Marching Left

womens-march

Much is being said about the nature and purpose of the “Women’s March” and similar demonstrations of collective power.  The urban newspapers reflect only a fraction of what was said or felt by the working class.  The Charleston Gazette’s unchallenged “leaders” of the marches spoke of ‘unity, solidarity, and citizenship’ as the crux of their political strategy; yet, how that unity or solidarity might manifest was not to be found in print or in the speeches of those given the microphone.

“Citizenship is not a spectator sport,” Tara Martinez cried out to less than 2% of the population of West Virginia.  Even such an insignificant portion of the state’s population could barely fit in the capitol’s steps, but it isn’t as if the capitol was built for the working class to gather to it as the newspapers and the nonprofit leaders are suggesting.  This finds itself lending to the idea that is incessantly propagated; that is, the members of the legislature are by default our ‘public servants.’

To anyone who has studied the development of the United States or any nation-state for that matter, this comes simply as a farce.  Everything about our “representatives” suggests the opposite of a servant.  One who serves, and without a doubt the working women and men know what it is to serve, is one who helps or fulfills a useful purpose.  A servant comes to the one being served to ask what it is that he or she might accomplish.  If it were the legislators being the servants, then why must we come to them pleading that they “respect our rights.”  A master does not plead with the servant to serve, she demands of the servant.

What then is their position to the working class?  Behind the immense stone walls of the capitol sit the spokespeople and servants of the ruling, wealthy class.  It is with those insignificant few that our ‘servants’ go so that they may better serve them and their interests.

Meanwhile, organizers and leaders of the finest nonprofits a republic could afford make their appeals to the crowds.  They tell us to vote and make donations so that one day we’ll have a society built on the ideals of unity and solidarity for at least a term of four years.    Such lovely words they prepare for us so that we may remain silent; for they are interested in positioning and posturing to receive the most benefit from the institutions that the working class struggle against.  How could they do otherwise, if the people were allowed to openly criticize the government?  With that in mind, it is clear to see why they have little purpose, themselves, in criticizing the societal structures that built the political system we have become trapped.

So, who is the true servant in this relationship? If asked if they felt served, overwhelmingly, the people would answer in the negative.  The nonprofits would lay the blame at our feet because we don’t show up to vote, but such an argument ignores the nature of the system that generates discontent and frustration to the point that noncompliance is preferred.  The reality remains true; the government does not represent the working class.

Every day we serve the owners and rulers of society, and the governors in the state houses find in us only opportunity for competition of charisma and stage presence.  It is not difficult to imagine when one considers the avenues of holding representatives accountable for misrepresentation.   Notice the relationship the state’s officers have with us and our “public servants;”  on the one hand, they guard the meetings and routes of the legislators, while on the other, they survey our streets seeking those who break the laws our very own “public servants” write for us.  Such thoughtful servants we have!

No, it must be known that regardless of the size of our marches and the turnout of our votes, we shall receive not one benefit by their legislative pens, alone.  Yes, write your letters.  Tell the men and women who build castles for themselves your thoughts; for they should know, but only in our ability and willful determination can we expect to achieve our goals of such ends as creating a just and equal society.  We must build organizations that empower the working class and actually serve the public.   Then, we may fully ignore the government of the rich and express solidarity and unity with the oppressed peoples of the Earth.

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Appalachia Stands with Standing Rock

                       “Water is sacred,” “Water is life,” read the signs held high outside the Army Corps of Engineers on the afternoon of the 15th. Such were the voices, too, as the Appalachian hill folk had gathered together to express their concerns for the environment and the struggle of the Standing Rock Water Protectors. Among those crowding the sidewalk in downtown Huntington, stood Autumn “Genenahgehneh” Lee, who is particularly close to the fight for indigenous rights.

                             As a member of the Haudenosaunee Nation, and president of the Marshall University Native American Student Organization, the Standing Rock resistance hits close to home. “It’s a way to get through this,” she said of the Standing Rock resistance, “there are daily ceremonies; morning, afternoon, and evening. Singing and praying are ways of keeping the native culture alive. But people from all around the world have come to Standing Rock. A lot of people see the importance of the fight for water not only for themselves but for future generations. It’s the base of so many things in our lives.” When considering the relationship we have with water, those statements are not grandiose for any purpose of hyperbole, but for the simple truth of the matter.

