Organize, Imagine, and Act: How a Student Movement Can Become a Revolution

Organize, Imagine, and Act: How a Student Movement Can Become a Revolution

By: Andrew Gavin Marshall

From the London student protests, 2010

And so it seems that the student strike in Quebec is slowing down and nearing an end, as the college – CEGEPs – in Quebec have voted to return to class, with roughly 10,000 students having voted to continue the strike, a far reduction from the 175,000 students that were on strike in late April and early May. The strike began in February of 2012 in opposition to a planned 75% increase in the cost of tuition. The students mobilized massive numbers, held mass protests, undertook picket lines at schools, expanded the issue into a wider social movement, and were consistently met with state violence in the form of riot police, pepper spray, tear gas, beatings with batons, being shot with rubber bullets, even being trampled by horses and driven into by police cars. The government enacted Bill 78, assaulting the rights to freely assemble and speak, and put a ‘pause’ on the school semester to end picket actions. Now that the school semester is starting back up again, and an election looms in the coming weeks, the students are being led away from the streets and into voting booths. The ‘Maple Spring’ has become the ‘Fall Election’.

Meanwhile, in Chile, where a student movement that began in May and June of 2011, mobilized against a highly privatized education system, is continuing with renewed energy. There had been ups and downs of actions and mobilizations within Chile over the past 15 months, but in mid-August of 2012, the resurgence was seen as students began occupying high schools, blocking streets, and undertaking mass protests. Students who took part in the occupations were threatened with having their scholarships removed. In over a year of protesting, the students have not seen any meaningful changes to their educational system, or even inclinations that those in power were listening to their demands with anything other than disdain and contempt. The students have long been met with state violence, from the oppressive apparatus of a former military dictatorship, fighting an educational system which was established near the end of the military dictatorship. Riot police would meet students with tear gas, water cannons, batons, mass arrests, and other forms of assault. Police have subsequently stormed the high schools and arrested over a hundred students participating in the occupations. This caused the university students to get more involved, and they occupied the Universidad de Chile, which had not been occupied since the beginning of the movement the previous year (often known as the Chilean Winter).

In Chile, as in Quebec, protests and marches and even the right to demonstrate are frequently declared to be illegal. In both Chile and Quebec, when protests erupted into violence (which is more often than not incited by the police themselves), these are called “riots,” and they are used in the media and public discourse to portray the movements as violent, extremist, trouble-makers, vandals, and criminals. This is designed to reduce public support for the protests (which was far more successful in Quebec than Chile), and to subsequently dismiss the demands of the students. There are, in fact, a wider variety of similarities and interesting comparisons between the Chilean Winter and the Maple Spring. Chilean students and academics have even expressed solidarity with the Quebec student movement.

We face an issue here. The student movements don’t seem to be getting anywhere substantial in terms of establishing some sort of meaningful change. This is not to say they have not achieved anything; quite the opposite, in fact. The student movements have been successful at mobilization large numbers of people, organizing protests and indeed, in politicizing a generation, which is their most sincere and important success to date. Students have suffered under propaganda campaigns, violent repression, legal intimidation, and, most of all, the determination of an elite who view any and every minor concession as the ultimate unthinkable sacrifice which would ruin all of society. In short, elites are more stubborn than students could ever seem to be, and they have the means to hold their position and tire the students out if they can’t simply scare them away or crush them down. So, while symbolic actions and political radicalization are necessary achievements, the will to continue taking actions and the hope to manifest radical ideas becomes worn down, demoralized, and sapped of its strength. This is incredibly challenging to revive if the circumstances and courses of action do not change.

So perhaps it is time for a new tactic. Instead of having radicalization follow mobilization, students could begin to have radicalization guide mobilization. For any social movement to advance, grow, and become something not simply demanding reforms, or demanding something from power, it needs to provide something to the students, to the communities, and the public at large; it needs to create. This is the difference between a reformist movement and a revolutionary movement. In this context, the word ‘revolutionary’ is not used to imply a usurping of state power and violent overthrow of authority, but rather  to transform on a radical scale our conception and participation in specific or all sectors of society. Thus, it is essential to provide new ideas for action, rather than discussing and debating the new terms of capitulation. It can make all the difference between a question of how little students will get from their demands, to a question of how much we can get from a new educational structure itself. A discussion of new ideas must replace – or coincide with – the articulation of ignored demands.

How is this possible? What might this look like?

For students, the fundamental issue is education. For the student movements, growth came from expanding the issue into a wider social one, and linking up with other organizations and causes. This expands the scope, and thus, the base of support for a student movement. However, established unions played a large role in guiding (or attempting to guide), fund, and organize in cooperation with student movements. While the cause of workers is an issue that must be engaged with, the established unions that have survived to this point, roughly thirty years into the global neoliberal era, have survived only because they function on a basis of cooperating with the established powers of society, the state and corporations. They are corporatist institutions.

Over one hundred years ago, unions were extremely radical, organized, massive, and revolutionary. The actions and ideas of radically organized labour were the impetus for 8-hour work days, weekends, pensions, job security, benefits, an end to child labour, and much more. Unions subsequently faced roughly a century of battering, violence, co-optation, and destruction. Those which remain are not radical, but only slightly reformist. I say ‘slightly’ because they do not mobilize to fight for new ideas or issues, but only to protect and preserve the reforms previously implemented as a result of radical labour agitation. Thus, union representative serve as a buffer for the blunt force of the state and organized capital and corporate interests which consistently seek to undermine and exploit labour. The major unions typically serve to soften the blow against workers as the elite bring down the hammer. Under this system, all rights, benefits, security and protections are slowly and inevitably worn down and thrown away. When the established unions provide funds and direction for the student movements, they tend to steer them away from radical or revolutionary paths, and promote a highly reformist direction, and which can only be undertaken through negotiation with and capitulation to the state and corporate interests. This gets us to where we are.

When it comes to engagement and interaction, solidarity, and cooperation with labour, it should, in fact, be the more radical – and radically organized – students who lead the unions back to a more radical direction, to take them back to their origins when they achieved successes instead of softened failures. If they refuse to follow a radical direction, then students should encourage and attempt to find means of supporting the organization of new labour organizations: provide assistance, direction, ideas and physical and moral support. Students could be mobilized into the streets for workers’ rights as well as educational rights.

The main point here is that for a movement to radicalize and become revolutionary, it must cooperate with, support, and be supported by other radical and revolutionary organizations and movements. If the more dominant force is reformist, established, and corporatist (by which I mean its functioning ideology is accepting of the state and corporate dominated society), then these organizations will attempt to co-opt, direct, and steer your movement into an area ‘safe’ for the elites, if not altogether undermined and eliminated. It is not necessarily done out of an insidious desire to destroy your student movements, but rather the result of an insidious ideology embedded within the very functions of their organizations. Thus, integration, mutual support, dependency and interaction with other social movements must take place at a radical and revolutionary level if you are to sustain that potential and desire within your own movement. It’s unfortunate, because it’s more difficult; but it’s true, all the same.

Therefore, what is required are radical ideas of organization: for the student associations and other associations they interact with to be more accountable, directly, to their constituents. Instead of elected delegates or representatives making all the decisions (which is how our governments function), the decisions must be made by the constituents, and the representatives merely carry them out and organize accordingly. The student associations in Quebec and elsewhere function more along these radical lines, while labour and other groups typically do not. If student associations do not function in this manner, that is the first issue which must be addressed: either demand the associations to change, or create new ones and thereby make the unrepresentative ones obsolete. Thus, for a student movement to become revolutionary, the first step is the radicalization of organization.

Now onto something more interesting: how to radicalize ideas and actions in education itself. This next step is about the radicalization of action. While the first step, in many instances – the radicalization of organization – had been achieved in several of the student movements, the actions themselves lacked radicalization. The actions were largely confined to mass demonstrations, picket lines, school occupations, and youth rebellion against state violence and repression. These are all important actions on their own: establishing solidarity, power in numbers, a public presence, a demonstration of will and power, the development of ‘self-esteem’ for a social movement. These are necessary, but if the actions do not evolve, the movement itself cannot evolve. Thus, what is required at this point is a discussion of new ideas of action. Typically, as is the case at the moment in Quebec, students are being told to stay out of the streets and go to the voting booth, where “real” change can be made. This is illusory and useless. Unless there is a radical party, the best that can be hoped for is to delay the inevitable assault on education, or perhaps achieve a minor concession, which would likely be more of an insult than incentive.

New ideas of action must come from the students themselves, and there are a number of initiatives that could be discussed and undertaken. Fundamentally, instead of demanding from power, create something new. If education is what you want, begin to do it yourselves. In the case of a school occupations, why should the students not simply begin to have discussions on issues, share knowledge, invite professors, academics, and others who are supportive of the movement to come talk and share their knowledge?

This does not need to only take place in occupied schools, though that would be quite symbolic, but could essentially take place in any public space. It would function as a type of grassroots educational system, designed to share and expand knowledge, not to prepare you for the workforce. Job opportunities are already vanishing everywhere for youth, and they will continue to do so as the economic crisis gets worse. These types of educational forums could potentially be designed to educate and share knowledge on issues of relevance to the student movements themselves: the history of education, protest and social movement history, political power, repression, the economic system – Capitalism, neoliberalism, etc. This could – and should – expand into much larger issues and areas of knowledge, including arts, the sciences, philosophy, etc. There are already people within society who have gained their knowledge through educational institutions, and thus, there are already people from whom to draw this knowledge from in a new forum, and in a new way.

To give an example, imagine a ‘class’ (or forum) on the history of social struggles. First, a physical space is required, so to set up in a park, public venue, rent a space, or occupy a space (such as a school lecture hall). The students should have previously discussed – likely through social media networks – which intellectuals and individuals they would like to invite to come speak to them about the issue. The invited speakers would share their knowledge on the history of social struggles, promote discussion, debate one another, and engage directly with the students. For every invited outside speaker, a student should be invited to speak also, to share their own knowledge and engage on an equal basis. The notion that students are there only to learn and not teach is an incorrect one, and it’s a misnomer that should be addressed and acted upon.

The public at large should also be accepted into these educational forums. The point should be to expand knowledge and discussion among the general population, not merely the students. But the students are the ones capable of providing this forum for the population at large. To add to this: such forums should be broadcast through social media, filmed and recorded, watched online both live and archived. Students could organize ‘subject collectives’, perhaps having a group of students organized along the lines of the larger student associations (through direct democracy), who would oversee the organization of each subject or issue: history of social movements, political economy, media studies, etc. Each ‘collective’ could establish its own website, where the wider community would be encouraged to engage, support, recommend speakers and issues and venues, watch archived or live-feed forums, debate in online forums, be notified of events and speakers, and be provided with educational material, reading sources, etc. The students could write papers which would then be posted publicly on such sites, to promote discussion and to actually use the knowledge instead of writing papers for a grade, which is a rather absurd notion. These sites could have news sections, providing relevant news and developments from around the world related to their issue. The collective itself – both within the community and online – then becomes a forum for the development and extension of knowledge to a much larger sector of society, locally and globally.

This is where the actions become even more important. For a social movement to survive and expand into a revolutionary movement, it must not isolate itself, and must engage and interact directly with the wider population. The best way to do this, and one which has the added necessary effect of increasing the movement’s support among the population, is to provide a service or need. In the case of a student movement: that need is education. Merely ‘opening up’ forums to the public may not be enough. Students or ‘subject collectives’ could individually organize smaller meetings and discussions, in neighbourhoods and venues all over the city, region, or country, where students themselves speak with and to the public on issues in which they have been getting their education.

In Quebec, where students have been consistently framed by the media and elites as “entitled brats,” this tactic would be a means to share our so-called ‘entitlements’ with the wider population, and at no cost to them. Thus, as students gain knowledge, they share knowledge with others. For example, a couple history students could hold a small forum at a cafe or in a small public location which they had promoted within the neighbourhood and on social media for people to freely come to listen and engage in a discussion about a particular history topic. Of course, knowledge in such circumstances should not simply be abstract or obtuse, but relevant to those who are engaging with it. So if the discussion is on a ‘history of social movements,’ students should share knowledge on this, but make it relevant to the current social movement, to the social conditions of the wider population, and ask questions and engage with others in the venue: to promote discussion and debate. Thus, instead of the public viewing students as ‘entitled’, they may come to view students as ‘empowering.’

This type of tactic would especially have to be employed within poor communities, and oppressed communities, where students would have to be willing to listen and learn more than they would be inclined to speak and teach. This is because many student movements, simply by their position as being students, generally come from a more privileged sector of society than the really poor, minority, immigrant, or otherwise oppressed communities. These sectors largely remain in the sidelines of the student movements themselves. This must change, and for a very fundamental reason: there is a great deal to learn from these communities. Oppressed peoples have experienced and known for a much longer period of time what the majority of students are only just starting to learn and experience: the true nature and interest of power, the violent and oppressive state apparatus, the underbelly of the economic system, the reality of social existence for a great many people. In short, it would be a means through which to educate the students on deeper issues of social strife, by listening and speaking directly to and with those who exist within oppressed social spheres.

But there cannot be any taking without giving. So while oppressed communities may perhaps be willing to share their own knowledge with students and engage in discussion and debate, the students must provide something back to these communities. There is a very simple way to get this started: ask them what they need most in their communities. For example, if one community cited the cost and quality of food as a central issue, students could then leave the first meeting with the community with the intent to organize and plan around this issue. The students could hold their own discussions, meetings, debates, and share ideas on how to help resolve this specific issue within that specific community, and then propose various ideas to those community leaders. The ideas would be subject to critique, dismissal, support, etc, to go back to the drawing board with new suggestions or to get to work, putting action to the ideas.

So with the issue of food, for example, students could perhaps organize around the idea of establishing a community food garden, proposing it to the community, and, if approved and critiqued, they could find an area of land, get the support and materials they need, and work with members of that community to plant and establish such a garden, to help move toward some form of food sustainability, provided either free or cheap to those within that area. Potentially, there could be a student educational association which specialized in sharing knowledge about nutrition, horticulture, etc., and they could be brought in to share their knowledge, help in the endeavour, or even make it a staple feature of their functioning: to go to different communities to help establish food sustainability.

These are, of course, just ideas of actions, there is no reason to follow this specific outline. This is meant to merely promote the discussion of this concept: the actions, organizations, and objectives which would result from a radicalization of action are likely to be far more varied, interesting, and effective than these mere suggestions. However, I used these examples of actions and ideas to show how a student movement protesting against something (such as a tuition increase), can become a revolutionary movement for something.

These actions are revolutionary because they force people to question and reconsider their conceptions of education, its manifestation, its purpose, its institutionalization, philosophy, etc. The actions themselves engage directly with people, drawing from and providing to the population as a whole. This increases support among the population, but also greatly strengthens the ideas and actions of the students themselves. At such a conceivable point, it could not be called a ‘student movement,’ but could only be identified as a much wider social movement, which would help radicalize the wider society itself, which would in turn provide new ideas and actions to the students; solidarity in both words and actions.

These actions are revolutionary because they attempt to maneuver around power structures instead of expending all of their energy on directly battling the power structure itself. By going around the power structure – around the state, the schools, the corporations, etc. – the students would create a parallel educational structure within society, making the existing one increasingly obsolete. As this is done, the bargaining power of the state and other structures is reduced, because the students no longer rely exclusively upon them for an education. The state would most certainly attempt to repress such a movement, or perhaps even to offer much larger incentives, concessions, or even meet the previous demands of students in order to get them back in the schools and within an educational system that power controls. The state is well-established to deal with direct confrontations: that’s what police, armies, guns, badges and lawyers are for. It doesn’t matter who you are, what you’re demanding, or where you are demanding it, the state can simply tear gas you, scare you, disperse you, and wait you out. But to move around the power structure, and to create and establish something new, not under the control or direction of established institutions of power, the power structures become very nervous and insecure.

It would be foolish to think that the power structures would not respond with more state violence than they have up until present, they most certainly would. The primary difference, however, would be that the public support for the movement would have conceivably exploded, and in the case of increased violence, it would explode in anger and opposition to the state. In short, while the state would be likely to increase its tactics of intimidation and violence, the public response would likely be far more powerful than anything we have seen thus far. We saw an example of this in Quebec, when the government passed the repressive Bill 78 and a much larger segment of the population was mobilized in opposition to the government. However, this has now largely faded, and again, it’s about the difference between mobilizing against something and mobilizing for something. It’s the difference between opposition and proposition, demand and action.

The fundamental idea which I am arguing is that for a student movement to become a revolutionary movement, it must transform its demands of education into actions for education. If the issue is education, the answer is education. The inability of the student movements to have their demands met reveals a deeply-ingrained flaw in our society: that an institution does not reflect or respond to the demands of its supposed constituents. This fact makes that institution illegitimate. This flaw further manifests itself across the entire society. If the government itself, which is supposedly ‘representative’ of the people, does not reflect the intentions and interests of the population, then it is illegitimate. Most institutions do not even have a means for their constituents to have a say in who runs the institutions themselves. Some, such as governments or unions, may have elections in which people can choose candidates, but then all the other decisions are taken out of their hands. Other institutions, such as schools, corporations, banks, media, etc., do not even have a means for constituents to select leadership, let alone direction and action. University boards are populated with bankers, former government officials, corporate executives, foundation officials, and other established elites. Therefore, universities are geared toward meeting elite interests under their direction. This is flawed and wrong. Though, because most institutions function in this way across wider society, it tends to go unnoticed and is simply accepted as “the way it is.”

Students must now ask: Does it have to be this way? What other way could it be? What should change? How could that change? What is the intent of education? These questions lead to other, larger questions about the society as a whole, and, as a result, they make necessary the wider radicalization, organization, and revolution of society itself. It is a rather large idea, but I think it is also a logical one. As the economic and social circumstances for most people continue to deteriorate in the near future – and perhaps rapidly so as the global economic crisis accelerates – such ideas and actions will become all the more necessary and will generate much more support.

Since the beginning of the global economic crisis in 2007 and 2008, the world has seen a rapid acceleration of resistance movements, protests, and revolutionary struggles. The world is rumbling awake from a long lost slumber of consumption and consent as the situation of crisis reveals deep flaws in the structures, ideology, and actions of power. We are witnessing the rapid proliferation of global resistance movements, but it requires much more for them to become global revolutionary movements. It has only begun, but it requires new ideas and actions to move forward. It would potentially be very challenging to begin such actions now, but in the very least, student movements should begin to advance the discussion, to debate the direction, and to incite new ideas. These are, after all, the skills that an education is supposed to provide us with.

Perhaps it is time to put our education to use.

Andrew Gavin Marshall is an independent researcher and writer living in Montreal, Canada. His website (www.andrewgavinmarshall.com) features a number of articles and essays focusing on an analysis of power and resistance in the political, social, and economic realms. He is Project Manager of The People’s Book Project, and is currently writing a book on the global economic crisis and resistance movements emerging around the world. To help this book come to completion, please consider donating through the website or on Indiegogo.

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First Book To Be Done by the End of Summer!

In the past couple months I have been writing almost exclusively on the student movement in Quebec, as well as various other student/social movements around the world. As a result, my work on The People’s Book Project has been postponed, apart from continued research. In the past week, I decided to take a break from everything and re-work my plans for the Book Project and other initiatives.

For those who have been following the evolution of the Book Project since it began in October of 2011, the notion of me “reorganizing” the Project is not new; in fact, it has happened a few times. However, progress on the Project has been continuous, and I have written over 800 pages unedited. It remains disjointed and is a ways away from being a completed project, but that brings me to my current decision. Previously, I had planned to write the whole manuscript through and subsequently break it up into several smaller books, this would still take too long. The support from readers has been consistently wonderful and VERY important: I would not be where I am without you, so thank you. But I find it difficult to ask for (and to receive) additional support when I am in fact not producing a final product for a while. The support is faith-based in the expectation of a final product somewhere down the line. This is a great deal to ask of readers and supporters. This is also frustrating for me personally, as I am in need of actually producing something concrete, and better yet, something which can in turn begin to produce some extra funding for me (as small as the amount is likely to be, at least it’s something!).

So, the NEW and IMPROVED People’s Book Project:

- the focus of the Project is still on producing a series of books on a radical history and analysis of power in our world, understanding the nature of our society, how we got here, where we’re going, and what we can do to change it: a study of the evolution of power and resistance in the modern world

- I will be writing one book at a time, each will be divided according to broad subjects (political economy, imperialism and terror, social engineering and education, race and poverty, psychology and psychiatry, the scientific-technological society, and the world revolution)

- I am starting with a book that will serve as a preface/introduction to the entire Project: a look at where our global society is and how it is changing: the origin, evolution, and effects of the global economic crisis; the advanced stage of global imperialism and war; the moves toward global governance and domination; and the age of anti-austerity rebellions (as well as the efforts to co-opt, control, or destroy them), from the Arab Spring, to the Indignados and Europe, to the Occupy Movement, and to student movements in Chile and Quebec.

The Preface to the People’s Book Project will be a significant book on its own, and gives a glimpse of the state of the world at present, and the prospects for global oppression and global revolution. It hits at key issues that are affecting the lives of everyone in the world today, and thus, I think it is a timely and necessary introduction to the Book Project at large, which will be a far more comprehensive and detailed historical analysis of how we got to this current point in history, and where it is ultimately leading. My aim is to have this first book – the Preface – finished by the end of the summer (the end of August/early September).

I have already started work on the chapter covering the economic crisis, and after five days of work thus far, I am 50 pages (single-spaced) into this examination of the crisis, focusing on Europe at the moment. It’s very detailed, but an important look at power in this crisis, how it has and is being abused, for whom and with what intent, and how it effects the majority of people who have no access to or influence over that power (i.e., everyone but the elite). I have already written a good deal on several of the other subjects I will be writing about in this project, specifically in relation to the Quebec student movement, and thus, I am hoping that this book moves forward quickly and efficiently. I am incredibly motivated, and am working at a faster pace than I am certainly used to.

Also, I am planning to post a rather large chunk of the current chapter I am writing, so that you – the readers and supporters – may see what my current work is looking like. The excerpt I will provide is a look at the debt crisis and its effects in Italy, and all I can say from my research is that it’s quite the story!

I think that this method of approaching the Project is better for myself and my readers and supporters. After eight months of the People’s Book Project, I think it’s time to start producing finished products. By the time the entire Project is finished, it will no doubt be quite some time from now. But if I am able to do it piecemeal, book by book, subject by subject, and finish it off with an amalgamated, compressed, and comprehensive summary of all the works before it, this would make it a more useful enterprise for both myself and my supporters.

So that is why I have set the goal of having the first book written by the end of the Summer. For that, I again need to ask for your support. I am setting a goal of raising $2,500 to get me through the Summer while I dedicate my time to finishing this first volume. Of course, edits and publishing will follow, and that takes time, but it is time that I produce something I can call my own, and which my readers and supporters can see as the fruitful product of their support. No more hesitation, no more indecision, no more procrastination: it’s time to PRODUCE a final product! Help me make that a reality!

I will make more details about the reorganization of the Project as I decide upon it. The other volumes I have in mind have yet to be finalized as ideas, and remain just that: ideas. But the first volume, the Preface/Introduction – the age of crisis, austerity, global governance and global revolution – is already being written, and written quickly. It’s radical, it’s critical, it’s full of facts: it will make you angry, informed, and I hope, inspired. I know it’s certainly having that effect upon me.

Thank you so much for all your kind support!

Sincerely,

Andrew Gavin Marshall

Please donate to The People’s Book Project:

Spanish Translation: Del Invierno Chileno a la Primavera Canadiense: ¡Solidaridad!

Del Invierno Chileno a la Primavera Canadiense: ¡Solidaridad!

Por Andrew Gavin Marshall

The following is a Spanish translation of my recent article, “From the Chilean Winter to the Maple Spring,” courtesy of Verdad Ahora.

En la noche del 16 de mayo, miles de estudiantes y simpatizantes de Montreal salieron a las calles para pasar la 23va noche consecutiva de protestas, esta vez impulsada por el anuncio del gobierno de Quebec de legislar para terminar con la huelga estudiantil de 14 semanas que se ha apoderado de Quebec en los últimos tres meses. El proyecto de ley propuesto por el gobierno “impondría condiciones estrictas a los estudiantes que deseen manifestarse en contra de los aumentos previstos en las tarifas de matrícula”, que podrían “incluir multas severas contra cualquiera que intente bloquear las entradas a los colegios y universidades.” El primer ministro de Quebec, Jean Charest, anunció que el actual semestre no ha sido cancelado por el gobierno, “Estamos suspendiendo el semestre. No lo estamos cancelando… Esto nos permitirá terminar el semestre en agosto y septiembre.” Los estudiantes advirtieron que impugnarán la ley ante los tribunales “si la legislación limita su derecho a manifestarse y bloquear las clases si la mayoría de los miembros de una escuela o de las asociaciones estudiantiles vota realizarlo.”

Gabriel Nadeau-Dubois, el portavoz de 21 años de la asociación de estudiantes más grande, CLASSE, que representa a más de la mitad de los 160.000 estudiantes en huelga, declaró que: “El proyecto de ley que el gobierno propone a la mesa es una ley antisindical, es autoritario, represivo y vulnera el derecho de los estudiantes a la huelga… Este es un gobierno que prefiere golpear a sus jóvenes, ridiculizar a sus jóvenes, en lugar de escucharlos.” Cuando miles de personas salieron a las calles de Montreal para oponerse al plan del gobierno, se toparon nuevamente con la policía antidisturbios, y se desató la violencia después de que la que fuera una protesta pacífica fuese declarada “ilegal” por la policía, con 122 manifestantes arrestados. Sólo unos pocos de los 122 manifestantes arrestados están acusados de agredir a algunos agentes, mientras que el resto está siendo acusado de haber participado en una “protesta ilegal”. La policía antidisturbios cargó contra la multitud y se dispersó la protesta en unidades más pequeñas, que la policía luego arrinconó, y acto seguido, con roció con gas pimienta y les arrojó granadas aturdidoras, además de golpear con lumas a los estudiantes.

Más temprano el mismo día 16 de mayo, a unos 9.000 km de Montreal, cerca de 100.000 estudiantes y simpatizantes salieron a las calles en Santiago, Chile, en la segunda manifestación más importante este año, llevando al resurgimiento del movimiento estudiantil que se inició un año antes, en mayo de 2011; los estudiantes fueron movilizados por la Confederación de Estudiantes de Chile (CONFECH), una confederación de todos los sindicatos estudiantiles de universidades públicas, (así como de algunas privadas), y el sindicato más antiguo, la Federación de Estudiantes de la Universidad de Chile (FECH). Estos sindicatos marcharon contra el sistema educativo más caro de los países de la OCDE, un sistema de educación privatizado instalado en mayor medida en Chile por el ex dictador militar, Augusto Pinochet, quien llegó al poder en 1973 con apoyo de la CIA. Gabriel Boric, el líder estudiantil de la FECH y vocero de la CONFECH de 26 años declaró: “Somos más de 100.000 personas. Estamos dando una vez más una clara señal al gobierno de que el movimiento estudiantil, después de un año, se levanta sobre sus pies y no va a descansar. Todavía estamos en la lucha.” Boric agregó: “Seguiremos siendo rebeldes, ya que el movimiento estudiantil no va a conformarse con corregir algunos excesos. Queremos arreglarlo todo.” El gobierno de Chile ha presentado tres propuestas diferentes a los estudiantes en el último año, todas las cuales no cumplían con el movimiento estudiantil, ya que eran meras concesiones que no tratan el problema principal de un sistema social, política y económicamente injusto, exigiendo un sistema de educación pública gratuita y de calidad para todos los chilenos. Boric declaró: “Este gobierno ha sido incapaz de responder a las peticiones básicas de los estudiantes.”

Las protestas de 16 de mayo 2012 se tornaron violentas con enfrentamientos entre estudiantes y policías antidisturbios, que llevaron al arresto de 70 estudiantes en Santiago. Esta fue la segunda manifestación estudiantil más importante de este año, después de cerca de 40 manifestaciones en todo el país durante 2011. La policía antidisturbios respondió a la protesta de los estudiantes con gas lacrimógeno y carros lanza agua. El 15 de marzo, Santiago fue sede de la primera manifestación estudiantil importante del año en la que varios miles de estudiantes salieron a las calles, y se produjeron enfrentamientos con la policía antidisturbios que llevaron a 50 arrestos. Por cierto, el 15 de marzo en Montreal, estudiantes y otras personas participaron en una protesta contra la brutalidad policial que terminó en violencia y en la detención de más de 200 manifestantes.

El gobierno chileno ha tratado constantemente de tanto reprimir – a través de la violencia estatal – y socavar – a través de pequeñas concesiones legislativas – al movimiento estudiantil que se ha identificado con la necesidad de un cambio en el sistema social, político y económico. A pesar de un año de protestas, la ex líder estudiantil de la FECH, de 24 años, Camila Vallejo, quien dirigió el movimiento estudiantil hasta que fue reemplazada por Boric en las elecciones estudiantiles de noviembre de 2011, comentó respecto al movimiento estudiantil: “En términos concretos, se podría decir que hemos logrado poco o nada… Pero a grandes rasgos, el movimiento estudiantil ha hecho una ruptura en la sociedad chilena. Hay un antes y un después de 2011, y por primera vez estamos hablando de temas que eran tabú en Chile.”

El 14 de mayo, la ministra de educación de Quebec, Line Beauchamp, renunció declarando: “Estoy renunciando porque ya no creo ser parte de la solución.” Ello siguió a las revelaciones de que Line Beauchamp asistió a un evento de recaudación de fondos para el Partido Liberal donde aceptó donaciones de un conocido mafioso de Montreal. Quebec se ha visto envuelta desde hace años en una controversia por la corrupta industria de la construcción, que está fuertemente controlada por la mafia y recibe contratos públicos tremendamente sobrevalorados por parte de los gobiernos municipales y provinciales. Beauchamp no ha sido la primera casualidad en el gabinete del primer ministro, Jean Charest. Ya en septiembre de 2011, la primer ministro subrogante de Jean Charest, Nathalie Normandeau, que también fue ministra de recursos naturales de Quebec, renunció en medio de controversias. Ella también estuvo implicada en escándalos de corrupción relacionados con la mafia.

Cerca de un mes después de que las protestas estudiantiles comenzaran en Chile, el ministro de educación, Joaquín Lavín, renunció en julio de 2011. Fue sustituido por Felipe Bulnes, quien a su vez renunció en diciembre de 2011, en medio del persistente movimiento estudiantil. Bulnes había tratado de calmar las protestas estudiantiles mediante la concesión de un mayor acceso al crédito y “una mejor supervisión de las universidades.” Bulnes fue reemplazado con Harald Beyer. Así como Bulnes renunció, tras las revelaciones de que tenía fuertes lazos con una universidad privada en Santiago (y por lo tanto, un interés personal en la defensa del sistema educativo privatizado), el ministro de Agricultura, José Antonio Galilea también renunció. A finales de marzo de 2012, el ministro de Energía de Chile, Rodrigo Álvarez renunció tras dos meses de protestas en la región austral de Aysén por el alza de los precios del combustible.

Como ministra de recursos naturales de Quebec (hasta su renuncia en septiembre de 2011), Nathalie Normandeau fue responsable de introducir el ‘Plan Nord’ (Plan del Norte), un programa de desarrollo económico de 80 mil millones para explotar los recursos del norte de Quebec a través de inversiones públicas y privadas. El Plan incluye inversiones en minería, silvicultura, transporte y gas, y está atrayendo el interés de corporaciones multinacionales de todo el mundo. El Plan Nord fue anunciado por Normandeau y el primer ministro Jean Charest en mayo de 2011, donde Charest declaró: “En el plano político, este es uno de los mejores momentos de mi vida.” Y añadió: “Esta es una de las razones por las que me involucré en la política.” El Plan prevé 11 nuevos proyectos mineros en los próximos años, con miles de millones gastados por el gobierno en el desarrollo de infraestructura y caminos para el transporte. La industria minera aplaudió Charest, pero incitó la preocupación de grupos ambientalistas y representantes de los pueblos originarios. En abril de 2012, un grupo de mujeres del pueblo inuit marchó desde el Norte a Montreal para protestar contra el Plan Nord, llegando a la ciudad para la reunión que promovería el Plan Nord entre el 20 y el 21 de abril. El 20 de abril, las mujeres de los pueblos originarios se reunieron para protestar contra la reunión, y se unieron a las protestas estudiantiles fuera del Palais des congrèsen en el centro de Montreal. Los manifestantes chocaron con la policía antidisturbios, granadas aturdidoras, gases lacrimógenos y lumas, y unos 90 manifestantes fueron arrestados.

