Watermelon War

This is the first foray into an episodic retelling of the history of the world. It is intended to entertain, provoke thoughts, and evoke emotion. Should it do so, please comment.

Also note that lacking feedback, these posts will likely disappear into the nothingness from whence they came.

stranded ship

The passengers have all disembarked.

They came to fulfill their rape fantasies and left with fistfuls of shiny things that would never get returned.

They crashed into us like the waves that brought them here, wrecked our souls as if they were without light.

They invaded our sanctity, created false gods for worship. But the truth is, they are the devils.

From high upon their horses, trampling all that grows beneath them, even though it grew there first.

Tavern

They were all drunk by now.

They harass us, threaten us, shouting over greetings and walking all over the welcome mats placed for them.

They refuse to abide by our norms, our beliefs, our traditions that existed well before they were conceived.

They wrote history to dispute the truth, then disseminated lies and propaganda while we were being erased.

Such noble warriors that rose to protect us, were slaughtered in the mocking face of uneven odds.

Their feeble detractors went to hide and write letters, claiming yet not denying the wrongs of men of action.

Our dissidents remained, joined the righteous in the hopeless battle that you know has not yet been won.

You see the effects, yet choose to ignore our plight. That makes you complicit, fully belonging to their evils.

And our brave warriors rose to fight against impossibility, since all that has happened cannot be overturned.

The acceptance of vengeance begins to taste more like the bitter poisons they left behind inside of us.

Our institutions protect them, set up protectorates with goals of compliance and subservience: their ideas.

So the rules were made up, and now those who are wrong are justified as right. The innocent are criminals.

railcar transport

Reinforcements arrive.

Their enforcers arrive. The scouts will be named saints in comparison to these machinations of oppression.

Bigger guns, the intimidation of a people already mourning the losses of the previously eradicated generation.

Aimed at retention of their gilded thrones, rust covered and seated with rotting souls. This is preservation.

dead gathered

The dead.

And despite the strength of our spirit and our souls, our lifeless bodies are just as weak as theirs.

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Socialism, Parasitism, Psychosis

Published by the American Psychiatric Associat...

The hands of time do not allow us the luxury of hindsight, else we would see our truths become realizations and our misgivings left by the wayside. There are far brighter minds than my own who predicted the future but never lived to revel in such glory. These men were thinkers of their time, some of them actors as well. They understood the world and it systems, and left us with the half-assembled pieces of the puzzle. New developments shed new light on their theories, and I wish to reaffirm here their verified correctness. The development of capitalism has proceeded along a certain path, and the purpose here is to highlight three stages: socialism, parasitism and psychosis.

Many men pick apart the ideas of Marxism, though the detractors tend to be largely unread. The ideas were the purveyors of future men of action, though this first elaboration came not from man but from Rosa Luxemburg. The idea to highlight from “Reform or Revolution” is the first stage discussed here, that of revolutionary socialism:

In the manner of revisionism…the labour movement finds itself reduced to a simple co-operative and reformist movement. We move here in a straight line toward the total abandonment of the class viewpoint.

With this she emphasizes the futility of reform in achieving the victory of the proletariat over the bourgeoisie. We can see the flaws of ignoring Luxemburg’s militancy today. In Panama, “I don’t like communism” Torrijistas from the Partido Revolucionario Democratico continue to be pushed out of power yet are studious enough to note the declining economic and social conditions in the country. Panama has a service-based economy, and has grown more bourgeois than PRD politicians would like to admit. The same trouble from reform has been seen in Libya, where privatization of the economy laid the groundwork for foreign agents to incite a movement and an unfortunate revolution against a well-intentioned man. The utter disrespect shown to such a brother made me sick to my stomach, and serves as a bitter lesson learned in the case against reform. And there are more. Salvador Allende‘s attempts to reconcile with Chilean Parliament led to Allende’s death during a military coup d’etat. West Germany’s pollution of the Eastern Front preceding the end of the Cold War is why the majority of Eastern Germans feel life [was] better under communism. Finally, right in America’s back yard, the bourgeois Mexican government has been catering to the United States as their PRD shrinks into a minority coalition.

The second development of capitalism was seen by none other than one of our few successful revolutionaries, Vladimir Lenin. His ideas of imperialism being the next significant stage of capitalism were put forth early, and had he been later in the historical timeline he might have instead further developed his premonition of parasitism as the actual identifying feature of the stage he called imperialism. Parasitism is quite a simple concept for those comfortable with analogies:

the gigantic peril of a Western parasitism, a group of advanced industrial nations, whose upper classes drew vast tribute from Asia and Africa, with which they supported great tame masses of retainers, no longer engaged in the staple industries of agriculture and manufacture, but kept in the performance of personal or minor industrial services under the control of a new financial aristocracy.

