapse into ritualism especially in a context where protecting one’s pension is THE concern all officers have and that guides their behavior on the street).
These informal rules are constantly at work whether it comes to stopping, frisking, searching, arresting, writing reports. In all of these aspects of the job, covering one’s butt and protecting one’s life and pension are paramount concerns. This means that officers actually have quite a bit of leeway and flexibility when it comes to their job. These informal norms are described in details in Moskos’s book and there is no underestimating their importance.
Once on the streets, police officers mix a culture of poverty approach to “these people” (the communities they are expected to police, where gangs and drugs culture produce poverty with quite a bit of eliminationist rhetoric that reveals an in-group / out-group mentality between police officers and civilians:
“A black officer proposed similar ends through different means. “If it were up to me,” he said, “I’d build big walls and just flood the place, biblical-like. Flood the place and start afresh. I think that’s all you can do.” When I asked this officer how his belief that the entire area should be flooded differed from the attitudes of white police, he responded, “Naw, I’m not like that because I’d let the good people build an ark and float out. Old people, working people, line ’em up, two by two. White cops will be standing on the walls with big poles pushing people back in.” The painful universal truth of this officer’s beliefs came back to me in stark relief during the flooding and destruction of New Orleans, Louisiana. Police in some neighboring communities prevented displaced black residents from leaving the disaster area, turning them away with blockades and guns.” (609)
That in-group / out-group outlook also involves dehumanization and stigmatization:
“In the ghetto, police and the public have a general mutual desire to avoid interaction. The sociologist Ervin Goffman wrote, “One avoids a person of high status out of deference to him and avoids a person of lower status . . . out of a self-protective concern.” Goffman was concerned with the stigma of race, but in the ghetto, stigma revolves around the “pollution” associated with drugs. Police use words like “filthy,” “rank,” “smelly,” or “nasty” to describe literal filth, which abounds in the Eastern District. The word “dirty” is used to describe the figurative filth of a drug addict. It is, in the drug-related sense, the opposite of being clean.” (633)
The “dope fiend” becomes the loathed representative figure of all this. But the dehumanization applies equally to them and the dealers. In that sense, there is no sympathy for the people who have to live in these communities and have nothing to do with the drug trade. They are put in the same bag. And whatever idea of public service trainees might start with tends to disappear after a year on the streets.
And quite a bit of what goes on in the streets between police and population has a lot to do with forcing respect and maintaining control of the interaction:
“Although it is legally questionable, police officers almost always have something they can use to lock up somebody, “just because.” New York City police use “disorderly conduct.” In Baltimore it is loitering. In high-drug areas, minor arrests are very common, but rarely prosecuted. Loitering arrests usually do not articulate the legally required “obstruction of passage.” But the point of loitering arrests is not to convict people of the misdemeanor. By any definition, loitering is abated by arrest. These lockups are used by police to assert authority or get criminals off the street.” (838)
And, of course, the drug dealers also know the rules and become skillful at working around them, avoiding arrest, challenging the police authority and have structured their trade accordingly. It would indeed be a mistake to look at this illegal and informal economy as anything but a trade structured around specific rules that take into account having to deal with the police and the different statuses of the actors involved in the trade reflect that:
lookouts have the simplest job: alert everyone else of police approach,
steerers promote the product,
moneymen obviously hold the money for the transactions,
slingers distribute the drugs after money has been exchanged
and gunmen protect the trade.
The transaction is therefore completely decomposed into steps where money and drugs are never handled by the same person while the main dealers watch things from afar, protecting themselves from legal liabilities. For most of these positions, the pay is not much better than fast-food joints, but that is pretty much all there is in these urban areas.
Of course, just like everything in the US, there is a racial component to this. The drug trade is not a “black thing” (like mac and cheese as Pat Robertson would say) and it has its dependency theory taste:
“The archetypal white addict is employed, comes with a friend, drives a beat-up car from a nearby blue-collar neighborhood or suburb such as Highlandtown or Dundalk, and may have a local black drug addict in the backseat of the car. A black police officer who grew up in the Eastern District explained the local’s presence, “White people won’t buy drugs alone because they’re afraid to get out of the car and approach a drug dealer. They’ll have some black junkie with them.” The local resident serves as a sort of freelance guide, providing insurance against getting “burned” or robbed. The local addict is paid informally, most often taking a cut of the drugs purchased.” (1116)
The complete mistrust between the police and the community is also a trademark of impoverished urban environments. And indeed, what would residents gain by interacting with law enforcement and the court system? At the same time, police work is arrest-based (the more the better) which officers all understand to be futile.
For Moskos, part of the problem with policing was the advent of policing-by-patrol-car:
“The advent of patrol cars, telephones, two-way radios, “scientific” police management, social migration, and social science theories on the “causes” of crime converged in the late 1950s. Before then, police had generally followed a “watchman” approach: each patrol officer was given the responsibility to police a geographic area.5In the decades after World War II, motorized car patrol replaced foot patrol as the standard method of policing. Improved technology allowed citizens to call police and have their complaints dispatched to police through two-way radios in squad cars. Car patrol was promoted over foot patrol as a cost-saving move justified by increased “efficiency.”6 Those who viewed police as provocative and hostile to the public applauded reduced police presence and discretion. Controlled by the central dispatch, police could respond to the desires of the community rather than enforce their own “arbitrary” concepts of “acceptable” behavior. Police officers, for their part, enjoyed the comforts of the automobile and the prestige associated with new technology. Citizens, rather than being encouraged to maintain community standards, were urged to stay behind locked doors and call 911. Car patrol eliminated the neighborhood police officer. Police were pulled off neighborhood beats to fill cars. But motorized patrol—the cornerstone of urban policing—has no effect on crime rates, victimization, or public satisfaction.” (1371)
This has encouraged a detachment of officers from the communities they police. Quick response time becomes the goal and officers spend time in their car waiting to be “activated” on 911 calls. The only interaction between officers and residents is limited to such 911 call responses, which can all potentially lead to confrontations. But that is still the way policing is done and the way it is taught at the academies, guided by the three “R”s:
Random patrol: give the illusion of omnipresence by changing patrol patterns
Rapid response: act quickly, catch the criminals (doesn’t work)
Reactive investigation: solve crimes rather than prevent them
But the institutional context very poorly accounts for the interaction rituals that guide the interaction between officers and residents:
“Police officers usually know whether a group of suspects is actively, occasionally, or never involved with selling drugs. Some residents, often elderly, believe that all youths, particularly those who present themselves as “thug” or “ghetto,” are involved with drug dealing. If police respond to a call for a group of people known not to be criminals, police will approach politely. If the group seems honestly surprised to see the police, they may be given some presumption of innocence. An officer could ask if everything is all right or if the group knows any reason why the police would have been called. If the suspects are unknown to a police officer, the group’s response to police attention is used as the primary clue. Even with a presumption of guilt, a group that walks away without being prompted will generally be allowed to disperse. If a group of suspects challenges police authority through language or demeanor, the officer is compelled to act. This interaction is so ritualized that it resembles a dance.
If temporary dispersal of a group is the goal, the mere arrival of a patrol car should be all that is needed. Every additional step, from stopping the car to exiting the car to questioning people on the street, known as a “field interview,” is a form of escalation on the part of the police officer. Aware of the symbolism and ritual of such actions, police establish a pattern in which a desired outcome is achieved quickly, easily, and with a minimum of direct confrontation. Rarely is there any long-term impact. When a police officer slows his or her car down in front of the individuals, the suspects know the officer is there for them and not just passing through on the way to other business. If a group of suspects does not disperse when an officer “rolls up,” the officer will stop the car and stare at the group. A group may ignore the officer’s look or engage the officer in a stare-off, known in police parlance as “eye fucking.” This officer’s stare serves the dual purpose of scanning for contraband and weapons and simultaneously declaring dominance over turf. An officer will initiate, often aggressively, conversation from the car and ask where the suspects live and if they have any identification. Without proof of residence, the suspects will be told to leave and threatened with arrest. If the group remains or reconvenes, they are subject to a loitering arrest. Police officers always assert their right to control public space. Every drug call to which police respond—indeed all police dealings with social or criminal misbehavior—will result in the suspect’s arrest, departure, or deference.” (1494 – 1507)
And a great deal of these interactions are also guided by the need, on both sides, to not lose face, be seen as weak or easily punked. These interactional factors may often determine whether an officer gets out of his car or not, sometimes triggering contempt from the residents. So, officers tend to like car patrols as opposed to foot patrols which are tiring, leave one vulnerable to the elements, and potentially preventing crime. Rapid response is easier and more popular with officers. People commit crimes, you get there fast, you arrest them.
Overall, Moskos advocates for greater police discretion and more focus on quality of life issues as opposed to rapid response while acknowledging that this is not without problems. I don’t think there ever were a golden age of policing where communities and law enforcement worked harmoniously together for the greater good and the end of broken windows (a discredited theory not questioned by Moskos), especially when minorities were involved.
But the bottom line, for Moskos, that the current War on Drugs is a massive failure and a waste of resources (and Moskos does go into some details of the history of drug policies and enforcement in the US, a useful reminder of the racialization of public policy) and should be replaced by a variety of policies (not all drugs are the same) with three goes in mind:
preservation of life (current policies increase the dangerous nature of drugs)
save money (through reduced incarceration, depenalization and taxation).
“We changed our country’s culture toward cigarette smoking. It took effort and did cost money. But most of the money came from legally taxed revenue and the cigarette companies. High taxation discourages new users from starting. Public service messages tell the truth (mostly) about the harms of tobacco. Not only is this a great victory for public health, it is perhaps our country’s only success against any pop u lar addictive drug. Drug policies could follow a similar approach: tax drug sales; treat drug abuse as a medical and social problem; set realistic goals of reduced drug use; and allow localities control over their own drug policies.
Simply decriminalizing possession is not enough. Legalization must not allow armed drug-dealing thugs to operate with impunity.” (2686 – 91)
Now, none of this deals with urban ghettoization and the lack of economic opportunities in inner cities but that it is not really the goal of criminal policy. This also means that the incentives for officers to do counter-productive work need to be changed and we all know that bureaucracies are not easy to transform. In such cases, resistance is not futile.