En mayo de 2011, al igual que el gobierno de Quebec anunciando sus planes para el Plan Nord, el gobierno chileno anunció la aprobación del proyecto Hidroaysén, que será el generador de energía más grande de Chile, llevando a protestas de cientos de personas. El proyecto “consta de cinco represas y 1.900 kilómetros (1.180 millas) de línea de transmisión para alimentar a la red central que abastece a Santiago y a las ciudades circundantes, así como las minas de cobre de propiedad de Codelco y Anglo American Plc.” El proyecto provocó un aumento de la ira de los residentes de la región, así como de ambientalistas y otros activistas. Los opositores al proyecto presentaron recursos de amparo y una corte de apelaciones suspendió el proyecto Hidroaysén en junio de 2011. Fue en este momento que el movimiento estudiantil en Chile comenzó a emerger rápidamente. En octubre, un tribunal de apelaciones local rechazó las siete demandas contra el proyecto y dio luz verde para reanudar las obras. En diciembre, un recurso legal en contra del proyecto fue llevado a Corte Suprema de Chile. En abril de 2012, la Corte Suprema rechazó los siete recursos contra el proyecto. Esto provocó grandes protestas por la decisión de la corte, que chocaron con la represión la policía antidisturbios. La creciente demanda de energía proviene de la industria minera en rápido crecimiento de Chile, de la cual las empresas mineras canadienses son la mayor inversión de origen extranjero.

Protestas estallaron la región sureña chilena de Aysén en febrero de 2012, donde el costo de vida es significativamente mayor que en el norte (debido a la lejanía de la región patagónica) y por lo tanto, los costos de combustible, alimentos, cuidado de la salud y la educación son mayores que en otras partes. Los manifestantes se enfrentaron casi todas las noches con la policía antidisturbios, incluso levantando barricadas y lanzando piedras contra la policía, que utilizó carros lanza agua y gases lacrimógenos contra los manifestantes. Uno de los manifestantes incluso perdió un ojo durante los enfrentamientos, según informes, al ser baleado por la policía. Partidarios salieron a las calles de Santiago en solidaridad con los que luchaban en Aysén . En marzo, los manifestantes relajaron los bloqueos para mantener negociaciones entre el gobierno y las más de treinta organizaciones sociales que participaban en las protestas. Fue después de las negociaciones que renunció el ministro de energía Álvarez, diciendo que fue excluido de las conversaciones. A fines de marzo, el gobierno anunció planes para crear mejores condiciones en la región de Aysén.

En abril de 2012, Chile experimentó protestas contra una planta termoeléctrica y la minería, donde en mayor medida participaron chilenos de ascendencia indígena, y los estudiantes regresaron a las calles de Santiago, con decenas de miles de personas. A lo largo de Quebec, los estudiantes intensificaron las protestas durante todo el mes de abril, y se unieron indígenas, ecologistas y estudiantiles en protesta contra el Plan Nord. El 25 de abril, decenas de miles de estudiantes chilenos salieron a las calles de Santiago, en protesta contra la propuesta de “reforma” educacional del gobierno, que era completamente inadecuada. En el mismo día, 25 de abril, cerca de 5.000 estudiantes protestaban en Montreal contra de la cancelación del diálogo del gobierno con los líderes estudiantiles. A principios de ese mismo mes, el presidente chileno Piñera y el primer ministro canadiense Harper se reunieron en Chile para expandir el tratado de libre comercio entre los dos países. Los movimientos estudiantiles no fueron objeto de debate.

En Chile, al movimiento estudiantil y su desarrollo social más amplio junto a ambientalistas, sindicatos y otros grupos de activistas se le ha conocido como “Invierno Chileno“. En Quebec, el movimiento estudiantil, con su desarrollo social más amplio junto a sindicatos, ambientalistas, y otras organizaciones de activistas, se ha conocido como “Primavera Arce.” Ambos movimientos, manteniendo al mismo tiempo sus propias especificidades, en última instancia, se han movilizado en torno a una lucha contra el neoliberalismo, contra la austeridad, y contra un sistema social, político y económico que ha gobernado el mundo para unos pocos y en detrimento de las mayorías.

Para que ambos movimientos avancen, es importante no sólo promover actos informales y declaraciones de solidaridad entre los dos movimientos, sino comenzar a establecer vínculos directos e indirectos entre los movimientos: establecer conexiones entre las asociaciones estudiantiles, coordinar días de acciones de protesta importantes, protestar contra las empresas mineras que explotan a Quebec en el Norte y a Chile en el Sur, crear medios de comunicación organizados por estudiantes que compartan información entre ellos, realizar intercambios de activismo estudiantil entre los dos países, pero en primer lugar, es importante educar a los estudiantes en Quebec sobre lo que está ocurriendo en Chile, y a los estudiantes en Chile sobre lo que está ocurriendo en Quebec. Esa es la base para todas las otras formas de cooperación.

Así que desde el Invierno Chileno a la Primavera Arce

¡Solidarity, solidarité, solidaridad!

 

Andrew Gavin Marshall es un investigador independiente y escritor residente en Montreal, Canadá, que escribe sobre una serie de cuestiones sociales, políticas, económicas e históricas. También es Project Manager del The People’s Book Project y presenta un programa semanal de podcast, “Empire, Power and People”, en BoilingFrogsPost.com.

Meet Canada’s Ruling Oligarchy: Parasites-a-Plenty!

Meet Canada’s Ruling Oligarchy: Parasites-a-Plenty!

Class War and the College Crisis, Part 7

By: Andrew Gavin Marshall

Paul Desmarais Sr. (left), Nicolas Sarkozy (centre), and Quebec Premier Jean Charest (right)

Part 1: The “Crisis of Democracy” and the Attack on Education

Part 2: The Purpose of Education: Social Uplift or Social Control?

Part 3: Of Prophets, Power, and the Purpose of Intellectuals

Part 4: Student Strikes, Debt Domination, and Class War in Canada

Part 5: Canada’s Economic Collapse and Social Crisis

Part 6: The Québec Student Strike: From ‘Maple Spring’ to Summer Rebellion?

As hundreds of thousands of students in the province of Québec continue to strike into their 13th week against tuition increases, as the provincial government continues to employ legal repression and state violence against the youth, as Canadian families are over $100,000 in debt, as a looming housing crisis begins to rear its ugly head, as youth unemployment increases, student debt explodes, jobs vanish, poverty deepens, and oppression increases, it’s time to meet those responsible, those who are doing better than ever, those who are making record profits, sitting comfortably in their estates which are larger than the entire island of Manhattan, who travel by helicopter and private jet, who co-mingle with the Rockefellers, Rothschilds, Spanish royalty, presidents and prime ministers at home and abroad: meet Canada’s ruling oligarchy.

As this series, “Class War and the College Crisis,” is more focused on the issue of education, I will focus here on the composition of the oligarchy in terms of how they control our educational system. This part in the series will be part article and part research annex. First, I will introduce the reader to Canada’s most powerful family, our version of the Rockefeller’s south of the border, or the Rothschilds in Europe, and of course, all these families are close in both business and social circles. Such is the nature of being an elite in a globalized world. The Desmarais family, located in the province of Québec, are without question the most influential and powerful family in the country, and it’s no wonder, considering their power is vested in an investment company known as Power Corporation.

Why is Power Corporation important?

The name says it all: it has Power. Founded in 1925, Power Corporation of Canada is an investment company involved in communications, business, and especially finance. Power Corporation was founded by A.J. Nesbitt and P.A. Thomson, two partners in the Montreal investment firm, Nesbitt, Thomson and Company, who wanted to consolidate Canada’s power sector, and established Power Corporation as a ‘holding company,’ meaning, it owns other corporations. In the 1960s, the company began to invest in energy, finance, industry, and real estate. In 1968, financier Paul Desmarais took over the leadership of Power Corporation, and rapidly expanded the assets held by the company, including by the 1970s: Canada Steamship Lines (transportation); Consolidated Bathurst (pulp and paper); Investors Group, Great-West Life, Montreal Trust (financial services); and Gesca (communications). Power Corporation expanded across Canada, Europe, and into China. Paul Desmarais stepped aside as Chairman and CEO in 1996, though remaining as the controlling shareholder, and had his two sons, Paul Jr. and André, become Chairman and President and Co-CEOs. Power Corporation owns Gesca, a communications company which in turn owns La Presse as well as six other daily newspapers in Quebec.

The Desmarais family, wrote Christa d’Souza for the London Telegraph, are “Canada’s equivalent of the Rockefellers or Vanderbilts.”[1] Indeed, it would appear that the Desmarais are very much akin to the Rockefellers, the most powerful family in the United States, and one of the most powerful families in the world (perhaps only challenged by the older European-based Rothschild banking family). The Rockefeller family developed the Standard Oil empire, which branched off into several different oil companies, including Exxon and Chevron; founded the Rockefeller Foundation as an engine of social engineering, founded the University of Chicago, became a dominant force in global banking (through Citibank and JP Morgan Chase), highly influential in politics (Vice President Nelson Rockefeller and Senator Jay Rockefeller), and of course, remain a dominant influence in think tanks, such as the Council on Foreign Relations, the Bilderberg Group, and the Trilateral Commission, which ultimately play a major role in shaping policies of industrial nations.

The Desmarais family, while not as powerful in a global sense as the Rockefellers, have nevertheless made themselves a powerful name in the global oligarchy, and most certainly the most powerful family in Canada. Paul Desmarais Sr. is one of Canada’s richest individuals, which is, of course, no surprise, and as Konrad Yakabuski wrote for the Globe and Mail, “Desmarais has been personally consulted by prime ministers on every major federal economic and constitutional initiative since the 1970s. Most of the time, they’ve taken his advice.” Power Corporation has taken large stakes in major European companies such as Bertelsmann, Total and Suez. Peter Munk, a friend of Paul Desmarais and the CEO of Barrick Gold Corporation (a major mining company profiting off of genocide in the Congo), said that, “Paul built that business with an enormous capability for networking that no one in Canadian history has ever matched. And the boys got introduced to his contacts. They were educated well, they married well. And they’ve behaved.” In the mid-1960s, a protégé of Desmarais was a young Montreal lawyer named Brian Mulroney, who would later become Canada’s Prime Minister. Paul Sr. groomed his sons, and especially André, who is now perhaps the most well-known Canadian businessman in China. André also married the daughter of another Canadian Prime Minister, Jean Chrétien. Desmarais Sr. also got involved in French banking through Paribas, and later, Pargesa, which handled investments in a wide range of European corporations, and shot Desmarais into the accepted ranks of French nobility and the old-monied European elite. Paul Desmarais Jr. is close friends with the recent French President Nicolas Sarkozy, and socializes with Spanish royalty, the Rothschilds, and other European oligarchs.[2]

The Desmarais family have strong connections to Canada’s four major political parties: the Liberals, Conservatives, Bloc Quebecois, and the NDP. This has included close ties to Lucien Bouchard, former leader of the Parti Québecois and Premier of Quebec, Jean Chrétien, former Canadian Prime Minister; Brian Mulroney, former Canadian Prime Minister who worked for Power Corporation; Bob Rae, an NDP leader, and Paul Martin, another Liberal Prime Minister who worked for Power Corporation. When André Pratte, the chief editorialist of the Desmerais-owned paper La Presse, wrote in 1994 that, “Power Corp. controls everything, everyone knows that. Chrétien, [then Quebec premier Daniel] Johnson, it’s Power Corp,” Paul Desmarais Sr. intervened directly with the paper to ensure that Pratte was demoted. Claude Masson, the deputy publisher of La Presse at the time, stated that, “When you bite the hand that feeds you, there are consequences.”[3] Indeed, the hand bites back.

The Desmarais’ also have close connections with James Wolfensohn, the former President of the World Bank, who has extensive ties to the Rockefeller family. Paul Jr. married Hélene Blouin, the “founder and CEO of le Centre d’entreprises et d’innovation de Montréal, an incubator for tech businesses; a director of the Montreal Board of Trade; chairman of HEC Montréal; and a co-founder of the Montreal Economic Institute, a think tank that has become Quebec’s leading policy advocate on the non-partisan right.” André married France Chrétien, daughter of Jean Chrétien, and he even served as a press secretary to Jean Chrétien while he was Minister of Justice in the Pierre Trudeau government. In the 1990s, the international advisory board of Power Corporation included former Prime Ministers Brian Mulroney and Pierre Trudeau. Brian Mulroney was sure to create friendly ties between the Desmarais family and soon-to-be Canadian Prime Minister Stephen Harper, who put two Desmarais-connected politicians in his cabinet, Peter Mackay and Maxime Bernier.[4]

Quebec author Robin Philpot wrote a scathing critique of the power of the Desmarais family several years ago, suggesting that, “Over the last several years, [Paul Desmarais Sr.] has spun his web to such an extent that it now enables him to call the shots,” especially in promoting his right-wing economic vision, with “a disproportionate influence on politics and the economy in Quebec and Canada.” Of course, it’s not only Canadian politicians with whom Desmarais is close, but French and American politicians as well, including Sarkozy, George H.W. Bush, and Bill Clinton. Desmarais owns seven of the ten French-language newspapers in Quebec, and has been close to nearly every Quebec premier, apart from Parti Québécois leaders Jacques Parizeau and Bernard Landry. Philpot alleged that Desmarais “has a lot of influence on Premier Jean Charest,” who is the current premier imposing tuition increases. When Desmarais received the French Légion d’honneur (Legion of Honour) from Nicolas Sarkozy, Jean Charest was in attendance, of which Philpot stated, “He took him along like a poodle.” Philpot added, “It’s a very unhealthy situation for a government to be indebted to a businessman that has his own interest at heart. They get their hands tied.”[5]

Jean-François Lisée, the director of the Center for International Studies and Research at the University of Montreal stated that, “They are in a class all by themselves… There’s the Desmaraises, then there’s everyone else.” However, as one man close to the family said, in regards to their influence in politics, “We live in a village in Canada, and there are a lot of circumstances which come together which make it appear as if there’s some great manipulation… These are the coincidences of life. It might be more notorious than substantial.”[6] Indeed, the elite live in “a village,” and that’s the whole point, which is, I might add, “substantial.”

In rural Quebec, the Desmarais family has an estate the size of Manhattan, with a private golf course and pheasant shooting range, as well as a music pavilion where opera is performed. This is the home of Paul Desmarais Sr. Guests, such as former U.S. Presidents George H.W. Bush and Bill Clinton, come play golf on this vast estate, and are flown in on helicopters belonging either to Power Corporation or Desmarais personally. As one of Canada’s richest billionaires, this is a simple matter. Power Corporation, which owns a controlling share in Power Financial Corporation, an insurance giant, has established ties with one of Belgium’s richest men, Albert Frere, with whom they have been in business for decades, and together hold significant shares of Total SA (the third largest oil company in Europe), Lafarge SA (the world’s largest cement maker), and GDF Suez SA (the world’s second largest utility company).[7]

The Desmarais family has even had the internationally renowned Cirque du Soleil perform on their massive 15,000-acre estate. King Juan Carlos of Spain has even been a guest from time to time. André Desmarais is himself a member of the Trilateral Commission, founded by David Rockefeller, and is also on the International Advisory Board of David Rockefeller’s former bank, JP Morgan Chase, alongside other notables such as former British Prime Minister Tony Blair. Both brothers have regularly attended meetings of the Bilderberg Group, of which David Rockefeller is a top official (founded in 1954 as an elite think tank linking Western Europe and North America). The Desmarais also hold a major international meeting of elites in Montreal every year, the Conference de Montreal, drawing in thousands of top policy-makers, industrialists, bankers, strategists, and international elites from the major nations of the world. A son of Paul Desmarais Jr., Paul Desmarais III, is a banker with Goldman Sachs. At times, the influence of the family is shyly acknowledged. As French President Sarkozy stated upon awarding Paul Desmarais Sr. with the French Legion of Honour, “If I am the president of France today, it is thanks in part to the advice, the friendship and the loyalty of Paul Desmarais.”[8]

So while Quebec students are being asked to pay double their current tuition to reduce public spending, the Desmarais family is hob-nobbing around with a top public-sector individual responsible for investing $150 billion in Quebecers’ public-sector pension and insurance plans, Michael Sabia. Though apparently a weekend stay at the Desmarais estate by Sabia did not involve business discussions, it was merely “friendly.” No doubt. Meanwhile, Power Financial profits rose 37% in March of 2012, earning the company $533 million, while Power Corporation itself earned $314 million in the same amount of time, with its profits also increasing by 37%.[9]

The Canadian Oligarchy Assaults Democracy

In the 1970s, just as the United States elite were organizing for their assault on the democratic advances brought about by the activism and popular mobilizations of the 1960s, so too was Canada. With the Powell Memo and the Trilateral Commission’s “Crisis of Democracy” report in the early and mid 1970s, we saw the emergence of a vast array of right-wing pro-business think tanks which sought to – and successfully did – promote neoliberalism and thus, created enormous repercussions for universities and education. Canada was not to be left behind in the elitist assault on democracy.

As William Carroll and Murray Shaw wrote in the journal Canadian Public Policy: “Integral to the rise and consolidation of neoliberal hegemony were the emergence of new centres of class-wide business activism and the retooling of established policy institutes along neoliberal lines.” A few major think tanks and policy institutes were integral to this approach for Canada. The Conference Board of Canada was founded in 1954 when the New York Conference Board opened an office in Montreal, later moved to Ottawa, and now one of the largest think tanks in Canada, linking academia, government and corporate elites. The Private Planning Association of Canada (PPAC) was founded in 1958 by members of the Canadian American Committee (CAC), “a group of business and labour leaders from Canada and the US” who were seeking closer and deeper ties between Canada and the United States, specifically in relation to trade. When the PPAC merged with the C.D. Howe Memorial Foundation in 1973, the C.D. Howe Institute was formed. The C.D. Howe Institute became a major force pushing for free trade agreements such as NAFTA, and by the mid-1990s, was portraying social programs as a major source of Canada’s economic problems.[10]

The Business Council on National Issues (BCNI) – now known as the Canadian Council of Chief Executives (CCCE) – was founded to create consensus on policy issues among Canada’s top 150 CEOs, making it less of a think tank, and more of a “shadow government.” Founded in 1976 in order to bring together the corporate elite of Canada into forming a more long-term strategic position with the government, directly lobbying the state. The mandate of the Council is “to ensure that Canadian chief executives play an influential role in the international financial, trade, investment, environmental and foreign affairs domains.” Since the era of the Trudeau Liberals, politicians have come and gone from power, but the Council, “the voice and organizational embodiment of corporate rule, is a permanent presence.” Another major player is the Fraser Institute (FI), dedicated to mythical “free market” policies and neoliberalism, founded in 1973 with money from fifteen different mining executives, and is essentially a replica of the American Enterprise Institute in the United States. The Fraser Institute is perhaps the most quoted institution in the Canadian media, ensuring that its neoliberal ideology is firmly entrenched in popular ‘information’ (i.e., propaganda). One study from 1998 showed that over the course of a year, the left-wing think tank, the Canadian Centre for Policy Alternatives was quoted in business news stories 16 times, while the Fraser Institute was quoted in over 140 stories.[11]

Today, Hélène Desmarais, wife of Paul Desmarais Jr., is on the board of the C.D. Howe Institute, alongside top officials from GE Canada, Manulife Canada, HSBC Canada, Enbridge, Barrick Gold, BMO Financial Group, and a number of other top financial and industrial corporations. Power Corporation is listed among the C.D. Howe Institute’s supporters, alongside other notable entities such as: Astral Media (a major media conglomerate), Bank of America Merrill Lynch, Barrick Gold Corporation, BMO Financial Group, Bombardier, Canadian Bankers Association, Canadian Chamber of Commerce, CIBC, Canadian Pacific Railway, Canadian Oil Sands Limited, Cargill Limited, CN, Deloitte & Touche LLP, Desjardins Group, Deutsche Bank, Enbridge, Encana, Ford Motor Company, HSBC, Google, Imperial Tobacco, JP Morgan, National Bank of Canada, Pfizer, Procter & Gamble, RBC Financial Group, Rio Tinto Alcan, Scotiabank, Shell Canada, SNC Lavalin, Standard Life Financial, Swiss Bankers Association, TD Bank Group, and many others. The C.D. Howe Institute also gets a good deal of financial support from several Canadian universities, including Carelton, HEC Montréal, Laval, McMaster, Queen’s, Ryerson, Calgary, Lethbridge, Western Ontario, Université de Sherbrooke, U. of Alberta, UBC, Ottawa, Saskatchewan, U of T, and Wilfred Laurier University.[12]

Looking at Power

The board of directors of Power Corporation includes: Pierre Beaudoin, President and CEO of Bombardier; Marcel R. Coutu, President and CEO of Canadian Oil Sands Limited and Chairman of Syncrude Canada, director of Great-West Lifeco (owned by Power Corporation), and is a member of the Canadian Council of Chief Executives; Laurent Dassault, Vice President of Groupe Industriel Marcel Dassault (a Paris-based investment and financing company), and a director of a number of European companies, including SITA, Generali France, Kudelski, and the Banque Privée Edmond de Rothschild Europe (a major banking house owned by the Rothschild family); Guy Fortin, Vice Chairman of Sanpalo Investments, former senior partner at Ogilvy Renault, Chairman of the Canadian Tax Foundation; Anthony R. Graham, President of Wittington Investments, formerly with National Bank Financial Inc., Chairman of President’s Choice Bank, on the board of Power Financial, Loblaw Companies, George Weston Limited, Brown Thomas Group Ltd, Holt Renfrew & Co., the Canadian Institute for Advanced Research, Council for Business and the Arts in Canada, and is a member of the Canadian Council of Chief Executives; Robert Gratton, former Chairman and CEO of Montreal Trust, director of Power Financial, member of the Harvard Business School Canadian Advisory Board, the Conference Board of Canada, the C.D. Howe Institute, and the Trilateral Commission; Isabelle Marcoux, Vice Chair of the board of Transcontinental Inc., on the boards of George Weston Ltd., Rogers Communications, the Board of Trade of Metropolitan Montreal; Donald Mazankowski, director of Power Financial, former member of the Canadian House of Commons and member of Parliament for 25 years, former Canadian Minister of Transport, Deputy Prime Minister, President of the Queen’s Privy Council, and Government House Leader, and is a former member of the board of governors of the University of Alberta.

Other board members include: Raymond L. McFeetors, Vice Chairman of Power Financial and Chairman of Great-West Lifeco, a director of London Life, Canada Life Financial, Canada Life, Crown Life, IGM Financial, Investors Group, Mackenzie Financial, Putnam Investments; Jerry E. A. Nickerson, Chairman of Nickerson & Sons Ltd., director of several Power Corporation companies, honorary director of the Bank of Montreal; James R. Nininger, on the Board of Management of the Canada Revenue Agency (responsible for administering the tax laws of Canada and most of the provinces), on the board of Canadian Pacific Railway, former President and CEO of The Conference Board of Canada (a major research institute/think tank); R. Jeffrey Orr, President and CEO of Power Financial, a board member of several Power group subsidiaries, former Chairman and CEO of BMO Nesbitt Burns and Vice Chairman of the Bank of Montreal’s Investment Banking Group, and is a member of the Canadian Council of Chief Executives; Robert Parizeau, Chairman of Aon Parizeau, Inc., director of National Bank Life Insurance Company, former Chairman of Gaz Métro, former director of Van Houtte, and director of the National Bank of Canada for over 20 years, and is a director of the Institute of Corporate Directors; Michel Plessis-Bélair, Vice Chairman of Power Corporation, director of several Power group subsidiaries, and a director of Lallemand Inc., Université de Montréal, Hydro-Québec, and is a member of the International Advisory Board of École des hautes etudes commerciales (HEC) of Montréal (Business School of Montreal); John A. Rae, director of a number of Power subsidiaries, a director of Fednav Ltd, BNP Paribas (Canada), McGill University Health Centre Foundation, former Executive Assistant to Jean Chrétien, National Campaign Chairman for Jean Chrétien’s 1984 and 1990 leadership campaigns, and Coordinator of the National Campaign of the Liberal Party of Canada for the 1993, 1997, and 2000 elections, and is also Chair Emeritus of the Board of Trustees of Queen’s University; Henri-Paul Rousseau, a director of several Power group subsidiaries, board member of the Global Financial Markets Association, former President and CEO of the Caisse de depot et placement du Québec (which manages public pensions for the province of Quebec), former President and CEO of the Laurentian Bank of Canada, former CEO of Boréal Assurances Inc., and former Senior VP of the National Bank of Canada; T. Timothy Ryan, Jr., President and CEO of the Securities Industry and Financial Markets Association (SIFMA), the leading trade association representing global financial market participants, CEO of the Global Financial Markets Association (GFMA), a director of a number of Power subsidiaries, as well as a director of Lloyds Banking Group, Lloyds TSB Bank, HBOS, the Bank of Scotland, and the United States-Japan Foundation, formerly a top official with J.P. Morgan, is a private sector member of the Global Markets Advisory Committee for the U.S. National Intelligence Council (NIC), the Council which oversees all sixteen U.S. intelligence agencies; and Emoke J.E. Szathmary, President Emeritus of the University of Manitoba, former President and Vice Chancellor of the University of Manitoba, Provost and Vice President of McMaster University, and former Dean of the Faculty of Social Science of the University of Western Ontario, is currently a director of a number of Power subsidiaries, and is a director of the International Institute for Sustainable Development, the Pierre Elliott Trudeau Foundation, the Canadian Foundation for Innovation, and the Board of Governors of McMaster University.

And of course, we have the Desmarais family themselves, including Paul Desmarais Sr., Paul Desmarais Jr., who is not only a director of several Power subsidiaries, but is Vice Chairman of the Board and Executive Director of Pargesa, a director of Group Bruxelles Lambert, GDF Suez, Total, Lafarge, and is a member of the European Institute of Business Administration, Chairman of the Board of Governors of the International Economic Forum of the Americas, a trustee and Co-Chair of the International Advisory Council of the Brookings Institute, founder and member of the International Advisory Board of the McGill University Faculty of Management in Montreal, and the founder and member of the International Advisory Committee of HEC (business school) in Montreal. André Desmarais is not only on several Power subsidiaries, former Special Assistant to the Minister of Justice of Canada, a director of Pargesa in Europe, CITIC Pacific Ltd. in China, is a member of the Chairman’s International Advisory Council of the Americas Society (founded by David Rockefeller), and is Honorary Chairman of the Canada China Business Council.

As for Power Financial, while there is a great deal of overlap between the two boards, there are some unique names on the board of Power Financial. Among these are J. Brian Aune, President of Aldervest Inc., former Chairman of St. James Financial Corporation, is Governor Emeritus of Concordia University; V. Peter Harder, President of the Canada China Business Council, former Canadian Deputy Minister of Foreign Affairs, former Deputy Minister of the Treasury Board, Solicitor General, Citizenship and Immigration, and Industry Canada, and is a director of IGM Financial, TimberWest, Telesat Canada, Energizer Resources, Northland Power, Pinetree Capital Ltd, and is an independent advisor to the Auditor General of Canada.

The Oligarchy of Education

Canada’s universities, like all universities, are governed by bankers and corporate executives, foundation officials, and think tank presidents, media moguls and millionaires. Given the current situation in Quebec, where hundreds of thousands of students have been taking to the streets in a strike against tuition increases, with over 200 protests in Montreal over the past three months alone, I will focus here on the two major English-speaking universities in the province: Concordia and McGill. This is important to focus on, simply because throughout this crisis, the university administrations have been claiming to be “neutral,” though they have actively set themselves against the students, filing legal injunctions against picketing, hiring private security firms to patrol the schools, and even calling in riot police to disperse striking youth. The schools have claimed to be neutral on the issue of tuition increases, though they have not – in any way – applied pressure or lobbying efforts on the government to reverse its position. In fact, it has been the exact opposite. When we look at who actually sits on the boards of the school administrations, it becomes clear that these are the very same elite who, in their various other social positions, lobby the government to increase the tuition, who sit on the boards of the banks that hand out student loans and charge exorbitant interest rates, who profit off the debt and poverty of the masses.

So let’s start with my own school: Concordia University.

The Chancellor of Concordia is L. Jacques Ménard, the President of BMO Financial Group, one of Canada’s largest banks, a director of Claridge Inc., and a director of the Institute for Research on Public Policy (a think tank promoting elite interests). The Chairman of the Board of Governors of Concordia is Peter Kruyt, President and CEO of Victoria Square Ventures, a director of La Presse (the largest French-language newspaper in Quebec), a director of Picchio Pharma Inc., a director of CITIC Pacific Ltd., Chairman of the Canada China Business Council, and a Vice President of Power Corporation, a company he has been working for since 1980 when he was Executive Assistant to the CEO, Paul Desmarais.

Norman Hébert, Jr.: CEO of Group Park Avenue Inc., former board member of Hyrdo-Québec, Chairman of the Board of Société des Alcools du Québec (SAQ, a provincial crown corporation which sells liquor).

Hélène F. Fortin: a director of Larose Fortin CA Inc., member of the Institute of Corporate Directors, former Assistant to the Vice President of Quebecor Inc. (a major media conglomerate), and a former director of CBC and Hydro-Québec.

Brian Edwards: founder of BCE Emergis, one of North America’s largest electronic commerce companies, Chairman of the Board of Miranda Technologies and Biotonix 2010 Inc., and is on the boards of Camoplast Inc. and Impath Networks Canada Corporation, and Transat AT.

Jean Pierre Desrosiers: on the boards of KPGM, Aéroports de Montréal and D-BOX Technologies Inc.

Rita Lc de Santis: a partner at Davies, Ward, Phillips & Vineberg, former member of The Italian Chamber of Commerce in Canada, Board of Trade of Metropolitan Montréal, Business Development Bank of Canada and Hydro-Québec.

James Cherry: President and CEO of Aéroports de Montréal, former executive with Bombardier, Oerlikon Aerospace Inc., CAE Inc. and ALSTOM Canada Inc.

Baljit Singh Chadha: Director of the Canada-India Business Council, Pesident and founder of Balcorp Ltd.

Charles Cavell: former President and CEO of Quebecor World Inc., former Chairman of the Board of Sun Media Corp, a director of Adaltis Inc., Novelis Inc.

Tim Brodhead: former President and CEO of the J.W. McConnell Family Foundation, former Executive Director of the Canadian Council for International Co-operation (CCIC), past chair of Philanthropic Foundations Canada.

Joelle Berdugo Adler: founder of ONEXEONE, and CEO of Diesel Canada.

Jonathan Wener: President and CEO of Canderal (a major real estate investment company), a trustee of the Fraser Institute, member of the board of the Laurentian bank of Canada, Silanis Technologies, and former president of the Urban Development Institute of Canada.

Annie Tobias: former official at Deloitte & Touche

Michael Novak: Executive Vice President of SNC-Lavalin Group, a global engineering and defense contractor.

Marie-José Nadeau: Executive Vice President of Hydro-Québec, Executive Vice President of Corporate Affairs and General Secretary at Cascades Fine Papers Group Inc, and is a director of Metro.

Andrew T. Molson: Chairman of the Board of Molson Coors Brewing Company, is a partner and chairman of RES PUBLICA Consulting Group, a Montreal-based holding and management company, is Chairman of the Board of Trade of Metropolitan Montreal and a director of The Montreal Canadiens, DundeeWealth Inc., Groupe Deschênes Inc. and Montréal International, and is president of the Molson Foundation.

Tony Meti: President of G.D.N.P. Consulting Services, Inc., a former Senior Vice President at National Bank Financial Group, a director of ADF Group, Saputo Inc.

Jacques Lyrette: Executive at Innovative Materials Technologies, former CEO of ADGA Inc., an engineering consulting company.

Arvind K. Joshi: CEO at St. Mary’s Hospital Center, member of the advisory board of the John Molson School of Business at Concordia University.

Suzanne Gouin: President and Chief Executive Officer, TV5 Québec Canada, former director of Hydro-Québec.

McGill University:

H. Arnold Steinberg: Chancellor of McGill University, formerly worked for Dominion Securities (now RBC – Royal Bank of Canada – Dominion Securities), has been a member of the boards of Bell Canada, Teleglobe, Provigo, National Bank of Canada.

Heather Munroe-Blum: Principal and Vice Chancellor of McGill, is on the board of the Internationalization Committee, and the Membership Committee of the Association of American Universities, a member of the Science, Technology and Innovation Council (STIC) of Canada, the U.S. National Research Council’s Committee on Research Universities, the Canada Foundation for Innovation, the Trilateral Commission, and is co-chair of the Private Sector Advisory Committee of the Ontario-Quebec Trade and Co-operation Agreement, on the boards of the Trudeau Foundation, Canada Pension Plan Investment Board (CPPIB), Conférence de Montréal, and the Royal Bank of Canada. She has served on the boards of the Conference Board of Canada, Montreal Chamber of Commerce, Four Seasons Hotel, and Hydro One.