Even the youngest student of economics can see parallels today, drawing to mind almost immediately the current situations in Iraq and Afghanistan. Iraq was the cradle of civilization thousands of years before Christianity, home to the world’s oldest writing system, the first and subsequent law codes, and the initial appearance of wheeled vehicles. Baghdad was once the largest city in the world, thriving and prosperous for hundreds of years before the British parasites latched on and divided the country for exploitation using their methods taken from the African continent. Afghanistan was different, the ‘Graveyard of Empires’, full of hardy people who have largely resisted parasitic exploitation throughout their history, apparently wanting nothing more than just to be left alone. We shall see what comes following the U.S. troop withdrawal that will hopefully show again a history of not succumbing to parasites. Haitians have not been so lucky, living next door to the giant parasite that is the United States. As interfering neighbors, the United States has not once, twice, but thrice returned the corrupt Jean-Bertrand Aristide to impoverished Haiti as a puppet president and agent of exploitation, only to be overthrown and exiled back to the U.S. each time. Finally, parasitism is also prevalent in the Philippines, where the United States intervened on account of Ferdinand and Imelda Marcos, and of course the latter’s 2,700 pairs of shoes, only to see the couple overthrown by a successful populist movement. The Philippines of today is rife with exploitation, leading its southeast Asian peninsula in sexual exploitation and abuse, vying closely with Thailand.

Now we see a new development in capitalism rising steadily, that of psychosis. The term is used for its minutiae of definitions, most notably the “loss of contact with reality,” characterizing the cultural hegemony of the bourgeoisie and their resulting misrepresentations of reality. Allowing that social disorders are inherently developed through abnormal social relations in a capitalist culture, the numbers do not lie:

Mental disorders are common in the United States and internationally. An estimated 26.2 percent of Americans ages 18 and older — about one in four adults — suffer from a diagnosable mental disorder. When applied to the 2004 U.S. Census residential population estimate for ages 18 and older, this figure translates to 57.7 million people.In addition, mental disorders are the leading cause of disability in the U.S. and Canada. Many people suffer from more than one mental disorder at a given time. Nearly half (45 percent) of those with any mental disorder meet criteria for 2 or more disorders, with severity strongly related to comorbidity.

Allow there to be an assumption made here that the reader having internet access indicates bourgeois presence. Have you interacted with at least four people today? Well, according to the statistics, one of them has a mental disorder. This is a grave matter, and it is why psychosis seems likely to be the next stage in capitalist development. Only history will absolve me if this is indeed the case. Please forgive my lack of zeal. I have identified a problem, but cannot seem to puzzle out my place in its solution. Feel free to comment below with any proposals. Perhaps the kind reader will instead find themselves in the right time and the right place to implement change.

Bones

Human remains in St Eusebius' Church, Arnhem

Their bones break under the weight of burden.

They lie still amid the rubble and ash.

Hundreds of years, waiting for the impact.

An end to distress, cheery destruction.

So weak for so long, and finally snapped.

They used to stand up, riot and revolt.

Until heavy hearts crumpled their spirits.

Supposedly protective, what a lie.

My heart beats fast and my stomach is sick.

They drink too much and their sorrows are real.

The early warning signs, symptoms of loss.

Connected in a circle, holding hands.

Asking kumbaya, but never around.

The hunger threatens, and they remain strong.

Doing what they can is how they survive.

Pretty flowers, the pearls of the ocean.

Hidden deep inside to protect their growth.

Thousands of years they walked, hunting pale fish.

Evolutionary advantages.

They didn’t see the beady eyes’ envy.

Festering in hatred that would soon come.

Puckered lips, wanting to kiss, all for coin.

Chains and shackles placed, revoking freedom.

Sold to their former brothers, exploited.

Abuses allowed, the sanctions of death.

Radical Joke #3

Who's the Boss?

A group of workers enter the boss’s office and tell him that they have just taken over the factory. “You can’t”, says the boss. “I own it”

“And how did you come to own it?” asks one of the workers.

“It was left to me by my father”, says the boss.

“How did he get it?” asks the worker.

“He got it from his father”, says the boss.

“And he?” asks the worker.

“From his father”, says the boss.

“And he?” persists the worker.

“He fought for it”, says the capitalist in a burst of familial pride.

“Well”, say the workers, all together this time, “We’ll fight you for it”.

Copyright © Bertell Ollman 2004-2013. All rights reserved.

Radical Joke #2

FabricaRusia

A capitalist is walking through his factory with a friend.

Friend asks, “What did you tell that man just now?”

“I told him to work faster”, answers the capitalist.

“How much do you pay him?” asks the friend.