                            “It’s greater than water. Treaties are being broken. The [US] government is silent, and the police are treating Standing Rock like a warzone, and the Protectors meet that warfare with song and prayer only.” To those knowledgeable of American history, it is simply a continuation of the past policies. Regardless of the stance taken by the indigenous, their rights were secondary to the direction of the United States and industrial development. “For lack of a better term,” she said of the clearly racist conduct, “it’s racist. The pipeline was originally to pass through Bismarck, but the majority white population rejected it. Now, they’ve diverted DAPL into Sioux territory, despite the rejection and outright resistance of the Sioux people, but the United States has never honored treaties.”

                            “Regardless of background, people are seeing this, not as an indigenous issue, but as a human issue.” She lives in Appalachia, which, as a region, has become an iconic example of the impact on the environment from carbon-based resource extraction. “People in WV understand the importance of having access to clean water,” speaking of the large turnout to the rally, “Energy infrastructure of the past generations is dangerous, not only for humanity, but for the workers involved. There is a lot of risk in extracting coal and oil, but it has become part of an identity for West Virginians. The reliance on coal for energy and income has clouded their judgment.”

                           With the election cycle complete in the Mountain State, her words ring true. So much  economic life had centered on extracting coal, and those with a mind for governing were eager to have “Friends of Coal” at their side, but it is hard to blame the miners looking for an out in a region swept with poverty. Work in the coal fields is considered a blessing, when the only other viable alternative is to leave home in search of employment or seek higher education, at the cost of inescapable debt.

                          “Education is very important.” When people come in uneducated on an issue, they often go out on the wrong side of history.” Educating people on the history of her people and other indigenous nations is a primary concern for Autumn. “The land is part of our identity, and water is part of the balance of all life. Without healthy, clean water, life on land cannot be healthy. Everything is connected.” Yet, the police and the construction workers don’t see their relationship to the Earth as one being mutual.“I was watching the live stream of the police attacks, and an officer had taken a drum from a Protector who was singing. That was like someone taking a Bible out of a Christian’s hands, and when the police found out what they had done, it was returned, but that is part of the struggle of education,” she explained, “connecting the cultural identities of different peoples. When you get on a personal level with people, you are better able to reason with them.”

                         That is where they stand, in the streets of Huntington and in the waters of Standing Rock to bring awareness and support for the cause of not only the indigenous but the health of our water.

                          But, where do you stand? Are you opposed to the rights of the indigenous peoples? Would you see the fresh waters of this world polluted? No? Then, Standing Rock needs you to stand with them. Particularly, they need support in the form of supplies. Winter in North Dakota is harsh and long, and the protectors will need gear for winter, among other necessities.

                standing-rock-sioux         In the interest of common humanity, do this. We cannot afford to give an inch in the battle for water. The Standing Rock protectors can be directly reached through their website, http://www.standingrock.org.

Solidarity, forever.

How to Fight Fascism!

THE WORKERS’ MILITIA AND ITS OPPONENTS

Leon Trotsky

From Whither France?, 1934

 

* * *

To struggle, it is necessary to conserve and strengthen the instrument and the means of struggle — organizations, the press, meetings, etc. Fascism [in France] threatens all of that directly and immediately. It is still too weak for the direct struggle for power, but it is strong enough to attempt to beat down the working-class organizations bit by bit, to temper its bands in its attacks, and to spread dismay and lack of confidence in their forces in the ranks of the workers.

Fascism finds unconscious helpers in all those who say that the “physical struggle” is impermissible or hopeless, and demand of Doumergue the disarmament of his fascist guard. Nothing is so dangerous for the proletariat, especially in the present situation, as the sugared poison of false hopes. Nothing increases the insolence of the fascists so much as “flabby pacificism” on the part of the workers’ organizations. Nothing so destroys the confidence of the middle classes in the working-class as temporizing, passivity, and the absence of the will to struggle.