Stuart Cobbett: Managing Partner and Chief Operating Officer of Stikeman Elliott LLP, and is a Director of Citibank Canada.

Lili de Grandpré: founder of an organization strategy consulting firm, CenCEO Consulting, formerly with the Mercer Consulting Group and Bank of Montreal.

Michael Boychuk: President and CEO of Bimcor Inc., and is a member of the advisory board of Centennial Ventures, a U.S. private equity firm, former Senior Vice President and Treasurer of BCE Inc. and Bell Canada.

Gerald Butts: President and CEO of WWF-Canada.

Daniel Gagnier: former Chief of Staff to Quebec Premier Jean Charest, former VP at Alcan, former Chairman of the Canadian Manufacturers and Exporters, current chairman of the International Institute for Sustainable Development, and a board member of the Asia-Pacific Foundation.

Banking on Power

In Canada, there are five major banks which dominate the national banking sector (and together wield enormous influence over Canada’s monetary system through the Bank of Canada). These banks are the Canadian Imperial Bank of Commerce (CIBC), the Bank of Montreal (BMO), Toronto-Dominion Bank (TD), the Bank of Nova Scotia (Scotiabank), and the Royal Bank of Canada (RBC). To understand how these banks wield influence over Canada as a whole, it would be useful to examine the boards of directors of the banks, drawing the overlap of leadership between the ‘Big Five’ and Canada’s major corporations, think tanks, foundations, media and educational institutions. For the purpose of this report, I will simply take a look at the board of directors of the biggest bank: Royal Bank of Canada (RBC), and show how it overlaps with the other institutions which dominate our society.

W. Geoffrey Beattie: on the board of directors of General Electric (GE), President of the Woodbridge Company, a privately held investment holding company (the majority shareholder of Thomson Reuters, a major media conglomerate of which he is Deputy Chairman), and he is also a board member of Maple Leaf Foods Inc. and Chairman of CTV Globemedia, a major Canadian media conglomerate.

Richard L. George: President and CEO of Suncor Energy, on the board of the Canadian Pacific Railway, former Chairman and current board member of the Canadian Council of Chief Executives (CCCE), was a member of the North American Competitiveness Council (NACC), which was formed in 2006 to advise North American governments on the process of ‘North American integration’.

Paule Gautier: the first woman president of the Canadian Bar Association, on the boards of Metro Inc., TransCanada Corporation, and Transcanada Pipelines, an associate member of the American Bar Association, and is on the board of CARE, a supposed “humanitarian” organization, and she was a former director of the Institut Québecois des Hautes Études Internationales at Laval University.

Timothy J. Hearn: former CEO of Imperial Oil Limited, former chairman of the C.D. Howe Institute (a major pro-business think tank) where he remains as a board member, former member of the Canadian Council of Chief Executives (CCCE), is co-chair of a fundraising campaign for the University of Alberta and is chair of the fundraising campaign for Tyndale University, and is on the Advisory Board of the Public Policy School at the University of Calgary, a director of Viterra Inc., and is Chair of the board of directors of the Calgary Homeless Foundation.

Alice D. Laberge: former CEO of Fincentric, a current Commissioner of the Financial Institutions Commission, on the board of the Minerva Foundation, and a member of the Financial Executives Institute, and a former director of BC Hydro and Power Authority, and is on the board of directors of the University of British Columbia (UBC).

Jacques Lamarre: former President and CEO of SNC-Lavalin, a major global engineering, construction, and military contractor; is on the board of Suncor Energy, the founding member and former Chair of the Commonwealth Business Council, former Chairman of the board of directors of the Conference Board of Canada, a leader at the World Economic Forum, a former director of Canadian Pacific Railway, a member of the C.D. Howe Institute’s British North American Committee.

Brandt C. Louie: Chairman and CEO of H.Y. Louie Co. Limited, a food retail distribution company, Chairman of London Drugs Limited, Vice Chairman of IGA Canada Ltd., former Chancellor of Simon Fraser University (SFU), Governor of the Vancouver Board of Trade, Governor of the British Columbia Business Council, a member of the Canadian Council of Chief Executives (CCCE), and is a member of the Dean’s Council of the John F. Kennedy School of Government at Harvard University, and is a current director of the Gairdner Foundation. He is also a board member of the World Economic Forum, Grosvenor (a property company), and the Fraser Institute, a major right-wing pro-business think tank.

Michael H. McCain: President and CEO of Maple Leaf Foods Inc., Chairman of the Canada Bread Company, board member at the American Meat Institute, the Richard Ivey School of Business Advisory Board, a member of the Canadian Council of Chief Executives (CCCE), and a former director of Bombardier Inc.

Heather Munroe-Blum: the Principal and Vice Chancellor of McGill University, board member of the Canadian Pension Plan Investment Board, a member of the Trilateral Commission, has attended meetings of the Bilderberg Group, is co-chair of the Private Sector Advisory Committee of the Ontario-Quebec Trade and Co-operation Agreement, on the board of the Trudeau Foundation, and is on the board of the Conférence de Montréal (the International Economic Forum of the Americas), which is chaired by Paul Desmarais Jr.; and she has also been on the boards of the Conference Board of Canada, Montreal Chamber of Commerce, Four Seasons Hotel, and Hydro One.

Gordon Nixon: President and CEO of the Royal Bank of Canada, a director and past Chairman of the Canadian Council of Chief Executives (CCCE), on the board of directors of the International Monetary Conference, and has been on the boards of Daimler/Chrysler, Catalyst, EnCana Corporation, and Queen’s University School of Business; is a director of the Institute of International Finance and has attended Bilderberg Group meetings.

David P. O’Brien: Chairman of the Board of the Royal Bank of Canada, Chairman of EnCana Corporation, a director of Enerplus Corporation, Molson Coors Brewing Company, and TransCanada Corporation; he is also the Chancellor of Concordia University, and is on the board of the C.D. Howe Institute. He was the former Chairman and CEO of Canadian Pacific Limited.

J. Pedro Reinhard: a director of the Colgate-Palmolive Company, a director of Sigma-Aldrich Corporation, a chemical company; former Executive Vice President and Dow Chemical Company, is a former board member of the Coca-Cola Company, and is President of Reinhard & Associates, a financial advisory practice.

Edward Sonshine: was President, CEO and a director of RioCan Real Estate Investment Trust, Chairman and a director of Chesswood Income Fund, and is Vice Chairman and a director of Mount Sinai Hospital.

Kathleen P. Taylor: President of Four Seasons Hotels and Resorts, is a director of The Hospital for Sick Children Foundation, a cabinet member of the United Way of Greater Toronto and a member of the Industry Real Estate Financing Advisory Council of the American Hotel and Motel Association and the International Advisory Council of the Schulich School of Business of York University.

Bridget A. van Kralingen: Senior Vice President of IBM, and was Managing Partner of Deloitte Consulting, and is a member of the board of advisors at Catalyst Inc.

Victor L. Young: a director of Imperial Oil Ltd., former Chairman and CEO of Fishery Products International Limited, and is a current board member of McCain Foods, former Chairman and CEO of Newfoundland and Labrador Hydro, and was a director at BCE Inc. (Bell Canada).

Our Parasitic Elite

Canada’s elite, like all elites, are parasitic to the social good and wellbeing of the people. They own the banks and financial institutions, own our central bank which sets the interest rates, gives loans and collect on debt, pushing people deeper into servitude and slavery; poverty as punishment. They control our media, which shapes our views and ‘opinions,’ they sit on the boards of our universities, putting future generations into debt before they have a chance at life, and control the ‘knowledge economy’ for which they have defined the purpose of education. They influence and control our governments and political leaders, sit on the boards of the think tanks that write policy and promote political agendas, they run the foundations and claim themselves to be benevolent philanthropists, when philanthropy is at best, moral masturbation for the wealthy, a way to feel good about their vast disparity of wealth, and at its more organized levels, is simply a means through which to engage in social engineering and social control: to give a little in order to continue taking so much. The profit off of the foreign wars our country wages and supports, blood plunderers of the Congo, Afghanistan, and Libya. The Canadian elite rule the country as a proxy for the American Empire, acting as a resource suction-cup for the behemoth below us, providing the United States with most of its oil, water, electricity, and timber. These rapacious parasites claim they hold the answers to the crises they cause and profit from; a super-class which can only be understood as a sprawling, venomous, and vacuous social succubus.

With a massive student movement in Quebec nearing its fourth month of strikes against tuition increases, the media has set against them in a massive propaganda campaign, the legal system has set against them in declaring injunctions against picketing students, the provincial state has dismissed, derided, and engaged in fallacious negotiations designed only to win public sympathy for the government, while the police have been incredibly oppressive against the youth: employing pepper spray, tear gas, smoke bombs, concussion grenades, beatings with batons, mass arrests, shooting students in the face with rubber bullets, and a disturbing trend of driving police cars and trucks into crowds of students. These are images you expect from a military dictatorship like Egypt, but not from a supposed “democracy” like Canada. In the midst of this social upheaval and state repression, the propaganda campaign against the students has been so successful that the majority of public opinion stands with the government and against the youth. Through every institution, and with every means made available, the elite have set themselves against the student movement. It is time the students and Canada at large recognize our elite for what they are: parasites!

While this rhetoric is perhaps a little inflammatory, it remains apt. A parasite is much smaller than its host, and it benefits at the expense of the host, changing its behaviour and health. The word “parasite” comes from the Latin word parasitus which is itself derived from the Greek word, parasitos, meaning, “one who eats at the table of another.” The elite have been eating at our table for far too long. They have long over-stayed their welcome. It’s time to make it known that we have no patience or place for them at our table any longer. This will not be easy, this will not be simple; this will take a long time and a great deal of effort. But if we don’t start now, if we don’t begin to take and create a society of, by, and for the people (what was once referred to as ‘democracy’), then elite parasitism will continue to sap the strength, health, environment, wealth, and the very hope and lives of future generations. They will continue to spread like a social cancer until the host is dead.

The youth are always told that the future is ours, but that remains up to us to make it so. The past and the present belong to the parasites, so if we do not stand up and struggle now and forever, we have no future to inherit, no world in which to grow and no hope in which to gaze. We have only debt bondage, state violence, table scraps, impoverishment, punishment, and oppression. The youth in Quebec are trying to just begin to stand up, to say ‘No More!’ and demand for themselves and others a chance at a future. The success of the strike is secondary to the newly-discovered strength of the students. They have been dismissed and derided, insulted and oppressed, from the left and the right, from so-called Progressives and self-congratulating Libertarians. Because the students do not articulate the same philosophy as those of other critics, they are presented as naïve and ‘entitled.’ Those who insult and deride without empathy or understanding only expose their own naivety.

The fundamental and historical importance of the present situation in Québec is not the cost of tuition, it’s the mass mobilization of youth: it is an expression of a popular and growing dissatisfaction with the way things are and an articulation and drive to create something different, to chart a course for the way things can be. Those who fail to see and recognize that, fail to see the development of progress through history, not immediate, but evolving, not instant, but incremental and persistent. If nothing else, this generation can look back and say, “At least we tried. At least we started.”

What will you look back and say?

Andrew Gavin Marshall is an independent researcher and writer based in Montreal, Canada, writing on a number of social, political, economic, and historical issues. He is also Project Manager of The People’s Book Project. He also hosts a weekly podcast show, “Empire, Power, and People,” on BoilingFrogsPost.com.

Notes

[1]            Christa d’Souza, The art of being Louise MacBain, The Telegraph, 26 June 2004:

http://www.telegraph.co.uk/culture/3619575/The-art-of-being-Louise-MacBain.html

[2]            Konrad Yakabuski, Like Father, like sons?, The Globe and Mail, 26 March 2006:

http://www.theglobeandmail.com/report-on-business/rob-magazine/like-father-like-sons/article170466/singlepage/#articlecontent

[3]            Ibid.

[4]            Ibid.

[5]            Marianne White, “Author delivers high-voltage critique of Paul Desmarais Sr. — the man behind Power Corp,” Ottawa Citizen, 21 October 2008:

http://www2.canada.com/ottawacitizen/news/story.html?id=2e3cff7f-05a2-44fc-afc1-616c5c40f64f

[6]            Ian Austen, “The Name Is ‘Power’ and It Fits,” The New York Times, 26 January 2007:

http://www.nytimes.com/2007/01/26/business/26fund.html?_r=1

[7]            Lisa Kassenaar, “Desmarais family keeps a low profile,” Edmonton Journal, 1 August 2009:

http://www2.canada.com/edmontonjournal/news/business/story.html?id=b40b4563-fe56-4612-920d-a66e9e7da838

[8]            Lisa Kassenaar, “Buffett Loses to Desmarais as Power Exceeds Return,” Bloomberg, 30 July 2009:

http://www.bloomberg.com/apps/news?pid=newsarchive&sid=aEl4wizkuSTQ

[9]            Christinne Muschi, “Great-West Lifeco helps boost profit at Power Financial,” Reuters, 14 March 2012:

http://www.theglobeandmail.com/globe-investor/great-west-lifeco-helps-boost-profit-at-power-financial/article2368991/print/

Kevin Dougherty, “Sabia-Desmarais meeting was “friendly”, not lobbying, Caisse de dépôt says,” Montreal Gazette, 7 February 2012:

http://www.montrealgazette.com/news/Sabia+Desmarais+meeting+friendly+lobbying+Caisse+d%C3%A9p%C3%B4t+says/6116318/story.html

[10]            William K. Carroll and Murray Shaw, “Consolidating a Neoliberal Policy Bloc in Canada, 1976 to 1996,” Canadian Public Policy (Vol. 27, No. 2, June 2001), pages 196-200.

[11]            William K. Carroll and Murray Shaw, “Consolidating a Neoliberal Policy Bloc in Canada, 1976 to 1996,” Canadian Public Policy (Vol. 27, No. 2, June 2001), pages 200-202.

[12]            C.D. Howe Institute, Members and Supporters: http://www.cdhowe.org/members-and-supporters

The Québec Student Strike: From ‘Maple Spring’ to Summer Rebellion?

The Québec Student Strike: From ‘Maple Spring’ to Summer Rebellion?

Tuition Hikes, Student Strikes, Police Batons, and Teargas Bombs

By: Andrew Gavin Marshall

The following is Part 6 of the series, “Class War and the College Crisis.”

The “red square” symbol of the Québec student movement

Part 1: The “Crisis of Democracy” and the Attack on Education

Part 2: The Purpose of Education: Social Uplift or Social Control?

Part 3: Of Prophets, Power, and the Purpose of Intellectuals

Part 4: Student Strikes, Debt Domination, and Class War in Canada

Part 5: Canada’s Economic Collapse and Social Crisis

In Montréal, where I live, and across the Canadian province of Québec, there is a growing and expanding student movement which emerged as a strike in February against the provincial government’s plan to increase the cost of university tuition by $325 per year for the next five years, for a total of $1,625. The students have been seeking and demanding a halt to the tuition hike in order to keep higher education accessible, a concept that the province of Québec alone has held onto with greater strength than any other province in Canada. The government continues to dismiss and deride the students, meeting their protests with batons, teargas bombs, and mass arrests. The universities in Québec are complicit with the government in their repression of students and the struggle for basic democratic rights, bringing in private security firms to patrol and harass students in the schools. While the university administrations claim they are ‘neutral’ on the issue of tuition hikes, privately, the boards of governors are made up of bankers and business executives who lobby the government to increase tuition. After all, in April of 2007 – five years ago – Toronto-Dominion Bank (TD Bank Group), one of Canada’s ‘big five’ banks which dominate the economy, released a “plan for prosperity” for the province of Quebec, which recommended, among other things, raising the cost of tuition: “by raising tuition fees but focusing on increased financial assistance for those in need, post secondary education (PSE) institutions will be better-positioned to prosper and provide world-class education and research.”[1]

The movement is becoming more radicalized, more activated, and is consistently met with more state repression. Almost daily, it seems, there are protests all over the city, drawing in other social organizers and activists in solidarity. The little red square patch – the symbol of the Québec student strike – is adorned across the province of Québec and the city of Montréal and on the jackets and bags of a large percentage of its residents. The city and the province, it seems, are at the forefront of a youth-driven social struggle, a growing and rumbling resistance movement. As the issues spread from tuition hikes to a more broad conception of social justice, the movement has the potential to grow both within and far beyond Québec. If the situation continues as it has until present, already the longest student strike in Québec’s history, with increased activism and accelerated state repression, it is not inconceivable to imagine a growing student-led social rebellion by the end of the summer. As the economic situation in Canada – and indeed, the world – continues to get worse for the people of the world (as opposed to the corporations and banks, who are doing very well!), the momentum behind the current student movement has the potential to spill across Québec’s borders into the rest of Canada, with some people referring to this as the beginnings of the ‘Québec Spring,’ or the ‘Maple Spring.’

Protest in Montréal

Emotions are running high in Québec, and increasingly, the government and the Canadian media are presenting the protesters as violent and destructive, and framing the debate in a misleading context, presenting the students as whining about “entitlements.” The rest of Canada is especially fed a line of intellectual excrement, repeating the same invalid and misleading arguments ad nauseum. This article seeks to present the issues of the strike, and the actions of protesters and the government into a wider context, so that other young Canadians (and youth around the world) may understand what is truly taking place, what is truly being struggled for, what the government and media are doing to stop it, the absurdity of the arguments against the students, and the need for this movement to spread beyond this province, to let this truly be the dawn of the ‘Maple Spring.’

Entitlements and Social Justice: Putting the Protests in Context

The most commonly spewed argument against the student protests – and for the tuition increases – emanating from the ‘stenographers of power’ (the media) and others, is that the students are complaining about their supposed ‘right’ to entitlements for cheap education. Québec has the cheapest university tuition in Canada (for residents of the province), and even with the tuition increases, it will still remain among the cheapest nation-wide. Thus, claims the media, there is no rational basis for the complaints and strike. The argument is, however, based upon the fallacious argument that, “the rest of Canada does it, so why not Québec?” In Québec’s history, however, the claim that “the rest of Canada does it” has never been an argument that has won the sympathy of residents of Canada’s French-speaking province. This argument, however, goes beyond a cultural difference between Québec and English-speaking Canada. The most basic problem with this line of thinking is that what is taking place in the rest of Canada is something to aspire to, that because the rest of Canada has higher tuition costs, this is not something to struggle against. When placed in context, we are left with the conclusion that the rest of Canada should be following the example of the students in Québec, not the other way around. So let’s break down the numbers.

Currently, the average yearly cost of tuition for Québec residents is $2,519. With the projected increases of $325 over five years (for a total of $1,625), the annual cost would reach roughly $4,000. The province of Ontario has the highest tuition costs in the country, which has also increased over the past four years from $5,388 to $6,640, an increase of 23% between 2008 and 2012. Québec’s proposed 75% increase over the next five years would mean that Newfoundland would have the lowest tuition in Canada, at $2,649 per year. Québec, while currently the cheapest in Canada, has already undergone a number of tuition hikes in recent years. While maintaining a tuition freeze between 1994 and 2007, while the rest of Canada had consistent hikes, Québec premier Jean Charest introduced a five-year tuition hike of $100 per year between 2007 and 2012. So the reality is that Jean Charest has undertaken and is attempting to undertake a 10-year tuition hike for a total of $2,125 in additional costs, more than doubling what tuition cost in 2007, prior to the onset of the global economic crisis.[2]

So, what does this have to do with the rest of Canada? Let’s pretend, for a moment, that the argument that “the rest of Canada does it” is a valid one. So let’s look at what the rest of Canada actually does, and therefore, if this is something which should be accepted and promoted, instead of struggled against. An article in the Kamloops Daily News pointed out that the average tuition cost in Canadian schools is $5,000, while Québec currently has roughly half that cost. Thus, stated the author, “despite all the whining and crying coming from post-secondary students in Quebec, it’s hard — really hard — to feel sorry for them.” Describing the students like children throwing a tantrum for lack of getting what they want – “kicking up a fuss” – the author contends that since we’re not in a “perfect world,” tuition has to be increased. This line of thinking is, of course, beyond ignorant. Its premise is that because we don’t live in a “perfect world,” there is no basis for trying to struggle for a “better world.” I suppose that black Americans in a liberation struggle in the 1950s, 60s and 70s should have just listened to those who claimed that, “hey, it’s not a perfect world, accept your place in it!” Or perhaps gays and lesbians should just accept that it’s “not a perfect world,” so, why bother attempting to attain rights? Or, for that matter, just tell women to get back in the kitchen. After all, it’s not a “perfect world,” so there’s really no point in trying to make it better, in trying to achieve even small victories along the way. With this absurd argument out of the way, it is true that Québec has roughly half the tuition costs as the rest of Canada. As well as this, Québec students have less student debt than the rest of Canada, at roughly $13,000, also nearly half as what the rest of Canada has. The author of the absurd article contends, therefore, that the real reason for the strike is that, “like a lot of things in Quebec, the sense of entitlement seems to have become a normal part of the culture.”[3]

Now, think about this for a moment. Let’s put this in its proper context. The average tuition for students in Québec is $2,500, and the average debt for Québec students is $13,000. On the other hand, the average tuition costs for Canadian students is $5,000, with the average debt for Canadian students at $27,000. Is this really something to aspire to? Is this really the type of “equality” that we should want, that we should accept, or adhere to? Is it really a valid argument in stating that since the rest of Canadian students pay excessive tuition costs and graduate with absurd debts, that we should too? Especially important in this equation is the current condition for students and youth in Canada today, where upon graduating with an average of $27,000 (a national average, which, by the way, is kept lower due to Quebec’s lower fees), and “once they complete their degrees, there are fewer jobs around that pay the kind of money that allows grads to seriously whittle away at their debt.” This massive debt for students in Canada “is bankrupting a generation of students,” explained the Globe and Mail. It’s not simply the money which is being borrowed, but the interest rates being paid, varying from province to province at between 5 and 9 percent. Interest rates, more over, are expected to increase, and thus, the cost of the debt will increase, and with that, so too will youth poverty increase.[4]

With tuition hikes to add to that, the debt burden will become greater. So not only will the average interest payments on student debt increase with more student debt required to pay for tuition, but the interest rates themselves will increase. What this translates into is class warfare. Thus, the argument that “the rest of Canada does it, so stop complaining,” is akin to saying, “Everyone else is screwed, doomed to be a ‘lost generation’, so stop complaining that we’re throwing you to the wolves too!” Since debt essentially amounts to a form of slavery, let’s use the example of slavery itself to look at this argument. Let’s build a premise of ten slave plantations, one of which is made of indentured slaves (meaning that they will be freed after a set amount of time), and the other nine consist of absolute slavery (from birth to death). Indentured slavery, while not desirable, is better than absolute slavery from birth to death. So, if the plantation owners begin to change the system of slavery of the unique plantation from indentured to life-time slavery, and the indentured slaves revolt, the plantation owners would then argue, “All nine other plantations operate under that system, stop complaining.” Is this a legitimate argument? So when Québec’s student-slave plantation owners tell us that, “the rest of Canada does it,” what they’re really saying is that they want to enslave us in debt and plunge us into a poverty of future opportunities to the same degree that exists in the rest of Canada. And when we fight against this, they say we are “whining and crying” about “entitlements.”

Québec students, themselves, are not living the easy life, as the picture is often painted. A study from November of 2010 put to shame these notions, based upon surveys of students in 2009, and thus, before the $500 tuition increase that ended in 2012, meaning that the numbers are likely much worse today. Half of all full-time students in Québec live on less than $12,200 per year, significantly below the national poverty line. To add to that, 25% of full-time students live on less than $7,400 per year. This data includes the amounts that students get in government loans, leading the president of the Fédération étudiante universitaire du Québec (University Student Federation of Quebec), Louis-Philippe Savoie, to comment, “Imagine the disastrous effect that raising tuition fees by the Charest government” would then have on the students. The largest source of finances for students does not come from government loans, but from working: part-time students work more, and have less debt, with their work accounting for 83% of their financing; full-time students have more debt, but still 55% of their financing comes from working, and over 80% of full-time students work an average of 18.8 hours per week. Thus, Savoie noted, “The portrait of the lazy student is totally false.” The second largest source of financial support for students is from parents, accounting for 22%, with 60% of full-time students getting support from their parents and families, while 23% of part-time students get financial support from their parents, accounting for a total of 7% of their total financing. Roughly 60% of full-time students in Québec will go into debt, averaging at around $14,000, with student loans making up the majority of that debt, as 44.5% of full-time students have government loans, 23.4% take out bank loans or credit lines, and 22.1% take on credit card debt. The study further showed that 46.6% of part-time students will even end up in debt, averaging at $11,500. The report concluded that the government should freeze tuition and increase financial assistance.[5] Over one year later, the government announced a 75% increase in tuition costs.

To Strike and Strike Down!

By April 26, 2012, the student strike – the longest in Québec’s history – had lasted 72 days and had a running total of 160 different protests, hundreds of people arrested, multiple injuries, and still the government stands stubborn in its refusal to even enter a negotiation with the students in good faith. As a result of the government’s intransigence to democratic appeals, some have taken to acts of violence and destruction. Bricks have been tossed off a downtown overpass, and onto the tracks of the Montréal metro system, leading to road and metro closures. Cars and businesses in downtown are left with broken windows and shattered debris, the remnants of protests in which police invariably turn to oppression and brutality. As the government and police become more repressive, the issue becomes less and less about tuition, and develops a wider social position. Thus, the nomenclature has begun to change from “student strike” to “Québec Spring” – or “Maple Spring” emblematic of “a broader, international Occupy-style fight for a new economic order.” In French, ‘Maple Spring’ is translated as “Printemps Érable,” with érable being very close to the French word for ‘Arab,’ thus drawing an even closer dialectical connection with the ‘Arab Spring.’ One student commented, “A lot of people have stopped calling it a student movement; now it’s a social movement, and I think that it affects people in a much deeper way than just tuition fees.” Another student added, “the whole protest is against the neoconservative and neoliberal point of view of doing politics… People in Quebec are using this movement as a means of venting against the current government.”[6]

In March of 2011, Québec’s Finance Minister under the Liberal Jean Charest government announced the tuition hikes of $325 per year, over five years. In August of 2011, students began campaigning against the tuition hikes, with a large peaceful rally held in Montréal in November, establishing a “common front” of student groups attempting to apply democratic pressure against the government. On February 13, 2012, the strike officially began, with several student groups voting in favour of a walk out. The decisions in the student group are, after all, made democratically, unlike the decisions of the government.

On February 23, students occupied a downtown bridge, and were subsequently pepper-sprayed by police. During a protest on March 7, one student, Francis Grenier, almost lost an eye due to a police stun grenade. On March 21, student tactics changed – as the government refused to even consider negotiations – and were now seeking to disrupt the economy in order to be heard. One group of students occupied the busy city Champlain Bridge in Montréal during rush hour, leading to each student involved being fined $494. On March 22, a massive rally of students from around the province took place in Montréal, drawing hundreds of thousands of students and supporters. The government again refused to negotiate or even consider changing its position. Line Beauchamp, the Quebec [Mis]Education Minister, had the outside of her Montréal office painted red – the symbolic colour of the protests – as she continued to deride the protests and refuse to negotiate with the students. On April 16, the city’s subway (metro) system was shut down in a number of places as some individuals (who remain unidentified) tossed bags of rocks onto the metro tracks at a number of different stations. On April 18 and 19, over 300 people were arrested in the city of Gatineau, Québec, in a confrontation with police at a local university campus. On April 20 and 21, as Jean Charest was attending a job fair, speaking to an audience of business leaders in promoting his ‘Plan Nord’ (Plan North) which seeks to provide government funds to subsidize multi-million and multi-billion dollar mining corporations to exploit the mineral resources of northern Québec, had his speech interrupted by protests. Outside the convention centre, protesters clashed with police, leading to the arrests of over 100 people.[7]

Francis Grenier, who almost lost his eye

In what was described by the Globe and Mail as Jean Charest’s “Marie Antoinette moment,” as tear gas filled the streets with students fleeing the riot police protecting the comfortable lap-dog-to-the-rich premier inside the convention centre, Charest, speaking at a business lunch with his real constituency (the wealthy elite), joked, “we could offer them a job … in the North, as far as possible.”[8]

Jean Charest, when he paused from making jokes about giving jobs to students “as far as possible” in the North, commented that, “[t]his is 2012, this is Quebec. We have had ministers find tanks of gas on their verandas… Molotov cocktails in front of their offices. There are ministers who have had death threats.” He added, “I find it unacceptable that one student association refuses to condemn violence,” referring to C.L.A.S.S.E (the largest and most militant of the student groups). Meanwhile, as Charest joked and complained, students were being brutalized by police just outside his conference meeting, with tear gas and concussion grenades being tossed at Québec’s youth by riot police. Charest declared social disruption to be “unacceptable,” but apparently state repression and violence is therefore, totally acceptable.[9]

With Jean Charest’s ‘Marie Antoinette moment’ during his conference of congratulating Quebec’s business elite on their new government subsidization from his administration (the latest Québec budget allocated massive funds for mining companies), protests continued outside, with students setting up barricades “made from construction site materials and restaurant patio furniture to impede the circulation of police,” and so of course, the police “responded with stun grenades, pepper spray and batons.” As the violence erupted, Charest was inside making more jokes to his real constituents, stating, “[t]he (event) that we’re holding today is very popular. People are running all over the place to get in.” The crowd of businessmen erupted in laughter and applause. Charest added, “It’s an opportunity for job hunters.” The spokesperson for the student group, CLASSE, replied to the premier’s contemptuous comments, stating, “all my calls for calm won’t do anything… He’s laughing at us. I don’t know if he realizes were in a crisis right now.”[10]

The Schools Side Against the Students

The schools themselves have been participating in the repression of student strikes. Injunctions were issued to protesters, demanding that they permit other students to attend their classes and exams. The legal injunctions declared that those who were not attending classes were not considered to be participating in a legitimate strike. After the injunctions were issued, and two days after the school’s director demanded classes resume, student protesters blocked the entrance to College de Valleyfield, with hundreds blocking the main doors to the school. The school director threatened students that if they did not return to class they would fail the semester. The director, however, canceled the classes in order to avoid a physical confrontation with protesters. Education minister Line Beauchamp then reminded schools that, “they are legally obliged to provide courses.” Premier Charest, who was in Brazil at the time, again serving corporate interests on a trade mission, suggested the possibility of “forcing the schools to open.” He added, “We leave to each institution the task of taking the decisions they must make based on several criteria that include safety as well as the management of their establishments.”[11]

At Concordia University, protesters also blocked the entrance doors, preventing other students and teachers from entering the building during exams. The school responded by calling in the riot police to ‘remove’ the protesters, with fights breaking out between various students, and police then began “intervening” with pepper spray. The University of Montreal won a court injunction which banned protests from assembling on the school campus. The school informed students that, “all individuals must refrain from blocking access to campus buildings, individual classrooms, and even parking lots. Protesters are also banned from taking any action that interferes with classes, campus services or meetings.”[12]

Protest at Concordia University

Striking students at McGill University delivered a letter to University President Heather Munroe-Blum, signed by many students, professors, staff and student groups, asking the school to accommodate striking students with finding alternatives to exams or issuing ‘Incompletes’ for classes. Munroe-Blum was not present to accept the letter, with her chief of staff accepting the letter on her behalf, stating that Munroe-Blum had “University business off campus.” Perhaps she was running errands for the Royal Bank of Canada, whose board of directors she also sits on. Concordia University has also shown significant opposition to the strike. The chancellor of Concordia, incidentally, is also on the board of directors of the Bank of Montreal. Concordia, facing demands from striking students to accommodate the strike, replied: “The university’s position has been the same from the beginning, and it’s not going to change.” Students who are involved in the strike, stated a Concordia spokesperson, are “accepting the risks.” She added, “[t]hose who choose not to attend exams when exams are being held, they know the consequences… There’s just nothing more we can add.” A CLASSE representative referred to the situation of the striking students at Concordia, numbering in the thousands, “Unfortunately, since the start of the conflict [they] have faced an intransigent and undemocratic attitude in their talks with their administration.” Some of the French-speaking schools had been making accommodations for striking students, but none were to be found at the English-speaking schools, where there are fewer strikers and more elitist administrators. The CLASSE representative, Gabriel Nadeau-Dubois, commented that, “[o]ur coalition and our militants will be there on the campus to help the students, to help the strikers, in order to make their democratic-mandated strike respected.”[13]

Concordia University has also responded to the strike by hiring a private security firm to patrol the school. On March 26, there was a clash between striking students and security guards as the school took a harsh stance against picketing students. Some students were taking part in a sit-in on the 7th floor of the school, while others were being harassed by seven security guards on the 4th floor. Geography students were blocking the entrance to their classroom when security guards showed up, purportedly to ensure “there would be no incident,” while intimidating the students and filming them. One student who was present commented, “What happened at the classrooms so far was very calm and very peaceful. The presence of security guards is creating a really uncomfortable environment on campus. It’s really unnecessary and it feels like students are being prosecuted.” The previous week, the school had sent emails out to all of its students, “warning about consequences for students who choose to continue blocking access to classes, which could include formal charges.” The geography teacher who was supposed to teach the class then cancelled it, telling the security guards that there weren’t enough students to continue the class. The professor commented, “I just think that I’m in a really difficult position because I respect what the students have democratically chosen to do… But the picket wouldn’t permit me to pass through anyway and there weren’t enough students that were in the classroom to hold the class.” Earlier that same day, a student who was filming an argument between security guards and students “was struck in the face by one of the security guards, throwing the camera out of her hands and onto the ground.” The incident was filmed, and after the camera was thrown to the ground, the student asked the security guard for his name “for hitting a student,” after which he walked away.[14]

As it turned out, the security official that hit the student in the face “was discovered not to be in possession of a valid security permit, according to a letter sent by the Concordia security department.” The student who had been assaulted had filed a request for information from the director of Concordia University Security, to which she received a letter response informing her that the assaulting guard – hired by the school from the private firm of Maximum Security Inc. – did not possess a security license, adding, “Given the fact that he is not a licensed security agent [...] we are not legally permitted to release his name.” Concordia Student Union (CSU) VP Chad Walcott commented, “It would be very concerning if we are being blocked access to any information about the assault of a student… Having unlicensed security staff on campus is completely unacceptable.” The student who was hit told the school newspaper that, “[t]hese kind of accidents are likely to happen again… That’s what happens when you start hiring a large number of security guards for political purposes on campus when they’re not trained to do it.”[15]

CSU VP Chad Walcott later commented: “The university told us on [March 30] that this person was under review… Then we found out that he wasn’t even licensed at all, which leads me to believe that the university lied to us, or they themselves were lied to… Every security agent that is on the university premises is supposed to be a licensed individual. These individuals are also all supposed to be providing students with licenses when requested, and to fail to do so is a violation of the Private Security Act.” As section four of Quebec’s Private Security Act stipulates, “Any person operating an enterprise that carries on a private security activity must hold an agency license of the appropriate class.”[16]

Meanwhile, in late April, the Canadian Parliament – with the Conservative Party in power – are attempting to pass a bill entitled, “Bill C-26: The Citizen’s Arrest and Self Defence Act,” which “clarifies” laws around citizen’s arrests, and according to the Canadian Bar Association, “will grant greater powers to private security agencies” which “will give poorly trained ‘rent-a-cops’ greater latitude to arrest Canadians.” An official at the Canadian Bar Association warned that, “Such personnel often lack the necessary range of equipment or adequate training to safely and lawfully make arrests in a manner proportionate to the circumstances.” The only MP in Parliament to oppose the bill was Elizabeth May of the Green Party, who stated that it would be a “very big gift to the private security companies… The constitution of this country is governed by the concept of peace, order and good government… This stuff goes off in a wacky new direction, and it worries me.”[17]

The Concordia University email sent to students declared that it was “no longer possible to tolerate further disruption of university activities by a minority of protesters who refuse to respect the rights of others,” though apparently it is okay to tolerate harassment by private security guards. The university informed students that those who choose to picket will be asked for their IDs by the private security goons, “and will be reported to a panel to face the appropriate charges,” while those who refuse to provide ID “will have their pictures taken in order to be identified.” The school declared that, “[t]he charges will depend on the severity of the case but it could go from a written reprimand to expulsion.” A Concordia spokesperson stated, “[t]he university will only target students who are physically blocking access to classrooms and offices. We received complaints and we need to make sure our community has the liberty of movement. Blocking the Guy Metro building [the previous week] for example was unacceptable.” The Concordia Student Union and Graduate Student’s Association replied to the school’s email, stating, “Students will not be intimidated.” Both organizations referred to the school’s email as “dangerous” and “irresponsible,” presenting picketers as aggressive, when “in reality [their actions] have been consistently characterized by a lighthearted, peaceful, and creative nature, with very few incidents.” A student union official stated, “[t]heir message is calling for a profiling of students and a general discrimination against protesters and picketers. We think that it is highly unacceptable.” The same official added that, “We actually sat with the university administration to tell them that this email would only create conflictual relations between students and the university… We were basically told that the university did not care if things went out of hand.”[18]

Negotiations in Good Faith…? Not With Beauchamp! 