“Fifteen dollars a day” answers the capitalist.

“Where do you get the money to pay him?” asks the friend.

“I sell products”, answers the capitalist.

“Who makes the products?” asks the friend.

“He does”, answers the capitalist.

“How many products does he make in a day?” asks the friend.

“Fifty dollars worth”, answers the capitalist.

“Then”, concludes the friend, “Instead of you paying him, he pays you thirty-five dollars a day to tell him to work faster”.

“Huh”, and the capitalist quickly adds, “Well, I own the machines”.

“How did you get the machines?” asks the friend.

“I sold products and bought them”, answers the capitalist.

“And who made those products?” asks his friend.

To which the capitalist can only respond…”Shut up! He might hear you”.

Copyright © Bertell Ollman 2004-2013. All rights reserved.

The State and Revolution

The State and Revolution

 

 


 

The Economic Basis of the Withering Away of the State

 

 

 


3. The First Phase of Communist Society

In the Critique of the Gotha Programme, Marx goes into detail to disprove Lassalle’s idea that under socialism the worker will receive the “undiminished” or “full product of his labor”. Marx shows that from the whole of the social labor of society there must be deducted a reserve fund, a fund for the expansion of production, a fund for the replacement of the “wear and tear” of machinery, and so on. Then, from the means of consumption must be deducted a fund for administrative expenses, for schools, hospitals, old people’s homes, and so on.

Instead of Lassalle’s hazy, obscure, general phrase (“the full product of his labor to the worker”), Marx makes a sober estimate of exactly how socialist society will have to manage its affairs. Marx proceeds to make a concrete analysis of the conditions of life of a society in which there will be no capitalism, and says:

“What we have to deal with here [in analyzing the programme of the workers’ party] is a communist society, not as it has developed on its own foundations, but, on the contrary, just as it emerges from capitalist society; which is thus in every respect, economically, morally, and intellectually, still stamped with the birthmarks of the old society from whose womb it comes.”

It is this communist society, which has just emerged into the light of day out of the womb of capitalism and which is in every respect stamped with the birthmarks of the old society, that Marx terms the “first”, or lower, phase of communist society.

The means of production are no longer the private property of individuals. The means of production belong to the whole of society. Every member of society, performing a certain part of the socially-necessary work, receives a certificate from society to the effect that he has done a certain amount of work. And with this certificate he receives from the public store of consumer goods a corresponding quantity of products. After a deduction is made of the amount of labor which goes to the public fund, every worker, therefore, receives from society as much as he has given to it.

“Equality” apparently reigns supreme.

But when Lassalle, having in view such a social order (usually called socialism, but termed by Marx the first phase of communism), says that this is “equitable distribution”, that this is “the equal right of all to an equal product of labor”, Lassalle is mistaken and Marx exposes the mistake.

“Hence, the equal right,” says Marx, in this case still certainly conforms to “bourgeois law”, which,like all law, implies inequality. All law is an application of an equal measure to different people who in fact are not alike, are not equal to one another. That is why the “equal right” is violation of equality and an injustice. In fact, everyone, having performed as much social labor as another, receives an equal share of the social product (after the above-mentioned deductions).

But people are not alike: one is strong, another is weak; one is married, another is not; one has more children, another has less, and so on. And the conclusion Marx draws is:”… With an equal performance of labor, and hence an equal share in the social consumption fund, one will in fact receive more than another, one will be richer than another, and so on. To avoid all these defects, the right instead of being equal would have to be unequal.”

The first phase of communism, therefore, cannot yet provide justice and equality; differences, and unjust differences, in wealth will still persist, but the exploitation of man by man will have become impossible because it will be impossible to seize the means of production–the factories, machines, land, etc.–and make them private property. In smashing Lassalle’s petty-bourgeois, vague phrases about “equality” and “justice” in general, Marx shows the course of development of communist society, which is compelled to abolish at first only the “injustice” of the means of production seized by individuals, and which is unable at once to eliminate the other injustice, which consists in the distribution of consumer goods “according to the amount of labor performed” (and not according to needs).

The vulgar economists, including the bourgeois professors and “our” Tugan, constantly reproach the socialists with forgetting the inequality of people and with “dreaming” of eliminating this inequality. Such a reproach, as we see, only proves the extreme ignorance of the bourgeois ideologists.

Marx not only most scrupulously takes account of the inevitable inequality of men, but he also takes into account the fact that the mere conversion of the means of production into the common property of the whole society (commonly called “socialism”) does not remove the defects of distribution and the inequality of “bourgeois laws” which continues to prevail so long as products are divided “according to the amount of labor performed”. Continuing, Marx says:

“But these defects are inevitable in the first phase of communist society as it is when it has just emerged, after prolonged birth pangs, from capitalist society. Law can never be higher than the economic structure of society and its cultural development conditioned thereby.”