So, even though I don’t fully agree with all of Moskos’s recommendations and ideas (I am much more suspect of police discretion than he is), I recommend the book as it does provide extensive food for thought.
So, of course, everyone and their brothers is talking about this article by Joe Nocera:
“On Friday, the law firm of Steven J. Baum threw a Halloween party. The firm, which is located near Buffalo, is what is commonly referred to as a “foreclosure mill” firm, meaning it represents banks and mortgage servicers as they attempt to foreclose on homeowners and evict them from their homes. Steven J. Baum is, in fact, the largest such firm in New York; it represents virtually all the giant mortgage lenders, including Citigroup, JPMorgan Chase, Bank of America and Wells Fargo.
The party is the firm’s big annual bash. Employees wear Halloween costumes to the office, where they party until around noon, and then return to work, still in costume. I can’t tell you how people dressed for this year’s party, but I can tell you about last year’s.
That’s because a former employee of Steven J. Baum recently sent me snapshots of last year’s party. In an e-mail, she said that she wanted me to see them because they showed an appalling lack of compassion toward the homeowners — invariably poor and down on their luck — that the Baum firm had brought foreclosure proceedings against.
When we spoke later, she added that the snapshots are an accurate representation of the firm’s mind-set. “There is this really cavalier attitude,” she said. “It doesn’t matter that people are going to lose their homes.” Nor does the firm try to help people get mortgage modifications; the pressure, always, is to foreclose.”
Is anyone really surprised by this? If anything, what the current economic crisis have made plainly clear is the sociopathic nature of the system that trickled down to individual behavior. I blogged about this several times here, here and here.
And there were clues to this sociopathy even before the collapse of 2008. Remember this?
This was a taste of things to come. The behavior of the traders, and their socially-acceptable sociopathy is something that I also discussed a while back here, here, and here, using as a basis this excellent post by Denis Colombi. Which is why it is somewhat ironic that the truth about neoliberal governance comes from a trader:
And, again, these photos (in response to Occupy Wall Street) have also made the rounds and are pointing in the same direction:
It is not hard to grasp the symbolic nature of these images, where the Cloud Minders are having a good laugh, drinking on the job, while looking down at the Troglytes.
Of course, what they are laughing is not so much a bunch of hippies on the ground. They are laughing at this:
“Greeks are seeing an unprecedented collapse in their standard of living. The official unemployment rate is 16.5 per cent, but the real number out of a job is believed to be much higher. Sitting in Father Christodoulos’s office is ‘Makis’ Prothremos Kastikidis, an unemployed shipyard worker who now helps organise the distribution of food by the church. Some 4,000 people lost their jobs when his yard closed three years ago and he says 90 per cent are still jobless. His own situation is becoming desperate. The electricity, water and gas in his apartment have been cut off for non-payment of bills, and, since he has no money, he has reconnected them illegally. “I still can’t pay the mortgage,” he says. “The future is very dark.”
For some in Athens the darkness is already closing in. Beside a park in the centre of Athens, Mary Pini, a journalist by profession, comes six days a week to organise the feeding of a thousand people. The distribution of food, managed and organised by the Greek Orthodox Archdiocese of Athens, the Anglican Church and the Nigerian community, started off at Easter 2009 as a temporary measure to feed out of work immigrants. Ms Pini says that at first she fed immigrants, homeless and drug addicts “but now 35 per cent of the people who come here are Greeks, and they are just the sort of people who might be your next door neighbour.”
There is no doubt that the people she is feeding are hungry. As they crowd around her snatching at loaves of bread she is taking out of cardboard box, Ms Pini shouts at them to get back in line. Others who have already received their ration sit in a nearby park and wolf down food from tin foil containers. “I think things will get a lot worse,” she says. “They’ve taxed Greeks too much and they can’t survive on the money they get.” Even before the crisis Greece was one of the poorest and most unequal of the Eurozone countries and safety nets for the poor are limited Ms Pini complains that “help, which the government should have provided, has been left to the NGOs and the church.”
Sitting close by was a woman who gives her name as Elena and spoke fluent English with a strong American accent. She said “I was brought up in New York and in Belgium and my father, who was Greek, later admitted it was the worst mistake in his life when he brought me back here as a young girl.” She has lived for the last 25 years in Greece and, until 2009, though she speaks French as well as Greek and English, had a job in a cake factory, but was laid off. She worked for a company giving out leaflets in the street advertising shops, but her employers kept on not paying her. She says “it is very difficult to get a job here and Greece is worst place in Europe to be unemployed.” Mary, her sick husband and their seven year daughter come to the feeding point to be sure of at least one meal a day. “They let my daughter sit in their office so she doesn’t see all the people grabbing for food,” she says. “People like us never saw any of the money the government borrowed.”
Greeks of every kind agree that the economic depression is getting worse and the government is incapable of providing solutions. George Tzogopoulos, an expert on the Greek media and public opinion at the Bodossakis Foundation think tank in Athens, says the message from the public is that “the politicians who led Greece into the crisis cannot save the country.”
He believes one of the problems is that the Greek media portrays the crisis as the fault of foreigners intent on dominating the country. German Chancellor Angela Merkel is a favourite target. Conspiracy theories abound, explaining why Greece has been singled out for punishment. “If you look at the Greek media you would not think we were not responsible in any way for what happened,” he says. “It never portrays the crisis as an opportunity for Greece to change.”
Austerity measures insisted upon by the Troika – the EU Commission, the European Central Bank and IMF – have been introduced, but not the structural reforms that are part of the same package. Greece is still a long way from cutting the size of its Byzantine state machine and forcing the wealthiest 20 per cent of Greeks to pay taxes.”
They are also laughing at this (which entrenches their power):
“Economists and political scientists believe the US has entered a new Gilded Age, a period of systematic inequality dominated by a new class of super-rich. The only difference is that, this time around, the super-rich are hedge fund managers and financial magnates instead of oil and rail barons.
Even for a country that loves extremes, this is a new and unprecedented development. Indeed, as Hacker and Pierson see it, the United States has developed into a “winner-take-all economy.”
The political scientists analyzed statistics and studies concerning income development and other economic data from the last decades. They conclude that: “A generation ago, the United States was a recognizable, if somewhat more unequal, member of the cluster of affluent democracies known as mixed economies, where fast growth was widely shared. No more. Since around 1980, we have drifted away from that mixed-economy cluster, and traveled a considerable distance toward another: the capitalist oligarchies, like Brazil, Mexico, and Russia, with their much greater concentration of economic bounty.”
This 1 percent of American society now controls more than half of the country’s stocks and securities. And while the middle class is once again grappling with a lost decade that failed to bring increases in income, the high earners in the financial industry have raked in sometimes breathtaking sums. For example, the average income for securities traders has steadily climbed to $360,000 a year.
Still, that’s nothing compared to the trend in executives’ salaries. In 1980, American CEOs earned 42 times more than the average employee. Today, that figure has skyrocketed to more than 300 times. Last year, 25 of the country’s highest-paid CEOs earned more than their companies paid in taxes.
By way of comparison, top executives at the 30 blue-chip companies making up Germany’s DAX stock market index rarely earn over 100 times the salaries of their low-level employees, and that figure is often around 30 or 40 times.
In a medium-term, the consequences of this societal divide threaten the productivity of the entire economy. Granted, American economists in particular have long espoused the view that inequality is simply a necessary side effect of above-average growth. But that position is now being called into question.
In fact, recent research indicates that the economies of countries experiencing periods of pronounced inequality often show considerably less growth and more instability. On the other hand, it also finds that economies grow faster when income is more evenly distributed.
In a study published in September, the International Monetary Fund (IMF) also concluded that: “The recent global economic crisis, with its roots in US financial markets, may have resulted, in part at least, from the increase in inequality” in the country.
Differences between rich and poor are tolerated as long as the rags-to-riches story of the dishwasher-turned-millionaire remains theoretically possible. But studies show that increasing inequality and political control concentrated in the hands of the wealthy elite have drastically reduced economic mobility and that the US has long since fallen far behind Europe on this issue. Indeed, only 4 percent of less-well-off Americans ever successfully make the leap into the upper-middle class.”
And such consolidation of wealth has also been accompanied by corporate concentration:
“AS PROTESTS against financial power sweep the world this week, science may have confirmed the protesters’ worst fears. An analysis of the relationships between 43,000 transnational corporations has identified a relatively small group of companies, mainly banks, with disproportionate power over the global economy.
The study’s assumptions have attracted some criticism, but complex systems analysts contacted by New Scientist say it is a unique effort to untangle control in the global economy. Pushing the analysis further, they say, could help to identify ways of making global capitalism more stable.
Previous studies have found that a few TNCs own large chunks of the world’s economy, but they included only a limited number of companies and omitted indirect ownerships, so could not say how this affected the global economy – whether it made it more or less stable, for instance.
The Zurich team can. From Orbis 2007, a database listing 37 million companies and investors worldwide, they pulled out all 43,060 TNCs and the share ownerships linking them. Then they constructed a model of which companies controlled others through shareholding networks, coupled with each company’s operating revenues, to map the structure of economic power.
The work, to be published in PLoS One, revealed a core of 1318 companies with interlocking ownerships (see image). Each of the 1318 had ties to two or more other companies, and on average they were connected to 20. What’s more, although they represented 20 per cent of global operating revenues, the 1318 appeared to collectively own through their shares the majority of the world’s large blue chip and manufacturing firms – the “real” economy – representing a further 60 per cent of global revenues.
When the team further untangled the web of ownership, it found much of it tracked back to a “super-entity” of 147 even more tightly knit companies – all of their ownership was held by other members of the super-entity – that controlled 40 per cent of the total wealth in the network. “In effect, less than 1 per cent of the companies were able to control 40 per cent of the entire network,” says Glattfelder. Most were financial institutions. The top 20 included Barclays Bank, JPMorgan Chase & Co, and The Goldman Sachs Group.“
This is another installment in a series of posts (here, here and here) I intend to write as I work my way through Guy Standing‘s The Precariat: The New Dangerous Class. In this section, the main topic is the composition of the precariat and the consequences of such categories for society as a whole, in terms of social integration and social solidarity (how very durkheimian).
