Forty-seven years have passed by. The near and dear ones of the four most important national leaders of Bangladesh after Bangabandhu Sheikh Mujib are yet to receive any justice for the savage
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The Bulletin of the Atomic Scientists has now moved the Doomsday Clock to 90 seconds to midnight, the closest it has been to the symbolic time of the annihilation of humanity and the Earth since 1947. This is alarming, which is why leaders in the Global South have been making the case to halt the warmongering over Ukraine and against China. As Namibia’s Prime Minister Saara Kuugongelwa-Amadhila said, ‘We are promoting a peaceful resolution of that conflict so that the entire world and all the resources of the world can be focused on improving the conditions of people around the world instead of being spent on acquiring weapons, killing people, and actually creating hostilities’.
In line with the alarm from the Doomsday Clock and assertions from people such as Kuugongelwa-Amadhila, the rest of this newsletter features a new text called Eight Contradictions in the Imperialist ‘Rules-Based Order’ (which you can download as a PDF here). It was drafted by Kyeretwie Opoku (the convenor of the Socialist Movement of Ghana), Manuel Bertoldi (Patria Grande /Federación Rural para la producción y el arraigo), Deby Veneziale (senior fellow, Tricontinental: Institute for Social Research), and me, with inputs from senior political leaders and intellectuals from across the world. We are offering this text as an invitation to a dialogue. We hope that you will read, circulate, and discuss it.
We are now entering a qualitatively new phase of world history. Significant global changes have emerged in the years since the Great Financial Crisis of 2008. This can be seen in a new phase of imperialism and changes in the particularities of eight contradictions.
1. The contradiction between moribund imperialism and an emerging successful socialism led by China.
This contradiction has intensified because of the peaceful rise of socialism with Chinese characteristics. For the first time in 500 years, the Atlantic imperialist powers are confronted by a large, non-white economic power that can compete with them. This became clear in 2013 when China’s GDP in purchasing power parity (PPP) overtook that of the United States. China accomplished this in a much shorter period than the West, with a significantly larger population and without colonies, enslaving others, or military conquest. Whilst China stands for peaceful relations, the US has become increasingly bellicose.
The US has led the imperialist camp since World War II. Post-Angela Merkel and with the advent of the Ukraine military operation, the US strategically subordinated dominant sections of the European and Japanese bourgeoisie. This has resulted in weakening intra-imperialist contradictions. The US first permitted and then demanded that both Japan (the third-largest economy in the world) and Germany (the fourth-largest economy) – two fascist powers during World War II – greatly increase their military expenditure. The result has been the ending of Europe’s economic relationship with Russia, damage to the European economy, and economic and political benefits for the US. Despite the capitulation of most of Europe’s political elite to full US subordination, some large sections of German capital are heavily dependent on trade with China, much more than on their US counterparts. The US, however, is now pressuring Europe to downgrade its ties to China.
More importantly, China and the socialist camp now face an even more dangerous entity: the consolidated structure of the Triad (the United States, Europe, and Japan). The US’s growing internal social decay should not mask the near absolute unity of its political elite on foreign policy. We are witnessing the bourgeoisie placing its political and military interests over its short-term economic interests.
The centre of the world economy is shifting, with Russia and the Global South (including China) now accounting for 65% of the world’s GDP (measured in PPP). From 1950 until the present, the US share of the global GDP (in PPP) has fallen from 27% to 15%. The growth of the US’s GDP has also been declining for more than five decades and has now fallen to only around 2% per year. It has no large new markets in which to expand. The West suffers from an ongoing general crisis of capitalism as well as the consequences of the long-term tendency of the rate of profit to decline.
2. The contradiction between the ruling classes of the narrow band of imperialist G7 countries and the political and economic elite of capitalist countries in the Global South.
This relationship has undergone a major change from the heydays of the 1990s and the height of US unilateral power and arrogance. Today, there are growing cracks in the alliance between the G7 and Global South power elites. Mukesh Ambani and Gautam Adani, India’s largest billionaires, need oil and coal from Russia. The far-right Modi-led government represents India’s monopoly bourgeoisie. Thus, the Indian foreign minister now makes occasional statements against US hegemony in finance, sanctions, and other areas. The West does not have the economic and political ability to always provide what power elites in India, Saudi Arabia, and Turkey need. This contradiction, however, has not sharpened to the degree that it can be a focal point of other contradictions, unlike the contradiction between socialist China and the US-led G7 bloc.
3. The contradiction between the broad urban and rural working class and sections of the lower petty bourgeoisie (collectively known as the popular classes) of the Global South versus the US-led imperial power elite.
This contradiction is slowly becoming sharper. The West has a great soft power advantage in the Global South amongst all classes. Yet, for the first time in decades, young Africans have come out to support the expulsion of French troops in Mali and Burkina Faso in West Africa. For the first time, the popular classes in Colombia were able to elect a new government that rejected the country’s status as a vassal outpost of US military and intelligence forces. Working-class women are at the forefront of many critical battles of both the working class and society at large. Young people are rising up against the environmental crimes of capitalism. Growing numbers of the working class are identifying their struggles for peace, development, and justice as explicitly anti-imperialist. They are now able to see through the lies of US ‘human rights’ ideology, the destruction of the environment by Western energy and mining companies, and the violence of US hybrid war and sanctions.
4. The contradiction between advanced rent-seeking finance capital versus the needs of the popular classes, and even some sections of capital in non-socialist countries, regarding the organisation of societies’ requirements for investment in industry, environmentally sustainable agriculture, employment, and development.
This contradiction is a result of the decline in the rate of profit and the difficulty of capital to increase the rate of exploitation of the working class to a sufficient level able to finance increasing investment requirements and remain competitive. Outside of the socialist camp, in almost all of the advanced capitalist countries and in most of the Global South – with some exceptions, especially in Asia – there is an investment crisis. New types of firms have arisen that include hedge funds such as Bridgewater Associates and private equity firms such as BlackRock. ‘Private markets’ controlled $9.8 trillion worth of assets in 2022. Derivatives, a form of fictitious and speculative capital, are now worth $18.3 trillion in ‘market’ value but have a $632 trillion notional value – a value more than five times higher than the world’s total actual GDP.
A new class of information technology-based network-effect monopolies, including Google, Facebook/Meta, and Amazon – all under full US control – have emerged to attract monopoly rents. US digital monopolies, under the direct supervision of US intelligence agencies, control the information architecture of the whole world, outside of a few socialist and nationalist countries. These monopolies are the basis for the rapid expansion of US soft power in the last 20 years. The military-industrial complex, the merchants of death, also attract growing investments.
This intensified speculative and monopoly rentier accumulation phase of capital is deepening a strike by capital against necessary social investments. South Africa and Brazil have seen dramatic levels of deindustrialisation under neoliberalism. Even advanced imperialist countries have ignored their own infrastructure, such as the electricity grid, bridges, and the railway. The global elite has engineered a tax strike by providing huge reductions in tax rates and taxes as well as legal tax havens for both individual capitalists and their corporations to increase their share of surplus value.
Tax evasion by capital and the privatisation of large swathes of the public sector have decimated the availability of basic public goods like education, healthcare, and transportation for billions of people. It has contributed to Western capital’s ability to manipulate and gain high interest income from the ‘manufactured’ debt crisis facing the Global South. At its highest level, hedge fund profiteers like George Soros speculate and destroy the finance of entire countries.
The impact on the working class is severe, as their work has become increasingly precarious and permanent unemployment is destroying large sections of the world’s youth. A growing section of the population is superfluous under capitalism. Social inequality, misery, and desperation are abundant.
5. The contradiction between the popular classes of the Global South and their domestic political and economic power elites.
This manifests quite differently by country and region. In socialist and progressive countries, contradictions amongst the people are resolved in peaceful and varied ways. However, in several countries in the Global South where the capitalist elite has been fully in bed with Western capital, wealth is held by a small percentage of the population. There is widespread misery amongst the poorest people, and the capitalist development model is failing to serve the interests of the majority. Due to the history of neocolonialism and Western soft power, there is a decidedly pro-West middle-class consensus in most of the large Global South countries. This class hegemony of the local bourgeoisie and the upper stratum of the petty bourgeoisie is used to block the popular classes (who make up most of the population) from accessing power and influence.
6. The contradiction between US-led imperialism versus nations strongly defending national sovereignty.
These nations fall into four main categories: socialist countries, progressive countries, other countries rejecting US control, and the special case of Russia. The US has created this antagonistic contradiction through hybrid warfare methods such as assassinations, invasions, NATO-led military aggression, sanctions, lawfare, trade war, and a now incessant propaganda war based on outright lies. Russia is in a special category, as it suffered more than 25 million deaths at the hands of European fascist invaders when it was a socialist country. Today, Russia – which notably has immense natural resources – is once again a target for complete annihilation as a state by NATO. Some elements of its socialist past are still present in the country, and there remains a high degree of patriotism. The US’s goal is to finish off what it started in 1992: at a minimum, to permanently destroy Russia’s nuclear military capacity and install a puppet regime in Moscow in order to dismember Russia in the long term and replace it with many smaller, permanently weakened vassal states of the West.
7. The contradiction between the millions of discarded working-class poor in the Global North versus the bourgeoisie who dominate these countries.
These workers are showing some signs of rebellion against their economic and social conditions. However, the imperialist bourgeoisie is playing the white supremacist card to prevent a larger unity of working people in these countries. At this moment, workers are not consistently able to avoid falling prey to racist war propaganda. The number of people present at public events against imperialism has diminished precipitously over the last thirty years.
8. The contradiction between Western capitalism versus the planet and human life.
The inexorable path of this system is to destroy the planet and human life, threaten nuclear annihilation, and work against the needs of humanity to collectively reclaim the planet’s air, water, and land and stop the nuclear military madness of the United States. Capitalism rejects planning and peace. The Global South (including China) can help the world build and expand a ‘zone of peace’ and commit to living in harmony with nature.
With these changes in the political landscape, we are witnessing the rise of an informal front against the US-dominated imperialist system. This front is constituted by the convergence of:
- Popular sentiment that this violent system is the main enemy of the people of the world.