In late April, the [Mis]Education Minister, Line Beauchamp, suggested that the government would agree to discussions with the students. She ensured, however, that the talks would be cancelled before they began, by demanding that the more radical, and most active student organization – C.L.A.S.S.E. – be refused the opportunity to engage in the discussions. Why? CLASSE was branded as “radical” (assuming ‘radical’ is a bad term to begin with) because it refused to come outright in denouncing violence at the protests, though there has never been any condemnation of police brutality and repression from the government, so it’s apparently a contradictory position. Moreover, Beauchamp, accustomed to operating in an authoritarian manner, empty of any notion of democratic governance, demanded that CLASSE do as she said before they could be invited to discussions with a government that had, until late April, refused to discuss the issue with hundreds of thousands of students demanding it. Beauchamp delivered an undemocratic ultimatum, stating that she would only speak with two of the three student associations involved, which together represent 53% of striking students. The student organization, CLASSE, which represents 47% of the 175,000 striking students, held a press conference in response, saying “Beauchamp’s decision was unacceptable and that there can’t be a solution to the dispute without CLASSE’s involvement.” A spokesperson for CLASSE commented, “She can’t marginalize half of the people on strike,” and accused Beauchamp of attempting to “divide and conquer” the student movement. CLASSE was not even involved in the violence that took place, and as the organization acts and makes decisions in a democratic manner, it cannot respond to authoritarian ultimatums from a woman who has no consideration for democratic methods.[19]

Education Minister Line Beauchamp

Despite Beauchamp’s authoritarian ultimatum, the other student groups remained in solidarity with CLASSE and refused to meet with the [Dis]Honourable Beauchamp unless CLASSE was present. CLASSE announced that they could only denounce the violence if the members voted on it, since the leaders of the organization (unlike those of the government) must make decisions based upon the democratic wishes of their constituents, not their personal pandering to the financial elite. Of course, the refusal by CLASSE to follow the immediate demands of Beauchamp incurred the continued denunciation of the organization by the government and its media lap-dogs like the Montreal Gazette, responsible for possibly the most deriding, rag-like, yellow-journalism-inspired newspaper coverage of the protests to date. However, on April 22, CLASSE addressed its constituents (unlike the government) and they took a vote in which they unanimously condemned the violence, stating: “The position we took to last night was to clearly denounce and condemn any act of deliberate physical violence towards individuals… As a progressive and democratic organization, we cannot subscribe to those actions.” The spokesperson for CLASSE added, however, that civil disobedience will continue: “We think that the principle of civil disobedience has made Quebec civil society a little bit more just and little bit more free than other societies.” Beauchamp replied to the announcement, clearly confused about the difference between civil disobedience (the likes of which was praised and practiced by peaceful non-violent leaders like Gandhi and Martin Luther King) and acts of violence. Beauchamp addressed her own lack of education in stating, “We all need to act in good faith. If social and economic disruptions continue, the students who endorse them will be excluding themselves from talks.” So where previously it was the refusal to denounce violence that would result in exclusion of talks, and since that requirement was met, the demand changed to refusal to denounce “social and economic disruptions,” which is the entire basis of civil disobedience, strikes, and protests. So, essentially, Beauchamp is demanding that the student organizations denounce their cause before they meet… to discuss their cause.[20]

The last strikes that took place in Quebec in 2005 were successfully divided using the same strategy as Beauchamp attempted. However, as her tactical failure was evident, the divide and conquer effort clearly was not working on Québec students anymore, who remained in solidarity with one another. The government then agreed to sit down to negotiations with the student groups in late April. The talks came to a quick end on April 25, as Line Beauchamp admonished CLASSE for sponsoring a protest the previous night which ended in violence, vandalism, and injuries. Beauchamp commented that, “We cannot pretend today that they have dissociated themselves. I consider, therefore, that the CLASSE has excluded itself from the negotiation table.” A CLASSE spokesperson replied, “Madame Beauchamp does not want to talk about the tuition hike… This decision by Madame Beauchamp is obviously another strategy to sabotage the discussions… Madame Beauchamp will not resolve the crisis without the CLASSE.”[21]

On the night Beauchamp threw her hissy-fit and again ended the chances of negotiations, Montréal had a large protest, drawing thousands of students into the streets. When the students reached a police barricade at a major downtown intersection, tempers flared: garbage cans were overturned, windows of banks were smashed, and some rocks were hurled at police cars. It is notable that violence tends to erupt in protests when confronted with a heavy police presence. A protest earlier on that same afternoon was entirely peaceful, as the police did not have a major presence, instead tailing behind the protesters in vans. It is when the protest is cordoned off, and the right to march – the right to freedom of speech, association, and movement – is being curtailed by riot police, blocking off entire intersections like some reinforced line of Storm Troopers, with police tactics aimed at attempting to separate the protesters into smaller groups, that the police presence creates an antagonizing factor. So, as the protest on the 25th of April was confronted by the line of riot police storm troopers, the protest was declared to be “illegal” by the police: as a few acts of vandalism took place, the police waited, and then began firing tear gas into the crowd of students. The crowd began to disperse and students ran, as the police threw concussion grenades and used their batons.[22]

Protest following Beauchamp’s cancellation of negotiations

The following day, all the blame was placed upon the students. In fact, this remains consistent. All the blame for all the events that have taken place is placed squarely upon the students and protesters. When, earlier in April, three out of four of Montréal’s metro lines were shut down due to bags of bricks being thrown on the tracks and emergency stop levers being pulled on the trains, the blame was also put on students, “but the police have not connected this incident to students.” One individual even released a smoke bomb in a metro station on April 18.[23] While the sources of these incidents remain unknown, the sources of the vast majority of violence at protests is quite evident: the police.  It should also be noted that Québec has a bad track record of dealing with protesters and inciting violence, often through agent provocateurs. Back in 2007, at the Montebello protests against North American integration, the Québec provincial police had to later admit that they planted three undercover cops among the protesters, dressed in all black, with their faces covered and brandishing large rocks in their hands as they neared a lineup of riot police. The three men were called out by protesters as being undercover cops attempting to start a riot and justify police repression, and once their cover was blown, they made their way past the police line where they were then “arrested.” Photos of the men show that they were wearing the same police-issued shoes as the riot cops, and the government had to later admit that they were indeed police. Though, the government claimed at the time, their men were undercover “to keep order and security.” No doubt with large rocks.[24]

Emergence of the ‘Maple Spring’

Following the large protests in late April, the Liberal Quebec government – bypassing negotiations – came up with its own brand new “solution” to the protests: increase the tuition even more! Jean Charest and Line Beauchamp gave a press conference on April 27 announcing a six-point plan to end the protests, with absolutely no input from the protesters themselves. Charest began the press conference, speaking to the stenographers of power (the media), stating, “There is an increase in the tuition fees… Let’s not pretend it isn’t there.” The proposal suggested that the government would spread the increases over seven years instead of five, though Charest announced that the government would begin “indexing” the tuition costs in the sixth and seventh years to the rate of inflation, which would mean an annual increase of $254 over seven years (instead of $325 over five), resulting in a total of $1,778, as opposed to the $1,625 over five years. Beauchamp added that, “after factoring in the income-tax credit on tuition fees, the increase is $177 a year, or 50 cents a day.” Beauchamp told reporters, “I invite the students to go to their courses because the solution proposed by the government is a just and equitable solution which ensures better financing of our universities, which ensures a fair share from students, which also ensures access to university and ensures better management of our universities.” Further, Charest and Beauchamp announced that the government would add $39 million in bursaries, the premise of which suggests that it’s fine if the government takes a lot more money from students, so much as they give a small fraction of it back, without raising the obvious question of: why don’t we just keep it in the first place? A student organizer commented that Beauchamp’s “50 cents a day” argument was “very clever,” yet, “It does not touch the nub of the question.” The president of the student organization, the Federation etudiante universitaire du Quebec (FEUQ), Martine Desjardins, commented that, “Quebec families are already heavily indebted,” and the new plan would only increase the debt burden.[25]

An overlooked report from late March by the Institut de recherche et d’informations socio-economique explained that, “increased student debt from higher tuitions could have severe repercussions on public funds.” The researchers noted that, “the provincial government is creating a precarious situation when it encourages students to incur higher debt, much in the same way banks in the United States created a risky situation when they made it easy to obtain mortgages – a situation that ultimately threw the U.S. economy into a recession when homeowners began to default on their payments.” When interest rates go up, as they are set to do so, “today’s students may well find themselves in the same situation of not being able to pay off their student loans.” One of the researchers commented, “Since governments underwrite those loans, if students default it could be catastrophic for public finances… We are already seeing signs of a higher education bubble like that in the U.S… If the bubble explodes, it could be just like the mortgage crisis… The fact is, there is no need for additional funding for Quebec universities.”[26]

The student movement has now begun the campaign for other social movements, labour groups, and activist organizations to join the protests in a wider ‘social strike’ against the Québec government. The more radical student organization, which represents 47% of the 175,000 striking students in Quebec, C.L.A.S.S.E., issued a press release in late April calling for a “social strike” from the “population as a whole!”[27]

Following a massive demonstration of over 200,000 people on April 22 in Montréal demanding the protection of the environment and natural resources, the message was clear: more than tuition is at stake. A manifesto for a “Maple Spring” appeared and spread through social media networks in late April. The manifesto declared that:

2011 was the year of indignation and revolt. The Arab spring unnerved autocrats, swept out dictators, destabilized regimes and drove many to grant reforms. The images of these Arab peoples deposing their oligarchies went around the world and set an example.

Inspired by the spontaneous occupations of public places in the Arab world, the first Indignados appeared in Spain, when deep-going austerity measures were imposed on the country. The Spanish highlighted the real limits of democracy in that country, strongly affected by the economic crisis, subject to the dictates of the financial markets, with 46 per cent of its young people unemployed. The initiative produced its emulators and the movement spread in Europe and beyond.

The movement extended to North America, and from New York around the Occupy Wall Street initiative. That movement was aimed at the richest 1 per cent, the major banks and multinational corporations, which dictate the laws of an unjust global economy that is mortgaging the future of all of us. The movement then spread to more than 100 U.S. cities, but also to Canada (Vancouver, Toronto, Ottawa, Montréal).

The rebellious Arabs, the European Indignant, or the American occupiers, all have gathered behind the same message of hope: Another world is possible!

This storm of global protest against economic and political elites out of touch with the legitimate concerns of insecure peoples who are always being asked to pay more, to work harder, and above all not to demand anything in return, is now blowing over Quebec. The students’ courageous fight for the right to education now constitutes the spearhead of a profound movement of indignation and popular mobilization that has been stirring in Quebec for several years. The monster demonstration of March 22 launched the printemps érable! [Maple Spring!]

Let us join in this global current of revolt and follow the example of the Icelanders who, in January 2009, forced the resignation of the neoliberal government of Geir Haarde, which had participated in the genesis of the economic and social crisis in which that country plunged in 2008.

It’s Quebec’s turn to bring down its corrupt clique!

Charest, that’s enough! Let us demand the government’s resignation![28]

Among the ‘demands’ that the manifesto made were:

- The right to education for everyone, without discrimination linked to money;

- The right to a healthy environment and the conservation of our natural resources, to protect our water, our rivers, our forests, our regions, and not to yield to the voracious appetite of the mining and oil and gas companies;

- The rights of the indigenous peoples to their aboriginal lands;

- The right to enjoy a responsible and democratic government, serving its people and not some financial interests;

- The right to pacifism and international solidarity, clearly displaying Quebec’s opposition to the militaristic and commercial policies of the federal Conservative government;

- The right to a local, sustainable, mutually supportive social economy that puts humans at the centre of its concerns.[29]

Solidarity for the Québec students has been shown from students and unions and other groups across Canada and indeed, around the world. Students from the University of Ottawa have participated in strikes and protests in Montréal, and the Student Federation of the University of Ottawa (SFUO) sent a bus of students to participate in the mass rally of hundreds of thousands of students on March 22. SFUO president Amalia Savva stated, “When it comes to tuition fees in general—when we see a 75 per cent increase in tuition fees over the next five years in Quebec—that’s extremely dangerous for students not only in Quebec, but across the country, to set a precedent like that… Tuition fees are one of the common struggles students have, not only between Quebec and Ontario, but across the country and across the world as well.”[30]

A number of unions from Ontario expressed solidarity with the student strike, stating that, “We stand in solidarity with the student strikers and the professors, campus workers and community members who have supported this movement. Students in Quebec are fighting against the commercialization of education and user pay through tuition increases that create massive barriers to access and student debt that profits the banks while haunting students for years after graduation.”[31]

On April 26, roughly 50 peaceful protesters assembled in downtown Toronto, with riot police assembled nearby, demonstrating in support of the Québec student strike.[32] A progressive think tank, the Centre for Social Justice, had called for the Toronto protest, issuing a press release stating: “Join us for a rally in front of Québec’s Office in Toronto in solidarity with the ongoing student strike. On this occasion, we will be delivering a petition to be sent to the Premier’s office in Québec. With this action, we also want to contribute to bringing this great movement’s democratic and combative spirit to Ontario.”[33] Students, while fighting against tuition hikes around the world, continue to express solidarity with Québec’s strike, including signs of solidarity appearing at a protest against tuition hikes in Taipei, Taiwan, as well as small protests in Paris and Brussels specifically assembled to show solidarity with Québec students.[34]

Solidarity protest in Belgium

Solidarity protest in Paris, France

Student protest in Taiwan, also showing solidarity with Québec

Québec is not the only place where there is a massive student movement developing into a wider social movement. In fact, Chile saw the start of its massive nation-wide student protest movement in May of 2011, roughly one year ago. The movement began as a student protest and evolved into a wider social movement with demonstrations drawing hundreds of thousands of Chileans, often met with the state apparatus of repression, remnants from Chile’s military dictatorship put in power by the CIA in 1973. The student movement has continued into the new year, and on April 25, the same day that large protests erupted in Montréal, Santagio had a protests which drew tens of thousands of students into the streets (between 25-50,000), rejecting the government’s proposed reforms as “too little.” Student leader Gabriel Boric declared, “We will carry on making history… We students will not give up the fight to make education a public right.”[35] Roughly ten days prior to the protests, Canadian Prime Minister Stephen Harper visited Chile seeking to extend “free-trade” agreements for the benefit of multinational corporations. Canada already has the largest investment in Chile’s mining industry. Reportedly, the massive student movement in Chile was not under discussion between Harper and Chilean President Pinera.[36]

So in Québec, the premier is dismissing the students and subsidizing the mining corporations. In Chile, the Canadian Prime Minister is ignoring student movements in both Canada and Chile while seeking to better secure Canadian mining interests. Thus, in the provincial, national, and international arena, Canadian politicians continually seek to protect, support, and expand the interests of multinational corporations while simultaneously undermining, ignoring, dismissing, and repressing massive student movements demanding social, political, and economic justice. This is not merely a Canadian issue, but a global one, making what is happening in Québec all the more relevant in attempting to bring about a ‘Maple Spring.’ Informal acts of solidarity and formal associations and relationships should be established between the two student movements in Québec and Chile so as to further empower and support those around the world who are partaking in a similar struggle.

What the Students are Saying

I had the chance to interview students and youth taking part in the strike and protests here in Québec. While the mainstream media inundates readers with quotes and concerns of the minority of students who do not support the strike, thus giving a very slanted perspective of the events taking place, I felt it was important to provide statements and perspectives from students who do support and have been taking part in the strike. I asked the students to tell me about their experiences, perspectives, and hopes for the strike and student movement, and what their message to the rest of Canada would be, in light of the poor information being given through the media.

Karine G. from Québec City said that her message to the rest of Canada was that, “Québec is not Canada. Our education system, like other specificities in our society, reflects our difference and our values. We are not complaining, simply trying to defend who we are and how we think it should be reflected through our institutions. Democracy supposes that citizens are free to invest in what they value the most; we think education should be a priority.” She added, “No matter what people try to justify with numbers, raising tuition fees is an ideological decision. Even though the Liberals are trying to make us believe – ‘There is no other alternative’ – we are not fools.” She expressed a great deal of frustration in getting others to understand what democracy and strikes actually represent and consist of, and finds a great deal of “ignorance and individualism” as well as apathy among others who criticize or oppose the strike.

Mathieu Lapointe Deraiche from Montréal stated that while the strike began in opposition to the tuition hikes, “I think after 11 weeks of strike, in the middle of one of the greatest student movements in the history” of the province, in both numbers and duration, “the hike of fees is now only a detail.” He added, “It is now a social crisis that [has] revealed an important generational gap (not to say ‘war’) between Quebec’s youth and the children of the ‘Trentes Glorieuses,” referring to the “30 Glorious Years” of growth following World War II, ending in the 1970s. He explained that the “social crisis” has “called into question the role of the police and the media,” such as TVA, the Journal de Montréal, and the Gazette. Referring to it as a “socio-political war between the youth and the government,” Mathieu explained that it has now reached the point where he “couldn’t be satisfied with a cancellation of the fees,” as his “actual disgust towards [the] government… transcends a financial issue.”

Freezing the ‘Spring’: State Repression of the Strike

Andrée Bourbeau, a member of the legal committee for C.L.A.S.S.E., is responsible for organizing funds to pay for the legal defense of those who are arrested at the protests (whether or not they are students), by disputing the tickets and fines which are dispersed to protesters by the police for taking part in the demonstrations. The mass arrests are done through the use of such tickets, using two Québec laws in particular to repress the student protests, which C.L.A.S.S.E. maintains – and rightly so – as being unconstitutional. For example, article 500.1 of du Code de sécurité routière (Québec law) is “unconstitutional,” explained Bourbeau, “because it prohibits any demonstration.” The article states that, “No person may, during a concerted action intended to obstruct in any way vehicular traffic on a public highway, occupy the roadway, shoulder or any other part of the right of way of or approaches to the highway or place a vehicle or obstacle thereon so as to obstruct vehicular traffic on the highway or access to such a highway.” In short, the very notion of a street protest is declared “unlawful” by Québec, which is a very violation of the right to assemble, the right to free speech and movement. Thus, it is unconstitutional. This article has led to the repression of every demonstration in Québec City, where more than 300 people have received $500 fines under this law. If any of those individuals take part in another protest, and receive another fine, the amount increases to between $3,500 and $10,500. Bourbeau told me, “this is outrageous because this is purely political repression of the student movement in Quebec City.” From the beginning of April, demonstrations have been declared illegal by the police, who threaten students that they will be fined if they take part, even if the demonstrations are peaceful, and of course the vast majority of them are.

It’s a stark reminder of the reality of how the student movement is presented in the media that with over 160 protests – with an average of 2-3 per day across the province – the rest of Canada only hears about the few protests that turned violent. Yet, for the nearly 200 protests that have taken place thus far, they are consistently met with a large police presence, fines, police brutality, and other forms of state coercion and repression. But it is the incidents of bank windows being smashed which the rest of Canada hears about. In Montréal, protests are repressed by the police through a bylaw which forbids assemblies that “breach the peace.” Bourbeau explained, “this is so broad it covers every kind of demonstration.” Thus, at each demonstration, the police arrest students and other protesters simply for being present. When some protesters react with violence or vandalism, this is referred to in the media and by the government as a “riot.”

For example, an article in the National Post written by David Frum was entitled, “David Frum on the Quebec student riots.” The first line in the article wrote, “The rioting students of Quebec got scant sympathy even before they started smashing windows and detonating smoke bombs.” He later referred to the student protesters as “a radical fringe,” who do not “deserve any sympathy.” He added: “And besides, they are part of the problem: a richer-than-average tranche of their own cohort demanding support from the taxes of less affluent people.”[37] David Frum, it should be noted, is a Canadian-American “journalist” who was previously a speechwriter for U.S. President George W. Bush, an ardent neoconservative, and was one of the loudest voices calling for the war on Iraq. Frum was also responsible for coining the phrase “axis of evil,” which George Bush first used in a speech from 2002. Hard to imagine that Québec would get fair coverage from the likes of Frum.

The use of bylaws and other unconstitutional ‘articles’ are – explained Bourbeau – aimed at “trying to demobilize the students, to make us fear going out to demonstrations and organize.” Of particular concern for protesters and organizers, she said, was the recently created police “GAMMA squad” in Montréal. In January of 2011, the GAMMA (Guet des activités et des mouvements marginaux et anarchists) squad was created as a special unit of the Montréal police, specifically designed to monitor anarchists and other “marginal political groups.” In short, it is a political policing unit, designed to engage in repression of ideological opposition to the state. These types of “squads” are typical in fascist and authoritarian countries around the world, but it’s new to Montréal. While protest organizers are very concerned about this squad, they have remained virtually out of the national media (though there is some discussion of them in the French media), so very few are even aware of their existence.

In July of 2011, C.L.A.S.S.E. filed human rights complaints against the GAMMA squad after an “unprecedented” wave of arrests, when four members of the student group, three of whom were executives, were arrested as they were preparing to organize a campaign against the tuition hikes. The stated reason for the arrests was for the organizers participating in having organized protests the previous March which resulted in a small injury of a staff member of Québec Finance Minister Bouchard’s office. A CLASSE spokesperson stated that the aim of the arrests was to “break the back” of the student movement before it even began to mobilize. CLASSE is neither an “anarchist” nor a “marginal” organization (due to it being the largest representation of the student movement), which is not to say that monitoring anarchist and other “marginal” groups (however the State defines that) is acceptable, because it is not. The “evidence” against the student organizers was largely provided by an informant for the GAMMA squad.[38] CLASSE spokesperson Gabriel Nadeau-Dubois stated, “There is no doubt about the political nature of these arrests… This is clearly an attempt by the [Montreal police] to decapitate the Quebec student movement on the eve of one of its historical struggles.”[39]

Alexandre Popovic, a spokesperson for the Coalition against repression and police brutality, explained that the GAMMA squad represents “police use of social stereotyping to hinder the legal expression of opposition to social and legal policies.” He stated, “It’s ridiculous… They have a stereotypical cartoon image of anarchists,” adding that while anarchists believe in opposing authority (which is a good thing!), they also have families, host book fairs, and engage in intellectual discussions. Referring to the complaints filed against GAMMA to the Québec Human Rights Commission, Popovic stated: “The commission needs to remind the police that we are not in a police state. We have the right to disagree and even have thoughts they might not like.”[40] CLASSE spokesperson Nadeau-Dubois explained, “This squad is really a new kind of political police to fight against social movements.” The GAMMA unit is a branch of the Montréal Police Force’s Organized Crime Unit, which “uses tactics developed to monitor mafia and street gangs in order to keep tabs on political activists.”[41]

Though apparently they don’t do a very good job of handling the Montréal mafia, since the city government they work for has been handing out public contracts to the mafia, who have connections to political parties and the construction industry as well.[42] Back in 2009, a former city government opposition leader, Benoit Labonte, facing corruption charges, stated that the Montréal mafia controls roughly 80% of City Hall, telling Radio-Canada, “Is there a Mafia system that controls city hall? The response is yes.”[43] Mafia-connected construction executives have been involved in election campaigns in municipalities all across the city of Montréal and elsewhere, and have thereafter been awarded with lucrative public contracts.[44] Arrests were made on anti-corruption charges in Montréal in late April, and among the 14 suspects arrested, two of them were Liberal Party organizers, putting Jean Charest’s government further on the offensive. One of those Liberal Party organizers was personally given an award by Jean Charest at a Liberal Party meeting in 2010.[45] Back in September of 2010, Jean Charest’s Québec government was declared by Maclean’s Magazine to be “the most corrupt province” in Canada. Marc Bellemare, the province’s former Justice Minister in the Charest government, spoke out about the rife corruption, favouritism, collusion and graft, with Charest granting Liberal Party fundraisers a say in the appointments of judges, not to mention his government’s deep connections to the overtly-corrupt construction industry. Interestingly, “it costs Quebec taxpayers roughly 30 per cent more to build a stretch of road than anywhere else in the country.”[46] So if Québec really is concerned with “balancing the budget,” perhaps the government – and the police, for that matter – should start with ending corruption in the governments itself (as if that were even possible!). It seems that the government is more interested in supporting organized crime than organized students.

I do not mean to paint Charest as a pawn of the mafia, since he always has been and always will be far more beholden to elite financial and economic interests, specifically that of the powerful Desmarais family (Canada’s equivalent of the Rockefeller family), with its patriarch Paul Desmarais Sr, who treats Charest like a little poodle, and who has established close connections with every Canadian Prime Minister since the 1970s, and all but two of Québec’s premiers in the same amount of time. As one reporter with the Globe and Mail explained, “Desmarais has been personally consulted by prime ministers on every major federal economic and constitutional initiative since the 1970s. Most of the time, they’ve taken his advice.”[47] It was also reported that, “[o]ver the last several years, [Paul Desmarais Sr.] has spun his web to such an extent that it now enables him to call the shots,” especially in promoting his right-wing economic vision, with “a disproportionate influence on politics and the economy in Quebec and Canada.” In particular, Desmarais “has a lot of influence on Premier Jean Charest.” Quebec writer Robin Philpot wrote that when Paul Desmarais received the French Légion d’honneur (Legion of Honour) from French President Nicolas Sarkozy, Jean Charest was in attendance, of which Philpot stated, “He took him along like a poodle.” Philpot added, “It’s a very unhealthy situation for a government to be indebted to a businessman that has his own interest at heart. They get their hands tied.”[48]

Québec Premier Jean Charest (right), with French President Sarkozy (centre), and Canadian billionaire oligarch Paul Desmarais, Sr. (left)

And now Charest is attempting to ensure that future generations of students are themselves beholden to the same interests he is: the bankers and corporations, the political-economic and financial elite who dominate the province and the country.

The Students ‘Spring’ Forward

Following Charest’s announcement of a new “seven-year” program for the tuition hikes (with even more tuition costs added on!), students took to the streets in another night of major protests in Montreal. Student leaders rejected the absurd proposal, declaring, “It’s not an offer, it’s an insult.” When some students in the protest occupied an intersection and sat down in the street, the police responded with tear gas. Then, after two hours of peaceful protest (apart from police aggression and a few projectiles thrown at police in response), the police declared the demonstration to be “illegal” and began arresting people.[49]

In late April, in the eleventh week of the strike, international media have finally taken notice, as the student movement is making its way into the headlines of CNN, the BBC, and Al-Jazeera. Martine Desjardins, president of the Fédération étudiante universitaire du Québec (FEUQ), one of the main student groups, commented that, “I think we’ve seen that no matter how far reaching the movement is, Charest just isn’t listening… After months of taking to the streets, it’s encouraging and surprising to see the struggle catching on like this. It’s been tiring for students to have to keep marching and striking but this gives us new hope moving forward.” However, despite the general perception of the protests, both student leaders and the police themselves admit that the vast majority of those assembled do so peacefully. Constable Yannick Ouimet of the Montreal Police said, “We know that 99 per cent of the people who show up to protest want to do so peacefully… What we’re seeing now is that the peaceful protesters and their leaders are helping police identify criminals so that they can be removed from the crowd.” Desjardins reflected on the latest “proposal” from Charest, calling it “a smokescreen.” He explained: “the offer was never mentioned when we set down to negotiate with the government. Instead, it was sent above students’ heads as an attempt to win over the general public.” While the media continues to repeat the falling support for the students among the general public – figures which are attributed to the violence – Desjardins felt it noteworthy to point out, “We’re seeing small openings and we’re seeing our support base broadening. It’s not just students out there, it’s parents, teachers, trade unions and different social groups. We don’t want to have gone through all of this and to go back to school empty handed.”[50]

Québec students are increasingly frustrated with the government response to the strike. At a protest in late April, a number of students gave their complaints to the media. “I don’t think there is any class of society that would like to be ignored for three months,” one student explained. She added, “Now, all of a sudden, people realize something is going on because some windows were broken.” Another student, and mother of two, Aurélie Pedron, raised the issue of agent provocateurs being used to demonize the students: “When there are vandals on bicycles, with rocks so huge that you could not find them on Ste. Catherine Street [where the protest was taking place], when it’s a bookstore whose window is smashed, do you really think it is students who do that?.. Don’t take us for idiots.” Another student explained that, “the government approach is to present us as a bunch of vandals.” One political science student explained, “this has become more than a student fight, it is a fight against the government and the state.” Another student at the protest agreed: “The issue is bigger than tuition fees. It is a question of re-establishing democracy. There is no democracy. We are closer to totalitarianism. Decisions are made without listening to the people.” Gabriel Nadeau-Dubois, the spokesperson for CLASSE, elaborated on the increased scope and vision of the struggle of students: “Those people are a single elite, a greedy elite, a corrupt elite, a vulgar elite, an elite that only sees education as an investment in human capital, that only sees a tree as a piece of paper and only sees a child as a future employee.” Thus, he explained, the student strike would be “a springboard to a much wider, much deeper, much more radical challenge of the direction Quebec has been heading in recent years.”[51]

C.L.A.S.S.E. spokesperson Gabriel Nadeau-Dubois

Andrée Bourbeau of CLASSE told me that, “if Quebec is the province that has the lowest tuition fees and the best system of bursaries, it’s because we fought since the 1960s through organized actions and strikes,” with the current 2012 strike being the ninth one, and the largest of its kind, with the longest duration. She added, in regards to the methods of the student organizations, that, “we have practiced direct democracy through our student general assemblies for several decades now,” and that it is through this ‘direct democracy’ approach that decisions of the students are made before approaching the government. When the government ignores and dismisses the demands of the students, it is through the direct democracy approach of syndicalisme de combat that the students decide to target – through civil disobedience and peaceful assembly – the economy itself. “Transparency is very important,” explained Bourbeau, “Acting with syndicalisme de combat means that we mobilize people, we organize demonstrations and actions. The movement is its members, not an enlightened elite.” I asked her what her message to the rest of Canada was, to which she replied:

I wait for Canadian students to start struggling for their rights, for free tuition and self-governed universities. I don’t think Quebec has to be different than the other provinces in regards to social programs and public services. [I speak] in solidarity with the people of Canada!