So, who is in the precariat?
“One answer is ‘everybody, actually’. Falling into the precariat could happen to most of us, if accidents occurred or a shock wiped out the trappings of security many have come to rely on. That said, we must remember that the precariat does not just comprise victims; some members enter the precariat because they do not want the available alternatives, some because it suits their particular circumstances at the time. In short, there are varieties of precariat.
Some enter the precariat due to mishaps, some are driven in it, some enter hoping it will be a stepping stone to something else, even if it does not offer a direct route, some choose to be in it instrumentally – including old agers and students simply wishing to obtain a little money or experience – and some combine a precariat activity with something else, as is increasingly common in Japan. Others find that what they have been doing for years, or what they were training to do, becomes part of an insecure precariat existence.” (59)
Standing then distinguishes between two categories within the precariat: the grinners (those who enter the precariat more or less voluntarily, such as students taking casual jobs and expect that to be temporary) and the groaners (those pushed into the precariat). Every demographic category of the precariat has its grinners and groaners. Among old agers, the grinners are those with decent pensions and benefits who get temporary jobs for the extra money or to fund some leisure activity. The groaners are those deprived of such benefits and who have to work for a living. For women, the grinners are those who have a partner with a solid and well-paying job in the salariat and who take jobs also for the extra money and treat them as a sideline. The groaners are those who have no such flexibility and need to work full-time.
Indeed, there is a major gender aspect to the precariat. The feminization of labor and of globalization has pushed more women into the workforce, often in a precarized fashion. Export processing zones are home to a generation of young women. Interestingly, the precariat has long been the norm for women in the workforce while it is relatively new for men (who were the ones who got the stable, unionized and well-paying jobs of the post-War period of expansion). The precariat becomes an major issue when it affects more men. As the ‘family wage’ (a feature of the industrial age, a man’s wage) has been more and more replaced with the individualized wage, women have seen their obligations multiply: forget about Arlie Hochschild’s second shit, enters Standing’s triple burden (paid work, housework / child care and eldercare)… these are the same women that experts in development have charged with meeting the MDGs (shall we consider that the quadruple burden).
So, let’s compare and contrast: women, who get a greater share of precariat jobs have to deal with the triple burden (and a host of other issues such as abusive bosses, horrendous working conditions, and the violence they are more likely to experience… see Juarez); as Standing shows, men, on the other hand, pushed into the precariat, have to adjust to the blow to their masculinity. Allow me to not feel too bad. Downward mobility is never fun but the ledger is still a lot longer on women’s side.
The youth are another major category of the precariat. The Global South has very large young cohorts but the same cohorts in the Global North, while smaller in numbers, do not have it easy either. And part of the reason for that is something that really is at the heart of the precariat: the commodification of education. Standing does not mince his words or mask his contempt for the promoters of education-as-business:
“The neo-liberal state has been transforming school systems to make them a consistent part of the market society, pushing education in the direction of ‘human capital’ formation and job preparation. It has been one of the ugliest aspects of globalisation.
Through the ages education has been regarded as a liberating, questioning, subversive process by which the mind is helped to develop nascent capacities. The essence of the Enlightenment was that the human being could shape the world and refine himself or herself through learning and deliberation. In a market society, that role is pushed to the margins.
The education system is being globalised. It is brashly depicted as an industry, as a source of profits and export earnings, a zone of competitiveness, with countries, universities and schools ranked by performance indicators. It is hard to parody what is happening. Administrators have taken over schools and universities, imposing a ‘business model’ geared to the market. Although its standards have plunged abysmally, the leader of the global ‘industry’ is the United States. Universities tend to compete not by better teaching but by offering a ‘luxury model’ – nice dormitories, fancy sports and dancing facilities, and the appeal of celebrity academic, celebrated for their non-teaching achievements.
Symbolising the loss of Enlightenment values, in the United Kingdom in 2009, responsibility for universities was transferred from the education department to the department for business. The then business minister, Lord Mandelson, justified the transfer as follows: ‘I want the universities to focus more on commercialising the fruits of their endeavour… business has to be central’.
Commercialisation of schooling at all levels is global. A successful Swedish commercial company is exporting a standardised schooling system that minimises direct contact between teachers and pupils and electronically monitors both. In higher education, teacher-less teaching and ‘teacher-less classrooms’ are proliferating (Giridharadas, 2009). The Masschusetts Institute of Technology has launched Open Courseware Consortium, enlisting universities around the world to post courses online free of charge, including professors’ notes, videos and exams. The iTunes portal offers lectures from Berkeley, Oxford and elsewhere. The University of the People. founded by an Israeli entrepreneur, provides tuition-free (tuition-less) bachelor degrees, through what it calls ‘peer-to-peer teaching’ – students learning not from teachers but from fellow students, trading questions and answers online.
Commercialisers claim it is about ‘putting the consumers in charge’. Scott McNealy, chairman of Sun Microsystems and an investor in the Western Governors University, which delivers degrees online, argued that teachers should re-position themselves as ‘coaches, not content creators’, customising materials to students while piping in others’ superior teaching. This commodification and standardisation is cheapening education, denuding the profession of its integrity and eroding the passing on of informal knowledge. It is strengthening winner-take-all markets and accelerating the dismantling of an occupational community. A market in human capital will increase emphasis on celebrity teachers and universities, and favour norms and conventional wisdom. The Philistines are not at the gates; they are inside them.” (68-9)
“This commodification of education is a societal sickness. There is a price to pay. If education is sold as an investment good, if there is an unlimited supply of certificates and if these do not yield the promised return, in terms of access to good jobs and high income with which to pay off debts incurred because they were nudged to buy more of the commodity, more entering the precariat will be angry and bitter. The market for lemons comes to mind. As does the old Soviet joke, in which the workers said, ‘They pretend to pay us, we pretend to work’. The education variant should be as follows: ‘They pretend to educate us, we pretend to learn’. Infantilising the mind is part of the process, not for the elite but for the majority. Courses are made easier, so that pass rates can be maximised. Academics must conform.” (71-2)
And so, community colleges and their multitudes of vocational, narrow certificates are declared the wave of the future. This commercialisation of education is coupled with two precarity traps: (1) a debt trap and therefore, (2) low-income trap in order to pay these debts. And that is on top of the internship explosion I have discussed elsewhere. Interns are part of the precariat and they may be grinners (if they are the privileged few who can afford to NOT work and get a prestigious internship) or groaners (if they have to work and intern at the same time, for degree requirements).
The precariatization of the youth puts them also in competition with another generation: the elderly (or, to use the British phrase, the old agers). And on this, Standing’s predictions are rather gloomy:
“It is the idea of retirement that will fade, along with the pension, which was suited to an industrial age. The reaction to the fiscal crisis has been to roll back early retirement schemes and age-related incapacity benefits, to lower state pensions, to push back the age at which people can claim a state pension and the age at which they can claim a full state pension. Contribution rates have been climbing and the age at which people can receive a pension has gone up, more for women than for men to approach equality. The number of years of contributions to gain entitlement to a state pension has gone up, with the number required to receive a full pension increasing even more. In some countries, notably in Scandinavia, the legal retirement age for eligibility for a state pension is now pegged to life expectancy, so that access to a pension will recede as people on average live longer and will recede with each medical breakthrough.
This amounts to tearing up the old social compact. But the picture is even more complex, for while governments are convinced that they are in a fiscal hole with pensions, they are worried about the effect of ageing on labour supply. Bizarre though it may seem in the midst of recession, governments are looking for ways of keeping older workers in the labour force rather than relying on pensions because they think there will be a shortage of workers. What better way to overcome this than to make it easier for old agers to be in the precariat.” (81)
And it is a double whammy: since more jobs are in the precariat, old agers are more likely to be placed in them (because they might not need a full income from a full time job, for instance, or they are no longer concerned with building a career), and because there are more old agers around, more jobs are created in the precariat. As a result, old agers employment rate did not decline with the 2008 recession.
In addition, the whole pension system is now being individualized through another risk shit as pension schemes are being replaced with individual 401k-type plans where individuals bear all the risk. This move, of course, was pushed for by governments in the Western countries and this has resulted in putting two generations in competition and the odds are not in favor of the young. Governments have been instrumental in three ways, according to Standing, in fostering this intergenerational competition:
Governments have subsidized investments in private pension plans with tax incentives, which is guaranteed to increase inequalities as only those who have enough disposable income can afford to properly fund a 401k or an IRA or any of such kind of plans. And those old agers who have access to pensions can then afford to take jobs that have low wages, thereby exercising a downward pressure on wages.
Governments, such as in Japan, actively encourage firms to retain older employees or recruit them back, again using tax schemes and subsidies, at low status, no seniority.
The anti-discrimination protections for old agers and other forms of anti-age discrimination actually work to maintain old agers in the workforce.
And, of course, old agers do not require maternity leaves, child care arrangements, and other benefits that younger workers might need. The lower costs of older workers erode the bargaining power of younger workers.
And then, there is one last category in the precariat (migrants and other minorities are discussed later in the book): the incarcerated masses.
“The precariat is being fed by an extraordinary number of people who have been criminalised in one way or another. There are more of them than ever. A feature of globalisation has been the growth of incarceration. Increasing numbers are arrested, charged and imprisoned, becoming denizens, without vital rights, mostly limited to a precariat existence. This has had much to do with the revival of utilitarianism and a zeal for penalising offenders, coupled with the technical capacity of the surveillance state and the privatisation of security services, prisons and related activities.
Criminalisation condemns people to a precariat existence of insecure career-less jobs, and a degraded ability to hold to a long-term course of stable living. There is double jeopardy at almost every point, since beyond being punished for whatever crime they have committed, they will find that punishment is accentuated by barriers to their normal involvement in society.