Le Populaire [the Socialist Party paper] and especially l’Humanite [the Communist Party newspaper] write every day:

“The united front is a barrier against fascism”;
“the united front will not permit…”;
“the fascists will not dare”, etc. 

These are phrases. It is necessary to say squarely to the workers, Socialists, and Communists: do not allow yourselves to be lulled by the phrases of superficial and irresponsible journalists and orators. It is a question of our heads and the future of socialism. It is not that we deny the importance of the united front. We demanded it when the leaders of both parties were against it. The united front opens up numerous possibilities, but nothing more. In itself, the untied front decides nothing. Only the struggle of the masses decides. The untied front will reveal its value when Communist detachments will come to the help of Socialist detachments nd vice versa in the case of an attack by the fascist bands against Le Populaire or l’Humanite. But for that, proletarian combat detachments must exist and be educated, trained, and armed. And if there is not an organization of defense, i.e., a workers’ militia, Le Populaire or l’Humanite will be able to write as many articles as they like on the omnipotence of the united front, but the two papers will find themselves defenseless before the first well-prepared attack of the fascists.

We propose to make a critical study of the “arguments” and the “theories” of the opponents of the workers’ militia who are very numerous and influential in the two working-class parties.

“We need mass self-defense and not the militia,” we are often told.

But what is this “mass self-defense” without combat organizations, without specialized cadres, without arms? To give over the defense against fascism to unorganized and unprepared masses left to themselves would be to play a role incomparably lower than the role of Pontius Pilate. To deny the role of the militia is to deny the role of the vanguard. Then why a party? Without the support of the masses, the militia is nothing. But without organized combat detachments, the most heroic masses will be smashed bit by bit by the fascist gangs. It is nonsense to counterpose the militia to self-defense. The militia is an organ of self-defense.

“To call for the organization of a militia,” say some opponents who, to be sure, are the least serious and honest, “is to engage in provocation.”

This is not an argument but an insult. If the necessity for the defense of the workers’ organizations flows from the whole situation, how then can one not call for the creation of the militia? Perhaps they mean to say that the creation of a militia “provokes” fascist attacks and government repression. In that case, this is an absolutely reactionary argument. Liberalism has always said to the workers that by their class struggle they “provoke” the reaction.

The reformists repeated this accusation against the Marxists, the Mensheviks against the Bolsheviks. These accusations reduced themselves, in the final analysis, to the profound thought that if the oppressed do not balk, the oppressors will not be obliged to beat them. This is the philosophy of Tolstoy and Gandhi but never that of Marx and Lenin. If l’Humanite wants hereafter to develop the doctrine of “non-resistance to evil by violence”, it should take for its symbol not the hammer and sickle, emblem of the October Revolution, but the pious goat, which provides Gandhi with his milk.

“But the arming of the workers is only opportune in a revolutionary situation, which does not yet exist.”

This profound argument means that the workers must permit themselves to be slaughtered until the situation becomes revolutionary. Those who yesterday preached the “third period” do not want to see what is going on before their eyes. The question of arms itself has come forward only because the “peaceful”, “normal”, “democratic” situation has given way to a stormy, critical, and unstable situation which can transform itself into a revolutionary, as well as a counter-revolutionary, situation.

[NOTE: “The Third Period”: According to the Stalinist schema, this was the “final period of capitalism”, the period of its immediately impending demise and replacement by soviets. The period is notable for the Communists’ ultra-left and adventurist tactics, notably the concept of social-fascism.]

This alternative depends above all on whether the advanced workers will allow themselves to be attacked with impunity and defeated bit by bit or will reply to every blow by two of their own, arousing the courage of the oppressed and uniting them around their banner. A revolutionary situation does not fall from the skies. It takes form with the active participation of the revolutionary class and its party.

The French Stalinists now argue that the militia did not safeguard the German proletariat from defeat. Only yesterday they completely denied any defeat in Germany and asserted that the policy of the German Stalinists was correct from beginning to end. Today, they see the entire evil in the German workers’ militia (Rote Front) [i.e., Red Front Fighters: Communist-dominated militia banned by the social- democratic government after the Berlin May Day riots of 1929]. Thus, from one error they fall into a diametrically opposite one, no less monstrous. The militia, in itself, does not settle the question. A correct policy is necessary. Meanwhile,the policy of Stalinism in Germany (“social fascism is the chief enemy”), the split in the trade unions, the flirtation with nationalism, putschism) fatally led to the isolation of the proletarian vanguard and to its shipwreck. With an utterly worthless strategy, no militia could have saved the situation.