- Popular desires for a more just, peaceful, and egalitarian world.
- The struggle of socialist or nationalist governments and political forces for their sovereignty.
- The desires of other Global South countries to reduce their dependence on this system.
The main forces against the US-dominated imperialist system are the peoples of the world and the socialist and nationalist governments. However, there must be space provided for integrating governments that wish to reduce their dependency on the imperialist system.
The world currently stands at the beginning of a new era in which we will witness the end of the US global empire. The neoliberal system is deteriorating under the weight of numerous internal contradictions, historical injustices, and economic unviability. Without a better alternative, the world will descend into even greater chaos. Our movements have revived hope that something other than this social torment is possible.
We hope that Eight Contradictions in the Imperialist ‘Rules-Based Order’ will stimulate debate and discussion and assist us in our broader Battle of Ideas against toxic social philosophies that seek to suffocate rational thought about our world.
Following excerpts adapted from the author’s article originally published in marxist.com
by Alan Woods
The hatred the ruling class showed towards Chavez was the hatred of the rich for the poor, of the exploiter for the exploited. Behind this hatred there was fear – fear for the loss of their wealth, power and privileges. It reflected the fundamental class division of society. And it was never eliminated. If anything, it grew steadily in intensity until his death, and after it.
I cannot remember a campaign of such ferocity in the media as that which was unleashed against Hugo Chávez during his lifetime. Never has there been such an outpouring of hatred, malice, bile and poison. Never has the so-called free press resorted to so many distortions,, falsifications and outright lies. And the avalanche of filth keeps pouring out.
The spiteful arguments of the enemies of the Revolution to the effect that Chávez is a dictator were always ironic. Whatever you think about Hugo Chávez, he was certainly no dictator. He won more elections and other electoral processes than any other political leader in the world.
In fact, the Bolivarian revolution has been extraordinarily lenient with its opponents who, do not forget, organized an illegal coup against a democratically elected government in 2002. They seem to complain a lot about alleged ill treatment, but I see no basis for these complaints.
For years the pro-opposition media was allowed to slander the President in the most scandalous way, to call for his overthrow and even assassination. Do you think that would be permitted in the United States? RCTV, Globovisión, Venevisión, all the privately owned TV channels played a very active role in organizing the 2002 coup. If any British television channel had done one tenth of the things they did, it would have its license withdrawn before it could say “David Cameron” and its owners would find themselves on trial under the Anti-Terrorist Laws. In Venezuela it took over four years for action to be taken against any of them, when RCTV was denied the renewal of its open to air licence, but allowed to continue to broadcast over cable.
Even so, the opposition has complained that the Presidential election of April 14 has been called too soon. But if the government had not called elections, as it had the duty to do according to the Constitution, they would be complaining of dictatorship. Nobody has prevented the opposition from standing in elections. The problem is that they have lost. But that is democracy! The opposition, if it is to be truly democratic, must begin by respecting the will of the majority of the people and not to use its economic levers and control of the media to sabotage the democratic will of the people.
The role of the individual in history
Marxism does not deny the role of the individual in history. It merely asserts that individuals, no matter how capable, are never free agents. Their role is always limited and conditioned by circumstances beyond their control. But when a particular concatenation of circumstances arises, it requires men and women of a certain type to take advantage of them to move millions of people into action.
Without two men, Lenin and Trotsky, the Russian Revolution of 1917 would never have succeeded. Yet these same two men for most of their lives found themselves in a tiny minority, isolated from the masses and unable to influence events in a decisive way. Without the Caracazo in February 1989, it is not impossible that Hugo Chávez might have remained an army officer pursuing a normal military career unknown to the public.
But there is another side to the question. Without his actions, it is also possible that those tragic events would have passed into history as a mere footnote. Venezuelan society and politics would have returned to that monotonous routine determined by tradition and the inertia of habit. The personal role of Chávez was decisive. He acted as a catalyst, which, when all the conditions are present, produces a dramatic change.
Towards the end of his life, in Fredrick Engels wrote:
“Men make their history themselves, but not as yet with a collective will according to a collective plan or even a definite, delimited given society. Their aspirations clash, and for that very reason all such societies are governed by necessity, the complement and form of appearance of which is accident. The necessity which here asserts itself athwart all accident is again ultimately economic necessity. This is where the so-called great men come in for treatment. That such and such a man and precisely that man arises at a particular time in a particular country is, of course, pure chance. But cut him out and there will be a demand for such a substitute, and this substitute will be found, good or bad, but in the long run he will be found.” (Engels Letter to Borgius, 25 January 1894, Marx and Engels Correspondence, pp.467-68)
The important words here are: “good or bad.” The quality of individual leaders is extremely important. If I have a good dentist and he falls ill, I have no doubt that a substitute will be found – “good or bad”. But it is not a matter of indifference to me whether the substitute is a competent dentist or not. Matters are still more serious in the case of war.
If Napoleon had not been present at the battle of Austerlitz, the French would have found a substitute, of course. But whether that substitute would have been capable of winning the battle is quite another matter. It is just the same with revolutions. If Lenin and Trotsky would not have been present in November 1917, we know who would have substituted for them: Stalin, Zinoviev and Kamenev. We also know that under their leadership the Russian Revolution would never have succeeded. “Good or bad” makes all the difference.
An individual’s personality can have an effect on the processes of history. For me, what is interesting is the dialectical relationship between subject and object, or, as Hegel would have expressed it, between the Particular and the Universal. It would be very instructive to write a book on the exact relationship between Hugo Chavez and the Venezuelan Revolution. That such a relation exists is not open to doubt. Whether it is positive or negative will depend on what class standpoint one defends.
From the standpoint of the masses, the poor and downtrodden, Hugo Chavez was the man who brought them to their feet and who inspired them, by his undoubted personal courage, to acts of unparalleled heroism.
Chávez and the masses
A few years ago, when I was on a speaking tour in Italy, a left wing journalist from Il Manifesto asked me in a perplexed tone: “But Alan, what has the situation in Venezuela got in common with the classical model of the proletarian revolution. In reply, I quoted the words of Lenin: “Whoever wishes to see a ‘pure’ revolution will never live to see it. Such a person talks about revolution and does not know what a revolution is.”
A revolution is, in essence, a situation where the masses begin to participate actively in politics and to take their destiny into their own hands. Leon Trotsky – who, after all, knew a few things about revolutions – answers in the following way:
“The most indubitable feature of a revolution is the direct interference of the masses in historical events. In ordinary times the state, be it monarchical or democratic, elevates itself above the nation, and history is made by specialists in that line of business – kings, ministers, bureaucrats, parliamentarians, journalists. But at those crucial moments when the old order becomes no longer endurable to the masses, they break over the barriers excluding them from the political arena, sweep aside their traditional representatives, and create by their own interference the initial groundwork for a new régime. Whether this is good or bad we leave to the judgment of moralists. We ourselves will take the facts as they are given by the objective course of development. The history of a revolution is for us first of all a history of the forcible entrance of the masses into the realm of rulership over their own destiny.” (L. Trotsky, The History of the Russian Revolution, Preface, my emphasis)
This is certainly the case in Venezuela. The awakening of the masses and their active participation in politics is the most decisive feature of the Venezuelan Revolution and the secret of its success.
The relationship between Hugo Chávez and the masses was a very complex and dialectical one. I had occasion to see this for myself many times when I attended the mass rallies where he addressed the people. He aroused colossal enthusiasm and devotion. We saw the same emotions on the streets of Caracas on the days before and after his funeral.
When Chávez spoke to the workers and peasants, the effect was always electric. On such occasions, one could sense a kind of chemical reaction between Chávez and the masses. There was no mistaking the intense loyalty felt by the poor and downtrodden masses to this man. Hugo Chávez for the first time gave the poor and downtrodden a voice and some hope. That is the secret of the extraordinary devotion and loyalty they have always shown him. He aroused them to life and they see themselves in him.
Chavez’s enemies on the right could never understand the reason for this. They could not understand it because they are organically incapable of understanding the dynamics of the revolution itself. The ruling class and its intellectual prostitutes can never accept that the masses have a mind and personality of their own, that they are a tremendously creative force that is capable not only of changing society but also of administering it. They can never admit such a thing because to do so would be to admit their own bankruptcy and confess that they are not a necessary and indispensable social agent endowed with a God-given right to rule, but a superfluous and parasitic class and a reactionary obstacle to progress.
But it was not only the bourgeois who were incapable of understanding what was happening in Venezuela. Many on the Left were equally unable to understand this phenomenon. Incapable of placing themselves on the standpoint of the masses, they adopted a haughty attitude, as if the masses whose name they were always invoking were ignorant children who needed to be educated by them. Unfortunately for these “Lefts”, the masses showed not the slightest interest in these would-be educators or their lessons.
How can we explain the peculiar chemistry that existed between Hugo Chávez and the masses? It is true that he possessed unique gifts as a communicator: a powerful personality, a penetrating intellect and a profound understanding of the psychology and aspirations of the masses. However, the real secret is to be found, not in the realm of psychology, but in the relations between the classes.
The masses saw themselves reflected in Chávez. They identified themselves with him as the man who first awakened them to political life and who has given voice to their aspirations. They personify the Revolution in him. For them, Hugo Chávez and the Revolution was one and the same thing. I wrote about my impressions when I first saw this in April 2004:
“As he spoke, I was able to watch the reaction of the masses on the big screen behind the president. Old people and youngsters, men and women, the overwhelming majority working class, listened intently, straining on every word. They applauded, cheered, laughed and even wept as they stood there. This was the face of an aroused people, a people that has become aware of itself as an active participant in the historical process – the face of a revolution.”
The process cut both ways. Chávez drew his strength from the support of the masses, with whom he identified fully. In his manner of speaking – spontaneous and completely lacking in the stiff formality of the professional politician – he connected with them. If there was sometimes a lack of clarity, even this reflected the stage in which the mass movement found itself. The identity was complete.