The “political police” and its corrupt and elite-beholden government sponsor continues to repress dissent, demonize an emerging social movement, prevent the expression of basic – constitutionally guaranteed – rights and liberties of hundreds of thousands of youth and activists across the province. The government of Québec is attempting to turn a potential ‘Maple Spring’ into a ‘Hopeless Winter.’ But as we here in Montréal can see and feel, winter is on its way out, the temperature is getting warmer, the sun is starting to shine more and more, and spring is sprouting!

Message from Canada’s Youth: We Refuse to be a Lost Generation!

The argument that Québec students are “whining and crying” about “entitlements” is not only wrong, but deeply immoral. What Québec students are doing is finally standing up and saying, ‘No More!’ What Québec students are doing is not a misguided attempt to preserve “entitlements,” but to try to ensure for ourselves a future, a future which is being – year-by-year – stolen from us. My generation of Canadians – and for that matter youth all over the world – are shackled with more debts than any before us, with less job opportunities, with more poverty, and with the burden of beginning our lives under a system which has consistently favoured the rich few at the expense of the rest. We are told to go to school and get a good job. So we go to school, get deep into debt, and graduate into a market with few jobs. With professional degrees, we go work at Starbucks, so that we may pay the interest on our student debts, or the interest on our credit card debts, struggling to pay our monthly rent, or living at home for much longer than any generation before us because we simply can’t afford to move out. Rents are going up, and housing prices are sky-high in an absurd bubble waiting to burst. So then we are told that if we want “a future,” we have to buy property. None of us can afford a $500,000 condominium in Vancouver or Toronto, so we are told: get a mortgage, it’s the “smart” thing to do. So we get a mortgage, because our parents, our banks, and our government said: “It’s the smart thing to do.” And when this absurd housing bubble pops,  our interest payments on our mortgages will skyrocket, and our student debts will skyrocket, and our credit card interest payments will skyrocket, and we won’t even be able to keep up with the increasing costs of food.

We are doomed to poverty before we even have a chance at possibility. We were raised with expectations of a life we could have. For those of us who grew up middle class, like myself, we grew up in a world built on a mirage of debt. The average Canadian household today spends 150% of its income, so that for every $1 they make, they owe $1.50. The average Canadian household is $103,000 in debt, largely due to mortgages, but also as a result of credit card debt, student debt, and other loans. Canada’s big five banks help provide the mortgages, the student debt, tell us to get credit cards, and through the Bank of Canada (our central bank), keep the interest rates low so as to encourage people to get more loans and go deeper into debt. Everyone is told to get an RRSP because “it’s the smart thing to do.” So we save what money we can, and put it into an RRSP account. Yet, if we want to spend that money, we have to do so on property. If we take out the money for anything other than a house or condo (which would still require us to get a mortgage to cover the full expense), then we lose a huge percentage of the money within the account. I took a class in high school where the teacher explained to all the compliant young students that investing your money in an RRSP is “the smart thing to do.”

So now our parents are struggling to pay their rent, meet their interest payments, or even pay for food. They work several jobs, and still we struggle, day-to-day and week-to-week. Our parents see us – their children – also struggling, falling behind and not meeting the social expectations that were set for us: when to move out, when to get an apartment, when to go to school and graduate, when to get a job, when to get a house, when to get married, when to have kids, etc. So our parents, naturally, want the best for us, want us to have what they tried for but are now struggling to even maintain as an illusion. So they tell us: get a student loan to go to school and get a good job, get a credit card, get a mortgage to buy a house. They encourage us to follow their path, when where they currently stand is already dangerously close to the cliff’s edge. Our path, then, is much rougher, much more dangerous, and all the more illusory than theirs. They see only their own children, and want the best. But we, their children, see each other: we see our friends, co-workers, fellow students and compatriots; we see our entire generation and how we all struggle. Our parents see the individual struggles of their own kids. We see and feel the collective struggle of a generation. We did what we were told, and now we are left with massive debt and no jobs, higher rents and fewer hopes. We did what we were told, year after year, because, as they say, “It’s the smart thing to do.” We did everything we were told to “get ahead,” and now we are being left behind.

So what the students in Québec are doing is simply trying to catch up, is simply speaking up and saying that we don’t want to be a “lost generation,” doomed to debt bondage. And now that we – finally! – are awakening to our situation and taking action, we are derided and dismissed, insulted and ‘dissed’, spat on and chastised, beaten with batons, bombed with tear gas. We are told, now, that we are “crying and whining,” that we are spoiled children, demanding “entitlements” and subsidies. We aren’t asking for a free ride through life, all we are wanting… is the chance to have a life.

The future is the world that we are inheriting, and before we can even enter the future, it’s being stolen from us. We are disciplined under heavy debts and higher costs before we have the chance to even reach a true sense of autonomy and independence. We are indebted before we even move out of our homes, before we get our first job. And then we are told we are spoiled and entitled!

It’s time for older generations to move aside, to stop telling us what it is we should want, how we should get it, and then deride us for not doing what they say. If we feel we are ‘entitled,’ it is because we were raised to feel that way. This is partly the fault of our parents’ generation, who have lived a life in debt, and who now instruct us to follow them into the abyss, and dismiss us when we say we want to chart our own course. Well now it’s time for them to move aside. They tried, in the 1960s and early 70s, to civilize society and make a better world – something we are now told is not worth aspiring to – and indeed, achievements were made, but it was stopped short. The elites of our society saw the emergence of social democratization and struggles for liberation and put a finish to it. The system they constructed to strangle the struggle for liberation is what we call “neoliberalism” and debt-domination.

Demonstration in Montréal

Now, all around the world, from North Africa, to Latin America, East Asia, Europe and right here in Québec, the youth are finally standing up against this ruthless global system of exploitation, militarism, racism, and domination. What the students in Québec are doing is joining the global struggle as it emerges around the world, and setting an example for the rest of Canada and North America, who have so far been lagging far behind. We are not preserving entitlement; we are seeking empowerment. If our parents failed to do it, it is left to us. So, for those in previous generations who only want “the best” for their children, it is time to stop telling us to follow their examples, and time to start following ours. It is time to stand with and behind the youth, instead of out in front and above us. It is time to support us where we need it most. What the youth of the world are now saying is that we will welcome your support and encouragement, but if you get in our way, we will push you aside and leave you behind. So if you – like all people of this world should – desire a better world for your children, want to enter a more hopeful future, and create a more equal and fair society, it’s time to step up to the plate and stand behind the vanguard of the revolution: the youth!

Andrew Gavin Marshall is an independent researcher and writer based in Montreal, Canada, writing on a number of social, political, economic, and historical issues. He is also Project Manager of The People’s Book Project. He also hosts a weekly podcast show, “Empire, Power, and People,” on BoilingFrogsPost.com.

Notes

[1]            Press Release, “TD Economics outlines plan for prosperity in Quebec report,” Newswire, 10 April 2007:

http://www.newswire.ca/fr/story/178423/td-economics-outlines-plan-for-prosperity-in-quebec-report

[2]            Claire Penhorwood, “Quebec tuition fight about keeping education accessible, students say,” CBC News, 21 March 2012:

http://www.cbc.ca/news/canada/montreal/story/2012/03/21/f-tuitionfees.html

[3]            Kamloops Daily News, “It’s hard to feel sorry for these Quebec students,” Winnipeg Free Press, 25 February 2012:

http://www.winnipegfreepress.com/opinion/westview/its-hard-to-feel-sorry-for-these-quebec-students-140407073.html

[4]            Gary Mason, “The crushing weight of student debt,” The Globe and Mail, 7 July 2011:

http://www.theglobeandmail.com/news/national/british-columbia/gary_mason/the-crushing-weight-of-student-debt/article2088760/

[5]            Jacob Serebrin, “Half of full-time Quebec students live on $12,000 a year,” Canadian University Press, 19 November 2010:

http://cupwire.ca/articles/38179

[6]            Stefani Forster and Alexander Panetta, “Quebec Student Strike: Montreal’s Riotous Night Leaves A Mess After Government Talks Break Down,” The Huffington Post, 26 April 2012:

http://www.huffingtonpost.ca/2012/04/26/montreal-quebec-student-protest-riots_n_1454679.html

[7]            Canadian Press, “Some key events in Quebec’s battle over tuition hikes,” The Winnipeg Free Press, 27 April 2012:

http://www.winnipegfreepress.com/canada/some-key-events-in-quebecs-battle-over-tuition-hikes-149265525.html

[8]            Antonia Maioni, “Charest’s Marie Antoinette moment,” The Globe and Mail, 24 April 2012:

http://www.theglobeandmail.com/news/opinions/opinion/charests-marie-antoinette-moment/article2411573/

[9]            CBC, “Violent Montreal student protest nets 17 arrests,” CBC News, 20 April 2012:

http://www.cbc.ca/news/canada/montreal/story/2012/04/20/students-palais-de-congres.html

[10]            Giuseppe Valiante, “Montreal protest turns violent,” QMI Agency, 20 April 2012:

http://www.stcatharinesstandard.ca/2012/04/20/protest-at-kenney-immigration-speech

[11]            CTV, “Tuition protesters unrelenting, in spite of injunctions,” CTV Montreal, 12 April 2012:

http://www.ctv.ca/CTVNews/Canada/20120412/mtl_valleyfield_120412/

[12]            Ibid.

[13]            Henry Gass, “Students continue striking into exam period,” The McGill Daily, 15 April 2012:

http://www.mcgilldaily.com/2012/04/students-continue-striking-into-exam-period/

[14]            Joel Ashak, “Campus security clashes with students,” The Concordian, 27 March 2012:

http://theconcordian.com/2012/03/27/campus-security-clashes-with-students/

[15]            Joel Ashak, “Agent involved in alleged assault found unlicensed,” The Concordian, 1 April 2012:

http://theconcordian.com/2012/04/01/agent-involved-in-alleged-assault-found-unlicensed/

[16]            Corey Pool, “Scrutinizing Security,” The Link, 3 April 2012:

http://thelinknewspaper.ca/article/2917

[17]            Jeff Davis, “Citizen’s arrest bill gives more power to rent-a-cops, police warn,” Postmedia News, 24 April 2012:

http://www.canada.com/news/Citizen+arrest+bill+gives+more+power+rent+cops+police+warn/6512389/story.html

[18]            Joel Ashak, “Campus security clashes with students,” The Concordian, 27 March 2012:

http://theconcordian.com/2012/03/27/campus-security-clashes-with-students/

[19]            Karen Seidman, “Students’ battle against Quebec heats up,” The Gazette, 17 April 2012:

http://www.montrealgazette.com/news/Students+battle+against+Quebec+heats/6468030/story.html

[20]            Sarah Deshaies, “Students, education minister start talks in Quebec,” Canadian University Press, 26 April 2012:

http://cupwire.ca/articles/52659

[21]            Kevin Daugherty, “Tuition negotiations hit a roadblock,” The Gazette, 26 April 2012:

http://www.montrealgazette.com/news/Tuition+negotiations+roadblock/6520106/story.html

[22]            Megan Kinch, “BLOG: Montreal Demonstration “Turned Violent” When Police Shot Explosives at Us,” Toronto Media Co-op, 26 April 2012:

http://toronto.mediacoop.ca/blog/megan-kinch/10656

[23]            Sarah Deshaies, “Quebec education minister reaches out to select organizations as student strikes reach 10th week,” Canadian University Press, 18 April 2012:

http://cupwire.ca/articles/52648

[24]            CBC, “Quebec police admit they went undercover at Montebello protest,” CBC News, 23 August 2007:

http://www.cbc.ca/news/canada/story/2007/08/23/police-montebello.html

[25]            Kevin Dougherty, “Protesting Quebec students reject Jean Charest’s new six-point plan on education,” The National Post, 27 April 2012:

http://news.nationalpost.com/2012/04/27/protesting-quebec-students-reject-jean-charests-new-six-point-plan-on-education/

[26]            Karen Seidman and Kevin Daugherty, “Increased student debt from higher tuition could cost Quebec, report contends,” The Montreal Gazette, 28 March 2012:

http://www.montrealgazette.com/business/Student+debt+could+cost+Quebec+report/6372686/story.html

[27]            CLASSE, “Quebec students appeal for wider ‘social strike’ against Charest government,” Rabble.ca, 27 April 2012:

http://rabble.ca/news/2012/04/quebec-students-appeal-wider-social-strike-against-charest-government

[28]            Various, “Manifesto for a Maple Spring,” Rabble.ca, 26 April 2012:

http://rabble.ca/news/2012/04/quebecs-spring-manifesto-printemps-%C3%A9rable

[29]            Ibid.

[30]            Jane Lytvynenko, “U of O students show solidarity with Quebec,” The Fulcrum, 28 March 2012:

http://thefulcrum.ca/2012/03/u-of-o-students-show-solidarity-with-quebec/

[31]            UWO, “UNIONS ACROSS ONTARIO STAND IN SOLIDARITY WITH THE QUEBEC STUDENT STRIKE,” UWO GTA Union, 25 April 2012:

http://www.gtaunion.com/gta/index.php?option=com_content&view=article&id=150:unions-across-ontario-stand-in-solidarity-with-the-quebec-student-strike

[32]            James Hamilton, “Toronto rally for Quebec Students,” Toronto Grand Prix Tourist, 26 April 2012:

http://torontogp.blogspot.ca/2012/04/toronto-rally-for-quebec-students.html

[33]            CSJ, “Solidarity With Quebec Student Strike!”, Centre for Social Justice, 26 April 2012:

http://www.socialjustice.org/community/?f_cat=2&arch=3

[34]            Mediaswap, “International Support for the Québec Student Strike Against Tuition Hikes,” 28 March 2012:

http://mediaswap.wordpress.com/2012/03/28/international-support-for-the-quebec-student-strike-against-tuition-hikes/

[35]            Jill Langlois, “Chile: Students protest for free education, reject President Sebastian Pinera’s $700 million funding offer,” Global Post, 26 April 2012:

http://www.globalpost.com/dispatch/news/regions/americas/chile/120426/chile-students-protest-free-education-reject-president-offer

[36]            Jennifer Ditchburn, “Harper looks to Chile for help in joining lucrative Pacific trade pact,” The Globe and Mail, 16 April 2012:

http://www.theglobeandmail.com/news/politics/harper-looks-to-chile-for-help-in-joining-lucrative-pacific-trade-pact/article2403953/?utm_medium=Feeds%3A%20RSS%2FAtom&utm_source=Politics&utm_content=2403953

[37]            David Frum, “David Frum on the Quebec student riots: Grandpa’s free ride,” The National Post, 27 April 2012:

http://fullcomment.nationalpost.com/2012/04/28/david-frum-on-the-quebec-student-riots-grandpas-free-ride/

[38]            Vincent Larouche, “Des étudiants se disent persécutés par la police,” La Presse, 18 July 2011:

http://www.cyberpresse.ca/actualites/quebec-canada/education/201107/18/01-4418938-des-etudiants-se-disent-persecutes-par-la-police.php

[39]            Jacob Serebrin, “Student union’s human rights complaint against Montreal police,” Maclean’s On Campus, 20 July 2011:

http://oncampus.macleans.ca/education/2011/07/20/student-unions-human-rights-complaint-against-montreal-police/

[40]            Max Harrold, “Montreal police unit to monitor anarchists,” The Gazette, 14 July 2011:

http://www.globalmontreal.com/Montreal+police+unit+monitor+anarchists/5109988/story.html

[41]            Christian Macdonald, “Political policing in Montreal,” The Dominion, 9 November 2011:

http://www.dominionpaper.ca/articles/4236

[42]            CBC, “RCMP challenges Quebec request for Mafia evidence,” CBC News, 18 April 2012:

http://www.cbc.ca/news/canada/montreal/story/2012/04/18/rcmp-challenges-quebec-inquiry-request-for-mafia-evidence-cp.html

[43]            CTV, “Mafia ties run deep at city hall: Labonte,” CTV Montreal, 22 October 2009:

http://montreal.ctv.ca/servlet/an/local/CTVNews/20091022/mtl_poll_091022?hub=MontrealHome

[44]            Linda Gyulai, “Quebec collusion squad casts a very wide net,” Postmedia News, 18 April 2012:

http://www.canada.com/Quebec+collusion+squad+casts+very+wide/6479620/story.html

[45]            Brian Daly, “Two Que. Liberal organizers among corruption suspects,” The Toronto Sun, 19 April 2012:

http://www.torontosun.com/2012/04/19/two-que-liberal-organizers-among-corruption-suspects

[46]            Martin Patriquin, “Quebec: The most corrupt province,” Maclean’s, 24 September 2010:

http://www2.macleans.ca/2010/09/24/the-most-corrupt-province/

[47]            Konrad Yakabuski, Like Father, like sons?, The Globe and Mail, 26 March 2006:

http://www.theglobeandmail.com/report-on-business/rob-magazine/like-father-like-sons/article170466/singlepage/#articlecontent

[48]            Marianne White, “Author delivers high-voltage critique of Paul Desmarais Sr. — the man behind Power Corp,” Ottawa Citizen, 21 October 2008:

http://www2.canada.com/ottawacitizen/news/story.html?id=2e3cff7f-05a2-44fc-afc1-616c5c40f64f

[49]            Christopher Curtis, Roberto Rocha and Max Harrold, “Jean Charest’s new education offer results in huge night of protests,” The National Post, 28 April 2012:

http://news.nationalpost.com/2012/04/28/jean-charests-new-education-offer-results-in-huge-night-of-protests/

[50]            Christopher Curtis, “Quebec student strike makes international news, but “Charest just isn’t listening”,” The Montreal Gazette, 28 April 2012:

http://www.montrealgazette.com/news/Student+strike+makes+international+news/6536473/story.html

[51]            Graeme Hamilton, “Quebec student protests not just about tuition but battle against ‘greedy elites’,” National Post, 28 April 2012:

http://news.nationalpost.com/2012/04/27/quebec-student-protests-not-just-about-tuition-but-battle-against-greedy-elites/

Podcast: The Road to Revolution

Empire, Power, and People with Andrew Gavin Marshall

The Road to Revolution

EPP

What is a Revolution? Is it desirable? How do we get there? Far from the idea of usurping power – whether violently or peacefully – or promoting a single politician to a position of power with the hope of “revolutionizing” society, a true revolution is a coordinated and globally expansive idea of solidarity backed up with creation action: not designed to take or destroy power, but to create a new system entirely, one which would make the present power structures irrelevant. Understanding the institutional nature of our society is important in understanding how power structures mutually reinforce one another. Through this understanding, we can – and must – challenge through critique and creative action, each and every existing power structure by creating people-based alternatives, which themselves mutually reinforce each other. This is not a simple or short-sighted program of revolution, but a long process. Elites think and plan for the long-term, and so should we.

Listen to the podcast show here (Subscribers only):

Of Prophets, Power, and the Purpose of Intellectuals: Class War and the College Crisis, Part 3

Of Prophets, Power, and the Purpose of Intellectuals: Class War and the College Crisis, Part 3

By: Andrew Gavin Marshall

Walter Lippmann


Part 1: The “Crisis of Democracy” and the Attack on Education

Part 2: The Purpose of Education: Social Uplift or Social Control?

Part 4: Student Strikes, Debt Domination, and Class War in Canada

Part 5: Canada’s Economic Collapse and Social Crisis

Part 6: The Québec Student Strike: From ‘Maple Spring’ to Summer Rebellion?

Intellectual history is written by intellectuals and educational history is written by educators; thus, it would be inevitable that the flaws and failures of each are buried beneath, while the advances and accomplishments are exaggerated or over-estimated. There is, however, a seemingly consistent dichotomy which has evolved and persisted throughout intellectual and educational history: on the one hand, you have the much larger element – both in terms of the general purpose of education and in the general activities and ideas of intellectuals – who support and strengthen institutionalized power structures; on the other hand – much more a break from the ‘traditional’ impetus and activities of education and intellectuals – you have the smaller element, the off-shoots and oddities, which empowers the masses against institutionalized power, and with the intellectuals who speak out, articulate, mobilize, and justify the empowering of the people against that of the dominant structures of society. Therein lies the dichotomy: one form of education is for social control and domination, the other is for social uplift and rejuvenation; one type of intellectual is a programmatic priest for the proselytization of power, the other is an energetic and empowering enemy of entrenched elites.

A Eulogy for Education: Situating the Social Sciences as Structures of Social Control

Whether public or private, the key issue at hand is that of the utility – or purpose – of higher education. Conventional wisdom inflates the classical liberal concept of higher education as a social good, one which may be funded by the state in order to promote the general well-being of society, as inherently cultural institutions designed to raise the intellectual, spiritual, moral, and philosophical standards of society. A more critical history of education tends to downplay the “social good” theory in place of a “social control” theory of education, and specifically, of the social sciences. In this conception, education was designed to produce professional ‘technicians’ who would – using the techniques of science, rationality, and reason – study social problems with a desire to find and recommend specific policies and programs to ameliorate those problems – to promote reforms to the social system – in order to maintain “order.” Order, in this case, is understood as maintaining the social hierarchy. We understand “social order” as the security of the “social hierarchy” precisely because ‘disorder’ is understood as the opposite of this: a threat to the prevailing social hierarchy and institutional structure of society. Order is maintained through manufacturing ideologies, implementing policies, and undertaking programs of social engineering all with a desire to establish ‘social control.’

For this to be undertaken, it was essential for the social sciences to be separated into distinct spheres: Sociology, Political Science, Economics, and Psychology, for example. This superficial separation established each discipline as one for “expertise” and “professionalism,” whereby those who were trained to understand and partake in politics would study political science, achieving degrees in their “specialty” which would make them socially acknowledged “experts” in their fields. Academic journals reinforce these divisions, focusing primarily on a particular and specific discipline, providing a forum for academics and intellectuals to discuss, debate, and disseminate ideas related to the study and understanding of that discipline and its related topics. The effect, however, is that each discipline remained isolated from other forms of knowledge and, more importantly, that knowledge remained isolated from the general public, whom it was supposed to inform and empower (in theory).

Logic, of course, will tell you that in the real world, politics, economics, sociology and psychology all interact and become intertwined, intersected and interdependent. To add to that, of course, we have other technological, scientific, spiritual, cultural, environmental and historic factors that all merge to create what we broadly call “society.” If our aim is, as it should be, to understand society – to identify its problems and work to resolve them – we therefore would logically need a broader understanding of the social world, which would necessarily require a far more comprehensive, expansive, and multi-disciplinary historical examination of our world and its interacting forms of knowledge. It can be argued, however, that this is too demanding upon the academic and thus, unreasonable and unlikely. Therefore, it is argued, producing “experts” in specific areas would allow for a simultaneous understanding of these various spheres of society, and to effect change in each sector independent of one another. This raises an important question: is an “expert” in Political Science capable of understanding the political world? If they do not take into account economic, social, cultural, scientific, technological and other historical facets of the social world which all interact with the political realm, how can they logically understand the political realm outside of those interactions? In short, the political world does not operate within a vacuum and outside of interactions with other social phenomena, so the claim that they are “professionals” on understanding the social world as a whole, let alone “experts” in the political world, is dubious at best.The fallacy of this concept to produce useful knowledge was eventually acknowledged and educational managers (such as the major foundations) began to support ‘inter-disciplinary’ research to promote at least a more comprehensive understanding than previously existed.

Despite this inherently elitist self-serving conception of social control, the focus – purpose and utility – of education (and specifically the social sciences) on the study and amelioration of social problems inevitably gave rise to ideas, actors, and movements which saw beyond the rigid confines of the educational and knowledge-production system itself, reaching beyond the disciplines and into a more historically-based understanding. These broader understandings typically emerged from historians and philosophers, who must – as stipulated by their very disciplinary focus – acknowledge a multiplicity of factors, spheres, ideas, actors and areas of relevance to any given time and place of human social reality. History, by its very nature, is interdisciplinary: the historian must always acknowledge economic, social, political, and other cultural phenomena in each circumstance being studied.

As an example of these biases and disciplinary obscurities, let’s take a brief look at Political Science. In Political Science, when studying International Relations, you generally study two major theories of international politics: Liberalism, the idea that peace and prosperity between states grows as economic activity increases between them, and that of Realism/Mercantilism, whereby states are viewed as self-interested and the international arena as anarchic, and thus, nation states simply act to serve their own interests (and should). Both theories, of course, serve power. Unless studying the very specific focus of Global Political Economy (and specifically from a critical perspective), Political Science students are not exposed to or confronted with information or ideas which discuss the roles of financial and economic institutions and actors (banks, corporations, etc.) in determining foreign or public policy. Such perspectives are not studied, but simply assumed to be the product of “interested ideology” as opposed to “disinterested knowledge.” Critical theories are rarely acknowledged, let alone studied, and the general use of the word “ideology” is seen as negative, in that, it is not a legitimate focus for discussion or analysis. I personally know of a political science professor who taught a class on ‘Nationalism’ in which a student wrote an essay on ‘class.’ The professor informed the student that she couldn’t discuss “class” because it was “ideology,” and therefore, not disinterested knowledge. Of course, the fact that he was teaching a course on ‘nationalism,’ which itself, is an ideology, did not even come into consideration.

The difference in ideology then, is that the word is used to deride and dismiss theories and ideas which challenge, critique, or oppose power, hierarchy, and the status quo. Those ideas, theories, philosophies and perspectives which support power, hierarchy, and the status quo, are not presented as “ideology,” but as “disinterested knowledge,” as a fact, not in need of proof, but of an assumed nature. They are simply accepted, and are therefore, not ideology. This is also widely reflected in the differences of the academic journals, between those which are establishment and elitist, and those which are critical and allow for more dissent. An example is Foreign Affairs, the premier foreign policy journal, run by the Council on Foreign Relations, the most influential think tank in the United States. In this journal, the articles and essays, written by various “experts” and active, former, or prospective policy-makers and those who hold seats of power, contain largely little or no citations whatsoever. All the ‘facts’ and ideas stated within the articles do not need citations or references because they are ideas which support the status quo, and therefore, they simply reflect the ‘perceived’ realities of society. Now take a journal like Third World Quarterly, which tends to focus on the effects of foreign policy upon the ‘Third World’ nations of the Global South, often highly critical, allowing for major dissenting scholars to have an outlet for their research and ideas. These journal articles are typically and necessarily flooded with citations, sources and references. This is because ideas and facts which challenge the prevailing perception of social reality – the status quo – are treated far more critically and scrutinized to a significant degree.

Critical scholars put their entire reputation and career on the line in taking on controversial topics, and thus, they must provide extensive evidence and citations for all their assertions. Thus, a scholar who contends that – “the United States is an imperial nation which undermines democracy and the self-determination of people around the world” – must provide extensive, detailed, elaborate and concise references and citations. Even then, the scholar is likely to be either ignored or attacked with rhetoric proclaiming them to be “ideologically biased” or worse. On the other hand, a scholar who contends that the United States is a democratic peace-loving nation which benevolently seeks to spread democracy and freedom around the world requires no supporting evidence, citations, or references, simply because it serves power, supports the status quo, and regurgitates the ideas emerging from the institutions of power themselves (such as the State and media), and therefore, no major institutions will challenge the assertions nor subject them to scrutiny. For example, there are entire books written criticizing Noam Chomsky and subjecting his research and writing to extensive scrutiny, pointing out miniscule mistakes in his citations, presenting them as deliberate methods of manipulation. On the other hand, prominent scholars who refer to America as a “benevolent empire” or as the “protector of democracy” around the world are rarely challenged, let alone scrutinized. If scrutiny occurs, it is from the critical scholars, writing in more critically-inclined journals, and thus, their research tends to be disseminated only to each other and stays confined within that small social group. On the other hand, scholars who support power are invited on television, quoted in newspapers, work with think tanks in formulating policy, take part in international conferences, and are invited into the corridors of power in order to implement policy.

Serving power obviously allows for a scholar to rise through the social hierarchy with relative ease. For those scholars who challenge power and the status quo, while entry into positions of power and influence are generally denied, there is still a necessity for toleration among the powerful. The major foundations (Rockefeller Foundation, Carnegie Corporation, Ford Foundation, etc.) often fund critical scholars and journals, not out of a desire to promote or support their ideas, but in order to keep critical scholars  “professionalized,” to keep them as institutionalized academics. If there were no forums, journals, conferences or venues for the discussion, dissemination and debate of critical scholars and ideas, they would have to turn to other avenues for the dissemination of ideas and knowledge, which generally leads to the public sphere, of community involvement, activism, or populist politics. With foundations providing funding for critical scholars, journals, and conferences, the academics remain dependent upon the institutional structure of academia, and their ideas do not reach the wider public, and thus, their critiques are ineffective and do not promote change or understanding within the general population. Thus, such a program of financing provides a “release valve” for intellectual dissent, to keep critical or radical scholars institutionalized and prevent them from becoming mobilized and activist-oriented.

Still, in spite of all the deleterious factors for the pursuit of genuine knowledge with the purpose of empowerment through (instead of power over); the fact that the focus was on ‘social problems’ led inevitably to the generation of activist-oriented intellectuals, for those who could transcend the confines of narrow structures of knowledge. It is not to say that when these intellectuals surfaced, so too did the social movements, but rather that as social movements emerged, progressed, and developed, activist-oriented intellectuals took note, and began providing a philosophical and intellectual basis for the movement to exist and move forward. In short, it was a confluence of different circumstances both within the academic institutions and in the wider society – national and global – which led to the origins of these intellectual leaders, critics, activists, and philosophers. These are the individuals that the Trilateral Commission referred to in its report on the “Crisis of Democracy” as “value-oriented intellectuals.”

Dissident Value-Oriented Intellectuals versus Technocratic Policy-Oriented Intellectuals

In the early 20th century, as the concepts and ideas of “public opinion” and “mass democracy” emerged, the dominant political and social theorists of the era took to a debate on redefining democracy. It was an era of social unrest, radical political ideologies and activists, labour unrest and rebellion, extreme poverty, war, and middle-class insecurity (sound familiar?). Central to this discussion on redefining democracy were the books and ideas of Walter Lippmann. With the concept of the “scientific management” of society by social scientists standing firm in the background, society’s problems were viewed as “technical problems” (as in, not structural or institutional) intended to be resolved through rational professionals and experts. Just as with Frederick Taylor’s conception of “scientific management” of the factory, the application of this concept to society would require, in Lippmann’s words, “systematic intelligence and information control,” which would become “the normal accompaniment of action.” With such control, Lippmann asserted, “persuasion… become[s] a self-conscious art and a regular organ of popular government,” and the “manufacture of consent improve[s] enormously in technique, because it is now based on analysis rather than rule of thumb.”[1] Thus, for elites to maintain social control in the tumultuous new age of the 20th century, they must “manufacture consent” of the people to support the existing power structures.

In 1922, Lippmann wrote his profoundly influential book, Public Opinion, in which he expressed his thoughts on the inability of citizens – or the public – to guide democracy or society for themselves. The “intellectuality of mankind,” Lippmann argued, was exaggerated and false. Instead, he defined the public as “an amalgam of stereotypes, prejudices and inferences, a creature of habits and associations, moved by impulses of fear and greed and imitation, exalted by tags and labels.”[2] Lippmann suggested that for the effective “manufacture of consent,” what was needed were “intelligence bureaus” or “observatories,” employing the social scientific techniques of “disinterested” information to be provided to journalists, governments, and businesses regarding the complex issues of modern society.[3] These essentially came to be known and widely employed as think tanks, the most famous of which is the Council on Foreign Relations, founded in 1921 and to which Lippmann later belonged as a member.

In 1925, Lippmann wrote another immensely important work entitled, The Phantom Public, in which he expanded upon his conceptions of the public and democracy. In his concept of democratic society, Lippmann wrote that, “A false ideal of democracy can lead only to disillusionment and to meddlesome tyranny,” and to prevent this from taking place, “the public must be put in its place… so that each of us may live free of the trampling and the roar of a bewildered herd.”[4] Defining the public as a “bewildered herd,” Lippmann went on to conceive of ‘public opinion’ not as “the voice of God, nor the voice of society, but the voice of the interested spectators of action.” Thus, “the opinions of the spectators must be essentially different from those of the actors.” This new conception of society, managed by actors and not the “bewildered herd” of “spectators” would be constructed so as to subject the managers of society, wrote Lippmann, “to the least possible interference from ignorant and meddlesome outsiders.”[5] In case there was any confusion, the “bewildered herd” of “spectators” made up of “ignorant and meddlesome outsiders” is the public, is we, the people.

Lippmann was not an idle intellectual whose ideas are anachronisms of history, he was perhaps the most influential political theorist of his day, advising presidents while still in his 20s, Woodrow Wilson invited him to organize his war-time propaganda ministry, the Committee on Public Information (which was actually Lippmann’s idea to create), and his ideas held enormous resonance and received immense support from elite institutions and individuals. The influence of Lippmann’s ideas can be seen in the political machinery of the party system, the media, academia, think tanks, the construction of the consumer society, the activities of philanthropic foundations and a variety of other avenues and activities.

Several decades later, in the midst of another major social crisis in the 1960s, elite intellectuals again engaged in a discussion on the direction of society, social engineering, social control, and the role of “intellectuals” in society.

McGeorge Bundy, a member of the Council on Foreign Relations (and later the Trilateral Commission), was the U.S. National Security Adviser, responsible for organizing foreign policy under Kennedy and Johnson (largely responsible for the Vietnam War), and in 1966, he went to become President of the Ford Foundation. In 1967, Bundy wrote an article for Foreign Affairs, the journal of the Council on Foreign Relations which McGeorge’s brother William Bundy (a former CIA analyst and State Department staffer in the Kennedy and Johnson administrations) would be editor of from 1972-1984, after declining the offer from David Rockefeller to be the Council president. McGeorge wrote in his 1967 article that:

The end of 1966 finds the United States with more hard business before it than at any time since 1962. We are embattled in Viet Nam; we are in the middle of a true social revolution at home; and we have undiminished involvement with continents and countries that still refuse to match our simpler pictures of them.[6]

Bundy lamented the idea that, “American democracy has no enduring taste for imperialism,” because despite all of the “nation’s interests overseas, the boys always want to come home.” Bundy then went on to explain the benefits of questioning particular policies the United States pursues, but not to question the entire premise of America’s foreign policy in general (namely, that of imperialism). Instead, Bundy acknowledged that most of the dissent and argument on the Vietnam War was in terms of “tactics, not fundamentals,” though, he acknowledged, “[t]here are wild men in the wings,” referring to those intellectuals who question the basis and fundamentals of foreign policy itself.[7] Such “wild men in the wings” and “value-oriented intellectuals” present such a monumental threat to established elite interests. As the Trilateral Commission’s report noted in 1975:

At the present time, a significant challenge comes from the intellectuals and related groups who assert their disgust with the corruption, materialism, and inefficiency of democracy and with the subservience of democratic government to “monopoly capitalism.” The development of an “adversary culture” among intellectuals has affected students, scholars, and the media. Intellectuals are, as [Political Economist Joseph] Schumpeter put it, “people who wield the power of the spoken and the written word, and one of the touches that distinguish them from other people who do the same is the absence of direct responsibility for practical affairs.” In some measure, the advanced industrial societies have spawned a stratum of value-oriented intellectuals who often devote themselves to the derogation of leadership, the challenging of authority, and the unmasking and delegitimation of established institutions, their behavior contrasting with that of the also increasing numbers of technocratic and policy-oriented intellectuals.[8]

The Trilateral Commission report later expanded upon the concept of the role of the intellectual in society. It stated that in the cultural history of Western Europe, “intellectuals are romantic figures who naturally get a position of prominence through a sort of aristocratic exaltation.” However, in periods of “fast changes,” they often come to lead and join “the fight against the old aristocratic tradition.” This, the Trilateral Commission contended, represented an “internal upsetting of the traditional intellectual roles.” This was identified as a “crisis of identity” in which, “[i]t has become a battle between those persons who play the audience, even if it is a protest type, and those who contribute to the process of decision-making.” Claiming that protest-oriented intellectuals are among “the audience” reinforces Lippmann’s assertion some decades earlier that the public are mere “spectators,” not capable of nor desired to engage meaningfully in politics. For the Trilateral Commission, the rise of “value-oriented intellectuals” was the result of the “intellectualization” of the “post-industrial society” in which their particular fields (namely, the humanities) became less useful in “application” and “practical use,” and thus, society “tends to displace traditional value-oriented intellectual disciplines to the benefit of action-oriented ones, that is, those disciplines that can play a direct role in policy-making.”[9] This would of course include the authors of the Trilateral Commission report itself, namely Samuel Huntington, who went on to work on the National Security Council under Zbigniew Brzezinski (co-founder of the Trilateral Commission) in the Jimmy Carter administration.

French philosopher Jean-Paul Sarte had long discussed the role of radical intellectuals in society and social movements. Following the major youth and student protests and movements of 1968, Sarte felt that the first duty of the radical intellectual is to “suppress himself as intellectual” and put his skills “directly at the service of the masses.” In a 1971 interview, Sarte was asked the question, “What should the radical intellectual do?” Sarte responded:

Today it is sheer bad faith, hence counterrevolutionary, for the intellectual to dwell in his own problems, instead of realizing that he is an intellectual because of the masses and through them; therefore, that he owes his knowledge to them and must be with them and in them: he must be dedicated to work for their problems, not his own.[10]

Thus, radical intellectuals should be creating revolutionary newspapers directed toward the masses, creating “a language that explains the necessary political realities in a way that everyone can understand.” Sarte was then asked, “Are you saying… that the responsibility of the intellectual is not intellectual?” He replied:

Yes, it is in action. It is to put his status at the service of the oppressed directly… the intellectual who does not put his body as well as his mind on the line against the system is fundamentally supporting the system and should be judged accordingly.[11]

As such, it is the responsibility of the radical intellectual to not lead, but follow and support the movements and struggles of the masses. For Sarte, the intellectual’s “privileged status is over.” Thus, “only activism will justify the intellectual.”[12] This is, in fact, a direct counter – or parallel – to the concept of the policy-oriented or technocratic intellectual, who directly partakes in the decision-making process. Just as the “technocratic intellectual” who partakes in the decisions of the institutions of power is “policy-oriented,” the radical intellectual directly partakes in the process of resistance (though not necessarily the decision-making process), and is also “action-oriented.”

In 1967, famed linguist Noam Chomsky wrote an essay in which he voiced his political opposition to the Vietnam War, entitled, “The Responsibility of Intellectuals.” In the article, which provoked widespread discussion and debate, Chomsky wrote:

With respect to the responsibility of intellectuals, there are still other, equally disturbing questions. Intellectuals are in a position to expose the lies of governments, to analyze actions according to their causes and motives and often hidden intentions. In the Western world, at least, they have the power that comes from political liberty, from access to information and freedom if expression. For a privileged minority, Western democracy provides the leisure, the facilities, and the training to seek the truth lying hidden behind the veil of distortion and misrepresentation, ideology and class interest, through which the events of current history are presented to us.[13]

As Chomsky explained, “If it is the responsibility of the intellectual to insist upon the truth, it is also his duty to see events in their historical perspective.”[14] This is, of course, in counter to the “technical experts” of social science, seeking to remedy “technical problems” of society in a “responsible” manner. In this sense, “responsibility” has a dual use: it is used by elites to denote those intellectuals who are “responsible” to the elite, and it is also used by dissenters to denote a “responsibility” to the truth and the people. Thus, the use of the word – whether one describes dissenters as “responsible” or “irresponsible” – tends to express more about those who use the term rather than those for whom they are applying the term.

This is, it must be acknowledged, not a new phenomenon. It is found throughout human history, though often called different things in different times and places. It can be found among the ancient philosophers and, indeed, the prophets of the Biblical era. As Noam Chomsky has elsewhere explained, “The history of intellectuals is written by intellectuals, so not surprisingly, they are portrayed as defenders of right and justice, upholding the highest values and confronting power and evil with admirable courage and integrity. The record reveals a rather different picture.” Chomsky further wrote:

A large part of the Bible is devoted to people who condemned the crimes of state and immoral practices. They are called “prophets,” a dubious translation of an obscure word. In contemporary terms, they were “dissident intellectuals.” There is no need to review how they were treated: miserably, the norm for dissidents.

There were also intellectuals who were greatly respected in the era of the prophets: the flatterers at the court. The Gospels warn of “false prophets, who come to you in sheep’s clothing, but inwardly are ravening wolves. By their fruits ye shall know them.”[15]

In his book, Sage, Priest, and Prophet: Religious and Intellectual Leadership in Ancient Israel, Joseph Blenkinsopp explained the use of the term ‘prophet’ in both historical and contemporary context. In the contemporary context, it is generally associated with “prediction, emotional preaching, [and] social protest,” though the Hebrew term for it (nabi), has been so widely and differently used to describe various individuals, including its usage to describe many who functioned in “sanctuaries and royal courts,” in which case, they would be individuals who serve power. On the other hand, for those that challenged the power structures, Blenkinsopp argued that they were essentially “dissident intellectuals.”[16]

Again, this drew a distinction in ancient times with the word ‘prophet’ to that we hold today with the word ‘intellectual’: denoting both those who serve and challenge power. Blenkinsopp explained that the prophets who were “dissident intellectuals” in the Biblical era “collaborated at some level of conscious intent in the emergence of a coherent vision of a moral universe over against current assumptions cherished and propagated by the contemporary state apparatus, including its priestly and prophetic representatives.” In other words, they challenged the institutions of power which existed during that era. These dissident intellectuals – much like those of the modern era – “often play a socially destabilizing role in taking an independent, critical, or innovative line over against commonly accepted assumptions of a dominant ideology.” In fact, stipulated Blenkinsopp, “radical change rarely, if ever, comes about without the cooperation or intervention of an intellectual elite.”[17]

Blenkinsopp described an era in which these prophets emerged in protest “at the accumulation of wealth and the luxurious lifestyle enjoyed by the few at the expense of the many.” The prophet – or dissident intellectual – Amos had lashed “out at those who store of the (fruits of) violence and robbery,” and who “live at ease in houses, the walls and furniture of which are inlaid with ivory.” Amos and another dissident intellectual, Isaiah, had “nothing but scorn for the idle rich and depict.” Blenkinsopp wrote:

The concentration of power and resources in the hands of the few, in this instance the political and hierocratic establishment and its clientele, is always liable to generate protest, especially if it is accompanied by the impoverishment of the many. A few decades after Amos, Hesiod claimed divine inspiration in denouncing unjust rulers.[18]

Thus, whether Hesiod, Hosea, Micah, or Isaiah, “all four belonged to the very small minority of the population that was literate and educated, and it was from that socially privileged position that their protest was launched.” These dissidents, however, were of a very small minority. For literally hundreds of years, the ‘prophets’ (intellectuals) of the era were “almost exclusively supportive” of power, “and there is no breath of challenge to the political or social status quo.” It was “in Israel and, to a lesser extent, Greece [where] a tradition of dissent and social protest develop[ed].” How were these dissident intellectual ‘prophets’ of the era treated? The established powers attempted to silence Amos and Micah, Hosea was ridiculed as “a fool,” and Isaiah was driven into “retirement” after an attempt to intervene in foreign policy matters.[19] So, while we claim them as prophets today, in their time they were treated as pariahs.

So whether in Biblical Israel, nearly 800 years before the arrival of Christ, or in the 1975 Trilateral Commission report, “dissident intellectuals” are to be feared and reviled by established powers, and it is clear that these powers will always attempt and actively take measures to minimize, ostracize, repress or eliminate such forms of dissent.

Thus, we have come to see the corporatization of our universities and the marginalization of dissident intellectuals in the neoliberal era. As Bronwyn Davies et. al. wrote in the European Journal of Education, few radical intellectuals of the 1960s and 70s “imagined how dangerous their work with students might seem to be to those in government or to the global leaders of big business and industry.” This was, of course, addressed by the Trilateral Commission, which above all represents the interests of the financial, corporate, political, and intellectual elite. This elite felt that “they must establish a new order to make the world more predictable, and they saw those radical intellectuals – both academics and journalists – as contributing to the dangerous disorder.”[20]

The Trilateral Commission was founded by two individuals: one a representative of high finance (David Rockefeller, Chairman and CEO of Chase Manhattan Bank), and the other a representative of the intellectual elite (Zbigniew Brzezinski, professor of political science, member of the Council on Foreign Relations, foreign policy official). Brzezinski wrote a book in 1970, Between Two Ages: America’s Role in the Technetronic Era, in which he laid out the problems of the technological and electronic era (hence, “tehcnetronic”) and elaborated on strategies to resolve them: politically, economically, and socially, including the formation of a “community of developed nations” to jointly work together in managing the world for their own benefit. Rockefeller, who was also a top official at the Council on Foreign Relations and also attended meetings of the Bilderberg group with Brzezinski (another exclusively elitist international think tank linking Western Europe and North America), took note of the book and its arguments, and recruited Brzezinski to help put together this “community,” and in 1973, the Trilateral Commission was formed. Brzezinski, in terms of intellectual influence, is perhaps as close to a Walter Lippmann for the globalized era as one could get. For decades, he has been a major foreign policy official with significant influence, sitting on the boards of major elite think tanks that produce policy plans which are implemented in the government, acting in an advisory capacity to almost every president since Jimmy Carter, and in terms of his still close relationship with the ruling financial oligarchy (namely, the Rockefellers).

In his book, Brzezinski discussed the need for “programmatic engineering” to manage and change American culture, of which he emphasized the roles played by education and the mass media over the alternative avenues of churches and traditional customs.[21] The manufacturing of culture, posited Brzezinski, was an American ‘obligation’:

Change in educational procedures and philosophy should also be accompanied by parallel changes in the broader national processes by which values are generated and disseminated. Given America’s role as a world disseminator of new values and techniques, this is both a national and a global obligation. Yet no other country has permitted its mass culture, taste, daily amusement, and, most important, the indirect education of its children to be almost exclusively the domain of private business and advertising, or permitted both standards of taste and the intellectual content of culture to be defined largely by a small group of entrepreneurs located in one metropolitan center.[22]

Brzezinski also discussed one of the more relevant and indeed, concerning facets of the Technological Revolution. Of course, writing of this as a ‘concern’ is in terms of Brzezinski writing from the perspective of an elite academic and strategic thinker, and thus, representing the elite class and their overall concerns. Namely, Brzezinski wrote on the prospects of a revolution against this process and the power structures involved, explaining that these groups are likely to emerge in both the developing world and industrialized world in opposition to the process of ‘modernization,’ which Brzezinski refers to as the advancement of the ‘Technetronic Revolution.’ In the Global South (the “Third World”), the revolutionary class is likely to emerge from the educated classes who are deprived of social opportunities fitting with their intellectual expectations. In the industrialized West, however, this “revolutionary intelligentsia” is most likely to emerge from the “middle-class intellectual equivalents” of the revolutionary class in the developing world. Thus, it would emerge among the educated middle-classes of the West, who are deprived of opportunities attuned to their education, thus creating a ‘crisis of expectations.’ Brzezinski wrote that the Technetronic Revolution had created a “social anachronism,” in which these groups may hold onto anti-industrial values and could possibly, even in the more modern countries, effectively block the modernization of their societies, “insisting that it be postponed until after an ideological revolution has taken place.” Brzezinski explained:

In this sense the technetronic revolution could partially become a self-limiting phenomenon: disseminated by mass communications, it creates its own antithesis through the impact of mass communications on some sectors of the intelligentsia.[23]

Brzezinski’s answer to these profound and potentially revolutionary circumstances was to employ more social engineering, more social control, more integration and coordination among global powers; essentially, to strengthen power structures at the expense of all others. Brzezinski wrote that there was a “mounting national recognition that the future can and must be planned; that unless there is a modicum of deliberate choice, change will result in chaos.”[24] He elaborated:

Technological developments make it certain that modern society will require more and more planning. Deliberate management of the American future will become widespread, with the planner eventually displacing the lawyer as the key social legislator and manipulator… How to combine social planning with personal freedom is already emerging as the key dilemma of technetronic America, replacing the industrial age’s preoccupation with balancing social needs against requirements of free enterprise.[25]

In the same line of arguing in favour of more coordination, planning, and “technical” expertise, Brzezinski also posited an image of where this could eventually lead:

Another threat, less overt but no less basic, confronts liberal democracy. More directly linked to the impact of technology, it involves the gradual appearance of a more controlled and directed society. Such a society would be dominated by an elite whose claim to political power would rest on allegedly superior scientific know-how. Unhindered by the restraints of traditional liberal values, this elite would not hesitate to achieve its political ends by using the latest modern techniques for influencing public behavior and keeping society under close surveillance and control…  Persisting social crisis, the emergence of a charismatic personality, and the exploitation of mass media to obtain public confidence would be the steppingstones in the piecemeal transformation of the United States into a highly controlled society.[26]

Thus, we come to understand the ideologies, intent, and actions of two divergent social actors: the technocratic and policy-oriented intellectual and the dissident action-oriented intellectual. One supports power, one supports people. Our educational system is still to a significant degree composed of and designed to produce (like industrial factories for intellectual products) those intellectuals who support power, who engage in social engineering with the purpose of social control. Dissident intellectuals, while they exist, remain confined. They engage in research and write in academic journals which reach only other dissident intellectuals. This is the case not only in the West, but across a great deal of the world. There are, of course, exceptions, but they are few and far between. The knowledge and ideas and dissident intellectuals must be designed not for the purpose of internal discussion and debate among other dissidents within the institutions of academia, but to reach the masses, to empower the people, and to join – actively and actually – with the people as they mobilize for change. In order to do this, new forums, conferences, media, and other sources and organizations should attract the “value-oriented intellectuals” away from Ivory towers of intellectual isolation and into the people-oriented pathways of political action. The language must be made less academic and more accessible, the activities must be more directly engaged with people than distant and distracted.

The rigors of academic life make this a great challenge, not only for students but for professors as well. Professors are expected to publish consistently in journals and other publications, and so when they are not teaching or instructing, they are researching and writing, independently and isolated. There is very little time or opportunity for direct engagement, or for writing for other publications and avenues which could allow their research to reach a wider audience. This keeps intellectuals disciplined and distracted, and ultimately, gives little relevance to their research in terms of actually affecting any meaningful changes in society. However, here we come to understanding the inherent dichotomy of a crisis, in this case, the “Crisis of Education.” As the crisis of education leads to increased costs, increased debts, decreased enrollment, decreased opportunities, increased social unrest, increased student resistance, and ultimately, a decrease in the amount of teachers and professors (this is already taking place), there also opens an avenue through which much of the disciplinary mechanisms which held dissident intellectuals back will be eroded. With nothing left to lose (in terms of job security, financial stability, social prestige and opportunity), dissident intellectuals will be far more inclined toward participation in activism and social movements. Avenues for their participation should be opened up and extended as this crisis continues and deepens.

A simply example of such an opportunity to attract dissident intellectuals would be a type of international conference, media, and educational institute. It could begin with a conference, drawing dissidents from around the world – from Egypt, Tunisia, Greece, Turkey, Israel, Spain, the U.K., Canada, Australia, United States, Iceland, Ireland, Chile, Taiwan, etc. – to hold a discussion and debate on the origins, evolution, development and potential for the growing social and activist movements, whether in the Arab Spring, Occupy Wall Street, anti-austerity protests, student strikes, and others. The conference could be televised for free online, so people all over the world could view and engage. A major aim and result of the conference could be to establish an educational institution, which brings together such intellectuals from around the world with more consistency, which organizes a network of globally connected but locally-oriented decentralized schools, designed specifically for a broad, multi-disciplinary and globally-relevant education for social change. They could hold classes in which students and teachers engage as equals, bringing in local activists, alternative media, even filming the actual classes and discussions to post online, even provide a live feed. The aim would be to provide education for the purpose of empowering people to activism and social change. They could establish their own media outlets, providing research and discussion of activities by students and professors, and become engaged in actively planning and helping organize social movements, protests, and other activities.

The point would be to provide a forum where education has an empowering social purpose, where it integrates itself with other elements of society and does not remain isolated and insulated. For example, if one such discussion were to take place in a local decentralized school on the topic of food sustainability, agriculture, GMOs, and the politics of food, the result could be a decision to establish a network of organic farmers who would be willing to produce cheap food for poor areas, establish a space where there could be a cheap organic food market, or cheap (or free) meals made with the food, but dispensing it to poor people in poor areas of major cities, who would otherwise not have the means of good food for decent prices. It’s a very simple program, but the effects can be profound. Not only could it begin to integrate farmers and agriculturalists with such an emerging movement, but it could integrate the poor more closely with such a movement. The poor are, after all, the largest constituency in the world, and the one in the most need of help and empowerment. For the poor, the ideological and power struggles between the middle and upper classes are largely irrelevant, because neither benefit nor empower them. If there is to be a true and genuine revolutionary change in global society, acting without the ideas and support of the poor is a sure way to guarantee failure for genuine change. To get the support of the poor, the poor must be supported; they must be given a stake in the future, empowered to act and participate in change, and the starting point for this is to address the immediate necessities of poor people everywhere: food, clothing, shelter.

The difference between how ‘social control’-oriented institutions (such as foundations and NGOs) address poverty and how revolutionary and radical organizations would address poverty, is the intent and methods in dealing with these immediate concerns. NGOs and foundations seek to establish methods of providing food, clothing, shelter and general necessities so much as to address the symptoms of poverty, not the causes, and thus, to ultimately sustain the system that creates poverty by alleviating the worst conditions just enough to prevent rebellion or resistance. Revolutionary or radical organizations would seek to address the immediate concerns of the poor in order so that they may be empowered and able to begin finding ways to support themselves, to learn from them, and to provide access to forms of knowledge which have been denied to them. Thus, any programs of directly helping the poor would have to be accompanied with opportunities for education, knowledge, and outlets for action. The point is not to simply feed a poor individual, but to disseminate knowledge about why they are poor, how society creates and sustains the poor, the sources and solutions to poverty. Thus, it does not simply alleviate the symptoms, but empowers the individuals. Further, any radical movement must in turn be educated by the poor, for through their very existence, they are better able to understand the nature of the system that exists, because they have always been subjected to its most ugly and oppressive apparatus. While it may be easy for middle class intellectuals and students to promote a revolutionary cause based upon an ideology of how the state can and should function, poor people are able to give a better idea of how the state does function, has functioned, and thus, raise critical questions about the ideas, objectives, and actions of middle class and other radicals. The point would not be to be modern missionaries, providing food with “the Bible,” but to help – not out of pity but out of empathy and necessity – to empower, and, ultimately, to learn from and work with the poor. If any radical or revolutionary movement emerges which does not include a significant number of leaders from the poor population, and without significant support from the poor population, it is inherently anti-democratic and unworthy of pursuit.

This is, of course, just one example. The objective then, would be to find a way to bring dissident intellectuals out of the rigid confines of academia, and into the real world: to embolden, empower, and engage with the people, to participate in activism and social mobilization, and to work with a wide variety of other social groups and sectors in order to collectively participate in the construction of a new and far better world. It is time that this must be the acknowledged purpose of intellectuals, not the exception.

Andrew Gavin Marshall is an independent researcher and writer based in Montreal, Canada, writing on a number of social, political, economic, and historical issues. He is also Project Manager of The People’s Book Project. He also hosts a weekly podcast show, “Empire, Power, and People,” on BoilingFrogsPost.com.

Notes

[1]            Frank Webster and Kevin Robins, “Plan and Control: Towards a Cultural History of the Information Society,” Theory and Society (Vol. 18, 1989), pages 341-342.

[2]            Sidney Kaplan, “Social Engineers as Saviors: Effects of World War I on Some American Liberals,” Journal of the History of Ideas (Vol. 17, No. 3, June 1956), pages 366-367.

[3]            Sue Curry Jansen, “Phantom Conflict: Lippmann, Dewey, and the Fate of the Public in Modern Society,” Communication and Critical/Cultural Studies (Vol. 6, No. 3, 2009), page 225.

[4]            Walter Lippmann, et. al., The Essential Lippmann: A Political Philosophy for Liberal Democracy (Harvard University Press, 1982), page 91.

[5]            Ibid, page 92.

[6]            McGeorge Bundy, “The End of Either/Or,” Foreign Affairs (Vol. 45, No. 2, January 1967), page 189.

[7]            Ibid, pages 189-191.

[8]            Michel J. Crozier, Samuel P. Huntington and Joji Watanuki, The Crisis of Democracy, (Report on the Governability of Democracies to the Trilateral Commission, New York University Press, 1975), pages 6-7.

[9]            Ibid, page 31-32.

[10]            Ronald Aronson, “Sarte and the Radical Intellectuals Role,” Science & Society (Vol. 39, No. 4, Winter 1975/1976), pages 436, 447.

[11]            Ibid, pages 447-448.

[12]            Ibid, page 448-449.

[13]            Noam Chomsky, “A Special Supplement: The Responsibility of Intellectuals,” The New York Review of Books, 23 February 1967:

http://www.nybooks.com/articles/archives/1967/feb/23/a-special-supplement-the-responsibility-of-intelle/

[14]            Ibid.

[15]            Noam Chomsky, “Great Soul of Power,” Information Clearing House, 26 July 2006:

http://www.informationclearinghouse.info/article14221.htm

[16]            Joseph Blenkinsopp, Sage, Priest, Prophet: Religious and Intellectual Leadership in Ancient Israel (Westminster John Knox Press, 1995), page 2.

[17]            Ibid, page 144.

[18]            Ibid, pages 153-154.

[19]            Ibid, page 154.

[20]            Bronwyn Davies, et. al., “The Rise and Fall of the Neo-liberal University,” European Journal of Education (Vol. 41, No. 2, 2006), page 311.

[21]            Zbigniew Brzezinski, Between Two Ages: America’s Role in the Technetronic Era (Greenwood Press, Westport: 1970), page 265.

[22]            Ibid, page 269.

[23]            Ibid, page 278.

[24]            Ibid, page 256.

[25]            Ibid, page 260.

[26]            Ibid, pages 252-253.

The Purpose of Education: Social Uplift or Social Control?

The Purpose of Education: Social Uplift or Social Control?

By: Andrew Gavin Marshall

This is part 2 of the series, “Class War and the College Crisis.”

Part 1: The “Crisis of Democracy” and the Attack on Education

Part 3: Of Prophets, Power, and the Purpose of Intellectuals

Part 4: Student Strikes, Debt Domination, and Class War in Canada

Part 5: Canada’s Economic Collapse and Social Crisis

Part 6: The Québec Student Strike: From ‘Maple Spring’ to Summer Rebellion?

In Part 1 of this series, I examined the elite assault on education – through the Chamber of Commerce, right-wing think tanks, and the Trilateral Commission – which arose in response to the massive social and political activist movements of the 1960s. The threat of popular democratic participation – that is, active and activist participation of the population in the decision-making process of a community or nation – was too much to bear. The fact that a significant degree of this activism had been mobilizing from the universities was enough reason for elites to declare a “crisis of democracy” and demand more apathy, complacency, and pacification from the population, more authority for themselves, and more control over the society as a whole. The result of this was neoliberalism – globally and locally – in government, the media, and the schools. The “Crisis of Democracy” was that there was too much of it. The solution, therefore, was to deconstruct democracy.

The emergence and spread of education – both mass public and university – is generally considered to be the result of the Enlightenment ideals and the emergence of democracies. The idea was that education was developed and designed for the purpose of enlightening individuals, spreading literacy and fostering intellectual pursuits which would yield for the benefit of the whole of society, a benevolent institution. Indeed, there are these elements to the history of education; but like with most things, there are other, deeper, elements to the story. So it begs the question: what is the purpose of education?

The spread of ‘mass education’ of primary and secondary education from the Prussian system in the 18th century was designed to socialize the population into a state-structured ideology (taking the monopoly of education away from the religious and community institutions and into the hands of the emerging nation-state). The aim, therefore, of mass – or public – education was not a benevolent concept of expanding and sharing knowledge (as is purported in liberal thought), but rather as a means to foster patriotism and support the state system in preserving the social class structures. In 1807, Johann Gottlieb Fichte, one of the founding philosophers of this system, explained that educated was the means toward fostering patriotism, as “universal, state-directed, compulsory education would teach all Germans to be good Germans and would prepare them to play whatever role – military, economic, political – fell to them in helping the state reassert Prussian power.”[1] As British philosopher Bertrand Russell explained:

Fichte laid it down that education should aim at destroying free will, so that, after pupils have left school, they shall be incapable, throughout the rest of their lives, of thinking or acting otherwise than as their schoolmasters would have wished.[2]

It was in the promotion of state formation and patriotism that European nations, one after the other, developed mass schooling systems. In the United States, mass schooling was not directed toward the political process of ‘state formation’, but rather the cultural process of ‘nation-building’ in the 19th century. In the 19th century, the United States remained largely rural and nonindustrial, and thus, “the apparatus of state control was extremely weak in most communities.” As Meyer et. al. argue: in the American Journal of Sociology:

The spread of schooling in the rural North and West can best be understood as a social movement implementing a commonly held ideology of nation-building. It combined the outlook and interests of small entrepreneurs in a world market, evangelical Protestantism, and an individualistic conception of the polity.[3]

In early 19th century United States, many worried about “a new industrial feudalism supplanting the old order.” For such reformers, the complex circumstances in which they found themselves – of a society in which the old ideas and institutions were disappearing and new ones were emerging – could best be addressed by the common school, “serving all citizens, stamping them American and unifying the nation.”[4] This was, in itself, a desire for ‘social control’ in a socially disruptive circumstance of rapid change in all realms of human activity. As Robert H. Wiebe explained, “the instruments of control were themselves the means of improvement,” and schools were viewed as “assimilating, stabilizing mechanisms.” By the 1830s, school reformers “were urgently seeking a new national cohesion, a source of uniquely American wholeness.” The focus on socializing children was of the utmost concern. As one reformer stated, children “must be taken at the earliest opportunity, if the seeds of good are to be planted before the seeds of evil begin to germinate.” Thus, “the role of the educator was to construct a model environment around the child.”[5]

In the early 20th century, most Americans began to view “education as a task specifically of the schools rather than of a general society, a reflection of both the school’s expertise and a modern society’s rational differentiation of functions.” The institutional structure of schools became nationalized and more state-oriented than previously:

Central agencies of education, professionalization and publicity – the major teachers colleges and accrediting agencies, a revitalized National Education Association and a lengthening list of professional journals – set the agenda for discussion and the boundaries of debate throughout the land.[6]

The lower levels of education are directed at producing “general outputs for society,” while the higher levels may actually reflect and affect “socially and politically constituted authority.” In short, the lower levels produce the masses, while the higher levels may produce the managers. The university system is the dominant form of higher education in the world, far outweighing other forms of educational institutions that have existed through history. Universities emerged during the medieval period in Europe, which have been described as “corporations having close relations with both Church and State but possessing considerable independence in relation to each.”[7]

With the universities of medieval Europe, as sociologists Ramirez and Meyer explained, “a more promising strategy considers the relationship between centralized authority and the rise of universities,” as situations of political decentralization tended to favour the establishment of universities.[8] The university which arose during the Medieval period (1150-1500) was a corporation, a guild of masters and scholars, or professors and students. This was the era in which Western civilization was rapidly developing, and this “new and uniquely Western institution resulted from a combination of powerful societal trends.” These trends, wrote John. C Scott in the Journal of Higher Education, included “the revival of mercantilism, growth of cities and the urban middle class, and bureaucratization, along with the 12th-century intellectual renaissance.” Thus:

As European society became more complex, the universal Roman church, secular governments, and municipalities required educated priests, administrators, lawyers, physicians, and clerks for business. Fulfilling this social demand were the universities, which were clearly oriented toward teaching and the learned professions.[9]

There were student-controlled universities, predominantly in the south, such as the Bologna University, as well as universities of faculty governance, such as with the University of Paris. By 1500, the faculty-controlled university became dominant. The aims of the Medieval university was the pursuit of knowledge, “divine truth and learning,” focusing on the areas of law, medicine, and theology. Monarchs and others increasingly relied upon such learned men for their advice in matters of state and court systems, foreign affairs and diplomacy. At the undergraduate level, students came from all social classes and generally studied liberal arts. At the graduate level, however, “students pursued the higher disciplines of theology, medicine, and law. Most alumni served the church, state, or municipality in various capacities.” Save Russia, most of Europe had universities by the end of the Middle Ages, with roughly 80 in the region by then. Predominantly chartered by the Roman church, or by monarchs, these pseudo-autonomous institutions “were subject to the authority of popes, monarchs, local bishops, dukes, or municipalities, depending upon the country and century.”[10]

The medieval university had a cosmopolitan nature, seen as a place of “universal knowledge” which was tied to the “universal ideology of Christendom,” and was not tied to any particular nation-state, largely developing prior to the centralization of nation-states. Scholars traveled all across Europe to the great medieval universities, from Bologna to Paris, to Oxford and Toledo, reflecting their cosmopolitan nature. As sociologist Gerard Delanty wrote in the journal, Social Epistemology:

At first the scholars were generally monks but later they were increasingly secular and became absorbed into the centralization and absolutist state. With the rise of the territorial nation-state from the seventeenth century onwards, the university became increasingly more and more nationalized and gradually lost its transnational character. With this went a decline in its ecclesiastical function: knowledge became a free-floating discourse to be used for domination or emancipation… As an institution the university owed its tremendous power to the fact that it originated at a time when the moral and political power of the Church was in decline but when the modern state system had not yet emerged.[11]

Thus, “the university found itself in a powerful position and could monopolize the field of knowledge.” As the ‘Age of Reason’ descended upon the West, the universal ideology of Christendom that was so paramount in the medieval period shifted to one of rationalizing logic and experimental science. The Reformation and scientific revolution “greatly facilitated this shift in the function of the university.” The university became the institution of knowledge, and as a result, was able to resist both church and state. However, in the transition into the modern period, with the rise of the nation-state, the state quickly sought to ally with the university, which increasingly came under state patronage. The state, whether the British Restoration government or French Absolute state, viewed the universities “as important institutions in the administration of society.”[12]

As the nation-states developed, particularly in England, Spain, and France, the relative autonomy of the first universities started to be eroded. As one academic wrote, “universities throughout Europe in the course of the fifteenth century tended in the same direction – towards the nationalization of Paris as of all other universities.” The University of Paris, then, became subservient to the crown and, thereafter, universities increasingly became national institutions with the mission of “service to the state.”[13]

The role for universities in training a new governing elite became increasingly important as the schools came under the control of new nation-states, municipalities and principalities: “Kings therefore emphasized the acquisition of advanced, secular knowledge and technical skills by students – future public servants – in order to build up efficient state bureaucracies.” Close advisers to kings, princes, and republics would also be expected to be men with legal training from the universities. This era marks the transition from the medieval university to the early modern university:

the early modern university was far more socially responsive than the medieval university because of humanist professors’ emphasis on ethical values for themselves and their students. Early modern universities continued to expand as a movement while making solid scientific and scholarly contributions. The newly consolidated state began to increase visitations, intervention, regulation (curriculum, subjects taught, and publications allowed), and appointment of chancellors.[14]

This was also the era in which these institutions increasingly moved toward professionalization in the modern sense, armed with a new “sociopolitical mission” as “an ideological arm of the state.” As one writer explained it, “The state protects the action of the University; the University safeguards the thought of the state.” Between 1500 and 1800, the university in Europe experienced an enormous expansion, even into Russia, which was untouched by the medieval university, and Europe had roughly 190 universities existing during this period. This era of early modern civilization, with the growth of the nation-state, and the imperial expansion into the New World, the Spanish even put in place state-controlled colonial universities across Latin America, the first of which was founded in Santo Domingo [today Haiti and the Dominican Republic] in 1538. These universities, overtly serving a colonial agenda, “prepared missionaries and jurists for the settlement of the New World.”[15]

With the Enlightenment came a new form of nation-state, the Liberal Nation-State, which further influenced the changing nature of the university during this era. The Enlightenment era saw the further development of the university “under the auspices of the central and national state providing it with a system of knowledge, which was at the same time a system of power.”[16] The aim was to put these universities “to work for the new liberal State and its economic needs.”[17]

Fichte, who was considered one of the intellectual fathers of the Prussian mass schooling system, was also influential in the move toward a modern university system, and his goals were quite similar. Just as mass schooling was established to serve the state, Fichte felt that “the academics should be the new spiritual leaders of society.” The main difference between this Enlightenment model of the university and the medieval one was marked by the shift from city to nation. As the Enlightenment had different effects in different nations, the relationship that developed between the nation and the university was different in each case. In Germany, the university became the cultural center of the nation, while in France its focus was more on producing an actual core of civil servants. In each case, however, the aim of the university was to serve the nation in some capacity, whether functionally, ideologically, culturally, or all of the above.[18]

With the development of the American university system, we still see the objective of serving the nation as inherent in this Enlightenment idea of the ‘modern university.’ In America, the new schools were replacing the old, ill-equipped and elitist colonial colleges. The establishment of universities became a core mission of the founders, as ten key founders also founded academic institutions, including George Washington, Thomas Jefferson, Benjamin Franklin, James Madison, George Wythe, Benjamin Rush, William S. Johnson, William R. Davie, Abraham Baldwin, and Manasseh Cutler. Thus, many of the schools had inherent within them a ‘nationalizing’ mission, a mission to serve the nation, though it may not be explicitly the State.[19]

At the turn of the 20th century, there was a great debate on the missions of the new distinctly American universities. There were profound social, political, and economic changes that had occurred in the post-Civil War period, as America experienced its Industrial Revolution, rise of the corporations, and with that, the Robber Baron industrialists, who increasingly took over the political culture of the nation, which was increasingly centralizing, increasingly imperialistic, and with the labour class exponentially distrustful, resentful and resistant to the new dominant capitalistic powers that emerged. This was further checked by an increasingly educated middle class, informed largely by the rapid new developments in communications and technology, who were also becoming wary of the excesses of Big Business, but at the same time, worried about the threat of rebellion from the lower classes. In short, it was a socially explosive situation, in what came to be known as the Progressive Era, as middle class reformers took the stage in advocating and implementing major social reforms to establish a more stable, lasting society. Thus, the new modern American universities were to combine the ideals of research, teaching, and public service, as many believed the schools should “advance basic knowledge and provide the technical expertise required by a modern industrial society.”[20] Thus, as Scott wrote:

Faculties in the new applied sciences, emerging social sciences, and even an important minority in the humanities believed strongly in the social utility of their disciplines. Professors in the social sciences were often committed to public service. To this end, schools of political science were established at Columbia, Michigan, and Wisconsin during the 1880s and 1890s. At the same time, within departments of economics and sociology, there were devotees of social utility. Psychology, which was then a part of philosophy, also developed a faction devoted to utility (pragmatism). Social scientists served their society in the capacity of experts, which also involved research. By 1900, the “useful” university was establishing such untraditional fields of study as business administration, physical education, sanitary science, and engineering.[21]

The Robber Baron industrialists of the late 19th century – Morgan, Rockefeller, Carnegie, Astor, Vanderbilt, Harriman, etc. – were unquestionably the dominant powers in the country. They controlled the economy, hundreds of corporations, had hundreds of millions or billions in wealth, the banks, bought the politicians, directed foreign policy into an increasingly imperialistic direction, and thus, they saw it as essential to cement their control over society through social institutions, as the masses were hateful of them and needed to be properly controlled. Social control became the major concept of interest for elites and middle class reformers.

In this era of social control, education became increasingly important, not only in terms of mass schooling, which experienced many reforms, but also in terms of the university system. As Andrew Carnegie wrote in 1889, at the top of the list of “charitable deeds” to undertake was “the founding of a university by men enormously rich, such men as must necessarily be few in any country.” It was in this context, of robber barons seeking to remake education, that we see the founding of several of America’s top universities, many of which were named after their robber baron founders, such as Stanford (after Leland Stanford), Cornell (after Ezra Cornell), and Johns Hopkins, who owned the Baltimore & Ohio Railroad.[22] This new class of industrialists, who emerged out of the Civil War in America, “challenged the position of the old propertied, pre-industrial elite. This struggle crystallized in particular around the reform of the educational system that had legitimated the old elite’s domination.”[23] The modern university was born out of this struggle between elites, with the old educational system based upon religious and moral values, “and the making of gentlemen,” while the “new education” focused on “the importance of management or administration” as well as “public service, [and] the advancement of knowledge through original investigation.”[24]

John D. Rockefeller founded the University of Chicago in 1891, and the President of the University, “initiated a new disciplinary system, which was enormously influential.” Ultimately, it “led to the formation of the department structure of the American university, which was internationally unique,” and was later exported around the world “with the help of American foundations.”[25] This disciplinary system consisted of separating politics from economics (rejecting the notion of ‘political economy’ and its ‘ideologies’), as ideology was “deemed unscientific and inappropriate in social sciences and political scientists have increasingly seen their function as service to the powerful, rather than providing leadership to populist or socialist movements.”[26]

There was an obvious desire to “foster the teaching of practical knowledge and skills serving the development of commerce and industry, against the prevailing academic traditions.” However, it also allowed for “a way of diagnosing the social upheavals caused by the accelerated shift from a still largely agrarian society to an industrial mass society” of which they were the dominant class. In particular, the labor unrest of the 19th century was especially prevalent in the minds of the dominant class. Since “social reform was inevitable,” these industrialists “chose to invest in the definition and scientific treatment of the ‘social questions’ of their time,” and subsequently, they “promoted reformist solutions that did not threaten the capitalistic nature of the social order,” and instead constructed a “private alternative to socialism.”[27] In other words, it marked the construction of a highly corporatist society, merging state and corporate power through institutions, individuals, and ideology.

The Social Sciences and Social Control

The concept of ‘social control’ emerged from the developing field of sociology as a discipline in the late 19th and early 20th centuries. As sociologist Morris Janowitz wrote in the American Journal of Sociology, “in the emergence of sociology as an intellectual discipline, the idea of social control was a central concept for analyzing social organization and the development of industrial society.”[28] Social control is largely viewed as forms of control which reduce coercion, and thus, enhance consent to the system or organizations in question. Even a society with an effective system of social control would require a structure of coercion, but depending on how advanced the social control system is, the less need there would be for coercion. Hence, the societies which are the most advanced in social control would also be less dependent upon internal methods of coercion. Thus, it was within liberal democratic states that both the study and implementation of social control became most effective. In this sense, the question was “whether the processes of social control are able to maintain the social order [hierarchy] while transformation and social change take place.”[29]

Sociology largely emerged from the University of Chicago (founded by John D. Rockefeller), with the world’s first department of sociology founded in 1892. The sociologists who rose within and out of the University of Chicago made up what was known as the ‘Chicago School of Sociology.’ The school developed the most influential sociologists in the nation, including George Herbert Mead and W.I. Thomas, two scholars who had profound influence on the development of the concept of ‘social control,’ and sociologists became “reform-oriented liberals, not radical revolutionaries or conservative cynics.”[30]

The new industrial elite accumulated millions and even hundreds of millions by the end of the 19th century: Andrew Carnegie was worth roughly $300 million after he sold Carnegie Steel to J.P. Morgan in 1901, and by 1913, John D. Rockefeller was estimated to have a personal worth of $900 million. It was with Rockefeller that we see the development of the scientific notion of philanthropy.[31] Rockefeller had founded the Institute for Medical Research in 1901, the General Education Board (GEB) in 1903, and the Sanitary Commission for the Eradication of Hookworm in 1909. Rockefeller, however, wanted to consolidate his philanthropic enterprise as he had his industrial oil enterprise, and so in 1909 he decided he wanted to establish one great foundation, which “would be a single central holding company which would finance any and all of the other benevolent organizations, and thus necessarily subject them to its general supervision.”[32] In 1913, the Rockefeller Foundation received a charter of incorporation from the State of New York.

Between 1881 and 1907, Andrew Carnegie had contributed over $40 million to establishing more than 1,600 libraries in the United States alone, but it was after selling Carnegie Steel to J.P. Morgan in 1901 for $300 million that Carnegie began to look at philanthropy on a much larger scale. In 1902, he founded the Carnegie Institution of Washington, and in 1904, founded the Carnegie Corporation of Washington, of which the mission was, “to encourage in the broadest and most liberal manner, investigation, research and discovery, and the application of knowledge to the improvement of mankind,” much like the original mission statement of the Rockefeller Foundation created some years later, “to promote the well-being of mankind.”[33] Carnegie founded, in 1911, the Carnegie Corporation, chartered by the New York State legislature.[34]

These philanthropic foundations, and the many others that appeared in and around the same time, and thereafter, were largely imbued with the idea of “science in the service of society” as a goal for the foundation, basing its actions upon a new rationality brought on by the scientific revolution, and by the notions of reform pushed forward in the Progressive Era, based largely upon the concept of scientific social planning “to problems that educators, the new sociologists, social workers, and political scientists found important.” However, as the wealth of the foundations and the positions of their patrons attracted criticisms, a Congressional commission was on industrial relations (founded to settle a matter related to a brutal repression of a mining strike by a Rockefeller-owned mining company) expanded its scope to deal with the general issue of the foundations. The Walsh Commission, as it was known (after its founder, Frank P. Walsh), was formed in 1914, and Walsh explained the inclusion of the foundations in the commission by postulating that:

the creation of the Rockefeller and other foundations was the beginning of an effort to perpetuate the present position of predatory wealth through the corruption of sources of public information… [and] that if not checked by legislation, these foundations will be used as instruments to change to form of government of the U.S. at a future date, and there is even a hint that there is a fear of a monarchy.[35]

In 1916, the Walsh Commission produced its final report, the Manly Report (after the research director, Basil M. Manly), which concluded that the foundations were so “grave a menace” to society, that “it would be desirable to recommend their abolition.” No such actions were taken.[36]

David Nugent, an anthropologist at Emory University, wrote a rather lengthy article for the academic journal, Identities, on the role of foundations in shaping the social sciences. Nugent takes a look at the development of the social sciences in relation to the construction of an American Empire. As such, the shaping of the social sciences was designed, at least in part, with an aim to facilitate the emergence and maintenance of a large, globally expanding empire, but an empire unlike previous ones, with no official overseas colonies; rather, it was to be an informal global empire. Globally expansive and locally administered colonies were to replaced with globally expansive and locally applicable social sciences. In order for the empire to spread its military and commercial might across the world, first, the ideas at the heart of the empire must proliferate globally. Imperialism is not merely a political or economic endeavour; it is, and arguably more importantly, a socio-cultural process.

The colonization of the Americas and Africa by the European powers – with their political apparatus and for the benefit of their commercial and financial appendages – would not have been possible without the powerful social and cultural imperialism of the missionaries, whose ‘gospel’ debased traditional local cultural, spiritual, and religious practices and introduced new conceptions of morality, values, truth, justice, and knowledge. The social sciences then, presented the world with a form of imperialism focused on the construction of a new form of knowledge by which to understand, define, categorize, and change our world. The new missionaries spreading this new gospel were the dominant American foundations, most notably, the Rockefeller and Carnegie Foundations, later to be joined by a plethora of others, including the Ford Foundation.

Nugent divides the construction of the social sciences in America, and indeed around the world, into three specific time periods; periods which are defined by economic crises and major geopolitical shifts taking place within those parts of the world which the United States seeks to dominate and control. The first period Nugent identified is what he referred to as the “Formation of Overseas Empire,” from 1900-1940. This period was preceded with an economic depression in 1893 and ended with World War II, though the most rapid changes in the social sciences occurred between World War I and World War II. The second period Nugent identified, the “Consolidation of Overseas Empire,” covered the period of 1943 to 1972, responding to the Depression in the 1930s, the ending of World War II and the subsequent decolonization of the so-called ‘Third World,’ and came to an end with the end of the Bretton Woods agreement in 1972, signaling a new phase of rapid economic changes. The third major period then, the “Reconstruction of Overseas Empire,” took place roughly between 1972 and 2001, which began with the recession of the early 70s, marking profound changes across the Third World, the emergence of neoliberalism, and advanced into the 21st century.[37]

Nugent rightly points out that, while the sponsors of the social sciences, namely, the major foundations, produced such knowledge with specific purpose and intent in establishing and re-enforcing hegemony, empire, domination, social engineering, and social control, it would be a mistake to brand all social science knowledge as being in the service to such interests. Indeed, Nugent wrote, “each of the three period generated a small body of progressive scholarship alongside a much larger corpus of conventional knowledge.”[38]

In the period between World War I and World War II, just as the foundations were themselves emerging, their initial focus in education was in financing the reorganization of major universities in the United States, and almost simultaneously, “they also oversaw sweeping changes in the organization of the social sciences – in the aims, methods, and means of evaluating research, in the background, training, and professional activities of the practitioners, and in the institutional processes that underwrote the production of knowledge.”[39] In this period, both Western scholars in North America and Europe, as well as non-Western scholars in Africa, the Americas, and even in China, were concerned with studying the ways in which North Atlantic industrial capitalism and European imperialism had been “shaping regional and local arenas around the globe, in undermining indigenous economic and socio-political forms, in precipitating enormous population movements, and in stimulating novel cultural configurations and new forms of political affiliation.”[40]

While the Rockefeller philanthropies (including the General Education Board, the Laura-Spellman Rockefeller Memorial, and the Rockefeller Foundation) as well as the Carnegie Corporation were the most influential in this process, they were joined by the Russell Sage Foundation, the Julius Rosenwald Fund, the Phelps-Stokes Fund, and eventually several prominent think tanks (which they also created), such as the Brookings Institution and the Council on Foreign Relations. It was not merely within the United States that these foundations organized and funded the social sciences, but in fact across much of the English-speaking world as a whole, and indeed, well beyond it. Much of their finances went to helping various organizations reform and accommodate these new forms of knowledge; however, the foundations also created several new institutions to achieve their goals in the social sciences or to focus on the specific goal of altering particular institutions. As Nugent noted:

during a period when nation-states were the main arbiters of cultural messages and capital flows, the social science infrastructure that Rockefeller, Carnegie and the other foundations helped to construct was largely independent of (though in no way in conflict with) national controls. In the long run, this infrastructure promoted a “flexible accumulation of knowledge” on a global scale, and in the process helped bring into being an international public sphere of social science knowledge.[41]

This task of “social control” was envisioned by the foundations as consisting in “helping the masses ‘adjust’ to the rigors of industrial life and representative democracy.” The problems with social control that erupted in this era were identified by the foundations as being caused by a number of factors, including the deteriorating condition of the cities, a lack of understanding of the immigrant populations and democratic institutions, resulting in the breakdown of social order. Thus, as Nugent wrote, “the result was a sweeping program of social change and control.”[42]

A Rockefeller Foundation report acknowledged that many people in the world had already been subjected to the “enormously damaging effects… of industrial activity,” and saw it as necessary to alter the “radically false views of life and radically false views of nature” by many of these people. To bring these people into the modern age, foundations agreed, they needed to effect “almost a social revolution,” and to offer these people “training in new forms of political and social organization.” John D. Rockefeller, Jr., articulating the purpose of the Rockefeller Foundation, explained that it would offer “the best of Western civilization, not only in… science but in mental development and spiritual culture.” Science, of course, was the basis upon which the foundations were created: to not only advance the sciences within their own fields, but to advance the principle of the “scientific management” of society. Wicliffe Rose, a professor who was involved in managing several different Rockefeller philanthropies, wrote in a memorandum for Rockefeller officials in 1923:

All important fields of activity… from the breeding of bees to the administration of an empire, call for an understanding of the spirit and technique of modern science… Science is the method of knowledge. It is the key to such dominion as man may ever exercise over his physical environment. Appreciation of its spirit and technique, moreover, determines the mental attitude of a people, affects the entire system of education, and carried with it the shaping of a civilization.[43]

In the 1920s, the Rockefeller interventions in the social sciences were almost exclusively undertaken by the Laura Spelman Rockefeller Memorial (LSRM), named after John D. Rockefeller’s wife after her death. The Rockefeller Foundation, following the public exposures of the Walsh Commission, primarily maintained itself to funding medicine and public health. Beardsley Ruml, who became director of the LSRM in 1922, was largely responsible for the Rockefeller move into the social sciences, as the LSRM had been primarily concerned with social welfare prior to Ruml’s directorship. On top of the social sciences, Ruml directed the LSRM into funding public administration, and Ruml felt that, “the route to advancing human welfare was through scientific social research,” and thus, “means had to be devised to bring the social scientist into intimate contact with social phenomena.” The main idea was that the social sciences should elevate to establish an equal relationship with that of the natural sciences by making them more “scientific,” and thus, more efficient and able to handle social problems.[44]

Two general scientific objectives were established for organizing the social sciences, the first of which was, “to increase for the scientist and scholar the possibilities of immediate personal observation of the social problems or social phenomena which were under investigation,” and the second objective was to promote inter-disciplinary research. To undertake this, Ruml set out two specific programs of action:

First, the creation of institutional centers in various parts of the world that would with Rockefeller money embody scientific teaching and research. Collaborative research was to be encouraged through the specific research grants to these institutions. These centers would therefore not only be creative institutions but would also serve as a model for the development of the social sciences generally. Second, Ruml began an extensive fellowship program which was designed to complement the training provided by the institutional centers and increase the number of able people working in the field.[45]

Ruml also saw the need to strengthen existing institutions, notably, the elite American universities, which would become “institutional centers of social research.” Edmund E. Day, director of the Rockefeller Foundation’s Social Sciences program from 1928-1937, explained in 1930 that the plan was to develop “within each country of any importance some center which would fructify the local situation and influence other institutions within the same sphere of scientific influence, then within the larger regional centers.” Focusing on the United States and Europe, the LSRM stated in 1926 that its main policy was directed at establishing 12 or 15 centers of social science research around the world, one specific center in each major European country, (University of Stockholm, Deutsche Hochscule für in Berlin, and the London School of Economics), and several in the United States. The LSRM was merged into the Rockefeller Foundation in 1929, which adopted the same agenda established by Ruml in seeking to cultivate through such institutions “a scientific approach to social problems.”[46]

Through the fellowship program, established at the LSRM by Ruml in 1923, students in Europe and Australia were often brought to study in the United States, with the favoured subject within the social sciences being economics, considering it was the closest to establishing itself along the lines of the physical sciences. As the Rockefeller Foundation prepared to incorporate the LSRM into its institutional structure, Edmund E. Day took over as director of the Social Sciences from Ruml in 1928, with the new Social Science division becoming a “formal organization,” just as the Foundation’s other major divisions of medicine, natural science, and the humanities. In 1930, Day wrote that, “what we have to do is to establish in the social sciences the scientific tradition and the scientific habit of mind,” and thus, the Foundation should work to strengthen “certain types of interest and certain habits of thought.” Naturally, this would be “thought” which would be in the “interest” of the Foundation, itself. The aim in doing this was to “coordinate the scientific attack upon social problems,” as education professor, Donald Fisher, wrote in Philanthropy and Cultural Imperialism. Edmund Day saw the potential for the social sciences to engage in “human engineering,” and stated quite bluntly: “the validation of the findings of social science must be through effective social control.”[47]

In 1932, the Foundation put emphasis on the support for creating a field of “International Relations,” within Political Science, as well as “the planning and control of economic structures and economic process.” In the area of “International Relations,” the Rockefeller Foundation hoped to “promote understanding among nations and to reduce the friction which may lead to warfare,” which, combined with the program of “Economic Control” was hoped to prevent any future “crisis of capitalism.” A 1934 Rockefeller Foundation committee of trustees produced a report on the Social Sciences Division, explaining, “we now have the opportunity to see whether we cannot assist in applying to concrete problems of our social, political and industrial life some of the ideas and data which research all over the world is rapidly developing.”[48]

In 1932-33, as the Board was considering the proposals of reform in education, all the programs were subject to the ultimate approval of the Board of Trustees of the GEB, which at the time included 15 individuals, all of whom were white, male protestants, including John D. Rockefeller, Jr., and his 27 year old son, John D. Rockefeller, III, and most of whom had been educated at Ivy League schools or the University of Chicago, which had been founded by John D. Rockefeller. Nine of the fifteen trustees were also academics, and seven of them had been senior administrators at major educational institutions, including Harvard, Yale, Princeton, Dartmouth, N.Y.U, Stanford, and the University of Chicago. Other members of the trustees included Owen Young, Chairman of the Board of General Electric, as well as banker Arthur Woods, and Raymond Fosdick, a Wall Street lawyer who would later become President of the Rockefeller Foundation. By 1931, the GEB’s survey of education emphasized three major fields of concentration:

1) the study of the learning process and the mental, physical, and moral development of the individual; 2) the problem of “preparing the individual for vocations and leisure”; and 3) the means for relating education to an evolving society, that is education which would “insure the active adaptation of the individual to the changes which may come in his social, physical and aesthetic environments.”[49]

It was Edmund E. Day, the new director of the Social Science Division, who assumed the greatest leadership in coordinating national reform of education, having previously been an economics professor at Dartmouth, Harvard, and was Dean of the School of Business Administration at the University of Michigan, when he subsequently led the social sciences division at the Laura Spelman Rockefeller Memorial until its incorporation into the Rockefeller Foundation between 1928 and 1930, at which time he assumed his role as director of the Social Sciences Division within both the Rockefeller Foundation and the General Education Board. Day was responsible for articulating and selling the ideas of educational reform to the Board of Trustees, which he did in 1932 in a memorandum entitled, “Cultural Adjustment to a Changing World.” In regards to the social upheavals of the early Depression years, Day wrote in 1933 that, “Industrialism and urbanism… are new forces of tremendous power, neither of which has been brought under sensible control. The way out is not yet evident, and a prolonged period of readjustment is presumably unavoidable.” Day acknowledged that “prevailing social ideas and ideals in the United States were seriously out of accord with current social forms and forces,” however, he argued, the answer did not lie in reforming the social world to meet the needs of the individual, but in adjusting the individual to the social world. As Day wrote, “we must look chiefly to the school for the major efforts toward cultural adjustment of the individual, since the school is a social instrumentality with a uniquely flexible adaptability and with a primary responsibility to meet this need.” Thus, the school could “set the individual in satisfactory general relation to the world in which he lived.”[50]

Between 1919 and 1940, the Rockefeller, Carnegie, and other major philanthropies provided roughly $3.2 million of support for the social sciences in British universities, and a further $1.7 million for “independent organizations which were closely tied to the universities.” The two major Rockefeller philanthropies at the time, the LSRM and the RF, provided roughly 95% of these expenditures. Thus, it was American philanthropy, and principally the Rockefeller foundations which were directly responsible for the development of British social sciences in this period. Only in the late 1930s did British philanthropy pick up the slack from the Rockefeller foundations.[51]

Rockefeller money was also pivotal in the establishment of the London School of Economics (LSE), which “had become an important world centre of the social sciences,” in large part due to the involvement of Rockefeller philanthropies. The Rockefeller foundations selected the LSE specifically for support because in the early 1920s, it was the most advanced center of social sciences in Britain, and could thus serve as a model for the rest of British institutions. Further, the director of the LSE, Lord William Beveridge (also a member of the British Eugenics Society), “shared with Rockefeller philanthropy the same conception of the way in which the social sciences should develop,” specifically in terms of utilizing the “natural scientific approach” to social problems. Also important to note as to why the LSE was chosen, was its strategic location in London, at the heart of the world’s most powerful and globally expanded empire at the time.[52]

Between 1923 and 1939, the LSRM and the Rockefeller Foundation provided the LSE with over $2 million, during which time the school expanded rapidly, becoming “the leading centre of research in the Social Sciences” in the British Empire. Building expansions, the establishment of the leading research library in Britain, acquisition of land, equipment, and a dramatic increase in full-time teachers from 26 in 1923 to 76 by 1937, was largely due to Rockefeller support. Rockefeller money in particular ensured the development of anthropology, international relations, and social biology, and student enrollment also dramatically increased with large grants from Rockefeller philanthropies for postgraduate research and teaching. Thus, by the end of the 1930s, the LSE had “become an international centre training many foreign students.” Grants also contributed to expanding and supporting publications by LSE faculty, with an enormous amount of books and articles emerging as a result of this support, and supported the creation of journals run out of the school as well.[53]

Rockefeller money also flowed into developing the social sciences at Oxford, funding research lecturers for Human Geography, African Sociology, Colonial Administration, Public Administration, and Public Finance, with more money flowing into forming a training program for the social sciences as well as research groups in the area of Economics, Colonial Administration, and Studies of Native Populations, subjects explicitly related to maintaining Britain’s imperial status. Rockefeller foundations also expanded a fellowship program into every university in Britain, granting a total of 108 fellowships in the social sciences to British citizens between 1924 and 1940, and “by far the largest number were awarded to economists,” with Political Science following behind, and subsequently sociology and history, and only 8 anthropology fellowships.[54]

In 1946, a British government report surveying the state of British universities concluded that the social sciences, which had received no prior support from government sources, presented as many possibilities of generating applicable knowledge as did the natural sciences, and were thus worth of government support in order to advance the social sciences in the “national interest.” A committee was subsequently established to handle government subsidies of the social sciences, and in the 1950s, the British social sciences experienced a major “boom,” advancing what was begun with Rockefeller money so that it became state sanctioned, and, in effect, a new socially constructed reality of higher education in Britain: “the social sciences had become a recognized part of the university curriculum.”[55] As professor of education Donald Fisher wrote:

Indeed Rockefeller philanthropy prepared the way for the post-World War II developments in Britain not only in terms of the increased spending by government but also with respect to what was regarded as important in the social sciences. Rockefeller philanthropy had determined which subjects should be studied, which research questions should be answered, and which methods should be utilized to answer these questions.[56]

This era marked the emergence of what has been referred to as “technocratic liberalism,” whereby social problems were addressed (in large part by the state, or at least state sanction) through the technical application of programs of social engineering: “the one best way,” the most efficient, effective, and “scientific” approach to understanding and addressing social problems. This was the task taken up by the “rational reformers” of the era, emerging out of the Progressive period, in which the techniques of the social sciences were used to create a system of “social control.” These social engineers– social scientists, technocratic reformers, experts, philanthropists, etc. – felt that society could “control its collective destiny in contrast to drifting with the tides… even while working toward the management of the many by the few.”[57]

The notion that the social sciences were to be used in the application of and for the purpose of ‘social control’ is not an abstract theoretical interpretation of the Foundation’s policies; it was, in fact, stated policy. In 1933, the President of the Rockefeller Foundation, Max Mason, wrote that the Foundation’s policies:

… were directed to the general problem of human behavior, with the aim of control through understanding. The Social sciences, for example, will concern themselves with the rationalization of social control; the Medical and Natural sciences propose a closely coordinated study of sciences which underlie personal understanding and personal control. Many procedures will be explicitly co-operative between divisions. The Medical and Natural Sciences will, through psychiatry and psychobiology, have a strong interest in the problems of mental disease [emphasis added].[58]

The influence of the major philanthropic foundations is exerted in a plethora of ways, including, wrote political scientist Joan Roelofs:

creating ideology and the common wisdom; providing positions and status for intellectuals; controlling access to resources for universities, social services, and arts organizations; compensating for market failures; steering protest movements into safe channels; and supporting those institutions by which policies are initiated and implemented… [F]oundations like Carnegie, Rockefeller, and Ford have a corrosive influence on a democratic society; they represent relatively unregulated and unaccountable concentrations of power and wealth which buy talent, promote causes, and, in effect, establish an agenda of what merits society’s attention.[59]

Foundations engage in “considerable collaboration” with networks of nonprofits (which they create and fund), corporations, international organizations, and government entities at the local, state, national and international levels. Foundations effectively “blur boundaries” between the public and private sectors, while simultaneously effecting the separation of such areas in the study of social sciences. This boundary erosion between public and private spheres “adds feudal elements to our purported democracy, yet it has not been resisted, protested, or even noted much by political elites or social scientists.”[60] As foreign policy strategist Zbigniew Brzezinski indicated, the blurring of boundaries “serves United States world dominance”:

As the imitation of American ways gradually pervades the world, it creates a more congenial setting for the exercise of the indirect and seemingly consensual American hegemony. And as in the case of the domestic American system, that hegemony involves a complex structure of interlocking institutions and procedures, designed to generate consensus and obscure asymmetries in power and influence.[61]

In the early twentieth century, the Walsh Commission warned that, “the power of wealth could overwhelm democratic culture and politics,”[62] and the Final Report stated, “that foundations would be more likely to pursue their own ideology in society than social objectivity.”[63] The Carnegie Corporation and Rockefeller Foundation, from their origins, immediately began cooperating heavily with one another, coordinating activities and planning agendas. That the financial weight of these two institutions – and with the Ford Foundation to enter the scene with an even larger endowment – the coordinated influence over higher education yielded an immense power for the owners of foundations in the construction of ideology and knowledge. In providing the funding, they have the power to direct the efforts of scholars and academics, to create entire disciplines and schools of thought, to fund conferences, academic journals, publications, and think tanks. The fact that the role of philanthropic foundations in the construction and management of the educational system itself is so little known is a sign of the subtle, yet pervasive power structures that exists within academia.