It is nonsense to say that, in itself, the organization of the militia leads to adventures, provokes the enemy, replaces the political struggle by physical struggle, etc. In all these phrases, there is nothing but political cowardice.

The militia, as the strong organization of the vanguard, is in fact the surest defense against adventures, against individual terrorism, against bloody spontaneous explosions.

The militia is at the same time the only serious way of reducing to a minimum the civil war that fascism imposes upon the proletariat. Let the workers, despite the absence of a “revolutionary situation”, occasionally correct the “papa’s son” patriots in their own way, and the recruitment of new fascist bands will become incomparably more difficult.

But here the strategists, tangled in their own reasoning, bring forward against us still more stupefying arguments. We quote textually:

“If we reply to the revolver shots of the fascists with other revolver shots,” writes l’Humanite of October 23 [1934], “we lose sight of the fact that fascism is the product of the capitalist regime and that in fighting against fascism it is the entire system which we face.”

It is difficult to accumulate in a few lines greater confusion or more errors. It is impossible to defend oneself against the fascists because they are — “a product of the capitalist regime”. That means, we have to renounce the whole struggle, for all contemporary social evils are “products of the capitalist system”.

When the fascists kill a revolutionist, or burn down the building of a proletarian newspaper, the workers are to sigh philosophically: “Alas! Murders and arson are products of the capitalist system”, and go home with easy consciences. Fatalist prostration is substituted for the militant theory of Marx, to the sole advantage of the class enemy. The ruin of the petty bourgeoisie is, of course, the product of capitalism. The growth of the fascist bands is, in turn, a product of the ruin of the petty bourgeoisie. But on the other hand, the increase in the misery and the revolt of the proletariat are also products of capitalism, and the militia, in its turn, is the product of the sharpening of the class struggle. Why, then, for the “Marxists” of l’Humanite, are the fascist bands the legitimate product of capitalism and the workers’ militia the illegitimate product of — the Trotskyists? It is impossible to make head or tail of this.

“We have to deal with the whole system,” we are told.

How? Over the heads of human beings? The fascists in the different countries began with their revolvers and ended by destroying the whole “system” of workers’ organizations. How else to check the armed offensive of the enemy if not by an armed defense in order, in our turn, to go over to the offensive.

L’Humanite now admits defense in words, but only in the form of “mass self-defense”. The militia is harmful because, you see, it divides the combat detachments from the masses. But why then are there independent armed detachments among the fascists who are not cut off from the reactionary masses but who, on the contrary, arouse the courage and embolden those masses by their well-organized attacks? Or perhaps the proletarian mass is inferior in combative quality to the declassed petty bourgeoisie?

Hopelessly tangled, l’Humanite finally begins to hesitate: it appears that mass self-defense requires the creation of special “self-defense groups”. In place of the rejected militia, special groups or detachments are proposed. It would seem at first sight that there is a difference only in the name. Certainly, the name proposed by l’Humanite means nothing. One can speak of “mass self-defense” but it is impossible to speak of “self-defense groups” since the purpose of the groups is not to defend themselves but the workers’ organizations. However, it is not, of course, a question of the name. The “self-defense groups”, according to l’Humanite , must renounce the use of arms in order not to fall into “putschism”. These sages treat the working-class like an infant who must not be allowed to hold a razor in his hands. Razors, moreover, are the monopoly, as we know, of the Camelots du Roi [French monarchists grouped around Charles Maurras’ newspaper, Action Francaise, which was violently anti-democratic], who are a legitimate “product of capitalism” and who, with the aid of razors, have overthrown the “system” of democracy. In any case, how are the “self-defense groups” going to defend themselves against the fascist revolvers? “Ideologically”, of course. In other words: they can hide themselves. Not having what they require in their hands, they will have to seek “self-defense” in their feet. And the fascists will in the meanwhile sack the workers’ organizations with impunity. But if the proletariat suffers a terrible defeat, it will at any rate not have been guilty of “putschism”. This fraudulent chatter, parading under the banner of “Bolshevism”, arouses only disgust and loathing.