However, there is also growth of a precariat inside prisons. We consider how China has resorted to prison labour in chapter 4. But countries as dissimilar as the United States, United Kingdom and India are moving in similar directions. India’s largest prison complex outside Delhi, privatised, of course, is using prisoners to produce a wide range of products, many sold online, with the cheapest labour to be found, working eight-hour shifts for six days a week. Prisoners with degrees can earn about US$1 a day, others a little less. In 2010 the new UK justice minister announced that prison labour would be extended, saying he wanted prisoners to work a 40-hour week. Prison work for a pittance has long been common in the United States. The precariat outside will no doubt welcome the competition.” (88)
This is very reminiscent of Loic Wacquant’s thesis of the neoliberal combination of workfare + prisonfare.
But let us not play clueless here. Things have been brewing for a while in England. Remember the Vodaphone protests? Or the anti-university fees protests?
So, whatever the initial reason for the uprising in Tottenham, it is clear that many of the countries where austerity policies are being imposed from above on the general population are facing socially explosive situations.
“About 250,000 Israelis have marched for lower living costs in an escalating protest that has catapulted the economy onto the political agenda and put pressure on the prime minister, Binyamin Netanyahu.
Netanyahu planned to name a cabinet-level team on Sunday to address demands by the demonstrators, who in under a month have swollen from a cluster of student tent-squatters into a diffuse, countrywide mobilisation of Israel’s burdened middle class.
Israel projects growth of 4.8% this year at a time of economic stagnation in many western countries, and has relatively low unemployment of 5.7%. But business cartels and wage disparities have kept many citizens from feeling the benefit.
“The People Demand Social Justice” read one of the march banners, which mostly eschewed partisan anti-government messages while confronting Netanyahu’s free-market doctrines.
Police said at least 250,000 people took part in Saturday’s march in Tel Aviv, Jerusalem and other cities, a greater turnout than at marches on the two previous weekends.
Demonstrations on such a scale in Israel – which has a population of 7.7 million – have usually been over issues of war and peace. In a Peace Index poll conducted by two Israeli academics, around half of respondents said wage disparities – among the widest of OECD countries – should be the government’s priority, while 18% cited the dearth of affordable housing.”
“It began as a series of peaceful protests calling for reform of the Chilean government’s education system, with students staging mass kiss-ins, dressing up in superhero costumes and running laps around the presidential palace. But on Thursday these surreal protests exploded into violence as school and university students clashed with police and seized a TV station, demanding the right to a live broadcast in order to express their demands.
The Chilean winter, as it is being called, appears to have captured the public mood, just as the Arab spring did six months ago.
After a day of street clashes, 874 people had been arrested and department store in the capital was smouldering after being attacked by protesters. Outrage against the rightwing government of Sebastiàn Piñera boiled over, with polls showing he is more unpopular than any leader since the fall of former dictator Augusto Pinochet.
Striking school students led the charge as they tried to march on the presidential palace early on Thursday, only to be thwarted by hundreds of police in riot gear and clouds of teargas. Tucapel Jiménez, a member of the Chilean congress, called for sanctions against government authorities who authorised what he called “brutal repression” by riot police.
“This is unacceptable, the centre of Santiago is a state of siege,” said university student leader Camila Vallejo, tears rolling down her face after being doused in teargas. “The right to congregate has been violated.”
And one must not forget the protests in Greece and Spain as well as the Arab Spring.
What we see is the global civil society rising up against what is clearly exposed as the alliance of the corporate sector (as opposed to small businesses who are as much on the receiving end of austerity policies) and Western governments (along with global governance institutions, the BCE, etc.). What we are are witnessing, to borrow Habermas’s phrase, is a major crisis of legitimation, where governments are blamed for making everybody pay for the failures and excesses of the financial sectors.
It is not just that national government are complying with corporate demands but that they turn repressive in the process leaving the image of the state-as-institution in cahoots with the wealthy and ready to strike at the slightest sign of process or even anticipating trouble through massive surveillance. The message is clear: dissent will not be tolerated as the whole anti-terror apparatus is used not against terrorists but against cyber-dissenters and protesters:
“DOJ indicted 16 alleged hackers today, 14 of whom were purportedly involved in hacking PayPal after it refused to accept payments for WikiLeaks.
Now, I’m not surprised DOJ indicted these folks. I’m not arguing that, if they did what DOJ alleged they did, they didn’t commit a crime.
But I can’t help but notice that DOJ has not yet indicted anyone for the DDoS attacks–the very same crime–committed against WikiLeaks 8 days earlier than the crime alleged in this indictment.
I’m guessing DOJ has a very good idea who committed that crime. But for some reason (heh), they haven’t indicted those perpetrators.
In fact, I’ll bet you that DOJ also has a better explanation for why PayPal started refusing WikiLeaks donations on December 4, 2010–two days before this alleged crime–than they describe here.
But we mere citizens are privy to none of that. As far as we know–because of choices about secrecy the government has made–a crime was committed against a media outlet on November 28, 2010. That crime remains unsolved. Indeed, DOJ has never made a peep about solving that crime. Meanwhile, today, 14 people were indicted for allegedly committing the very same crime the government–inexplicably, at least according to its public statements–has not pursued.
According to the public story, at least, the rule of law died with this indictment today. The government has put itself–the hackers it likes, if not employs–above the law, while indicting 14 people for the very same crime committed just weeks before those 14 people allegedly committed their crime.”
“In March this year, more than 150 UK activists were arrested while occupying Fortnum & Mason in a protest against tax avoidance. They were held in cells overnight and charged with aggravated trespass. Earlier this month, the charges against all but 30 were dropped, as it emerged the chief inspector at the store had given protesters assurances they would be allowed to leave the store unhindered.
The incident generated widespread fear about crackdowns on the right to protest, against a backdrop of strikes and protests against government cuts. Similar cries have not occurred in the wake of arrests of individuals allegedly linked to the hacker collectives Anonymous and LulzSec in the UK, United States and Europe.
Yet if the criminalisation of dissent is happening anywhere, it is here.
The maximum penalty the Fortnum & Mason activists faced for aggravated trespass is three months in prison. Participating in even the simplest of hacking operations is punishable by up to 10 years in prison in the UK, and up to 20 years in the US.
Since December, Anonymous and LulzSec have engaged in a series of politically motivated hacks, often in support of WikiLeaks, including attacks taking the Visa and Mastercard websites offline in the wake of the WikiLeaks blockade, a hack on security firm HBGary revealing a proposal to Bank of America to discredit hostile journalists and activists, and attacks against the CIA and the UK’s Serious and Organised Crime Agency (Soca).”
And, as any reader of Max Weber knows,the most essential monopoly of the state is that of legitimate physical violence. In order to exercise power, the state must have the ability to force compliance with laws and judicial decisions. Ultimately, then, the state monopoly over physical violence is considered legitimate. For Weber, this is the monopoly that all states have in common and it is a considerable resource as it allows the state to enforce all its other monopolies. In most states, violence is not the main means of governance, especially in democracies but it is a means available nonetheless. Indeed, in most societies, except in rare cases of self-defense, most members of society or groups are not allowed to use physical force against others. Only the state, through its agents and specialized institutions (law enforcement and the criminal justice system,) has the right to arrest, incarcerate or even execute. However, for this monopoly over physical force to be considered legitimate, it must be (1) moderate and controlled, and (2) exercised within the limits of the law. If state violence goes beyond these limits, then, it tends to not be considered legitimate by members of society and to trigger adverse reactions against the excesses of the state. Practices of repression (such as kettling) and secret jurisdiction fail on both count. And without legitimacy, violence is just violence.
And in aligning its interests and policies with that of the financial sector (the “banksters”, for short), the state has chosen a partner that has no more legitimacy and has been exposed in all its dysfunctions. Three examples will suffice:
“”No major advanced economy is doing anything to promote growth and jobs,” says George Magnus, a senior policy adviser to investment bank UBS. He is right. Wherever you look, it is an economic horror story. Put bluntly, too many key countries – the UK in the forefront, with private debt an amazing three and half times its GDP, but followed by Japan, Spain, France, Italy, the US and even supposedly saint-like Germany – have accumulated too much private debt that cannot be repaid unless there is exceptional global growth.
The markets’ reaction is made worse by herd effects – magnified by the many instruments, so-called financial derivatives, that have been invented supposedly to hedge and lower risks but which in truth are little more than casino chips. Long-term saving institutions such as insurance companies and pension funds now routinely lend their shares – for a fee – to anybody who wants to use them for speculative purposes. The financial system has become a madhouse – a mechanism to maximise volatility, fear and uncertainty. There is nobody at the wheel. Adult supervision is conspicuous by its absence.
What is required is a paradigm shift in the way we think and act. The idea transfixing the west is that governments get in the way of otherwise perfectly functioning markets and that the best capitalism – and financial system – is that best left to its own devices. Governments must balance their books, guarantee price stability and otherwise do nothing.
This is the international common sense, but has been proved wrong in both theory and in practice. Financial markets need governments to provide adult supervision. Good capitalism needs to be fashioned and designed. Financial orthodoxy can sometimes, especially after credit crunches, be entirely wrong. Once that Rubicon has been crossed, a new policy agenda opens up. The markets need the prospect of sustainable growth, along with sustainable private and public debt.”
“The debate focuses on how budget deficits should be controlled, with the dominant view saying that they need to be cut quickly and mainly through reduction in welfare spending, while its critics argue for further short-term fiscal stimuli and longer-term deficit reduction relying more on tax increases.
While this debate is crucial, it should not distract us from the urgent need to reform our financial system, whose dysfunctionality lies at the heart of this crisis. Nowhere is this more obvious than in the case of the rating agencies, whose incompetence and cynicism have become evident following the 2008 crisis, if not before. Despite this, we have done nothing about them, and as a result we are facing absurdities today – European periphery countries have to radically rewrite social contracts at the dictates of these agencies, rather than through democratic debates, while the downgrading of US treasuries has increased the demands for them as “safe haven” products.