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In the immediate aftermath of the recent devastating earthquakes in Turkey and Syria, Cuba dispatched medical teams to the affected areas to provide care to victims. Their departure was marked by a farewell ceremony, which featured a large photo of Fidel Castro. It was quite appropriate, for the international medical solidarity which Cuba regularly extends to countries throughout the world is the brainchild of the late iconic leader himself, who, in 2003, proudly proclaimed that Cuba does not drop bombs on other countries but instead sends them doctors.
Though Castro retired from his official duties as President of Cuba 15 years ago to the day, he has continued to remain a leader in solidarity and in peace. Cuban doctors were sent to more than 70 countries over the years, including nearly 40 different countries in 2020 to help in the fight against Covid-19. In 2010, even the New York Times acknowledged Cuba’s successful campaign against the cholera epidemic which broke out in Haiti after another earthquake. In 2014, the Times similarly gave credit to Cuba’s leadership in successfully fighting Ebola in Africa:
“Cuba is an impoverished island that remains largely cut off from the world and lies about 4,500 miles from the West African nations where Ebola is spreading at an alarming rate. Yet, having pledged to deploy hundreds of medical professionals to the front lines of the pandemic, Cuba stands to play the most robust role among the nations seeking to contain the virus.
Cuba’s contribution is doubtlessly meant at least in part to bolster its beleaguered international standing. Nonetheless, it should be lauded and emulated.”
In addition, patients from 26 Latin American and Caribbean countries have traveled to Cuba to have their eyesight restored by Cuban doctors in what was dubbed “Operation Miracle.” Among them was Mario Teran, the Bolivian soldier who shot and killed Che Guevara.
In 2014, Fidel received the Confucius Peace Award for his efforts in ending tensions with the United States and for his work to eliminate nuclear weapons. In addition, he played a key role in helping initiate, host and mediate the peace talks between the Colombian government and FARC guerillas which resulted in a peace deal in 2016, ending 52 years of brutal civil conflict.
The historic role that Fidel Castro played was always outsized for a country as small as the island nation of Cuba, and as a result, his impact was felt beyond its borders. One of the first countries that Cuba aided, back in the early 1960s, was Algeria, which had recently won its independence from France. As described by Piero Gleijeses, a professor at Johns Hopkins University, in his book Conflicting Missions:
It was an unusual gesture: an underdeveloped country tendering free aid to another in even more dire straits. It was offered at a time when the exodus of doctors from Cuba following the revolution had forced the government to stretch its resources while launching its domestic programs to increase mass access to health care. “It was like a beggar offering his help, but we knew the Algerian people needed it even more than we did and that they deserved it,” Cuban Minister of Public Health Machado Ventura remarked. It was an act of solidarity that brought no tangible benefit and came at real material cost.
This can be said of all of Cuba’s acts of international solidarity.
Meanwhile, what very few in the West know is that Cuba, under Fidel’s leadership and with the support of the USSR, played a key role in liberating southern Africa from US and apartheid-era South African domination, and in ultimately ending apartheid in the country itself. It was for this reason that the first nation Nelson Mandela visited after his release from prison was Cuba. While there, Mandela lauded the nation as “a source of inspiration to all freedom-loving people.” Even the Washington Post recognized Fidel Castro as a hero of Africa.
After the Chernobyl disaster of 1989, Cuba took in and treated 24,000 affected children. Many of these individuals and their families still live there to this day. This act of solidarity cannot be understated given the economic conditions in the island nation at the time. While Cuba benefited greatly from the support of the USSR and Eastern Bloc after its 1959 Revolution, which Fidel led, by 1989 the Communist governments had fallen and aid from the USSR itself, which would collapse in 1991, was drying up. As a result of all of this, Cuba would enter what it called its “Special Period,” a time of great economic deprivation which many believed would lead to the collapse of the Cuban Revolution as well. But Fidel and Cuba hung on, and they continued to extend help to people around the world even while they were having trouble feeding their own people.
Due to the intensification of US sanctions and the blockade of Cuba under President Donald Trump, and continued under President Biden, Cuba has now entered a time rivaling the “Special Period.” Even before Trump’s tightening of the sanctions – unrelenting US economic war against Cuba, described by Havana as “genocidal,” had cost the country an estimated $1.1 trillion in revenue and had denied the Cuban people “life-saving medicine, nutritious food, and vital agricultural equipment.”
During the height of the Covid-19 pandemic, the US even blocked delivery of critical medical aid, including masks and diagnostic equipment, to Cuba.
The US is punishing Cuba and the Cuban people not for their shortcomings and failures, but because of their very successes. And amongst the successes of the Cuban Revolution which Fidel Castro led even after officially stepping down from power, is Cuba’s unequaled solidarity to the world. Fidel’s “doctors, not bombs” speech implicitly contrasted his country with the US, which is by far the world’s largest arms supplier while helping less and less with humanitarian aid. Indeed, US sanctions are directly standing in the way of humanitarian efforts in countries like Syria – a country the US continues to economically strangle even in the face of the recent earthquake.
Jose Marti, the Cuban revolutionary and poet who inspired Fidel Castro himself, once said that “there are two kinds of people in the world – those who love and create, and those who hate and destroy.” It is evident that Cuba, continuously inspired by the ideas and example of Fidel, is of the former type.
This article was written by Daniel Kovalik whi teaches International Human Rights at the University of Pittsburgh School of Law, and is the author of the recently-released book Nicaragua: A History of US Intervention & Resistance. Source: RT
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Following excerpts adapted from the author’s most recent book, A Hidden History of the Cuban Revolution: How the Working Class Shaped the Guerrilla Victory published by Monthly Review Press
With the overthrow of the Batista regime a new chapter in Cuban history began. The early period of the revolutionary government was deeply affected by the means by which it came to power, but many changes occurred in the world of organized labor over the first year of the new regime. In particular, the recently established alliance between the July 26 Movement and the Communist Party did not survive the arrival of the rebels in Havana. Given that the two organizations eventually merged, the realignment of forces within the MR-26-7 takes on considerable importance, in particular the contradictions between a new bureaucracy of the Confederación de Trabajadores de Cuba (CTC, Cuban Workers Confederation) and elements who wished to move the revolution in a more radical direction. The future Cuban Communist Party would emerge from the victory of the radicals in this faction fight.
Division
As soon as it was known that Batista had fled, David Salvador was appointed the new general secretary of the CTC, an action that marked the end of the united front with the Communist Party. During the January 1959 strike, the FONU called for a mass meeting in the Parque Central in Havana on January 2, 1959, and another on January 8 to support the revolutionary government. This last appeal, signed by José Maria de la Aguilera for the MR-26-7 and Carlos Fernandez Rodriguez for the Comité Nacional de Defensa de las Demandas Obreras (CNDDO, National Committee for the Defense of Workers’ Demands), is the last statement issued in the name of the FONU as a joint body, although Octavio Louit was still using the title Secretario de Organización del FONU in an interview on January 17. Meanwhile, Ñico Torres and Conrado Bécquer, the latter still in his olive green uniform as a comandante of the rebel army, took the first flight from Santiago to Havana, where they immediately supervised the seizure of the CTC headquarters. This they did in the name of the sección obrera of the MR-26-7, whose leaders took all the seats on the CTC provisional executive committee, with David Salvador as secretary general. The PSP was completely shut out, and, on January 13, the CNDDO wrote a furious letter to Salvador complaining that Torres and Bécquer had told them that the FONU was now dissolved and that they were excluded from decision making and even from entering the building. Receiving no reply, the CNDDO, this time invoking the name of Lazaro Peña, called for a demonstration on January 21, only to be outflanked by David Salvador, who called a demonstration on the same day demanding justice for the 600 workers previously victimized by the Compañía Cubana de Electricidad and to celebrate the end of the compulsory check off of union dues that the government had decreed on January 20.
With the establishment of the revolutionary government in Havana, the center of attention moved to the capital, and it was here that sentiment in the July 26 Movement was most hostile to working with the PSP. The journals Bohemia and Revolución became the mouthpieces for this approach, with frequent articles attacking communism in general and the Cuban communists in particular. In a long interview published in Bohemia in February 1959, David Salvador argues that the FONU was a good idea, but the efforts spent trying to build it were a waste of time, that the communists were not a significant factor in the labor movement, and that only the MR-26-7 had any real presence in the working class. The new leadership of the CTC set up the Frente Humanista (Humanist Front) and using this name succeeded in winning the overwhelming majority of the union elections. Whatever Fidel Castro’s personal views on relations with the communists may have been, and he was careful not to be too specific, his first priority was to keep his own organization together. Thus, when a group of angry communist railway workers knocked on the door of his apartment to denounce what they saw as undemocratic behavior by David Salvador, he listened politely, expressed his interest, but did not pursue the matter further.
As part of the attempt to reassure the more right-wing elements of the MR-26-7 and to confuse the U.S. government, the early “revolutionary government” was headed by a former judge, known for his honesty and his opposition to corruption rather than his radicalism, and many of the new ministers were equally moderate. The appointment of David Salvador to run the CTC, when his personal hostility to the PSP was well known, was the implementation of this strategy within the labor movement.
Bureaucracy
A galloping bureaucratization of the CTC took place in the first months of 1959; many of the new officials quickly made themselves comfortable and began to resent the constant mobilizations and calls for action. They gravitated toward David Salvador and his associates in the anti-communist wing of the MR-26-7, who started to use crude anti-communism to attack those who wanted to push the revolution to take more radical steps. The more radical elements became known as the “unitario” group within the MR-26-7 sección obrera, among whose most prominent members were those who had been involved in the Las Villas congress: Jesús Soto, Lila León, and José Maria de la Aguilera. These unitarios soon attracted others in the CTC leadership, mainly those with long-term clandestine revolutionary experience such as Ñico Torres and Octavio Louit, who were disturbed by the growing bureaucratization. Seeking allies, they found them in the PSP, who agreed with the need to push the revolution further and who resented being excluded from the leadership of the labor movement.
The basis of the orthodox communist political approach was the theoretical position that history moved in stages and that it was first necessary to complete the “bourgeois democratic” phase of the revolution before moving to socialism. The Cuban Revolution was therefore defined as being “popular, patriotic, democratic, agrarian and for national liberation.” In line with this analysis, the leadership group of the PSP around Blas Roca were content to engage in the revolutionary process as it unfolded and, in particular, to support the wing of the MR-26-7 that seemed most progressive. This was also the section of the leadership that was most sympathetic to their inclusion, primarily those around Raúl Castro and Che Guevara, who condemned sectarianism and spoke publicly for the unity of all revolutionary forces including the PSP. They continued working with those MR-26-7 trade unionists who had wished to carry on the united approach implied by the FONU.