During the “third period” of happy memory — when the strategists of l’Humanite were afflicted with barricade delirium, “conquered” the streets every day and stamped as “social fascist” everyone who did not share their extravagances — we predicted: “The moment these gentlemen burn the tips of their fingers, they will become the worst opportunists.” That prediction has now been completely confirmed. At a time when within the Socialist Party the movement in favor of the militia is growing and strengthening, the leaders of the so-called Communist Party run for the hose to cool down the desire of the advanced workers to organize themselves in fighting columns. Could one imagine a more demoralizing or more damning work than this?

In the ranks of the Socialist Party sometimes this objection is heard: “A militia must be formed but there is no need of shouting about it.”

One can only congratulate comrades who wish to protect the practical side of the business from inquisitive eyes and ears. But it would be much too naive to think that a militia could be created unseen and secretly within four walls. We need tens, and later hundreds, of thousands of fighters. They will come only if millions of men and women workers, and behind them the peasants, understand the necessity for the militia and create around the volunteers an atmosphere of ardent sympathy and active support. Conspiratorial care can and must envelop only the technical aspect of the matter. The political campaign must be openly developed, in meetings, factories, in the streets and on the public squares.

The fundamental cadres of the militia must be the factory workers grouped according to their place of work, known to each other and able to protect their combat detachments against the provocations of enemy agents far more easily and more surely than the most elevated bureaucrats. Conspirative general staffs without an open mobilization of the masses will at the moment of danger remain impotently suspended in midair. Every working-class organization has to plunge into the job. In this question, there can be no line of demarcation between the working-class parties and the trade unions. Hand in hand, they must mobilize the masses. The success of the people militia will then be fully assured.

“But where are the workers going to get arms” object the sober “realists” — that is to say, frightened philistines — “the enemy has rifles, cannon, tanks, gas, and airplanes. The workers have a few hundred revolvers and pocket knives.”

In this objection, everything is piled up to frighten the workers. On the one hand, our sages identify the arms of the fascists with the armament of the state. On the other hand, they turn towards the state and demand that it disarm the fascists. Remarkable logic! In fact, their position is false in both cases. In France, the fascists are still far from controlling the state. On February 6, they entered in armed conflict with the state police. that is why it is false to speak of cannon and tanks when it is a matter of the immediate armed struggle against the fascists. The fascists, of course, are richer than we. It is easier for them to buy arms. But the workers are more numerous, more determined, more devoted, when they are conscious of a firm revolutionary leadership.

In addition to other sources, the workers can arm themselves at the expense of the fascists by systematically disarming them.

This is now one of the most serious forms of the struggle against fascism. When workers’ arsenals will begin to stock up at the expense of the fascist arms depots, the banks nd trusts will be more prudent in financing the armament of their murderous guards. It would even be possible in this case — but in this case only — that the alarmed authorities would really begin to prevent the arming of the fascists in order not to provide an additional sources of arms for the workers. We have known for a long time that only a revolutionary tactic engenders, as a by-product, “reforms” or concessions from the government.

But how to disarm the fascists? Naturally, it is impossible to do so with newspaper articles alone. Fighting squads must be created. An intelligence service must be established. Thousands of informers and friendly helpers will volunteer from all sides when they realize that the business has been seriously undertaken by us. It requires a will to proletarian action.

But the arms of the fascists are, of course, not the only source. In France, there are more than one million organized workers. Generally speaking, this number is small. But it is entirely sufficient to make a beginning in the organization of a workers’ militia. If the parties and unions armed only a tenth of their members, that would already be a force of 100,000 men. there is no doubt whatever that the number of volunteers who would come forward on the morrow of a “united front” appeal for a workers’ militia would far exceed that number. The contributions of the parties and unions, collections and voluntary subscriptions, would within a month or two make it possible to assure the arming of 100,000 to 200,000 working-class fighters. The fascist rabble would immediately sink its tail between its legs. The whole perspective of development would become incomparably more favorable.