Was this inevitable? Hardly. We could have created a public rating agency (a UN agency funded by member states?) that does not charge for its service and thus can be more objective, thereby providing an effective competition to the current oligopoly of Standard & Poor’s, Moody’s, and Fitch. If the regulators had decided to become less reliant on their ratings in assessing the soundness of financial institutions, we would have weakened their undue influence. For the prevention of future financial crises we should have demanded greater transparency from the rating agencies – while changing their fee structure, in which they are paid by those firms that want to have their financial products rated. But these options weren’t seriously contemplated.
Another example of financial reforms whose neglect comes back to haunt us is the introduction of internationally agreed rules on sovereign bankruptcy. In resolving the European sovereign debt crises, one of the greatest obstacles has been the refusal by bondholders to bear any burden of adjustments, talking as if such a proposal goes against the basic rules of capitalism. However, the principle that the creditor, as well as the debtor, pays for the consequences of an unsuccessful loan is already in full operation at another level in all capitalist economies.
When companies go bankrupt, creditors also have to take a hit – by providing debt standstill, writing off some debts, extending their maturities, or reducing the interest rates charged. The proposal to introduce the same principle to deal with sovereign bankruptcy has been around at least since the days of the 1997 Asian financial crisis. However, this issue was tossed aside because the rich country governments, under the influence of their financial lobbies, would not have it.
There are other financial reforms whose absence has not yet come back to haunt us in a major way but will do so in the future. The most important of these is the regulation of complex financial products. Despite the widespread agreement that these are what have made the current crisis so large and intractable, we have done practically nothing to regulate them. The usual refrain is that these products are too complicated to regulate. But then why not simply ban products whose safety cannot be convincingly demonstrated, as we do with drugs?
Nothing has been done to regulate tax havens, which not only depriven governments of tax revenues but also make financial regulations more difficult. Once again, we could have eliminated or significantly weakened tax havens by simply declaring that all transactions with companies registered in countries/territories that do not meet the minimum regulatory standards are illegal.
And what have we done to change the perverse incentive structure in the financial industry, which has encouraged excessive risk-taking? Practically nothing, except for a feeble bonus tax in the UK.
A correct fiscal policy by itself cannot tackle the structural problems that have brought about the current crisis. It can only create the space in which we make the real reforms, especially financial reform.”
“Neoliberalism no longer “makes sense”, but its logic keeps stumbling on, without conscious direction, like a zombie: ugly, persistent and dangerous. Such is the “unlife” of a zombie, a body stripped of its goals, unable to adjust itself to the future, unable to make plans. It can only act habitually as it pursues a monomaniacal hunger. Unless there is a dramatic recomposition of society, we face the prospect of decades of drift as the crises we face – economic, social, environmental – remain unresolved. But where will that recomposition come from when we are living in the world of zombie-liberalism?
In the midst of such hopelessness the phone-hacking scandal seemed to offer a moment of redemption, but as the news cycle moves on we are left wondering what effect it will really have.
Hackgate cannot be treated in isolation. Since the financial “meltdown” of 2007-08 we have witnessed similar scenes, and similar outrage, around MPs’ expenses and bankers’ bonuses. We have witnessed not one but two media feeding frenzies around the repression of protest. The first followed the police attack on the G20 protests in 2009 and the death of Ian Tomlinson, with the second erupting around the outing of undercover police officer Mark Kennedy, leading to the unprecedented unmasking of another five undercover police officers acting within the environmental and anti-capitalist movements. The refusal of the Metropolitan police to investigate the full extent of phone hacking is, then, the third scandal revealing the political character of contemporary policing.
The phone-hacking scandal, and particularly the web of complicity revealed in its cover-up, is undoubtedly more significant than some of these other scandals, but positioning it among them allows us to raise a question that has rarely been asked: why now?
The answer is inescapable: we are living through something epochal. These scandals are part of a more general social and economic crisis sparked by the financial crisis. What’s less clear is the exact nature of the relationship between crisis and scandals, and therefore the scandals’ political significance.
Hackgate reveals the mechanisms of a network of corruption whose broad outlines were already understood. What we see, however, is not a distortion of an otherwise functional system but one element of a system that can only operate through such corrupt mechanisms. What we are seeing, through its moment of decomposition, are the parochial arrangements through which neoliberalism was established in the UK.
Neoliberal governance has common traits across the planet. But its instantiation in each country has been shaped by the peculiarities of that country’s history. In each, a different (re)arrangement emerged between sections of the ruling class that would enable the imposition of neoliberal policies on populations that, on the whole, didn’t want them.
Rupert Murdoch, and the tabloid culture he helped to establish, was central to this process in the UK, not least with the defeat of the print unions at Wapping. Other elements of that compact include a Thatcherite Conservative party and a neoliberalised Labour party, a highly politicised police force and, especially after 1986’s big bang deregulation of the stock market, the dominance of finance capital. It is no coincidence each of these elements has been racked with scandal in the past few years.
Neoliberalism, however, requires more than the internal realignment of a national ruling class. Every semi-stable form of capitalism also needs some sort of settlement with the wider population, or at least a decisive section of it. While the postwar Keynesian settlement contained an explicit deal linking rising real wages to rising productivity, neoliberalism contained an implicit deal based on access to cheap credit. While real wages have stagnated since the late 1970s, the mechanisms of debt have maintained most people’s living standards. An additional part of neoliberalism’s tacit deal was the abandonment of any pretence to democratic, collective control over the conditions of life: politics has been reduced to technocratic rule. Instead, individuals accepted the promise that, through hard work, shrewd educational and other “life” choices, and a little luck, they – or their children – would reap the benefits of economic growth.
The financial crisis shattered the central component of this deal: access to cheap credit. Living standards can no longer be supported and, for the first time in a century, there is widespread fear that children will lead poorer lives than their parents. With the deal broken, parochial ruling arrangements in the UK have started to lose coherence.
The scandals, therefore, are symptoms not of renewal but rather of neoliberalism’s zombie status. The scandals represent the zombie’s body decomposing even as it continues its habitual operation.”
It is indeed ironic that neoliberals have been harping for the last three decades on the need for a flexible workforce, for the need for individual adaptation to market diktats against agents of stability (seen as bad and archaic) such as unions and anyone reluctant to embrace the brave new world of work. And yet, neoliberals are the most rigid people in their thinking and policy-making. The policies they demand are always the same, albeit with different names. But whether one calls one’s preferred policies austerity, shock therapy or structural adjustment, it is the same model imposed the world over, with the same disastrous consequences: people on the streets, repressed by failing states whose main functions are now to appease the financial sector through continuation of the Great Risk Shift, cool the mark out, and failing that, good old-fashioned repression (and then, you can use prison labor as the ultimate flexible workforce).
And the article mentioned above does emphasize the role of the cultural and information industries in the neoliberal project as well as its dark underbelly. But what is also striking is the lack of accountability all around while making other people pay in a variety of ways:
As Ian Welsh has mentioned many times, in the US, the only acceptable form of stimulus is military spending. indeed, this matches Michael Mann’s prescient view of the US based on his typology of power: a military giant, an economic backseat driver, a political schizophrenic and an ideological phantom. Hence, there has to be a next war (except, they won’t be called wars because that does not sound very nice) because that is all the political class accepts and understands. File that under the militarization of everything:
“The United States is expanding its role in Mexico’s bloody fight against drug trafficking organizations, sending new C.I.A. operatives and retired military personnel to the country and considering plans to deploy private security contractors in hopes of turning around a multibillion-dollar effort that so far has shown few results.
In recent weeks, small numbers of C.I.A. operatives and American civilian military employees have been posted at a Mexican military base, where, for the first time, security officials from both countries work side by side in collecting information about drug cartels and helping plan operations. Officials are also looking into embedding a team of American contractors inside a specially vetted Mexican counternarcotics police unit.
Officials on both sides of the border say the new efforts have been devised to get around Mexican laws that prohibit foreign military and police from operating on its soil, and to prevent advanced American surveillance technology from falling under the control of Mexican security agencies with long histories of corruption.
The United States has trained nearly 4,500 new federal police agents and assisted in conducting wiretaps, running informants and interrogating suspects. The Pentagon has provided sophisticated equipment, including Black Hawk helicopters, and in recent months it has begun flying unarmed surveillance drones over Mexican soil to track drug kingpins.”
And in case it’s not clear enough:
“Several Mexican and American security analysts compared the challenges of helping Mexico rebuild its security forces and civil institutions — crippled by more than seven decades under authoritarian rule — to similar tests in Afghanistan. They see the United States fighting alongside a partner it needs but does not completely trust.
When violence spiked last year around Mexico’s industrial capital, Monterrey, Mr. Calderón’s government asked the United States for more access to sophisticated surveillance technology and expertise. After months of negotiations, the United States established an intelligence post on a northern Mexican military base, moving Washington beyond its traditional role of sharing information to being more directly involved in gathering it.
American officials declined to provide details about the work being done by the American team of fewer than two dozen Drug Enforcement Administration agents, C.I.A. officials and retired military personnel members from the Pentagon’s Northern Command. For security reasons, they asked The New York Times not to disclose the location of the compound.
But the officials said the compound had been modeled after “fusion intelligence centers” that the United States operates in Iraq and Afghanistan to monitor insurgent groups, and that the United States would strictly play a supporting role.”
So, in more and more countries, the nasty mechanisms of the neoliberal state – reduced to its repressive functions on behalf of financial interests – are being exposed, should we really be surprised that the world is catching fire? (Well, except the US for reasons already discussed) It still remains to be seen whether the much-vaunted civil society is up to the challenge.
“A vine grows above the yellow painted walls and green woodwork where men and women gather. They are the homeless people of Athens. Sitting among them are Petros Papadopolous and Leonidas Samios, but the stories of these two men are very different from many of the other residents. Rough sleepers who have found a bed, they are neither habitual drug users nor suffering from mental illness, unlike most of those who use the hostel.
Papadopolous and Samios are ordinary working men who have been undone by Greece’s financial crisis in a country where, according to official data, unemployment is expected to climb to between 17% and 18% by the end of 2011, a figure that in reality could be as much as 5% higher. And in a country with some of the weakest social provision in Europe, whose government is pushing through a stringent austerity programme, the consequence has been the creation of a new poor, some of whom have been forced on to the streets. While the two men are happy to be photographed, the names they supply are not their own. Both are too ashamed to let their families know they are homeless.