What was the reaction of the rank-and-file workers to this? The first demands to be raised were for the reinstatement of those workers victimized for their militancy or made redundant as part of the old regime’s productivity drive. There was particular joy at the reinstatement of the bank workers sacked for their strike in 1955 and the hundred bus workers dismissed after the coup in 1952. Then there were wage claims, 10 or 20 percent, sometimes enforced by short strikes, more often just won by the threat of action. Some Shell refinery workers managed to double their wages. Throughout 1959, the CTC was the main mobilizing force of the revolution and all of the major demonstrations were called in its name. May Day 1959 saw a million workers on the march, and hundreds of thousands went on strike and demonstrated on the streets to protest at the October airborne attack launched by right-wing exiles from Miami. During the government crisis of July 1959, workers’ protests and a strike on July 26 were important factors in enabling Fidel Castro to remove Manuel Urrutia from the presidency and to secure the post of prime minister for himself. Thus we see a growing rift between the increasing radicalism among ordinary workers contrasting with a tendency to bureaucratization among a section of the CTC officialdom.
Within the CTC, matters came to a head at the 10th Congress of the CTC held in Havana in November 1959. The delegates were 90 percent July 26th Movement supporters, but were deeply split between the anti-communist faction lead by David Salvador and the unitarios fronted by Soto and Aguilera. Conrado Bécquer, who chaired proceedings. had some difficulty in maintaining order. Fidel Castro opened the proceedings, and spoke of the need for unity. Both sides interpreted this to suit their own entrenched position, and matters were no nearer a resolution as the closing session approached. Castro returned, upbraided the delegates for their uncomradely behavior, and it was agreed that a committee composed of Fidel Castro, David Salvador, Conrado Bécquer, José Pellon, and Jesús Soto should compose a compromise list for the executive. The posts were divided between the two factions with an anti-communist deputy to a unitario executive officer, or vice-versa in most positions. Two notable absences were Bécquer and Torres, now leaders of the FNTA and the railway federation respectively. This list was carried by acclaim, with the communist delegates abstaining, and the congress ended in relative harmony.
Che Guevara called the 10th Congress “an arduous war against the representatives of mujalismo, representative of the old CTC gang.” Modern Cuban writing tends to adopt this line, although this was not the case at the time, even in the heated atmosphere of the congress hall, with neither of the newspapers of the PSP and MR-26-7, Hoy and Revolución, using the term mujalista. On the other hand, anti-Castro writers such as Robert Alexander and Efrén Córdova discuss the 10th Congress of the CTC entirely at the level of the bureaucracy itself and see the fight as being between honest officials who respect private property and those who Robert Alexander refers to as “Melons,” green on the outside, red on the inside. The eventual triumph of the unitarios is seen as an imposition by Castro as part of his plot with the communists. Neither of these explanations are satisfactory. In January 1959, the CTC bureaucracy was effectively purged both de jure and de facto. Mujal himself, had sought refuge in the Argentine embassy, from where he was allowed to leave for Miami. The rest of his bureaucratic associates were removed from office and were well enough known by the ordinary membership to have no chance of regaining their positions. However, many of those who took their place quickly adopted bureaucratic attitudes and started using some of the old mujalista techniques such as voting irregularities and anti-communist demagogy. In a manner commonly found among opportunist trade union bureaucrats, they resented the work implied by constant mass mobilization. Aguilera and Louit were particularly vocal in criticizing this trend. The right wing of the bureaucracy, in return, used the accusation of communist influence to attack those who wanted a more radical approach to running the economy. One can say that they adopted similar bureaucratic methods to the mujalistas, but we have to be clear that they did not represent the return to office of the old mujalista bureaucrats themselves.
David Salvador did not last long as general secretary. Events outside the union forced the pace of change, and 1960 was a year in which, following the obvious popularity of the agrarian reform program of the previous year, large-scale nationalizations of foreign-owned enterprises took place. These, if the size of the demonstrations in their support are anything to go by, were very popular, and this radical economic approach, combined with the hostile reaction from the United States, seemed to launch a new wave of popular nationalism among the working class. The more radical political circumstances, combined with the threat of U.S. intervention, pushed the balance inside the CTC in the direction of the unitarios. David Salvador disappeared from view almost immediately after the 10th Congress, and for the rest of 1960 the most prominent CTC spokesman was Conrado Bécquer, with Jesús Soto and Octavio Louit also much in evidence. Salvador resigned in February 1960 and in June joined the “November 30 Movement,” which was linked to the right-wing guerrillas operating in the Escambray mountains. He was arrested in November of that year, expelled from the CTC, and charged with treason. The victory over the U.S.-supported invasion at Playa Girón in April 1961 sealed the dominance of the unitarios within the CTC, and in July 1961 Lazaro Peña, the communist tobacco worker who had been ousted in 1947, assumed leadership of the federation.
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Copyright © 2016 by Steve Cushion
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Archaeologists have discovered the ruins of a settlement site dating back more than 3,000 years in southwest China’s Yunnan Province, which may offer new clues on the origin of the Dian culture once thriving in the region.
The site was found in the Gucheng Village Site in Kunming, the provincial capital.
The ring-shaped settlement is well-preserved and composed of platforms, trenches and slope protection, said Zhou Ranchao, a researcher with the Yunnan Institute of Cultural Relics and Archaeology.
The recent discovery of the settlement in the Gucheng Village Site marks a significant addition to the over 1,000 relic sites found there, including tombs, houses, trenches and ash pits, dating back to an era when China’s central region was under the Shang (1600-1046 B.C.) and Zhou (1046-256 B.C.) dynasties.
Zhou said the settlement, representing a culture earlier than the Dian culture, offers new materials for understanding the settlement forms, social organizations, funeral customs and ethnic composition of early cultures in southwest China.
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This is the second part of this series. Click here to read the part one
To assert, as Mr Sirimanne does, that “From ancient times the Northern region in the island was a kingdom occupied by Tamils due to its closeness to South India…….. during the reign of King Elara, a Tamil, there was a war between the Sinhalese and Tamil kingdoms…..” is completely wrong. It is a very irresponsible statement. The factual situation is that the young prince Dutugemunu of Magama in the south, after a long military campaign involving a series of hardwon battles, defeated usurper king Elara who had come from India as an invader. There had been no Tamil kingdom in the north or a permanent Tamil population in the north before the 13th century CE, as Professor Kingsley de Silva argues with evidence in his ‘A History of Sri Lanka’ (Penguin Books, London, 2005). Magha of Kalinga’s cataclysmic invasion with a massive army of twenty thousand Kerala and Tamil mercenaries and his ruinous occupation of Lanka for twenty-one years (‘moved thereto by the lust of wealth and power’ as the Mahavansa puts it), laid waste to the kingdom and the religion, and put an end to the achievements of the dry zone- based hydraulic civilization that the Sinhalese kings had built over the centuries. But during Magha’s reign ‘… there dwelt, scattered in the beautiful cities and hamlets that they had built for themselves in the great strongholds and mountainous parts of the country, some great and good men who defended the people and the religion from the disturber’ (Chapter 81 of the Mahavansa). This means that the Magha invasion caused the disintegration of the Lankan kingdom into a number of regional strongholds from which ‘great and good men’ (such as Subha Senadhipathi of Yapahuwa, a general, Sankha of Gangadoni, another military chief, and Bhuvaneka Bahu on the top of the Govinda rock) defended the rest of the country, until king Vijayabahu III of Dambabeniya’s son and successor, Parakrabahu II, was finally able to drive away the despoilers. In earlier times, South Indian invaders, when defeated and driven away, sailed back to India, but this time, Magha with his retreating army made a permanent Tamil settlement in the north.
Since a millennium before that time, the interactions between the island and the southern and eastern regions of the subcontinent were almost exclusively at the trade and cultural or religious levels, and the island’s sovereignty was not challenged. But occasionally, right from the earliest times, traders became invaders. Thus, as the Mahavansa (Ch.11 ) records, ‘Two damila (malabar) youths powerful in cavalry and navy, named Sena and Guttika’ (Sena and Guttika were horse traders with a fleet of ships.), after killing the reigning monarch Suratissa, who must have been very old by that time, ‘righteously reigned for twenty-two years’ from 237 to 215 BCE. But Suratissa’s youngest brother (most probably nephew) Asela defeated and put to death the usurpers, and restored Sinhalese sovereignty, and ruled at Anuradhapura for ten years. Then, another powerful trader (as recently concluded by historians) from South India named Elara killed king Asela, and ruled the country for forty-four years. But see how the Mahavansa (Ch. 11) records this event: ‘A damila named Elara of the illustrious “Uju” tribe, invading this island from the Cola country, for the purpose of usurping the sovereignty, and putting to death the reigning king Asela, ruled the kingdom for forty-four years, – administering justice with impartiality to friends and to foe.’
Following is how king Dutugemunu treated his fallen enemy king Elara, fully recognizing the latter’s noble reputation as a righteous ruler, though a usurper, as recorded in the Mahavansa Ch. 25: (Mr Sirimanne alludes to this episode in a rather offhand manner.)
‘Summoning within the town the inhabitants of the neighbourhood, within the distance of a yojana, he held a festival in honour of king Elara. Consuming the corpse in a funeral pile on the spot where he fell, he built a tomb there; and ordained that it should receive honours (like unto those conferred on a Cakkavatti). Even unto this day, the monarchs who have succeeded to the kingdom of Lanka, on reaching that quarter of the city, whatever the procession may be, they silence their musical band.’
(This royal decree is honoured by the Sinhalese Buddhists even today, after over two thousand years.)