And so, in the first phase of communist society (usually called socialism) “bourgeois law” is not abolished in its entirety, but only in part, only in proportion to the economic revolution so far attained, i.e., only in respect of the means of production. “Bourgeois law” recognizes them as the private property of individuals. Socialism converts them into common property. To that extent–and to that extent alone–“bourgeois law” disappears.

However, it persists as far as its other part is concerned; it persists in the capacity of regulator (determining factor) in the distribution of products and the allotment of labor among the members of society. The socialist principle, “He who does not work shall not eat”, is already realized; the other socialist principle, “An equal amount of products for an equal amount of labor”, is also already realized. But this is not yet communism, and it does not yet abolish “bourgeois law”, which gives unequal individuals, in return for unequal (really unequal) amounts of labor, equal amounts of products.

This is a “defect”, says Marx, but it is unavoidable in the first phase of communism; for if we are not to indulge in utopianism, we must not think that having overthrown capitalism people will at once learn to work for society without any rules of law. Besides, the abolition of capitalism does not immediately create the economic prerequisites for such a change.

Now, there are no other rules than those of “bourgeois law”. To this extent, therefore, there still remains the need for a state, which, while safeguarding the common ownership of the means of production, would safeguard equality in labor and in the distribution of products.

The state withers away insofar as there are no longer any capitalists, any classes, and, consequently, no class can be suppressed.

But the state has not yet completely withered away, since the still remains the safeguarding of “bourgeois law”, which sanctifies actual inequality. For the state to wither away completely, complete communism is necessary.

4. The Higher Phase of Communist Society

Right Down the Line

Put it down. We will become enamored.

Say it into our reality realm.

Put in effort to place them at our feet.

If you put down the right and pick the left.

We can flush their royal houses away.

Once you put them down, you can speak the truth.

We will be captivated by your voice.

Yet no one has put it down like we want.

Playing with our hearts, knowing of the queen.

All of her money, she eats her cake, too.

It had better be stopped. Place her in check.

The fire in the water burns our souls.

A useful igniter for the movement.

We’ll steal your women, make the babies hate.

Dance at the court, mocking aristocrats.

English: The ballroom at Eglinton Castle

Telling us we will always be below.

The pride of the imperial rulers.

Their friends scowl and grimace at our fraud.

They volunteer to be put down as well.

Carry them out, escort them to the back.

Let them tell their daughters they will return.

Liars born in cradles, carried to graves.

The morning soreness will be worth the pain.

Maintain your image. You’re larger than life.

Deprive the thieves of their stolen purses.

Deify

The native sun burns fiery when invoked.

His spirit lives unconquered, trusts no man.

Learned his lesson from time passed and lives lost.

Another’s mercurial existence.

Volatile, like a clandestine chemist.

He will respond quicker than the message.

Love and desire become venomous.

When the changer of hearts becomes involved.

His fortune, virility, gone to waste.

His mother does not approve of the whore.

Anne Williams bring burned at the stake for ma...

Bringing the sound of thunder to his sky.

His father would have preferred a flower.

Who would not have sacrificed his valor.

Accepted his virtues as those of men.

The white ox gifted to the triumphant.

The pleasure of drawing his chariot.

Until the king is usurped, forgotten.

The weapons were released from bloody hands.

They only served to reap what had been sown.

His destruction was her expiation.

Heaven’s deluge is tears for his passing.

Avenging his severance with flowers.

A veil worn to protect the nuptial.

The waters have dried, can’t dissipate heat.

Salacious and wicked. Never trust her.

Parallel Universe

It is not so. You do not know the truth.

You cannot tell us who is right or wrong.

We know the answers. You dare to question?

Perception of reality is skewed.

We don’t live in your imagination.

It is more than a figment, a whole thing.

We curse your existence and your closed eyes.

We are not make-believe. You can’t pretend.

Our fantasy worlds don’t exist like yours.

We reject that you want to buy our world.

Position of wealth, haughty, unfulfilled.

Hold your head up high and expose your throat.

Habits of privilege that we can’t deny.

Undeveloped potential, withering.

Living in homes, with families, having friends.

Description unavailable

(Photo credit: sara..wood)

Not knowing what the meaning of ‘work’ is.

We hope your daughter marries a pauper.

Her morals decay, now you feel threatened.

A worthless heiress, mindless and carefree.

What a shame she never built character.

Fickle, lacks purpose, she’ll waste your money.

Watch your fortune dwindle before she dies.

You were self-important, yet showed no strengths.

Exclusive life, framed until it shattered.

You are afraid to be yourself, come change.