They represent what social workers in Greece have described as an “unprecedented” surge in homelessness.
Small business owners have been made bankrupt, and entire families put on the streets. New graduates have been documented among those sleeping rough. And according to workers at the hostel, each week it welcomes two new people, amid fears that the phenomenon of the new homeless could take on “explosive proportions” if the financial crisis continues.
Indeed, according to figures compiled earlier this year by both Klimaka and the Red Cross, some 20,000 people are now living on Greece’s streets, including destitute immigrants and native Greeks. Papadopolous, aged 39, is a chef. He bought a flat and – unlike so many in Greece – was fully paid up on his welfare insurance.
But in Greece today that can be a curse as much as a blessing. Because of his age, how long he has worked, and his amount of contributions, anyone seeking to employ him now would have to pay a minimum of €1,300 a month. In the current climate no one wants to do that.
“I bought my place with a loan from bank in February 2010. Then I lost my job. I worked in hotels and restaurants. But in the last restaurant I worked they told me to my face that they wanted younger, cheaper people. They told me because of the crisis they could not keep the restaurant going paying me what I was getting.” So he lost his job.
“I had insurance so I managed to pay the mortgage for two months. The bank gave me six more and then they repossessed it with all my possessions except what they said I could carry out of the door, which was a bag of clothes.
“I stayed with friends for a couple of months, then it was on the streets.”
Not knowing what to do, Petros Papadopolous began walking. “I wanted to kill myself at first. But then I found an empty building and I cleaned up a room.
“I found a mattress on the street to sleep on. I slept from midnight to six. The rest of the time I spent walking, looking for food.”
His troubles are not over. Because the bank sold the flat for €40,000 less than it was worth, he owes them.”
“Once the size of a village, whose citizens lived mostly around the foot of the Acropolis in the early 19th century, it now houses half of Greece’s 11 million-strong population – testimony to the waves of Greek refugees who, fleeing turmoil, have sought refuge and fortune in the capital.
But with joblessness at an all time high, Athenians, increasingly, are choosing to vote with their feet. “Athens is becoming a city of older people,” bemoaned Kaminis, who, like most government ministers, works 14-hour days. “For the third time in 60 years there is a movement of young people going abroad to find jobs. People who are between 20 and 30, graduates with good degrees who would like to stay, are leaving. The country is losing its best minds.”
A mass influx of often desperate refugees has exacerbated Athens’ descent into lawlessness. And, more worryingly for Kaminis, who was elected to the post as an independent with the backing of greens and leftists including the governing socialists, it has also unleashed fear.
Following the fatal stabbing of a 44-year-old Greek, targeted for his video camera as he prepared to take his pregnant wife to hospital to give birth, far-right vigilantes have retaliated. Self-styled neo-Nazis have grabbed immigrants from buses and beaten them up prompting ministers to speak of the emergence of a Ku Klux Klan.”
I’ve said it before and I’ll say it again: structural violence (in the form of cruel policies that lead to increased inequalities, poverty and precarization as well poverty and precariat traps) always lead to interpersonal violence. It won’t be pretty to see society disintegrate, starting, obviously, with Mediterranean Europe.
The IMF and the World Bank gave developing countries the lost decade of the 1980s through structural adjustment programs. These austerity measures will bring the same results to Western countries. One could appreciate the irony if that did not involve so much social suffering from widespread insecurity to extensive repression.
This editorial from Le Monde finally calls it what it is: there is no prison overcrowding problem, there is people over-incarcerating problem. And this is not because criminality has increased but rather because the criminal justice system sends more people to prison for activities that did not use to carry prison sentences and for less and less severe offenses. So, the hardening in sentencing – in the absence of higher criminality – is what has caused the prison population to swell. Culturally, this has translated into a narrative where “softness on crime” – an unfounded statement – is seen as an offense against society.
Le Monde does not take this idea to its large conclusions though. Who gets over-incarcerated? Mostly, the young, the minority, the poor. Incarceration, along with a whole range of other neoliberal policies designed to discipline the poor, something that Loic Wacquant has been writing about for 15 years and here again:
“The increasing penalization of poverty is a response to social insecurity; a result of public policy that weds the “invisible hand” of the market to the “iron fist” of the penal state.
First, the expansion and glorification of the police, the courts and the penitentiary are a response not to criminal insecurity but to the social insecurity caused by the casualisation of wage labor and the disruption of ethno-racial hierarchy. Second, we need to reconnect social and penal policies and treat them as two variants of poverty policy to grasp the new punitive politics of marginality. Third, the simultaneous and converging deployment of restrictive “workfare” and expansive “prison fare” partake of the forging of the neoliberal state.”
Note how the whole debt ceiling / spending cuts debate was also a class-based discourse of moralization and social disciplining applied only the disadvantaged. The whole notion of “shared sacrifice”, that is, a social notion, does not apply to the elite or the financial sectors whose sociopathy is accepted and rewarded. As Doug Henwood notes, the austerity programs implemented across Western countries are presented as programs of moral renovation and purification for sins of profligacy and lack of discipline.
This is the latest stage of a very socially neoliberal and culturally puritan program imposed from above, enforced through massive surveillance, that will result in both poverty and precariat trap.
Nobody could have predicted that outcome </sarcasm>:
“Last week, Prime Minister Georgios Papandreou once again succeeded in getting a majority of Greek lawmakers to push through an austerity and privatization package worth €78 billion ($111 billion). In doing so, he was responding to pressure from the International Monetary Fund (IMF), the European Central Bank (ECB) and the European Commission. Indeed, many economic experts see the package’s measures as the only way to fend off an imminent national bankruptcy at the last minute — and the only way to save the euro from an even worse fate.
But is Papandreou saving his country to death? Savas Robolis thinks he is. “People are afraid,” the 65-year-old says — they’re afraid of an uncertain future. Employees are particularly scared because they carry an unfairly high proportion of the tax burden. As a professor of economics and social policy at Athens’ Panteion University and director of the Labor Institute of the General Confederation of Greek Workers, Robolis knows what he’s talking about.
According to his calculations, roughly 930,000 of Greece’s 960,000 registered companies have fewer than five employees. Most of these very small companies are “not very competitive,” he says, and primarily focus on providing products and services to the 3.5 million private households in Greece. If household incomes sink, consumer demand will automatically fall as well. As Robolis sees it, this would mean a swift end to these small companies because they don’t have enough liquidity to tide them over.
“That’s exactly what’s happened,” Robolis complains. Over the last year, roughly 60,000 of these mini-companies have gone belly up, and he predicts at least as many closings in 2011.
In 2010, the number of jobless in Greece rose by 230,000, to reach 14.8 percent. Given Greece’s weak social safety net, unemployment is more or less tantamount to social bankruptcy. For example, unemployment benefits are only available for a year at a monthly rate of less than €500. After that, the state offers practically no assistance. Officials estimate that only about 280,000 of the 800,000 people without jobs are still eligible to claim unemployment benefits. This has resulted in a dramatic rise in the number of homeless people — by up to 25 percent in Athens alone.
According to official data, unemployment is expected to climb to between 17 percent and 18 percent by the end of 2011, but the true figure could be as high as 23 percent.”
Also, how can brain drain and reduced demand promote economic recovery?
“At that time, the result was a wave of emigration to places like Germany. Robolis thinks the same thing could happen today — but with one big difference: The people who left Greece in the 1960s were mostly unskilled workers. Robolis fears that the coming wave could be well-educated individuals with college degrees.
Greece has its tourist attractions and agricultural products. But apart from beaches, olive oil and feta, the economy doesn’t have much to offer. As much as 70 percent of of Greece’s economic output depends on private consumption, according to a recent study of the Friedrich Ebert Stiftung, a think tank with ties to Germany’s center-left Social Democratic Party (SPD).
However, according to the study, in the last quarter of 2010, reductions in salaries and pensions drove consumption down 8.6 percent, retail sales shrank by 12 percent and 65,000 stores had to be shut down. Robolis predicts that, by 2015, when the new austerity measures are scheduled to take full effect, the standard of living for employees and pensioners will be 40 percent lower than it was in 2008.”
But what about the wealthy? Oh, they’re doing fine:
“But while the lines continue to get longer outside food banks, many of the wealthy are getting through the crisis more or less unscathed. The average Greek consumer is now forced to pay the third-highest VAT rate in Europe, the third-highest social insurance contributions and the second-highest fuel taxes.
Two-thirds of Greeks regularly pay their taxes as well. Indeed, “contrary to widespread views,” as the Friedrich Ebert Stiftung study put it, these taxes are automatically deducted along with social contributions from the paychecks of Greeks employed in both the private and public sectors. It is mainly the small wealthy class that manages to cheat the authorities out of €40 billion in tax each year. That is the OECD’s estimated volume of annual tax evasion. The Greek central bank puts the losses at somewhere between €15 billion and €20 billion.”
So, apart from entrenching long-term poverty and extreme privilege, as well as making sure banks get their ill-loaned money back, what will exactly these austerity measures do? Or maybe these three consequences are the goal: make the country conform to neoliberal standards.
How will Western populations like their precarized existence now that they are getting a tasted of the structural adjustment programs (because that is what these measures are) that have long been foisted on the global South?
I have already posted on Owen Jones‘s Chavs: The Demonization of The Working Class (see here and here). Another good subtitle for this book could be “the not-so-hidden injuries of class” (to riff on Richard Sennett’s classic book). If Jones is not a sociologist, he should be one because his book is a perfect illustration of the sociological imagination with its focus on structure / history /power regarding the treatment of the working class.
If one expects an exotic description of the Chav culture, one will be disappointed. What Jones does is take this social phenomenon: the stigmatization of the working class by the political and media sphere (with their capacity to spread prejudice and stereotypes) and retraces the roots of that phenomenon, culturally, structurally and politically. He examines when the concept of Chavs as the target for so much social contempt emerged, who created it, who benefits from it and what are the real social consequences for the targets of such stigmatization.