To invoke the absence of arms or other objective reasons to explain why no attempt has been made up to now to create a militia, is to fool oneself and others. The principle obstacle — one can say the only obstacle — has its roots in the conservative and passive character of the leaders of the workers’ organizations. The skeptics who are the leaders do not believe in the strength of the proletariat. They put their hope in all sorts of miracles from above instead of giving a revolutionary outlet to the energies pulsing below. The socialist workers must compel their leaders to pass over immediately to the creation of the workers’ militia or else give way to younger, fresher forces.

A strike is inconceivable without propaganda and without agitation. It is also inconceivable without pickets who, when they can, use persuasion, but when obliged, use force. The strike is the most elementary form of the class struggle which always combines, in varying proportions, “ideological” methods with physical methods. The struggle against fascism is basically a political struggle which needs a militia just as the strike needs pickets. Basically, the picket is the embryo of the workers’ militia. He who thinks of renouncing “physical” struggle must renounce all struggle, for the spirit does not live without flesh.

Following the splendid phrase of the great military theoretician Clausewitz, war is the continuation of politics by other means. This definition also fully applies to civil war. It is impermissable to oppose one to the other since it is impossible to check at will the political struggle when it transforms itself, by force of inner necessity, into a political struggle.

The duty of a revolutionary party is to foresee in time the inescapability of the transformation of politics into open armed conflict, and with all its forces to prepare for that moment just as the ruling classes are preparing.

The militia detachments for defense against fascism are the first step on the road to the arming of the proletariat, not the last. Our slogan is:

“Arm the proletariat and the revolutionary peasants!”

The workers’ militia must, in the final analysis, embrace all the toilers. To fulfill this program completely would be possible only in a workers’ state into whose hands would pass all the means of production and, consequently, also all the means of destruction — i.e., all the arms and the factories which produce them.

However, it is impossible to arrive at a workers’ state with empty hands. Only political invalids like Renaudel can speak of a peaceful, constitutional road to socialism. The constitutional road is cut by trenches held by the fascist bands. There are not a few trenches before us. The bourgeoisie will not hesitate to resort to a dozen coups d’etat. aided by the police and the army, to prevent proletariat from coming to power.

[NOTE: Pierre Renaudel (1871-1935): Prior to WWI, socialist leader Jean Jaures’ righthand man and editor of l’Humanite. During the war, a right-wing social patriot. In the 1930s, he and Marcel Deat led revisionist “neo-socialist” tendency. Voted down at the July 1933 convention, this tendency split from the Socialist Party. After the fascist riots of February 6, 1934, most of the “neos” joined the Radical Party, the main party of French capitalism.]

A workers’ socialist state can be created only by a victorious revolution.

Every revolution is prepared by the march of economic and political development, but it is always decided by open armed conflicts between hostile classes. A revolutionary victory can become possible only as a result of long political agitation, a lengthy period of education and organization of the masses.

But the armed conflict itself must likewise be prepared long in advance.

The advanced workers must know that they will have to fight and win a struggle to the death. They must reach out for arms, as a guarantee of their emancipation.

Oregon standoff & the role of the State

Heavily armed right-wingers have occupied the Malheur National Wildlife Refuge outside of Burns, Ore., since Jan. 2, declaring they are ready to “kill or be killed.” Ammon Bundy and his brothers, leaders of the takeover, are demanding the federal government turn over millions of acres of publicly owned and federally administered land to ranching, lumber…

Source: Oregon standoff & the role of the State

Venezuela must learn from Indonesia

Jan. 2016 Venezuela

By BARRY WEISLEDER

The 50th anniversary of one of the biggest political massacres of the 20th century passed in the West almost without notice. In 1965, a military coup in Indonesia, backed by the United States, unleashed a slaughter that consumed over one million lives. The aim of the insurgent generals was annihilation of the Communist Party of Indonesia (PKI).

Two articles* in the December 2015 edition of the New York-based Monthly Review magazine remind us of that gargantuan tragedy. The PKI was then the largest CP in the world. Like its sister Stalinist parties globally, it rejected revolution.

