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Note: This is a little long and rambling, but there is a lot to be said on the subject. -- Martin
I've been an active communist (not capital-C, like the Communist Party USA) for all of my adult life, and I've seen up-close and personal what the problems of the left are. The problem with the left is both organizational and political, since organizational structure, procedure and "culture" are all reflections of the political program and method being employed.
The organizations are run by "middle class" elements trained in management techniques that owe more to modern capitalist production than anything else, and this is because, in order for each of these "leadership" cliques to distinguish themselves from the others, they need something "unique" politically. Thus, tactical, historical and other secondary questions become elevated to the level of "principle".
The most burning question is no longer how best to organize against capitalism, but whether or not you saw the USSR as a workers' state or state capitalism (or whether or not Cuba is a healthy workers' state, a deformed workers' state, petty-bourgeois nationalist capitalism or just state capitalism). "Litmus tests" become the standard as each organization develops its own catechism and line of succession. "Continuity" becomes a central question, just as it does with the surviving heirs seeking to claim the estate of a dead relative. And in that sense, political method and program become a perverted form of private property that the various leaders fight over with Biblical zealotry.
This affects just about every organization out there. I don't think it affects mine, though, because we don't allow "middle class" elements (by that I mean managers, professionals, officials, cops, bureaucrats, professional politicians, small business owners, etc.) to become full members; they can support us, but they can't join us. Before we can create some cross-class unity against the exploiters and oppressors, we need a solid intra-class unity. Now, for us, this is a principle -- the principle of proletarian separatism. It goes back to Marx's historic statement: "the emancipation of the working classes must be conquered by the working classes themselves".
This view negates "vanguards" that are made up of learned "leaders" from the "middle class" entirely, but it opens the door to discovering what Marx (and Engels) really saw as the communist future: a free association of producers, a society of general freedom, democracy transformed from a form of governance to a daily practice. The truly liberating and democratic spirit of Marx is freed when the class line is restored to the level of principle.
I'd like to think that the Workers Party in America has been able to capture some of that spirit in its organization and work. But I'm biased, so I cannot make that judgment.
With the bulk of the self-described socialist and communist groups, there is an inherent contradiction when they run candidates for office: on the one hand, they all, more or less, run on the same platform; on the other hand, they all, more or less, attack each other's program in favor of their own. But it's actually not the platforms they are attacking, but the other group's unwillingness to adhere to the "litmus tests" the others uphold. DSA is just as guilty of this as any other organization. If there is a way to describe these organizations today, it is that they are avowedly "non-sectarian" sectarians.
Sectarianism, contrary to how some portray it, is about placing specific organizationally-specific issues above the interests of the working class. So, demanding support for a certain historical viewpoint, or the elevation of a tactic to a principle, that has more to do with making one's particular organization seem like "the leadership" is textbook sectarianism.
Those principles that are non-sectarian -- i.e., that are within the interests of the working class -- are those that educate workers about classes, the capitalist mode of production, the role of their class within society and the obstacles it has to clear in order to achieve its own liberation. Cuba, Russia, China, who was right in the Trotsky-Stalin fight (if either), etc., are not on that list.
This is not to say that workers have no interest in these issues, especially when they directly affect their ability to fight for their own interests. But the value of the historical argument ends at the boundaries of its real-world relevance.
In the end, though, it will be necessary to shake off the chains of pragmatism in order to accomplish your goals. If there is anything that has held back social progress in American society, it is pragmatism. I understand the temptation to hold on to it as an ideology, but it is a destructive one for those wanting a progressive future.
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