For Owens, the roots of the stigmatization of the Chavs are to be found in Thatcherism. The policies implemented by Margaret Thatcher and pretty much every British administration have resulted in deliberately breaking the backs of the unions and destroying the industrial working class, thereby succeeding in deindustrializing Great Britain. As a result, and unsurprisingly, these policies left a lot of working class communities devastated with no job prospects, surviving on precarized and low-paying occupations and public benefits.
Out of this devastation emerged the myth that everyone who had the drive and aspiration of becoming middle class did so and that those left behind were the lazy, irresponsible, feckless, etc. Since their being stuck at the bottom of the social ladder is the product of their own failing and moral faults, why should they get help? This myth, because it is a myth, has thoroughly been incorporated into the culture so that it hardly questioned.
And so, where the traditional unionized working class was feared, the post-Thatcher working class is both an easy target for stigmatization as racist throwbacks or as the butt of jokes in the media and popular culture.
Case in point, the Slobs:
Stupid, ugly, uncouth, obnoxious and loud-mouthed, filthy, ill-mannered, and happy to spend their ill-gotten taxpayers money on dumb stuff. Have I left anything out?
And they can sometimes be dangerous because they’re out of control (too much sex, too much food, too many kids, too much welfare) and therefore the only legitimate state intervention is disciplinary: slap them with ASBOs or throw them in jail:
And so, the Chavs provide convenient ideological cover:
“It is both tragic and absurd that, as our society has become less equal and as in recent years the poor have actually got poorer, resentment against those at the bottom has positively increased. Chav-hate is a way of justifying an unequal society. What if you have wealth and success because it has been handed to you on a plate? What if people are poorer than you because the odds are stacked against them? To accept this would trigger a crisis of self-confidence among the well-off few. And if you were to accept it, then surely you would have to accept that the government’s duty is to do something about it – namely, by curtailing your own privileges. But, if you convince yourself that the less fortunate are smelly, thick, racist and rude by nature, then it is only right they should remain at the bottom. Chav-hate justifies the preservation of the pecking order, based on the fiction that it actually a fair reflection of people’s worth.” (137)
But of course, such a crisis of self-confidence would never occur in the first place as there is the opposite myth that the rich are that wealthy because they deserve it, earned it, and are worth it. It is a toxic mix of Weberian Protestant Ethic, social Darwinism and Ayn Rand thrown in as well. The upper classes and power elite have convinced themselves that they are not at the top because of inherited privilege but because of their own superiority. And this is based, of course, on class denialism, which I have already discussed.
The key here, according to Jones, is that the working class then have been the recipients of devastating public policy that have decimated their communities, and they are now left to find individual solutions to social problems, and will be blamed if they fail to do so. Downward mobility was socially-induced and collectively experienced but survival has been individualized. And, of course, if the solutions they find – informal employment, for instance – are not found to fit within the normative expectations of work and employment, they will be blamed for that too.
Jones also touches upon the political backlash that has not surprisingly emerged out of that state of affairs, namely, the rise of the British National Party, driven mostly by the political marginalization of the working class. After all, which major political party, in England, represents the interests of the working class and working poor? The Tories, never, and New Labour, certainly not:
“The demonization of the working class has also had a real role to play in the BNPs’ success story. Although ruling elites have made it clear that there is nothing of worth in working-class culture, we have been (rightly) urged to celebrate the identities of minority groups. What’s more, liberal multiculturalism has understood inequalities purely through the prism of race, disregarding that of class.” Taken together, this has encourage white working-class people to develop similar notions of ethnic pride, and to build an identity based on race so as to gain acceptance in multicultural society. The BNP has made the most of this disastrous redefinition of white working-class people as, effectively, another marginalized ethnic minority. ‘Treating white working-class as a new ethnic group only does the BNP a massive favour,’ says anthropologist Dr Gillian Evans, ‘and so does not talking about a multiracial working class.’
It is unlikely that the BNP will ever win significant power, not least because of chronic incompetence and infighting, of the kind that crippled the party after the 2010 general election. But its rise is like a warning shot. Unless working-class people are properly represented once again and their concerns taken seriously, Britain faced the prospect of an angry new right-wing populism.” (225)
This issue is not unique to England. As Western economies collapse, so obviously because of the actions of the upper financial classes, and as many countries are implementing drastic austerity measures that will hit the middle and working classes very hard why leaving the actual culprits to their comfortable bailouts, the level of anger is guaranteed to rise. What the crisis has made so blatantly and painfully obvious is that Western governments are dedicated to the protection of the elites and the financial institutions and class, at the expense of everyone else.
I would argue that everything written in Jones’s book shows us that they have been preparing the ground for the past 30 years to neutralize any dissent, from the mechanisms of the surveillance society to the cultural work of stigmatizing the poor and glorifying the wealthy, to the progressive dismantlement of the social protections that had been built in the post-War period.
So, this book is extremely relevant beyond the English case. It is written in a very engaging style but is very well sourced and documented. For sure, it is clear where Jones stands but it does not negate the facts of policy and results that are also presented in details. Highly recommended.
Here is a short clip of François Dubet explaining that our societies rely on fictions to sustain themselves. My loose translation is below. I provided a more detailed version of this in my review of Dubet’s Les Places et Les Chances.
The principles of justice are fiction. When we say that “we are all equal”, it’s a positive fiction but a fiction nonetheless. When we say that “we are all free”, it’s a fiction, but it is a fiction that is fundamental to democracy. We have to act as if we were free, as if we were equal. We have to recognize the fiction of individual merit. But a society that was based exclusively on this principle (individual merit) would be very brutal and very unequal at the same time.
And societies that have leaned more towards this model of justice are more unequal than others. When Maradona becomes part of the elite, that does not change at all the position of the poor, even if there are 150 Maradonas, but it makes the poor dream.
The history of capitalist societies is not a history of an economic system but the history of the embedding of the economy into society. The only people who believe that there are capitalist societies are the hyper-libertarians (“ultra-liberals, for the Europeans), the Chicago boys, and revolutionaries. Ordinary people know that one can raise salaries, create hospitals, enjoy social welfare, and limit the wealth of the dominant classes
The social effects of the current recession will be felt on many levels of the social structure even if (big “if”) things turn around. For instance, unemployment is often just depicted in the media as the monthly number published by the government. But, as this article demonstrates, laying off, as the brutal severing of a social relationship is a source of social pain and structural violence. And, at least in France and other European countries, there is more than a simple “you’re fired!” (the ultimate symbolic violence) to the process. There are certified letters, prior notices, interviews and a bunch of employer’s obligations that are designed to protect the employee. But none of these completely eliminate the inherent pain attached to this process.
The article interviews employees who were laid off and they all point to the painful nature of the experience even when one expects it. This is especially the case for the interview where employers have to explain to employees why they are being laid off. Many of them describes the experience as humiliating and degrading, but slightly less so when the layoff is purely economic.
Even though, in France, workers have the right to be represented during these interviews, many do not do so, especially in small businesses. It’s a shame because employers often break the law (such as treating the layoff as a fait accompli even though the interview is supposed to be part of the determination whether or not to lay off, or using facts that are older than two months as reasons for the layoff with cause.
In larger companies, human resources directors (the ones in charge of the layoff procedure) often simply read a lawyer-crafted note to the employee, without even looking at them, word for word, without a single deviation. And laid off employees often note the lack of eye contact between them and their (soon to be former) employers as they deliver the news, even when they had good relationships with them.
Worse, employees often note the futility of the interview itself. Even when they take care to refute every accusation thrown at them, they also know that it is pointless to do so. It only makes the interview longer and more painful. Many of them also stated that their employers obviously know that the case against the employees is bogus.
And once the process is over, many employees stated their need to find something to restore their self, a way to prove to themselves that they were “good people”, “good workers”. And they also acknowledged that it had taken them months to get over the experience.
But this is not the only way that labor pain related to precarization is imposed. This article details the not-entirely new practice of denying work / office space to employees, the practice known as “free seating” (love the invocation of freedom when removing every bit of security to people’s lives) or “desk sharing”. There are fewer desks than employees and they are not assigned to specific people. It becomes a sign of power to actually have a work space of one’s own. The rest of the peons will have to share. It is, of course, a cost-reduction measure as well, initially directed at people who spend a great deal of time in the field or on the road, but has progressively been expanded to others. If one needs an office, it has to be booked via an intranet system.
But there has been a price to pay for the spaceless office. How does one manage a team? How does one build a team in the first place when people are hardly evert at the same place at the same time? How does informal knowledge, which is so critical to organizations, circulate without social spaces? Actually, this got so bad that the first companies to have adopted desk sharing have had to backtrack. But if your goal is to keep “shocking the system” and keep employees in unstable conditions, that seems the way to go.
And if push comes to shove, as the article notes, then there is another space that can be used: home. And to push work home is also done in the name of freedom and flexibility. As studies have shown, people who work from home may indeed have more flexibility but they also have longer workdays that include nights and weekends.
So, when industrialization had split home space from work space, the post-industrial era will probably see more rejoining of either space, with the addition of virtual spaces and a reduction of the importance of physical workspace. Habermas might see that as the next stage in the colonization of the lifeworld by the system. And in-home workspace has now to be factored in home design as more and more people use one room as study and home office. This is space given to employers for free.
But of course, there are still workers who have to show up for work:
“Think of it as a parable for these grim economic times. On April 19th, McDonald’s launched its first-ever national hiring day, signing up 62,000 new workers at stores throughout the country. For some context, that’s more jobs created by one company in a single day than the net job creation of the entire U.S. economy in 2009. And if that boggles the mind, consider how many workers applied to local McDonald’s franchises that day and left empty-handed: 938,000 of them. With a 6.2% acceptance rate in its spring hiring blitz, McDonald’s was more selective than the Princeton, Stanford, or Yale University admission offices.
It shouldn’t be surprising that a million souls flocked to McDonald’s hoping for a steady paycheck, when nearly 14 million Americans are out of work and nearly a million more are too discouraged even to look for a job. At this point, it apparently made no difference to them that the fast-food industry pays some of the lowest wages around: on average, $8.89 an hour, or barely half the $15.95 hourly average across all American industries.