The PKI adhered strictly, one could say dogmatically, to the parliamentary path to socialism. It embraced Joseph Stalin’s infamous two-stage theory. Bourgeois democracy and sovereignty, the so-called first stage, became its entire agenda. That meant slavish support for liberal nationalist Sukarno, whose soaring political rhetoric appealed to a radical working-class base.

Sukarno was a firebrand left nationalist. He was the architect of the anti-colonial Non-Aligned Movement founded in Bandung in 1956. But he was no Marxist. Transnational corporations and imperialist governments had no reason to fear fundamental system change at the hands of Sukarno, or the PKI. Nonetheless, big business wanted them gone—if only to reduce organized resistance to the exploitation of rural and urban workers in the ports, and on the rubber and tin estates.

For 50 years American politicians and conservative academics denied Washington’s complicity with the massacre of masses of communist militants, their families and innocent bystanders.

By endorsing the manufactured threat of a left-wing military coup (i.e., the inept Sept. 30 Movement), and covertly supplying arms to rightist General Nasution, U.S. Ambassador Marshall Green and Secretary of State Dean Rusk fueled the annihilation of the peaceful PKI. The American Embassy, in an effort to make sure the bloody job was completed, turned over lists identifying thousands of PKI leaders and activists to Indonesian army intermediaries. Time magazine in 1966 called it “the West’s best news for years in Asia.”

The sadistic political scheme was much like what Washington and Henry Kissinger did for General Augusto Pinochet in 1973 in Chile. Kissinger was awarded a Nobel Peace Prize in 1973, ostensibly for his part in winding down the lost U.S. war in Vietnam.

Those were heinous acts, high crimes against humanity, a political holocaust. But the tragedy is that a huge and powerful workers’ party in Indonesia put its faith in a patently false strategy for power—reliance on the capitalist state. The PKI presumed that Capital would abide by democratic constitutionality and the due process of law. Salvador Allende’s Popular Unity government made the same presumption.

Is this tragedy repeating now in Venezuela? Of course, no two political situations are the same. Jakarta and Caracas are separated by a great big ocean and a half-century of class struggle.

Still, comparisons can be instructive. In fact, they are a vital way to learn from history.

Venezuela, for nearly 18 years, has been at the forefront of a wave of left populism across Latin America. It led in re-distributing wealth and raising living standards of the poor and working people. Oil revenues funded free health care, free university education, and cheap groceries sold at government supermarkets.

But when Capital went on strike, hoarded food, and other vital commodities, and spurred hyper-inflation and corruption, the governing socialists led by Hugo Chavez, who died on March 5, 2013, and his successor Nicolas Maduro, did not mobilize the working class to seize the banks, big industry, and giant land estates in order to inaugurate a planned economy under workers’ control.

The Chavistas did not follow the path blazed by Fidel Castro and Che Guevara in the Cuban Revolution over 50 years ago. The Venezuelan government played by the rules of the system. But its bourgeois opposition wrecked havoc in the economy and poisoned public confidence.

Now, as a result of the legislative election on Dec. 6, right-wing parties control the national assembly, and wage war on the executive branch. Impeachment proceedings and constitutional referenda are around the corner, while life for the majority continues to deteriorate.

To paraphrase Che, this is not a revolution, but a caricature of one. If the revolutionary potential of the working class has not yet been squandered in Venezuela, it must now be unleashed. If the right wing is allowed to consolidate its victory, and reverse the fragile gains of Chavismo, even if it does not lead to a bloodbath on the scale of Indonesia, the return to brutal neoliberal policy will nonetheless be the fruit of deadly illusions in the parliamentary path to socialism.

From Jakarta to Caracas, the only solution is socialist revolution.

* ”No Reconciliation without Truth: An Interview with Tan Swie Ling on the 1965 Mass Killings in Indonesia,” by Intan Suwandi, and “The United States and the 1965-1966 Mass Murders in Indonesia” by Bradley Simpson. Both articles are in the December 2015 edition of Monthly Review, Vol. 67, No. 7.

Photo: Caracas protest against the recent removal of portraits of Hugo Chavez and Simon Bolivar from the National Assembly building. From Reuters.

http://socialistaction.org/venezuela-can-learn-from-indonesia-massacre/