Isn’t this something hard to come by in the history of war in the world, war being an ever present necessary evil, as it were, in human affairs? King Dutugemunu’s magnanimity in victory came from his Buddhist upbringing. At the beginning of his campaign against Elara, prince Dutugemunu declared: ‘This enterprise of mine is not for the purpose of acquiring the pomp and advantages of royalty. This undertaking has always had for its object the re-establishment of the religion of the Supreme Buddha…..’. (The country’s ancient Buddhist culture is a world heritage that must be protected.) The same compassionate and generous spirit was alive in the hearts of the young soldiers and their commanders who took part in the humanitarian operation in the north that put an end to the armed separatist terrorism in 2009. They could have brought the war to a quicker end and suffered a lot fewer casualties among themselves than they did, had they chosen to defy what was inherent in their cultural DNA. Unfortunately, the geo-poiltics driven superpowers have not recognized this fact, and have visited punitive afflictions on Sri Lanka for alleged violation of human rights that make life miserable for all Sri Lankans.
To return to my subject, geographical proximity no doubt was a factor in the stimulation of interactions between the two countries, but mass movements of population to and fro were not so easy as to be a usual occurrence. The fact that Sinhala kings sometimes brought queen consorts from South India (due to complicated succession problems that had nothing to do with the then existing demography of the country) is not something unique to them. Just look at the Wikipedia: The recently deceased queen Elizabeth II’s family tree has ancient roots in Germany, Denmark, Russia, etc.; but citizens of those countries do not seem to think of claiming that she was of their ethnicity or of assuming that the fact had any political significance.
Of course, as a result of these interactions, the Sinhalese acquired a great deal of Indian culture. But the important thing to remember while appreciating that fact is that over the past twenty-three centuries the Sinhalese have cherished their own language, their own distinct spiritual doctrine (Buddhism), and their island home with its rich abundance of recorded and unrecorded evidence of their prehistoric insular ancestry and their ancient Buddhist heritage. When it comes to sharing the natural resources of the land with minorities with different religious cultures, languages, ethnicities, etc. that joined them later in different contexts, there is no other race of people who are more humanely accommodating than the Sinhalese Buddhists in spite of the fact that they were the most persecuted community during the past half a millennium under the jackboot of three European colonial powers. Why were they singled out for such suppressive treatment? It was because the colonialists correctly identified the Sinhalese (under the benign sway of their spiritual masters, the Buddhist monks) as their only implacable enemy.
Traditionally, whenever the country and the Buddha Sasanaya were in jeopardy, the monks have come forward as defenders, on rare occasions even as armed soldiers. Warrior king Dhatusena who ruled at Anuradhapura from 455 to 473 CE, having defeated six Dravidian usurpers, was a Buddhist monk in his youth. King Senerath of Kandy (who reigned from 1604 to 1635 CE) was originally a monk. He disrobed to become king in order to try to rid the country of invading foreign powers. He fought against the occupying Portuguese and expanded the territory of his kingdom. The Sinhalese only thought of the country, the Buddha Sasanaya, and the commonality of people, not so much about their race. In modern times, sometimes Buddhist monks have cause to feel threatened by non-Buddhist extremists who forcibly enter the Buddhists’ religious space or when they vandalize or lay claim to ancient Buddhist archaeological sites (even violating the antiquities ordinances established in British times). It is natural that they try to raise awareness among the citizens about these things and to get the political authorities to set things right according to the law. People who have political or sectarian or religious axes to grind have no qualms about excoriating the monks and lay Buddhists for alleged racism, chauvinism, extremism, xenophobia, and so on, simply because they raise their voice against the covert and overt excesses of extremists that go undetected or unrecognized by local political authorities and the hostile foreign NGO brigade. Of course, it must be remembered that Tamil Hindus face the same threats from religious fundamentalists. Actually, Tamil Hindu and Sinhala Buddhist solidarity is indispensable for mutual protection from the proselytizing zealotry of mindless fundamentalists. Certain foreign funded NGOs and their local allies do everything possible to prevent the Sinhalese Buddhists and Tamil Hindus from uniting for making common cause against unethical conversion projects.
Mr Sirimanne seems to imply that colonizing of Sri Lanka by three European nations happened as a matter of course, apparently unopposed by the native Sinhalese and Tamils, and that they somehow benefited from the experience. The truth is otherwise. Our people were massacred, our places of worship were vandalized, desecrated, burned down, or alienated to strangers or converts, while the country’s natural resources were plundered, and the sons of the soil were oppressed, downtrodden, and exploited. Because of this historical reality, for all the missionaries’ efforts of four and a half centuries, only about six percent of the local population had embraced Christianity/Catholicism by 1947, and the rest 94% had willingly forfeited all claims to possible material rewards by refusing to abandon their no less humanizing hereditary faiths.
At first, under the Portuguese, Sinhalese Buddhists in coastal areas embraced Christianity under duress, but later, as Mr Sirimanne says ‘Many Sinhalese in towns and cities for favors changed their religion and acquired Portuguese names’. Serving or saving the Sinhalese was not the real concern of the Portuguese. They thought of their own people back home, just as the foreign powers involved in our internal affairs currently do. Portugal at that time was not as resource-rich as Sri Lanka, its people were enjoying a far lower standard of living than the contemporary Sinhalese. Provocation for plunder was high. And it didn’t go unheeded. (See Dr Susantha Goonatilake’s ‘A 16th Century Clash of Civilisations: Portuguese Presence in Sri Lanka’, Vijitha Yapa, 2010) The Dutch who followed them introduced a network of canals for transport of local products for export for their own revenue, and introduced Roman Dutch Law for ease of administering the provinces they were occupying. It is true that in the course of time, these innovations became useful to the descendants of the people that they had indifferently robbed.
On February 4, 1948, Sri Lanka was granted dominion status (within the British Commonwealth) which was short of full independence. It was not something remarkable or memorable by any means. India was given the same status on August 15, 1947. But the wiser and more dignified Indian leaders implicitly eschewed the ‘benefits’ of membership of that body, and officially quit it on January 26, 1950, and asserted their country’s full independence, worthy of their many millennia of glorious civilization, which produced the great Buddhist emperor Ashoka, who introduced Buddhism to our country, and about whom H.G. Wells said: “……..amid tens of thousands of names of monarchs, “Ashoka shines, shines almost alone, a star” .
The patriotic progressive people of Sri Lanka under the leadership of Mrs Sirimavo Bandaranaike declared Sri Lanka a republic on May 22, 1972. Now that was a momentous occasion for the whole nation to celebrate. But it was less than an ideal choice to remain a member of the Commonwealth. Probably the choice was made for us by the powers that be. Has any special benefit accrued to Sri Lanka as a result? Has it done anything to relieve the suffering inflicted on the peaceful citizens for having defeated terrorism and saved democracy? Has it ever intervened on our behalf in such situations?
Mr D.L. Sirimanne ends his interesting article “Celebrating 75th Anniversary of Independence” (The Island/Opinion/January 18, 2023) with the following paragraph, which prompted this response:
‘It is almost 75 years since Sri Lanka obtained Independence from Britain and unfortunately the country was misruled and ruined by ignorant avaricious unpatriotic Sinhalese leaders fighting for power. It is now a bankrupt nation and 80% of the population is starving without food, fuel and medicine. It a disgrace to plan celebrating 75 years of ‘misrule’ as ’75 years of Independence.’ The 4th February 2023 should be a day of repentance and religious prayers to God, Allah and all the Devas to make Sri Lanka a prosperous and happy nation, with freedom and equality to all its multinational and multireligious citizens in the very near future.’
That within the last seventy-five years since the end of British occupation there have been some ‘ignorant avaricious unpatriotic Sinhalese leaders fighting for power’ is undeniable. We have living examples in the highest places even today. But to say that the country has been misruled and ruined solely by these unpatriotic Sinhalese leaders is a crass generalization that arbitrarily transfers all blame to the leaders of the Sinhala majority, while exonerating the few communalists among the minority politicians, who are actually even more responsible for retarding the forward march of post-independence Sri Lanka by adopting hostile attitudes to nationally beneficial changes proposed by Sinhalese leaders.
The Sinhalese voters, whenever they have the chance to do so, democratically elect their parliamentary representatives, hoping or requiring that they make laws for governing the country for the good of all its citizens regardless of multifarious differences among them. On every occasion that they felt persuaded that the leader who would be able to bring in necessary changes to transform the country so that this goal could be fully realized, they elected him or her with tremendous majorities, which were augmented by at least some votes from the minorities as well, such as when they elected Mr Bandaranaike in 1956, Mrs Bandaranaike in 1970, Mr Jayawardane in 1977, Mrs Chandrika Bandaranaik Kumaratungae in 1994, Mahinda Rajapaksa in 2010, and Mr Gotabaya Rajapaksa in 2019. In all these cases, they were elected on a nationalist platform, not on a communalist basis. Although ordinary Tamil and Muslim voters are as fair-minded and as democratic as the ordinary Sinhalese voters, the ruling elite of each minority community rouse communal feelings among its polity against the majority for their own advantage, rather than for that of the community they claim to represent. The evil practice of political horse-trading between majority and minority politicians seems to have come to stay. Global and regional superpowers exploit this situation to push their geopolitical agendas at the expense of Sri Lanka.
Mr Sirimanne’s wish for ‘a prosperous and happy nation, with freedom and equality to all its multinational and multireligious citizens’ is what all right-minded Sri Lankans have shared and have been slowly but surely moving towards since 1948. The British adopted the infamous divide and rule imperial policy, which is still being used against us. The term ‘multinational’ is problematic for our small country in that it denotes a number of nations, which means it promotes division. To say that we are a multiethnic or multiracial and multicultural nation is better for establishing ‘freedom and equality’ for all Sri Lankans. They already enjoy these. If there are any lapses, they are common to all communities.
The solution is not to try to return to the alleged Utopia that the British are believed by some to have bequeathed to us at independence (for such wasn’t the reality), or to overlook the 1972 change as insignificant, but to make way for the young of the country today to make a correct assessment of what has been achieved and what has not been achieved by the previous generations since independence (who were no less patriotic, no less proactive than them) and forge ahead with new insights, new visions, and appropriate course corrections as our ancestors did during crises to ensure our survival for so long as one people in spite of manifold differences among us.
Concluded
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“Of course, it was, under the law of all civilized peoples, a crime for a man with his bare knuckles to assault another. How did it come that multiplying this crime by a million, and adding firearms to bare knuckles, made it a legally innocent act?” Justice Robert Jackson at the Nuremberg Military Tribunal (1945)
International Holocaust Remembrance Day fell on 27th January, as it does every year, in commemoration of the day in 1945 when the Auschwitz-Birkenau concentration camp – where in excess of one million people were sent to gas chambers to meet their agonizing deaths during the Holocaust – was liberated. One commentary says: “The Holocaust was the state-sponsored persecution and mass murder of millions of European Jews, Romani people, the intellectually disabled, political dissidents and homosexuals by the German Nazi regime between 1933 and 1945. The word “holocaust,” from the Greek words “holos” (whole) and “kaustos” (burned), was historically used to describe a sacrificial offering burned on an altar”.
One could not be blamed for thinking that the categories that the victims fell into – as decided for extermination by the Nazis – could have been described by the Nazi regime as “useless vermin” (particularly in the context of how they were disposed of) although 78 years after the liberation of the camp we overwhelmingly recognize them as valuable and innocent human lives. The victims were persecuted, tortured, and killed based on their ethnicity, religion, political beliefs, or sexual orientation. The Nazis had been involved in annihilating, in the cruellest possible manner, not only Jews, but also Russians, Belarusians, Poles, Ukrainians and Serbs, Romanis (gypsies), LGBT people (lesbian, gay, bisexual, transgender), the mentally or physically disabled, mentally ill; Soviet POWs, Roman Catholics, Protestants, Jehovah’s Witnesses, people of the Baháʼí Faith, among others.
It is arguable that the two pivotal words that impelled the unspeakably egregious and evil acts perpetrated in the Holocaust are “power” and hatred”. Recent results of test conducted have revealed that when people are given power they wield it in accordance with their mor a al and ethical values. The question is, do good people perpetrate bad deeds when they have power over others, or is it only the bad and the evil who are guilty? Smithsonian Magazine reports: ” a study recently published in the Journal of Applied Psychology, found that… people’s sense of “moral identity”—the degree to which they thought it was important to their sense of self to be “caring,” “compassionate,” “fair,” “generous” and so on—shaped their responses to feelings of power”.
In other words, Lord Acton’s famous words “power corrupts, and absolute power corrupts absolutely” may no longer ring true in all instances. Good persons may exercise powers equitably, with empathy and goodness while the evil may exercise their power iniquitously with egregious intent. The bottom line seems to settle at Abraham Lincoln’s statement that “nearly all men can stand adversity, but if you want to test a man’s character, give him power.” The most evil use of power is fueled by hatred, which has been described as “the most destructive affective phenomenon in the history of human nature”. The inevitable corollary to hatred is hate propaganda which often ingrains itself in a social system where the social degradation of the subject occupies the forefront of political discourse. Hate propaganda, spawned by hate speech, dehumanizes and depersonalizes the subject, degrading him to an imaginary persona and relegating him to the lowest depths usually assigned to a sub human species.
The immediate reaction of a society to this phenomenon is the recognition of hate crimes which emerge from hate speech and propaganda as any other crime, thus obfuscating the hatred that inspired such crimes and trivializing their qualitatively different nature. The ultimate result is of course the social acceptability of hate crimes and their desirability. This odious conclusion to a parasitic process is almost ephemeral and pervades the intellectual consciousness of a society to its ultimate destruction.
The mission of our institutions should be defined by a new, more profound, awareness of the sanctity and dignity of every human life, regardless of race, religion, language or wealth of persons. This will require us to look beyond the framework of cultural nuances. States and their educational authorities must focus, as never before, on improving the conditions of the individual men and women who give the state or nation its richness and character. As former Secretary General of the United Nations Kofi Annan said, a genocide begins with the killing of one man – not for what he has done, but because of who he is. A campaign of ‘ethnic cleansing’ begins with one neighbour turning on another. Poverty begins when even one person is denied his or her fundamental right to education. What begins with the failure to uphold the dignity of one life, all too often ends with a calamity.
We must therefore start from the understanding that peace belongs not only to states or peoples, but to each and every member of those communities. The power of seniority of status or particular immunity must no longer be used as a shield for gross violations of human rights, nor must the authorities concerned turn a blind eye to atrocities that may likely be committed on the young and the innocent. Peace must be made real and tangible in the daily existence of every individual in need. Peace must be sought, above all, because it is the condition for every member of the human family to live a life of dignity and security.
Truth and justice are unhappily mutually exclusive. While in legal terms, legislative parameters will define acts and qualitize their reprehensibility, in truth, speech and conduct that ingratiate themselves to a society have to be addressed politically. This is the dilemma that legislators will face in dealing with racial hatred. Hate speech and hate propaganda primarily erode ethical boundaries and convey an unequivocal message of contempt and degradation. The operative question then becomes ethical, as to whether societal mores would abnegate their vigil and tolerate some members of society inciting their fellow citizens to degrade, demean and cause indignity to other members of the very same society, with the ultimate aim of harming them? Conversely, is there any obligation on a society to actively protect all its members from indignity and physical harm caused by hatred?
The answer to both these questions lies in the fundamental issue of restrictions on racist speech, and the indignity that one would suffer in living in a society that might tolerate racist speech. Obviously, a society committed to protecting principles of social and political equality cannot look by and passively endorse such atrocities, and much would depend on the efficacy of a State’s coercive mechanisms. These mechanisms must not only be punitive, but should also be sufficiently compelling to ensure that members of a society not only respect a particular law but also internalize the effects of their proscribed acts.
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Friday, January 27th, marks 50 years since the signing of the Paris Peace Accords by representatives from the United States, North and South Vietnam effectively ending American participation in the Vietnamese civil conflict. What the Georgetown University international relations scholar Charles Kuphan calls an “isolationist impulse” made a “significant comeback in response to the Vietnam War, which severely strained the liberal internationalist consensus.”
As the Cold War historian John Lamberton Harper points out, President Jimmy Carter’s hawkish Polish-born national security adviser Zbigniew Brzezinski scorned his intra-administration rival, the cautious, gentlemanly secretary of state Cyrus Vance as “a nice man but burned by Vietnam.” Indeed, Vance and a number of his generation carried with them a profound disillusionment in the aftermath of Vietnam which shaped their approach to the world. And for a short time, the “Vietnam Syndrome,” (shorthand for a wariness and suspicion of unnecessary and unsupportable foreign interventions) occasionally informed policy at the highest levels and manifested itself in the promulgations of the Wienberger and Powell Doctrines which, in theory anyway, were set up as a kind of break on unnecessary military adventures.
But only hours after the successful conclusion of the First Gulf War, President George H.W. Bush declared, “By God, we’ve kicked the Vietnam Syndrome once and for all.”
And kick it Bush did: In the decades following his 1991 pronouncement, the United States has been at war in one form or another (either as a belligerent or unofficial co-belligerent as is the case with our involvement in Saudi Arabia’s war on Yemen and in Ukraine) for all but 2 of the 32 years that have followed.
The political-media atmosphere that now prevails in Washington makes it exceedingly difficult to believe such a thing as a ‘Vietnam Syndrome’ ever existed. Indeed, President Joe Biden’s handling of the war in Ukraine has been met with rapturous approval from the Washington media establishment, winning plaudits from all the usual suspects.
But what kind of success is it really, when the entire thing might have been avoided by judicious diplomatic engagement? Are we really to believe that a war resulting, so far, in 200,000 dead and 8 million displaced, has been worth an empty promise of NATO membership?
While the war has currently ground to a stalemate, the legacy media and various and sundry think-tank-talking-heads issue regular assurances of steady progress in the field and victory soon to come.
- Writing in the Journal of Democracy this past September, political scientist and author of the End of History and The Last Man Francis Fukuyama exulted: “Ukraine will win. Slava Ukraini!”
- Washington Post reporter Liz Sly told readers in early January 2023 that “If 2023 continues as it began, there is a good chance Ukraine will be able to fulfill President Volodymyr Zelensky’s New Year’s pledge to retake all of Ukraine by the end of the year — or at least enough territory to definitively end Russia’s threat, Western officials and analysts say.”
- Newsweek, reporting in October 2022, informed readers by way of activist Ilya Ponomarev, a former member of the Russian parliament, that “Russia is not yet on the brink of revolution…but is not far off.”
- Rutgers University professor Alexander J. Motyl agrees. In a January 2023 article for Foreign Policy magazine titled ‘It’s High Time to Prepare for Russia’s Collapse’ Motyl decried as “stunning” what he believes is a “near-total absence of any discussion among politicians, policymakers, analysts, and journalists of the consequences of defeat for Russia. … considering the potential for Russia’s collapse and disintegration.”
- Also in early January, the former head of the U.S. Army in Europe, Lt. General Ben Hodges told the Euromaidan Press that, “The decisive phase of the campaign…will be the liberation of Crimea. Ukrainian forces are going to spend a lot of time knocking out or disrupting the logistical networks that are important for Crimea…That is going to be a critical part that leads or sets the conditions for the liberation of Crimea, which I expect will be finished by the end of August.”
As Gore Vidal once quipped, “There is little respite for a people so routinely—so fiercely—disinformed.”
Conspicuous by its absence in what passes for foreign policy discourse in the American capital is the question of American interests: How does the allocation of vast sums to a wondrously corrupt regime in Kiev in any way materially benefit everyday Americans? Is the imposition of a narrow, sectarian Galician nationalism over the whole of Ukraine truly a core American interest? Does the prolongation of a proxy war between NATO and Russia further European and American security interests?
In truth, the lessons of Vietnam were forgotten long ago. The generation that now largely populates the ranks of the Washington media and political establishment came of age when Vietnam was already in the rearview. Today, the unabashed liberal interventionists who staff the Biden administration came up in the 1990s when it was commonly thought the United States didn’t do enough, notably in Bosnia and in Rwanda. As such, and almost without exception, they have supported every American mis-adventure abroad since 9/11.
The caution which, albeit all-too-temporarily, stemmed from the “Vietnam Syndrome” is today utterly absent in the corridors of power in Joe Biden’s Washington. The Vietnam Syndrome is indeed kicked: Dead and buried.
But we may soon regret its passing.
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First of all, let me express my sincere respects to Mr D.L. Sirimanne, the writer of the interesting article entitled ‘Celebrating 75th Anniversary of Independence’ (The Island/Opinion/January 18, 2023). He struck me as a venerable old man, who, at 103 years of age, still thinks about the welfare of his fellow Sri Lankans. It is rare for a person of that age to be so clear-headed and lucid in his writing. His generous spirit and his literary activity may be one reason for his healthy longevity, I think. His mention of retired aviator turned writer Elmo Jayawardana, whom I highly admire for the same altruistism of character and the same literary gifts that Mr Sirimanne displays, made me check out whatever other information is available about him online. Actually, I had never come across the name D.L. Sirimanne before I read his Sat Mag feature in The Island ‘An epic Air Ceylon charter flight…….’ on October 24, 2020, which I re-visited today and which enabled me to relive the delightful experience of reading it. I also watched an old TV interview uploaded to the You Tube, featuring him. We have very few unsung heroes like Mr Sirimanne. It was time well spent, I thought, although I do not share his views about the history of Sri Lanka, the hallowed and historic homeland of the Sinhalese, their inalienable Motherland, or his opinion about the primary cause of the economic mess that Sri Lanka is currently undergoing. But the old ghosts he recalls in the otherwise excellent essay that he’s written had better be exorcized once and for all, for denigrating the majority Sinhalese community and belittling their history which is synonymous with that of their island home, based entirely on wrong assumptions, will definitely undermine all attempts to bring political stability, economic prosperity, and intercommunal harmony to Sri Lanka.
Please rest assured, Mr Sirimanne, my writing this will not detract in the least from my deepest admiration for you. You are not wrong in holding the views that you are sharing with the readers, given the time that you spent your youth, the most vibrant years of your life. It is only that times have changed, new discoveries have been made in science leading to the emergence of new technologies, and corresponding advances in the ever expanding universe of human knowledge, including such domains as astronomy, psychology, social sciences, art, culture, politics, history and archaeology and so on, in the light of which we are developing a better, more accurate idea of our past among other things. Something that has not changed, though, as far as our country is concerned, is the interfering ghost of departed Western colonialism, that is largely responsible for our problems.
The fact that we are surrounded by the ocean has determined the nature of our evolution as an independent civilization, and the character of our commercial, cultural and political/diplomatic relations we have had with the outside world. As island dwellers, quite naturally, we have always been wary of foreigners though we have always treated them hospitably; we have been always independent spirited, and protective of our land, and our Buddhist culture. Before the depredations of European occupation, we, as an island nation had an extensive global reach on account of trade and our Buddhist spiritual culture. Groups of people and individuals travelled into as well as out of the island in connection with the last mentioned. The main body of the original inhabitants of the island were saved from being numerically overwhelmed by the influx of large numbers of immigrants from the relatively less hospitable or less inhabitable lands around, due to the sea barrier. Foreign commercial-cum-military powers that made incursions into the island from the legendary Vijaya to the British mercantile/imperial power at the end of the 18th century had first come as traders, attracted by the natural riches of the country. (According to new scientific findings in historiography and archaeology, the legendary Vijaya and the later invader Elara who ruled at Anuradhapura (205-161 BCE) were actually connected with trade.)
Mr Sirimanne seems to come from the minuscule Westernized,English speaking, Christian ‘elite’ society, the comprador class of the native population, that lived in relative comfort and probably didn’t worry too much about independence from the British.They were akin to the ‘mimic men’ in Trinidad-born English novelist V.S. Naivpaul’s novel by that name, who tried to be what the imperial British did not allow them to be. But this was at the expense of the vast mass of the downtrodden colonized ‘natives’, who were subjected to flagrant exploitation and relentless dehumanization, something that reminds me of what journalist and novelist Robert McCrum says about the lack of moral justification for the comfortable lifestyle of the rich upper crust of the Anglo-American society today: “No one dwelling in comfort on the higher ground of Anglo-American society should ever forget that a brutal trade in human lives was a motor of the British and American economies throughout the eighteenth and part of the nineteenth century….”. (Globish, Viking, 2010). McCrum, of course, is referring to the slave trade.
In the case of Sri Lanka and its large northern neighbour India, this period of European imperial exploitation became most virulent for the two centuries from around the mid-18th to the mid-20th century. (It looks as if, in the West dominated global media, this history is being fast sanitized.) Former Indian diplomat and writer Dr Shashi Tharoor (who served at the UN for twenty-nine years, ending his stint there as Under Secretary General), in his ‘INGLORIOUS EMPIRE: What the British did to India’ (Scribe, Melbourne and London, 2018) tells the thoroughly researched true story of the British in India – from the arrival of the East India Company to the end of the Raj – and reveals how Britain’s rise was built upon its plunder of India. However, the careful reader understands that Tharoor’s purpose is not to narrate a sequence of events and tell a story as such, but to critically study the legacy the British left in India and to demolish arguments that try to support claims for alleged benefits of colonial rule. (However, Tharoor does not deny that the British did leave, incidentally though, a few treasures, such as a democratic form of government, and the English language.) Delhi-based historian William Dalrymple’s ‘THE ANARCHY: The Relentless Rise of the East India Company’ (Bloomsbury Publishing Company, London, 2019) is a riveting narrative that tells the story of how the (British) East India Company transformed itself from an international trading corporation into something quite different: an aggressive colonial power in the guise of a multinational business run by English merchants collecting taxes from the impoverished natives using a ruthless private army.
Sri Lanka is very small compared to India in terms of area. India is roughly 46 times the size of Sri Lanka and its population roughly 64 times. But internationally, we are accepted as an independent sovereign state similar to India that enjoys full fledged membership of the United Nations. There is nothing unusual about this. There are dozens of countries with even smaller populations than ours, such as Burkino Faso, Chile, Malavi, Mali, Romania, Zambia, etc., that stand as independent sovereign states. We are not, by any means, inferior to India as a sovereign nation.
To liken Ceylon (or Sri Lanka) to ‘a brilliant emerald on the beautiful pendant of Mother India’ is to imply that our country is/was an appendage of India! It never was, but present day Indian politicians appear to wish it was, and even to behave as if it already is, and some of our own worthless unpatriotic politicians seem to agree! How can a Sri Lankan celebrate a ‘Mother India’, instead of Mother Lanka? To be colonized by foreign invaders is not an experience that can be or should be forgotten with glib talk. No self-respecting nation in the world will relish that humiliating experience. We are a people with an honourable history. Our country has been called Sihele or Sivhela or Sinhale or Sinhaladipa (the europeanized ‘Ceylon’ is a derivative of Sihele), or Lanka, as it is often referred to in the 5th century CE Mahavansa or the Great Chronicle and as it is usually called in colloquial Sinhala even today, and Tamilized as Ilankei. (Incidentally, all the quotations from the Mahavansa and its continuation the Cuavansa found in this essay are from Mudaliyar L. C. Wijesinghe’s translation of 1889.)
Sri Lanka had survived 17 invasions from South India before the European phase of colonization actually started at the beginning of the 17th century (1602), though the fortuitous arrival of the Portuguese happened almost a century earlier in 1505. The Portuguese were in Sri Lanka till they were driven away in 1658 by the Dutch, who in their turn gave way to the British in 1796. The British helped themselves to the maritime provinces of the country previously occupied by the other two European powers. All these invasions and occupations met with the fiercest resistance from the native Sinhalese population. They did not bring Tamils from South India to fight these wars. Jayantha Somasundaram claimed in an article published in The Island a couple of months ago that the Sinhalese did not go to war against invaders because as Buddhists they did not want to kill. This is a deliberate falsehood. Of course, it is true that when there was internecine strife, Sinhalese kings sometimes brought in mercenaries from South India as when Mugalan did in order to challenge his half-brother Kasyapa of Sigiriya in the 5th century CE. Invader Magha of Kalinga brought an army of Kerala mercenaries (according to Chapter 80 of the Mahavansa (in the form of Culavansa written in the 13th century CE by a Buddhist Bhikkhu named Dhammakitti) to fight against the ruler of Lanka at the time Parakrama Pandyan of Polonnaruwa in 1215 CE. By the time of the British advent at the end of the 18th century, the interior part of the island formed the Kandyan kingdom or the diminished kingdom of Sinhale hemmed in all sides by occupied territories; but it had itself repeatedly and heroically foiled European military occupation. It was only through subtle diplomatic intrigue that it was annexed to the British Empire in 1815.
Even my father (who was of Mr D.L. Sirimanne’s generation), though he was no historian, scoffed at the implausibility of the Mahavansa story about prince Vijaya. “How could we be descendants of a lion, an animal, and still be humans?” he used to say. He also ridiculed the Aryan claim in the Hitlerian sense. He only believed in the word ‘Arya’ as it is used in Buddhism, that is, to refer to a spiritually advanced person. But Mr Sirimanne seems to have no issue with the ‘Aryan’ identity of the Sinhalese, who had allegedly come from Sinhapura in North India. Mr Sirimanne believes that the tribes that inhabited the place when prince Vijaya landed at Tambapanni, known as Yakkas and Nagas, were ‘probably Hindus from South India’. He has left out the Devas and the Rakshas, the other two of the four indigenous tribes who are believed to have inhabited the island then.
However, the Vijaya legend must have a nucleus of historical truth in it. It might be based on an actual invasion by a north Indian prince, who initiated a dynasty that imported princes from the mythical Sinhapura to rule at Tambapanni. The subject Yakkas’ Sinhalese identity must have derived from the natural admixture at that stage of the native Yakkas with the members of the invading north indian ‘Aryan’ clan. There definitely had developed a struggle between the invaders and the local elite over sovereignty by the time of the death of king Panduvasudeva (who reigned at Tambapanni from 504 to 474 BCE). In fact, Pandukabhaya (born in 474 BCE, the year his grandfather died) who ascended the throne at Anuradhapura after a protracted military struggle against his uncles is considered the first truly Lankan monarch (but the 6th king overall) since Vijaya. The Mahavansa story (found in Ch. 10) about the emergence of Pandukabhaya features a number of real Yakkhas and Yakkhinis, who are shown to be as much human as those who had come from Sinhapura (though they are presented with a supernatural touch.)