On an annual basis, the average fast-food worker takes home $20,800, less than half the national average of $43,400. McDonald’s appears to pay even worse, at least with its newest hires. In the press release for its national hiring day, the multi-billion-dollar company said it would spend $518 million on the newest round of hires, or $8,354 a head. Hence the Oxford English Dictionary’s definition of “McJob” as “a low-paying job that requires little skill and provides little opportunity for advancement.”
Hiring for temporary administrative and waste-management jobs, health-care jobs, and of course those fast-food restaurants has surged.
Indeed in 2010, one in four jobs added by private employers was a temporary job, which usually provides workers with few benefits and even less job security. It’s not surprising that employers would first rely on temporary hires as they regained their footing after a colossal financial crisis. But this time around, companies have taken on temp workers in far greater numbers than after previous downturns. Where 26% of hires in 2010 were temporary, the figure was 11% after the early-1990s recession and only 7% after the downturn of 2001.
As many labor economists have begun to point out, we’re witnessing an increasing polarization of the U.S. economy over the past three decades. More and more, we’re seeing labor growth largely at opposite ends of the skills-and-wages spectrum — among, that is, the best and the worst kinds of jobs.”
Welcome to the barbell economy, with increased polarization between the have-it-all (and want more) and the have-nots, and a shrinking middle. This is a topic that have been amply discussed here.
“All of which raises the questions: Is there any way to revive the American middle class and reshape income distribution in our barbell nation? Or will this warped recovery of ours pave the way for an even more warped McEconomy, with the have-nots at one end, the have-it-alls at the other end, and increasingly less of us in between?”
But that is not a discussion that seems to be happening. There is not much political interest in such a systemic examination of the social structure of work. But is the barbell economy sustainable? There are certainly signs of social movements emerging in Europe while at the same time, politicians swearing to implement austerity measures get in power, go figure (although I would argue that this is part of the legitimacy crisis that Habermas started writing about 20 years ago).
And then there is this (which is not unrelated to the above):
“Why aren’t we more angry? Why isn’t blood running, metaphorically at least, in the streets? Evidence of how the rich prosper while everyone else struggles with inflation, public spending cuts and static wages arrives almost daily. The Institute for Fiscal Studies reports that last year incomes among the top 1% grew at the fastest rate in a decade. According to the Sunday Times Rich List, the top 1,000 are £60.2bn better off this year than in 2010, bringing their collective wealth close to the record pre-recession levels.
Now comes a report this week from the High Pay Commission, set up by the Labour pressure group Compass. It reveals that FTSE 100 chief executives are on average paid £4.2m annually, or 145 times the median wage – and on current trends will be paid £8m, or 214 times the median, by 2020. In the financial sector, even the CEO can seem modestly rewarded: this year, the top-paid banker at Barclays will get £14m, nearly four times the chief executive’s earnings and 1,128 times more than the lowest-paid employee receives.
As the sociologist Garry Runciman observed: “Envy is a difficult emotion to sustain across a broad social distance.” Nearly 50 years ago he found manual workers were less likely than non-manual workers to think other people were “noticeably better off”. Even now most Britons underestimate the rewards of bankers and executives. Top pay has reached such levels that, rather like interstellar distances, what the figures mean is hard to grasp.
But the gap between the richest 1% or 2% and everybody else in the top 20% or 30% is now so great and growing so rapidly that, one might reasonably think, it should change the terms of political trade. The income distance may be huge but the social distance is not. Those in the top 2% and the next 28% have often been to the same schools and universities. More important, they compete for scarce resources: places in fee-charging schools, houses in the best areas, high-end personal services. The super-rich have provoked raging inflation in the prices of these goods. Many of the not-so-rich were born into the professional classes and high expectations. Now, to their surprise, they find themselves struggling. In income distribution, their interests are closer to those of the mass of the population than to people they once saw as their peers.
They are not, however, imminently likely to join a crusade for equality. This generation of the middle classes has internalised the values of individualist aspiration, as zealously propagated by Tony Blair as by Margaret Thatcher. It does not look to the application of social justice to improve its lot. It expects to rely on its own efforts to get ahead and, crucially, to maintain its position.
As psychologists will tell you, fear of loss is more powerful than the prospect of gain. The struggling middle classes look down more anxiously than they look up, particularly in recession and sluggish recovery. Polls show they dislike high income inequalities but are lukewarm about redistribution.”
Especially if such redistribution is interpreted in racial / racist terms, that those who would benefit might be blacks, immigrants, Muslims, or whoever happens to be on the collective consciousness at that point thanks to the media.
“Among the startling statistics, the United States now consumes 80% of the world’s opioid pain medications and 99% of the world’s hydrocodone (semi-synthetic opioid). The milligram per person use of prescription opioids in the United States increased from 74mg to 369mg, an increase of 402%, between 1997 and 2007. Prescription medication abuse is now only second to marijuana in terms of frequency. Prescription pharmaceuticals have become the newest – and seemingly, deadliest – gateway drug we have seen yet; nearly a third of people aged 12 and over who used drugs “recreationally” for the first time in 2009 began by using a prescription drug non-medically.”
That is, socially-produced anxiety is treated in individualized and medicalized terms rather than examine the social roots of this.
I would argue that all this adds up to this, provocatively:
“America in 2011 is Rome in 200AD or Britain on the eve of the first world war: an empire at the zenith of its power but with cracks beginning to show.
The experience of both Rome and Britain suggests that it is hard to stop the rot once it has set in, so here are the a few of the warning signs of trouble ahead: military overstretch, a widening gulf between rich and poor, a hollowed-out economy, citizens using debt to live beyond their means, and once-effective policies no longer working. The high levels of violent crime, epidemic of obesity, addiction to pornography and excessive use of energy may be telling us something: the US is in an advanced state of cultural decadence.
Empires decline for many different reasons but certain factors recur. There is an initial reluctance to admit that there is much to fret about, and there is the arrival of a challenger (or several challengers) to the settled international order. In Spain’s case, the rival was Britain. In Britain’s case, it was America. In America’s case, the threat comes from China.”
Add to this the rise of fascist and racist movements such as the Tea party and the rise of nasty times and sociopathy and you have all the ingredients for the fall of a hyperpower as delineated by Amy Chua (in her book NOT about tiger mothers). And it’s painful and violent on the way down.
Rebecca’s Skloot‘s The Immortal Life of Henrietta Lacks is not a sociology book but there is certainly a lot of sociology between the lines. The book is a (well-deserved) best-seller, so, most people know what it’s about. There are several narrative threads: (1) the one that inspired the title, that is, the life of Henrietta Lacks, the woman who gave us the HeLa cells that are so widely use in medical research; (2) a bit of history of medical research, especially cell research, along with issues of consent and commercialization of cell lines; (3) Skloot’s journey as she tries to piece together Henrietta Lacks’s life and that of her family.
This gives the book a very structure that makes it highly readable, as Skloot mixes and alternates all three threads. And the science chapters are very well-written and make the topic very accessible to the non-specialist readers.
The three narrative threads are related, of course. The way in which Henrietta’s cells were extracted and used was fairly typical of the way research was done in the 1950s, and this also explains why the family was so extremely guarded when it came to sharing information with (especially white) reporters and journalists, hence, Skloot’s travails and tribulations when trying to contact Lacks’s relatives.
From a sociological point of view, this book perfectly illustrates what institutional racism and discrimination and structural violence are. The way Lacks’s cells were extracted, without her knowledge or consent (or that of her husband) typically reflects how the medical and scientific profession treated indigent and especially Black patients. These patients, often treated for free at places like Johns Hopkins, were considered fair game for testing, tissue extraction, etc. since they were not “paying customers”. And it is not that Lacks’s ended up in the hands of racist doctors. But she certainly ended up in a whole system of institutional discrimination where black patients got a different kind of care in a still segregated health care system. After all, the institution of medical research does not exactly have a glorious records when it comes to race, as the Tuskegee experiments remind us.
This leads me to the structural violence part. A great deal of the book is dedicated not only to the results of Skloot’s research but to that painstaking process itself. The children of Henrietta Lacks’s turned it into an obstacle course. Once you are past an possible initial reaction – “these people are nutcases” – it becomes clear that they bear the wounds of structural violence, that is, violence by social institution. Henrietta Lacks’s husband and children were lied to, manipulated, never really told what had happened to their wife/mother. And, of course, as the HeLa were widely commercialized, they never got a dime. But when it became known who had produced the HeLa cells, all of a sudden, a bunch of white people got interested in them, again, without compensation or recognition. As described in the book, they all lived in poverty and could not afford the medical care and medications that their mother’s cells had made possible.
And, of course, at the time, scientific and medical research was a white men’s world not well-known for enlightened views when it came to race and gender. And institutionally, those were the days before ethical standards, institutional review boards and HIPAA. And the culture was one of silent submission to authority, so, patients (especially women and minorities) did not ask questions and were treated in a somewhat disdainful and patronizing way.
The other kind of structural violence that Henrietta’s children suffered from came from within their family. Skloot provides painful description of the kind of massive abuse one of her sons suffered at the hand of his stepmother (which certainly accounts for his life of anger, violence and marginality) as well as the sexual abuse that one of Henrietta’s daughter experienced at the hand of a male relative, right under her father’s nose (and he did nothing). Male first cousin sexual abuse on female first cousin was apparently not out of bounds in the extended family. The other daughter, who probably suffered from some form of mental disability, ended up in one of these horrible mental institutions, never receiving any visitors after her mother’s death. Apparently, she was experimented upon while there.
Lacking a proper education, the Lackses end up either profoundly religious (of the revival kind, in the case of Deborah), having multiple brushes with the law, or at the very least severe behavioral problems. But all of them ended up prone to conspiracy theories as to what had been done to their mother and how the cells were obtained. None of which is surprising. But the depth of such structural wounds is highly visible as Skloot gets to meet different members of the Lacks’s family.
As I said, this is a fascinating read. Skloot has a great website with a lot of information as extension of the book, and this video: