Lately we have been hearing a great deal about “blowback.” But the real menace we face today is global rollback. The goal of conservative rulers around the world, led by those who occupy the seats of power in Washington, is the systematic rollback of democratic gains, public services, and common living standards around the world.
I woke up in the early 1970s. Since such an awakening happened in my life, I believe something similar happens also in the life of others. Though I didn’t realize it I had stood for sometime at a crossroads. I had to take the left. This sounds reductive but in retrospect it feels that my transformation happened more or less like that. Before, I was one person. Afterwards—the interval might have been months long, maybe a couple years—I was another. No need to over-dramatize and claim that the event happened as if it arrived like a thunder bolt. In any case, over a period of time, in the same way revolution happens, I revolted against my own self of the time; against my old life. And I became another. Today, as a result, part of my personal philosophy of life is that people can and do change. Fundamentally.
An article written for the hundredth anniversary of the Russian Revolution, to be read in Beijing today.
Socialism a century ago seemed to be the wave of the future. There were various schools of socialism, but the common ideal was to guarantee support for basic needs, and for state ownership to free society from landlords, predatory banking and monopolies. In the West these hopes are now much further away than they seemed in 1917. Land and natural resources, basic infrastructure monopolies, health care and pensions have been increasingly privatized and financialized.
Interview with Savvy Business Radio on Socialism and Communism
Caleb Maupin on Oct 13, 2017
Caleb Maupin is a radical journalist and political analyst who resides in New York City. Originally from Ohio, he studied political science at Baldwin-Wallace College.
When in 1978 the 31-year old Afghan Communist politician-activist, Mohammad Najibullah, arrived in Tehran, “exiled” to neighboring Iran as Afghanistan’s Ambassador, I had just left Iran where I had worked throughout the year of 1977. Najibullah’s political party, the People’s Democratic Party of Afghanistan (PDPA) had come to power in Kabul in April, 1978 in what is known as the Saur Revolution, the name of the month in the Afghan calendar when the Communist Revolution took place. Far from united, the PDPA was divided into two factions: the more revolutionary faction (Khalq-People’s) that first took power in Kabul in that crucial year of 1978 (crucial in both Afghanistan and Iran), preferred to have the charismatic Najibullah of the Parcham faction (Banner) of the PDPA far from the halls of power.
Yet: a world in which Pinochet Is Better Than Communists!
Premise: Reporting on the still unresolved abduction and murder of statesman, Aldo Moro, by the Red Brigades in 1978—or at least in their name—the current Rome occasionally left-wing investigative magazine, Espresso, reports that not only the USA but also many European leaders considered Premier Moro’s project to bring the Italian Communist Party (PCI) into the Rome government destabilizing and of the utmost danger to European security. Thus, on both sides of the Atlantic, the Premier himself was considered an obstacle to be removed at all costs.
Caleb Maupin on Sep 1, 2017
Excerpt from “Debate: Revolutionary Left vs. Revolutionary Right” In this clip, Caleb Maupin explains what a revolutionary socialist or communist government in the United States might look like.
Excerpted from Chapter 1 of Blackshirts and Reds
While walking through New York’s Little Italy, I passed a novelty shop that displayed posters and T-shirts of Benito Mussolini giving the fascist salute. When I entered the shop and asked the clerk why such items were being offered, he replied, “Well, some people like them. And, you know, maybe we need someone like Mussolini in this country.” His comment was a reminder that fascism survives as something more than a historical curiosity.
After World War II the USA and NATO labeled Italy the “soft under-belly of Europe”, chiefly because of the presence of The Italian Communist Party (PCI), Europe’s biggest political formation of the left. Because of capitalist Italy’s unpredictable and individualistic character existing like a Trojan Horse inside the European Union (EU), that label stuck even after the PCI died following the dissolution of the USSR. The party’s later iterations were reduced to rivulets as dry as the river Po in August and about which hardly a murmur is heard today. That label however has conditioned US-NATO relations with Italy since then. The Bel Paese became not only a US vassal state but an occupied country, an aircraft carrier jutting out toward North Africa and hosting dozens of US military bases. Today’s La Repubblica, Italy’s major newspaper, reported that 70 American atomic bombs are concealed on the US Airbase of Aviano in NE Italy, the greatest number in one country of the 180 atomic bombs scattered across Europe.
OpenUnivoftheLeft on Jun 5, 2017
Left Forum 2017, Gramsci’s Importance for the Left Today, John Jay College, CUNY, 6-2-2017, New York City, Laura Flanders, Chair, The Laura Flanders Show, Chris Hedges, Truthdig, On Contact RT, Richard D. Wolff, Democracy at Work; Left Forum, Kate Crehan, College of Staten Island, Graduate Center, CUNY
The early Christian Communities practiced communism, here’s how we know.
When I wrote the book All Things in Common, The Economic Practices of the Early Christians some people suggested I drop my use of the term ”communism” from the text; their reasoning was sound: the term communism has many negative connotations. When most people hear the world “communism”, they think of one of two things: totalitarian regimes such as Stalinist Russia or Maoist China, or some far off utopia where the entire world lives without any property whatsoever or any state. The actual classical meaning of the word, the meaning that actually represents something in reality, is basically nothing more than any social-relationship or structure where the principle of “from each according to his ability to each according to his need” is the primary moral framework of the social relationship or structure. Instead of replacing the term with something else, I went through the trouble of breaking down what communism actually means and contrasting it with other principles of social-relationships like hierarchy or exchange. The reason I stuck with the term “communism” was simple: that term is simply the most fitting term for the economic practices of the early Christians that differentiated them from the larger Roman world; the more I studied the issue the more I became convinced of that.