But today we know for sure that the Yakkas were the real ancestors of the Sinhalese (Kuveni was a Yakka princess), and that they were also contemporaneous with the Veddas. The fake classification of the Veddas as ‘aadivasin’ (aborigines) by Western anthropologists was probably meant to deny the Sinhalese their autochthonous origin in this island. Yakka language inscriptions have been found and deciphered, one of which, according to archaeology Professor Raj Somadeva, declares “api yakku” we are yakkas. The Mahavansa says that the missionary Mahinda Thera preached Buddhism ‘in the language of the islanders’, which was undoubtedly, the Yakka language, the ancient version of Sinhala, that was in circulation then.
The most powerful factor, next to genetics, that distinguishes one race from another is its language. In the case of the Sinhalese it is the Sinhala language with its unique vocal sound system, its own grammar and vocabulary. (Words like vatura for water, vee for rice paddy, haal/sahal for(rice, bath for cooked rice, kamata for threshing floor, gala for rock, and so on are original Sinhala words, not borrowed from any other language; another original Sinhala word is ‘wewa’ (turned into Pali form in the chronicles as waapi)), meaning an artificial water reservoir constructed by building a dam across a valley for storing water for agricultural irrigation during rainless months. However, down the ages, contact with the North Indian languages of Pali or Magadi and Sanskrit has heavily hybridized the Sinhala vocabulary. This is the reason why Sanskrit-derived Hindi and Bengali languages sound more familiar and are more easily intelligible to the Sinhalese than the Dravidian languages of South India such as Tamil or Malayalam (a few elements from the last two can also be detected, particularly in spoken (non-formal, non-literary) Sinhala…
Continued
Source: The Island
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New evidence and understandings about the structure of successful early societies across Asia, Africa, and the Western Hemisphere are sweeping away the popular assumption that early societies tended toward autocracy and despotism.
Archaeology has a more valuable story to tell: Collective action and localized economic production are a recipe for sustainability and broader well-being. The Mesoamerican city of Monte Albán, which was a major regional urban center for 1,300 years, is a shining example. It is a powerful case study that early investments in public infrastructure and goods foster longer-term sustainability.
There is a rich vein of insight here for some of the most pressing challenges faced by humanity: billions of people living in poverty, and collapsing social structures in the developing world. And in the wealthy industrialized world, many are increasingly disillusioned by the flaws in our political and economic models.
But if we’re going to use the models from the ancient past, can we be confident about how early societies really operated?
Researchers have begun to identify archaeological evidence that works as indicators for political and social behaviors and institutions:
- Is there evidence of extreme wealth disparity or equality in lifestyle or burial?
- Does monumental architecture foster exclusivity (elite tombs, aggrandizing monuments, evidence of dynastic legitimation) or access (e.g., open plazas, wide access ways, community temples)?
- Are palaces prominent or is it not clear where the leader resided?
- Does art emphasize lineal descent, divine kingship, and royal patron deities or does it feature more abstract themes such as fertility or integrative cosmological principles?
There is a lot we can determine from a society’s tendency toward the first or second option in each of these questions about whether it was more autocratic or associated with collective/good governance.
In a study of 26 early urban centers in Mesoamerica, Monte Albán was one of 12 that was characterized as a collectively organized city based on a series of indicators. Prior to the city’s abandonment, Monte Albán was not highly unequal: there were few, if any, lavish tombs, no great caches of household riches or other evidence of extreme wealth differences, and no large, ornate palace that was unequivocally the ruler’s residence.
From early in the site’s history, the city’s core was centered on a large plaza that could have accommodated a significant proportion of the site’s population. Flattening the hill’s rocky top and then defining and creating this large open space entailed planning, coordination, and cooperation. Until very late in the city’s history, material representations of rulers were relatively rare, and there is an overall lack of ruler aggrandizement. During the city’s first four centuries (500–100 BCE), there were few depictions of seemingly important individuals or leaders. Rule was largely faceless.
How did it happen?
In this light, let’s travel to the early sedentary villages (c. 1500–500 BCE) in the Valley of Oaxaca—the largest expanse of flat land in Mexico’s Southern Highlands. They were situated on or near well-watered land.
Around 500 BCE, however, a new hilltop center, Monte Albán, was established at the nexus of the valley’s three arms, where agriculture was far riskier due to unreliable rainfall and a dearth of permanent water sources. During the era of its establishment, not only was Monte Albán larger than any earlier community in the region, but many other settlers moved into the rural area around Monte Albán.
This marked shift in settlement patterns and the underlying processes associated with the foundation of Monte Albán have long been debated. How can we account for the immigration of people, some likely from beyond the region itself, to an area where they faced greater risks of crop failure?
One perspective, reliant on uniform models of premodern states as despotic, viewed the process from a basically top-down lens; leaders coerced their subjects to move near the capital to provide sustenance for the new center.
Yet more recent research has found that governance at Monte Albán was generally more collective than autocratic, and in its growth period, productive activities were collective, centered in domestic units and not managed from above.
By the time Monte Albán was established in the Valley of Oaxaca, more than a thousand years had passed since foragers transitioned from mobile lifeways to sedentary communities. Maize, beans, and squash, which had been domesticated prior to village formation, were key elements of an agricultural economy, with maize providing the bulk of calories. Early villagers also exploited a mosaic of other natural resources including clay for making ceramic vessels and figurines, stone for making tools and ornaments, and plant materials for processing into a range of woven products.
The shift to sedentary life was a long social process through which formerly dispersed populations not only adjusted but committed to living in larger communities and interacting with more people on a daily basis.
The Valley of Oaxaca has a climate that is semiarid, rainfall is unpredictable and spatially patchy across the region, and not all sectors of the valley floor receive the minimum annual precipitation necessary for reliable rainfall farming of maize, the region’s staple and culturally most important crop.
The prime factor that determines the productivity of maize is the availability of water, and a diversity of water management practices have been used since prehispanic times. These manipulations, which increase agricultural yields, include wells and pot irrigation, check dams, and small-scale canals, all of which were easily managed or implemented at the household level.
The Valley of Oaxaca was a core politico-economic region. Prior to Monte Albán’s founding, most of the populace resided in one of three clusters of settlements that were separated from the others by largely unoccupied areas, including the center of the valley where Monte Albán was later situated. In each arm, a cluster of smaller communities surrounded one larger settlement that had special functions and served as the “head towns” of small competing polities.
This millennial pattern was broken when Monte Albán was built on a steep hilltop in the center of the valley. The settlement’s establishment and rapid growth in size and monumentality set off a dynamic episode of innovation and change that included demographic, dietary, and other economic shifts. Populations grew rapidly not only at the new center, which became the largest and most monumental city in the valley’s early history, but also in the surrounding countryside. The center and rural communities were integrated through an emergent market network that provisioned the city.
This dramatic episode of change required the coordination of labor to build the new city. The rocky hilltop was flattened into a large main plaza with monumental buildings constructed along its edges. The scale and orientation of this central plaza represent a key transition from prior community plans in the region. Residences for the city’s burgeoning population were constructed on the steep slopes of the hill by creating flattened spaces, or terraces, shored up by stone and earthen retaining walls, each of which sustained a domestic unit.
The allocation of the hill’s apex for civic-ceremonial space and the lower slopes for commoner residences was a blueprint for a broad social accord. Built environments are not neutral, but political, and Monte Albán’s footprint with a large, relatively open central space and little display of hierarchical leaders points to a collective arrangement.
The city’s concentrated residential precincts comprised strings of artificially flattened terraces that shared long retaining walls. Construction of the terraces required allotments of domestic labor to clear trees, flatten steep inclinations, erect stone walls to retain flat spaces where houses would be built, and construct drainage channels to divert rainwater from living spaces. The construction, sharing, and maintenance of front retaining walls involved high degrees of interhousehold cooperation between neighbors.
Additionally, commoners adopted construction techniques and basic ceramic wares that previously were the domain of high-status families. In the early city, most houses included contiguous rooms with plaster floors, often constructed around a patio; they were built with adobe bricks on stone foundations instead of the mud and thatch typical of earlier commoner houses. The pottery wares that previously were largely used by higher-status families or as ceremonial vessels became more broadly distributed in the centuries after Monte Albán was established. This level of cooperation and coordination is evidence of a social charter or norms, in which a wider array of residents had access to what previously had been higher-status materials and goods.
No large-scale production has been uncovered, and there is no indication of central-governmental food storage at Monte Albán, as one might expect with top-down economic control or redistribution.
Economic production at Monte Albán was situated in domestic contexts. Instead of being coerced to move to Monte Albán, people were attracted to the city. Monte Albán was settled by a sizable group, possibly as large as 1,000 people, and rapidly grew to about 5,000 people within a few hundred years. Populations also increased in the rural areas around Monte Albán, and the annual rate of population growth in the valley exceeded what could have been maintained by natural increase alone. Populations expanded again in and around Monte Albán after c. 300 BCE. The threefold growth was too large to be accounted for by local, “natural growth,” so that people must have been drawn to Monte Albán and the valley from more distant, extra-regional locations.
Evidence indicates that the agricultural catchment for feeding Monte Albán likely extended 20 kilometers from the city. The market and exchange networks that moved food to the city created a high degree of interconnection among small settlements and Monte Albán. This interdependence required cooperation, infrastructure, and institutions that together provided the means of moving food and distributing seasonal surpluses.
Prior to Monte Albán, early “head towns” were generally positioned adjacent to good farmland. But the new city was located in an area of the valley where agriculture was riskier and largely dependent on unpredictable rainfall. Why would people move to a place where they faced a high risk of crop failure, where they could have been taxed more highly, and where, if governance were coercive, they had little voice? Such a scenario seems improbable, and it is far more likely that people moved to Monte Albán to take advantage of economic opportunities, a parallel to most migrants in the world today.
Credit Line: This article was produced by Human Bridges, a project of the Independent Media Institute.
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