Rather than looking at it from a conspiratorial view, however, look at it historically. Just as the Kings and Queens of Europe supported the development of universities in order to furnish managers and technocrats for their dynastic empires, so too do the modern dynastic powers – in this case, banking families – seek to tie the direction and purpose of higher education close to their own interests, and for the same reasons. It is not conspiratorial precisely because of the nature of the social phenomena itself: there are far too many social actors at play, dynamic and interactive and reactive relationships between different individuals, institutions, and ideas. Resistance and problems always emerge, even for the most dominant of powers and institutions. Thus, the financial-dynastic powers must be pragmatic in their approach, willing to reform, change, reorganize and regroup. Simply because it is not well known is not reason enough to think it a ‘conspiracy theory.’ The facts are known, just not widely disseminated.

The next part of this series further takes up the question – what is the purpose of education? – and adds to it: what is – and what should be – the role of intellectuals in society? In particular, the focus will be on the roles of radical versus technical intellectuals, within educational institutions and the society as a whole: from the ancient prophets, to Walter Lippmann, from Zbigniew Brzezinski to Noam Chomsky, this dichotomy of intellectuals has existed in society for a great deal of human history. What are the implications this could have for today’s college crisis and class warfare?

Andrew Gavin Marshall is an independent researcher and writer based in Montreal, Canada, writing on a number of social, political, economic, and historical issues. He is also Project Manager of The People’s Book Project. He also hosts a weekly podcast show, “Empire, Power, and People,” on BoilingFrogsPost.com.

Notes

[1]            Francisco O. Ramirez and John Boli, “The Political Construction of Mass Schooling: European Origins and Worldwide Institutionalization,” Sociology of Education (Vol. 60, January 1987), page 5.

[2]            Bertrand Russell, The Impact of Science on Society (Unwin Paperbacks, London: 1952), page 62.

[3]            John W. Meyer, et. al., “Public Education as Nation-Building in America: Enrollments and Bureaucratization in the American States, 1870-1930,” American Journal of Sociology (Vol. 85, No. 3, November 1979), page 592.

[4]            Robert H. Wiebe, “The Social Functions of Public Education,” American Quarterly (Vol. 21, No. 2, Part 1, Summer 1969), pages 147-148.

[5]            Ibid, pages 149-150.

[6]            Ibid, page 157.

[7]            Francisco O. Ramirez and John W. Meyer, “Comparative Education: The Social Construction of the Modern World System,” Annual Review of Sociology (Vol. 6, 1980), page 377.

[8]            Ibid, pages 378-379.

[9]            John C. Scott, “The Mission of the University: Medieval to Postmodern Transformations,” Journal of Higher Education (Vol. 77, No. 1, January/February 2006), page 6.

[10]            Ibid, pages 6-7.

[11]            Gerard Delanty, “The Idea of the University in the Global Era: From Knowledge as an End to the End of Knowledge?” Social Epistemology (Vol. 12, No. 1, 1998), page 6.

[12]            Ibid, pages 6-7.

[13]            John C. Scott, “The Mission of the University: Medieval to Postmodern Transformations,” Journal of Higher Education (Vol. 77, No. 1, January/February 2006), page 10.

[14]            Ibid, page 11.

[15]            Ibid, page 12.

[16]            Gerard Delanty, “The Idea of the University in the Global Era: From Knowledge as an End to the End of Knowledge?” Social Epistemology (Vol. 12, No. 1, 1998), page 7.

[17]            José-Ginés Mora, “Governance and Management in the New University,” Tertiary Education and Management (Vol. 7, No. 2, 2001), page 97.

[18]            Gerard Delanty, “The Idea of the University in the Global Era: From Knowledge as an End to the End of Knowledge?” Social Epistemology (Vol. 12, No. 1, 1998), page 9.

[19]            John C. Scott, “The Mission of the University: Medieval to Postmodern Transformations,” Journal of Higher Education (Vol. 77, No. 1, January/February 2006), pages 15-16.

[20]            Ibid, pages 23-24.

[21]            Ibid, page 25.

[22]            Nicolas Guilhot, “Reforming the World: George Soros, Global Capitalism and the Philanthropic Management of the Social Sciences,” Critical Sociology, Vol. 33, 2007, page 448.

[23]            Ibid, page 450.

[24]            Ibid, page 451.

[25]            Erkki Berndtson, “Review Essay: Power of Foundations and the American Ideology,” Critical Sociology, Vol. 33, 2007, page 583.

[26]            Ibid, page 584.

[27]            Nicolas Guilhot, “Reforming the World: George Soros, Global Capitalism and the Philanthropic Management of the Social Sciences,” Critical Sociology, Vol. 33, 2007, page 452.

[28]            Morris Janowitz, “Sociological Theory and Social Control,” American Journal of Sociology (Vol. 81, No. 1, July 1975), page 82.

[29]            Ibid, page 85.

[30]            Anthony J. Cortese, “The Rise, Hegemony, and Decline of the Chicago School of Sociology, 1892-1945,” The Social Science Journal (Vol. 32, No. 3, 1995), page 237.

[31]            Robert F. Arnove, ed., Philanthropy and Cultural Imperialism: The Foundations at Home and Abroad (Indiana University Press, Bloomington: 1982), pages 26-28.

[32]            Ibid, pages 28-29.

[33]            Ibid, pages 30-31.

[34]            Ibid, pages 32-33.

[35]            Ibid, pages 33-35.

[36]            Ibid, pages 46-47.

[37]            David Nugent, “Knowledge and Empire: The Social Sciences and United States Imperial Expansion,” Identities (Vol. 17, Issue 1, 2010), pages 2-3.

[38]            Ibid, page 3.

[39]            Ibid, page 4.

[40]            Ibid, pages 5-7.

[41]            Ibid, pages 9.

[42]            Ibid, pages 9-10.

[43]            Ibid, pages 10-11.

[44]            Robert F. Arnove, ed., Philanthropy and Cultural Imperialism: The Foundations at Home and Abroad (Indiana University Press, Bloomington: 1982), pages 234-235.

[45]            Ibid, page 235.

[46]            Ibid, pages 235-236.

[47]            Ibid, pages 236-237.

[48]            Ibid, page 238-239.

[49]            Charles D. Biebel, “Private Foundations and Public Policy: The Case of Secondary Education During the Great Depression,” History of Education Quarterly (Vol. 16, No. 1, Spring 1976), pages 6-8.

[50]            Ibid, pages 10-11.

[51]            Robert F. Arnove, ed., Philanthropy and Cultural Imperialism: The Foundations at Home and Abroad (Indiana University Press, Bloomington: 1982), pages 239-241.

[52]            Ibid, page 241.

[53]            Ibid, pages 244-245.

[54]            Ibid, pages 245-247.

[55]            Ibid, pages 248-251.

[56]            Ibid, pages 252-253.

[57]            Dennis Bryson, “Technocratic Liberalism and Social Science,” Radical History Review (Vol. 64, 1996), pages 119-120.

[58]            Lily E. Kay, “Rethinking Institutions: Philanthropy as an Historigraphic Problem of Knowledge and Power,” Minerva (Vol. 35, 1997), page 290.

[59]            Joan Roelofs, “Foundations and Collaboration,” Critical Sociology, Vol. 33, 2007, page 480

[60]            Ibid.

[61]            Ibid, page 481.

[62]            Ibid, page 483.

[63]            Erkki Berndtson, “Review Essay: Power of Foundations and the American Ideology,” Critical Sociology, Vol. 33, 2007, page 580

Article Translation: “La ‘Crisis de la Democracia’ y el ataque a la educación”

Thanks to Verdad Ahora for translating a recent article of mine into Spanish: “Class War and the College Crisis: The Crisis of Democracy and the Attack on Education.”

Note: If you have any access to or have written translations of any of my articles (into any language), please send me the links so that I can re-post them on my website! Thanks.

Por Andrew Gavin Marshall

Hoy en día, somos testigos de una incipiente rebelión global masiva, liderada principalmente por los jóvenes educados y desempleados del mundo, en contra de los poderes institucionalizados y establecidos que tratan de privarlos de un futuro digno. En Chile durante el año pasado, un masivo movimiento estudiantil y huelgas se convirtieron en una fuerza poderosa en el país contra un sistema educativo cada vez más privatizado (que sirvió de modelo para el resto del mundo) con el apoyo de la inmensa mayoría de la población; en Quebec, Canadá, una huelga de estudiantes ha llevado a cientos de miles de jóvenes a las calles para protestar contra la duplicación de sus tasas de arancel; estudiantes y otros se fueron a huelga en España contra las medidas de austeridad; están desarrollándose y creciendo protestas lideradas por o con fuerte participación de los jóvenes en el Reino Unido, Grecia, Portugal, Francia, y en los Estados Unidos (por ejemplo, con el Movimiento Occupy), luchando contra las medidas de austeridad, la corrupción abierta de la clase capitalista, y la colusión del gobierno con los banqueros y las corporaciones. Estudiantes y jóvenes llevaron a los levantamientos en Túnez y Egipto el año pasado que condujeron al derrocamiento de los dictadores que habían gobernado a esas naciones durante décadas.

En todo el mundo, cada vez más, los jóvenes están saliendo a las calles para protestar, agitar y atacar los abusos de poder, los fracasos del gobierno, los excesos de la codicia, el saqueo y la pobreza. La juventud educada, en particular, está desempeñando un papel activo, un papel que crecerá dramáticamente durante este año y los próximos. La juventud educada está graduándose en un mercado de desempleo con una deuda enorme y pocas oportunidades. Ahora, así como hace varias décadas, los jóvenes están volcándose al activismo. ¿Qué pasó en el intervalo para que el activismo se desbaratara cuando había sido tan amplio en la década del 60? ¿Cómo nuestro sistema educativo llegó a su situación actual? ¿Qué implica esto para el presente y el futuro?

La “Crisis de la Democracia”

En el período comprendido entre los años 50 y 70, el mundo occidental, y especialmente Estados Unidos, experimentó una oleada masiva de resistencia, rebelión, protesta, activismo y acción directa de sectores enteros de la población en general que estuvieron durante décadas, si no siglos, en mayor medida oprimidos y olvidados por las estructuras de poder institucional de la sociedad. El movimiento de derechos civiles en Estados Unidos, el surgimiento de la Nueva Izquierda – radical y activista – en Europa y América del Norte, como en otras partes, el activismo contra la guerra, en gran parte impulsado en oposición a la guerra de Vietnam, la Teología de la Liberación en América Latina (y en Filipinas), el movimiento ecologista, el movimiento feminista, los movimientos de derechos de los homosexuales, y todo tipo de otros activistas y movimientos movilizados de la juventud y de vastos sectores de la sociedad se organizaron y agitaron activamente en favor del cambio, la reforma e incluso, la revolución. Cuando el poder se resistió más a sus demandas, los movimientos se radicalizaron más. Mientras más lento actuó poder, más rápido reaccionó el pueblo. El efecto, en esencia, es que estos movimientos buscaron, y en muchos casos consiguieron, empoderar a vastas poblaciones que habían sido de otro modo oprimidas e ignoradas, y por lo general hicieron despertar a las masas de la sociedad ante injusticias tales como el racismo, la guerra y la represión.

Para la población en general, estos movimientos fueron una etapa instructiva, civilizadora, y llena de esperanza en nuestra historia moderna. Para las élites, fueron terribles. Así, en la década del 70 tuvo lugar un debate dentro de la élite intelectual, sobre todo en los Estados Unidos, ante lo que se conoció como la “Crisis de la Democracia.” En 1973 fue creada la Comisión Trilateral, por el banquero y oligarca global David Rockefeller y el intelectual elitista Zbigniew Brzezinski. La Comisión Trilateral reúne a las élites de América del Norte, Europa Occidental y Japón (ahora incluye varios estados de Asia Oriental), en los ámbitos de la política, finanzas, economía, negocios, organizaciones internacionales, organizaciones no gubernamentales, académicos, militares, inteligencia, medios de comunicación, y círculos de política exterior. Actúa como un importante think tank internacional, diseñado para coordinar y establecer un consenso entre las potencias imperiales dominantes del mundo.

En 1975, la Comisión Trilateral publicó un importante informe titulado “La Crisis de la Democracia”, donde los autores se lamentaron por la “oleada democrática” de la década del 60 y la “sobrecarga” que impuso a las instituciones de autoridad. Samuel Huntington, politólogo y uno de los principales autores del informe, escribió que la década del 60 vio un crecimiento de la democracia en Estados Unidos, con un repunte de la participación ciudadana, a menudo “en forma de marchas, manifestaciones, movimientos de protesta, y organizaciones por “causas”.” Además, “la década del 60 vio también una reafirmación de la primacía de la igualdad como un objetivo en la vida social, económica, y política.” Por supuesto, para Huntington y la Comisión Trilateral, fundada por el amigo de Huntington, Zbigniew Brzezinski, y el banquero David Rockefeller, la idea de “la igualdad como un objetivo en la vida social, económica y política” es una perspectiva terrible y aterradora. Huntington analizó la forma de cómo en parte de esta “oleada democrática”, mostraban las estadísticas a lo largo de las décadas del 60 y el 70, hubo un dramático aumento en el porcentaje de personas que sentían que Estados Unidos estaba gastando demasiado en defensa (del 18% en 1960 al 52% en 1969, principalmente debido a la guerra de Vietnam). [1]

Huntington escribió que la “esencia de la oleada democrática de la década del 60 fue un desafío general a los sistemas existentes de autoridad, públicos y privados”, y que “La gente ya no sentía la misma compulsión a obedecer a aquellos a quienes habían considerado previamente superiores a sí mismos en edad, rango, estatus, experiencia, carácter, o talentos”. Huntington explicó que en la década del 60, “jerarquía, experiencia y riqueza” se encontraban “bajo ataque”.” El uso del lenguaje aquí es importante, colocando al poder y la riqueza como si estuviesen “bajo ataque”, lo que implica que aquellos que lo “atacan” son los agresores, lo que se opone al hecho de que estas poblaciones (como los estadounidenses negros) habían sido atacadas por el poder y la riqueza durante siglos, y que solo entonces habían comenzado a luchar. Por lo tanto, la autodefensa del pueblo contra el poder y la riqueza es vista como un “ataque”. Huntington afirmó que las tres cuestiones clave que son fundamentales en el aumento de la participación política en la década del 60 fueron:

cuestiones sociales, como el uso de las drogas, las libertades civiles y el papel de la mujer; cuestiones raciales, como integración, movilidad, ayudas gubernamentales a grupos minoritarios, y disturbios urbanos; cuestiones militares, que implican principalmente, por supuesto, la guerra en Vietnam, pero también proyectos, gasto militar, programas de ayuda militar y el papel del complejo militar-industrial en general. [2]

Huntington presenta estos problemas, en esencia, como la “crisis de la democracia”, en que aumentara la desconfianza en el gobierno y la autoridad, lo que llevó a la polarización social e ideológica, y derivó en una disminución “de la autoridad, el estatus, la influencia y la eficacia de la presidencia.” Huntington concluyó que los problemas de gobernabilidad en Estados Unidos derivaron de un “exceso de democracia”, y que “el funcionamiento eficaz de un sistema político democrático por lo general requiere cierto grado de apatía y de no participación por parte de algunos individuos y grupos”. Huntington explicó que la sociedad siempre ha tenido “grupos marginales” que no participan en la política, y si bien reconoce que la existencia de “marginalidad por parte de algunos grupos es inherentemente antidemocrática”, también “permite que la democracia pueda funcionar con eficacia”. Huntington identifica a “los negros”, como uno de esos grupos que se habían vuelto políticamente activos, lo que representaba un “peligro de sobrecarga del sistema político con demandas.” Por supuesto, esto implica directamente una versión elitista de la “democracia” donde el Estado mantiene la estética democrática (voto, separación de poderes, estado de derecho), pero sigue estando exclusivamente en manos de la rica élite de poder. Huntington, en su conclusión, afirmó que la vulnerabilidad de la democracia, particularmente la “crisis de la democracia”, deriva de “un alto nivel de educación, movilización, y sociedad participativa”, y que lo que se necesita es “una existencia más equilibrada” donde existan “límites deseables a la extensión indefinida de la democracia política”. [3] En otras palabras, lo que se necesita es menos democracia y más autoridad.

La Comisión Trilateral luego explicó su visión respecto de la “amenaza” a la democracia y por lo tanto, la forma en que el sistema “debería” funcionar:

En la mayoría de los países de la Trilateral [Europa Occidental, Norteamérica, Japón] en la última década ha habido un descenso en la confianza que el pueblo tiene en el gobierno… La autoridad ha sido cuestionada no sólo en el gobierno, sino en sindicatos, empresas comerciales, escuelas y universidades, asociaciones profesionales, iglesias y grupos cívicos. En el pasado, las instituciones que habían jugado el papel principal en el adoctrinamiento de los jóvenes en sus derechos y obligaciones como miembros de la sociedad habían sido la familia, la iglesia, la escuela, y el ejército. La eficacia de todas estas instituciones como un medio de socialización ha disminuido severamente. (Énfasis añadido) [4]

El “exceso de democracia” implicaba generar un supuesto “aumento de las demandas” al gobierno, justo en un momento en que la autoridad del gobierno estaba siendo socavada. La Comisión Trilateral asustó crecientemente a la comunidad de la elite intelectual, discutiendo la amenaza de los “intelectuales orientados a los valores” que se atreven a “hacer valer su disconformidad con la corrupción, el materialismo y la ineficacia de la democracia y con la sumisión de los gobiernos democráticos al “capitalismo monopolista”.” Para los miembros y componentes (las élites) de la Comisión Trilateral, no se retractaron de la evaluación de esa amenaza, afirmando que, “este desarrollo constituye un desafío a un gobierno democrático que es, al menos potencialmente, tan grave como los planteados en el pasado por las camarillas aristocráticas, los movimientos fascistas, y los partidos comunistas”. [5] Este es un uso muy típico de retórica elitista donde a la hora de identificar cualquier amenaza a los intereses de la élite, esta es presentada en casi términos apocalípticos. La implicación, por lo tanto, es que los intelectuales que desafían a la autoridad son presentados como una amenaza tan grande a la democracia como lo fueron Hitler y el fascismo.

El informe de la Comisión Trilateral explica – a través de un razonamiento económico – cómo una mayor democracia es sencillamente insostenible. La “oleada democrática” dio a los grupos desfavorecidos nuevos derechos y los hizo políticamente activos (como los negros), y esto se tradujo en aumento de las demandas sobre el mismo sistema cuya legitimidad había sido debilitada. ¡Un escenario terrible para las elites! El informe explicó que mientras la votación disminuyó a lo largo de las décadas del 60 y el 70, la participación política activa en los campus aumentó, los grupos minoritarios estaban exigiendo sus derechos (¡cómo se atreven!), y no sólo exigían derechos humanos básicos, sino también “oportunidades, posiciones, recompensas y privilegios, que no habían considerado como derechos propios anteriormente.” Es decir, no como los ricos, que se han considerado con derecho a todo, por siempre y para siempre. Por lo tanto, el gasto público en bienestar social y una mayor educación se incrementó, explica el informe: “A principios de los 70 los estadounidenses se volvieron progresivamente exigentes y recibieron más beneficios de su gobierno y sin embargo tenían menos confianza en su gobierno de la que tenían hace una década.” La mayoría de las personas se refieren a ello como un logro de la democracia, pero para los “intelectuales” de la Trilateral se trataba de un “exceso de democracia”, y, de hecho, una amenaza. [6]

Samuel Huntington, por supuesto, asume que el declive de la confianza en el gobierno era irracional, y no tenía nada que ver con la guerra de Vietnam, la represión policial y estatal de los movimientos de protesta, el escándalo Watergate y otros delitos evidentes. No, para Huntington, la pérdida de confianza está ligada mágicamente a las “mayores expectativas” de la población, o, como Jay Peterzell explicó en su crítica al informe, “la causa de la desilusión pública se remonta constantemente a expectativas poco realistas alentadas por el gasto del gobierno.” Huntington justificó este mito absurdo en su análisis sesgado del “giro a la defensa” y el “giro al bienestar”. El “giro a la defensa”, que tuvo lugar en la década del 50, describe un período en el que el 36% del aumento del gasto en el gobierno fue a la defensa (es decir, al complejo militar-industrial), mientras que el bienestar se redujo como proporción del presupuesto. Luego vino el “giro al bienestar” de la década del 60, en el que entre 1960 y 1971, sólo un ínfimo 15% del aumento del gasto fue al complejo militar-industrial, mientras que el 84% del aumento se destinó a programas nacionales. Por lo tanto, para Huntington, el “giro al bienestar” básicamente destruyó a Estados Unidos y arruinó la democracia. [7]

En realidad, sin embargo, Jay Peterzell desglosó los números para explicar los “cambios” en un contexto más amplio y más racional. Si bien es cierto que los porcentajes de aumento o disminución que muestra Huntington eran, después de todo, un porcentaje de “aumento” en el gasto, no lo eran en el porcentaje global del gasto Así que, cuando uno mira el conjunto del gasto público en 1950, 1960 y 1972, el porcentaje de “defensa” fue de 44, a 53, a 37. En esos mismos años, el gasto en bienestar ascendió de 4%, a 3% y a 6%. Así, entre 1960 y 1972, la cantidad de gasto en defensa disminuyó del 53 al 37% en el gasto total del gobierno. En los mismos años, el gasto en bienestar aumentó un 3-6% en el gasto total del gobierno. Cuando se ve como porcentaje del total, difícilmente puede ser legítimo afirmar que el escaso aumento del 6% de los gastos del gobierno para el bienestar era ni de lejos tan “amenaza” a la democracia como lo fue el 37% invertido en el complejo militar-industrial [8].

Así que, naturalmente, como resultado de estas terribles estadísticas, la élite intelectual y sus amos financieros tuvieron que imponer más autoridad y menos democracia. No se trataba simplemente de que la Comisión Trilateral abogara por tales “restricciones” a la democracia, ya que fue un debate importante en la élite de los círculos académicos en la década del 70. En Gran Bretaña, de esta discusión surgió la “tesis de la gobernabilidad” – o tesis de la “sobrecarga” – democrática. “Las Contradicciones Económicas de la Democracia” de Samuel Brittan en 1975, explicó que, “La tentación de animar falsas expectativas entre el electorado se vuelve abrumadora para los políticos. Los partidos de oposición están obligados a prometer hacerlo mejor y el partido de gobierno debe participar en la oferta.” En esencia, se trataba de una repetición de la tesis de la Trilateral de que demasiadas promesas generan demasiadas demandas, los cuales crean demasiada tensión para el sistema, e inevitablemente lo derrumbarán. Anthony King se hizo eco de esto en su obra, “Sobrecarga: Problemas de la Administración en la Década del 70″, y King explicó que gobernar se estaba volviendo “más difícil”, porque “a uno y al mismo tiempo, la gama de problemas que el gobierno espera y tiene que enfrentar ha aumentado considerablemente y su capacidad para hacer frente a los problemas, incluso muchos de los que tenía antes, ha disminuido.” El politólogo italiano Giovanni Sartori se hizo la pregunta: “¿La Democracia mata a la Democracia?”:

Estamos persiguiendo objetivos que están fuera de proporción, demasiado aislados y perseguidos ciegamente y que, por lo tanto, están en el proceso crear… una sobrecarga totalmente inmanejable y siniestra… Estamos empezando a darnos cuenta en las prósperas democracias que estamos viviendo por encima de nuestras necesidades. Pero estamos igual y más gravemente viviendo por encima y más allá de nuestra inteligencia, por encima de la comprensión de lo que estamos haciendo. [9]

King explicó que, “Los politólogos se han ocupado tradicionalmente de mejorar el desempeño del gobierno.” Un error evidente, concluyó King, quien sugirió que, “Tal vez en los próximos años deberían preocuparse más por cómo el número de tareas que el gobierno espera llevar a cabo pueda reducirse.” El “remedio” para toda esta “sobrecarga” de las sociedades democráticas es, en primer lugar, poner “fin a la política de las “promesas”,” y la segunda, “intentar reducir las expectativas de los votantes y los consumidores” en el proceso político. [10]

La “amenaza” de la juventud educada era especialmente pronunciada. En 1978, el Management Development Institute (una importante escuela de negocios de la India) publicó un informe en el que afirmaba:

Quizá la tendencia más perniciosa de la nueva década es el abismo creciente entre una mano de obra crecientemente mejor educada y el número de ofertas de trabajo que pueden hacer uso de esas habilidades y calificaciones… El potencial de frustración, alienación y disrupción resultante de la disparidad entre el nivel educacional alcanzado y el trabajo apropiado no puede ser menospreciado. [11]

En estos comentarios, estamos tratando con dos definiciones diametralmente opuestas de democracia: popular y elitista. La democracia popular es el gobierno del, por y para el pueblo, la democracia elitista es el gobierno de los, por y para los ricos (pero con la estética exterior de las democracias), canalizando la participación popular en la votación en lugar de la toma de decisiones o de la participación activa. La democracia popular implica que las personas participan directamente en las decisiones y las funciones y el mantenimiento de la “nación” (aunque no necesariamente del Estado), mientras que la democracia elitista implica la participación pasiva de la población lo suficiente como para permitir que se sientan como si desempeñaran un papel importante en la dirección de la sociedad, mientras que las élites controlan todas las palancas importantes de poder y las instituciones que dirigen y se benefician de las acciones del Estado. Estas diferentes definiciones son importantes porque al leer los informes por escrito y publicados por los intereses de la elite (como el informe de la Comisión Trilateral), cambia la sustancia y el significado del propio informe. Por ejemplo, tomemos el caso de Samuel Huntington, lamentándose por la amenaza a la democracia que representa la participación popular: desde la lógica de la democracia popular, esta es una afirmación absurda que no tiene sentido, desde la lógica de la democracia elitista, esa afirmación es correcta y profundamente importante. Si las élites entienden esta diferenciación, también debe hacerlo el público.

El Memo Powell: Protegiendo a la Plutocracia

Mientras las élites se lamentaban por el aumento de la democracia, sobre todo en la década del 60, no se quedaron sólo quejándose por el “exceso de democracia”, sino que fueron planeando activamente la reducción de la misma. Cuatro años antes del informe de la Comisión Trilateral, en 1971, fue publicado el infame y secreto Memo Powell, escrito por un abogado corporativo y miembro directivo de una compañía de tabaco, Lewis F. Powell, Jr. (a quien el presidente Nixon colocó en la Corte Suprema dos meses después), el cual fue dirigido al Presidente del Comité de Educación de la Cámara de Comercio de Estados Unidos, que representa los intereses empresariales estadounidenses.

Powell estipula que “el sistema económico estadounidense está bajo un amplio ataque” y que “el asalto al sistema empresarial tiene una base amplia y es perseguido constantemente… ganando impulso y conversos.” A pesar de que las ‘fuentes’ del ‘ataque’ fueron identificadas como amplias, incluyen a la multitud habitual de críticos, comunistas, la Nueva Izquierda, y “otros revolucionarios que quieren destruir todo el sistema, tanto político como económico.” Además de esto existían “extremistas” que eran cada vez “más bienvenidos y alentados por otros elementos de la sociedad, más que nunca antes en nuestra historia.” La verdadera “amenaza”, sin embargo, eran las “voces que se unen al coro de críticas [que] vienen de elementos perfectamente respetables de la sociedad: desde el campus de la universidad, el púlpito, los medios de comunicación, las revistas intelectuales y literarias, las artes y las ciencias, y de los políticos”. Aun reconociendo que en estos mismos sectores, los que hablan en contra del “sistema” son todavía una minoría, Powell señaló que “estos son a menudo los más elocuentes, y los más prolíficos en su escritura y expresión oral”. [12]

Powell, discutió la “paradoja” de cómo los líderes empresariales parecen estar participando – o simplemente tolerando – los ataques contra el “sistema de libre empresa”, ya sea por dar voz a través de los medios de comunicación que les pertenecen, o a través de las universidades, a pesar del hecho de que “los consejos de administración de nuestras universidades están compuestos mayoritariamente de hombres y mujeres que son líderes en el sistema”. Powell lamentó las conclusiones de los informes que indican que desde las universidades se estaban graduando estudiantes que “desprecian el sistema político y económico”, y por lo tanto, que estarían dispuestos a entrar en el poder y generar un cambio, o directamente cuestionar el sistema desde la cabeza. Esto marcó una “guerra intelectual” librada contra el sistema, de acuerdo a Powell, quien citó a continuación al economista Milton Friedman de la Universidad de Chicago (y ‘padre’ del neoliberalismo), quien declaró:

Está muy claro que los fundamentos de nuestra sociedad libre son objeto de ataques extendidos y poderosos – no por comunistas o cualquier otra conspiración, sino por personas equivocadas que cacarean como loros el uno al otro y sin darse cuenta que sirven a fines que nunca promoverían intencionalmente [13]

Powell, incluso identificó específicamente a Ralph Nader como una “amenaza” para el empresariado estadounidense. Powell se lamentó más por los cambios y el “ataque” que se realiza a través de los tribunales y el sistema legal, que comenzaron a atacar a la evasión de impuestos y los vacíos legales, con los medios de comunicación apoyando este tipo de iniciativas ya que ayudan a “los pobres”. Powell, por supuesto, se refiere a la noción de ayudar a “los pobres” a expensas de los ricos, y la formulación del debate como tal, como “demagogia política o analfabetismo económico”, y que la identificación de políticas de clase – los ricos contra los pobres – “es la más barata y más peligrosa clase de política.” Lamentablemente la respuesta del mundo empresarial ante este “amplio ataque”, según Powell, era “el apaciguamiento, la ineptitud e ignorar el problema.” Powell, sin embargo, explicó en simpatía a la “ineptitud” del empresariado y las elites financieras que, “hay que reconocer que los empresarios no han sido entrenados ni equipados para llevar a cabo una guerra de guerrillas como la de los que hacen propaganda contra el sistema”. [14]

Mientras que el “papel tradicional” de los empresarios ha sido el de obtener beneficios, “crear empleos”, para “mejorar el nivel de vida”, y por supuesto, “en general, ser buenos ciudadanos”, lamentablemente han demostrado “poca habilidad efectiva en el debate intelectual y filosófico.” Por lo tanto, declaró Powell, los empresarios primero deben “reconocer que el tema final puede ser la supervivencia – la supervivencia de lo que llamamos sistema de libre empresa, y todo lo que esto significa para la fuerza y la prosperidad de Estados Unidos y la libertad de nuestro pueblo.” Como tal, “la gestión [corporativa] debe estar igualmente preocupada der proteger y preservar el sistema en sí mismo”, en lugar centrarse en los beneficios. Las sociedades anónimas, reconoció Powell, estaban involucradas en este tiempo en las “relaciones públicas” y los “asuntos gubernamentales” (léase: propaganda y política pública), sin embargo, el ‘contraataque’ debe ser más amplio:

Pero la actividad independiente y no coordinada de las empresas individuales, por muy importante que sea, no será suficiente. La fuerza reside en la organización, en una cuidadosa planificación y aplicación a largo plazo, en la coherencia de la acción durante un periodo indefinido de años, en la escala de financiamiento disponible sólo a través de un esfuerzo conjunto, y en el poder político disponible sólo a través de la acción conjunta y las organizaciones nacionales. [15]

Si bien el ‘asalto’ contra el sistema se desarrolló a lo largo de varias décadas, Powell declaró que, “existe razón para creer que el campus de la [universidad/educación] es la fuente individual más dinámica”, ya que “las facultades de ciencias sociales suelen incluir miembros que son indiferentes al sistema empresarial”. Estos académicos, explicó Powell, “no tienen que ser mayoría”, ya que “son personalmente atractivos y magnéticos; son profesores estimulantes, y su controversia atrae a los estudiantes que los siguen; son prolíficos escritores y profesores, además de autores de muchos de los libros de texto, y ejercen una influencia enorme – muy desproporcionada para su número – ante sus colegas y en el mundo académico.” Esta situación es, por supuesto, ¡terrible y deplorable! ¡Imagina la clase de horror y desesperación que traería al mundo tener profesores atrayentes, estimulantes y prolíficos!

Pretendiendo que muchos politólogos, economistas, sociólogos e historiadores “tienden a ser más liberales”, Powell sugirió que “la necesidad de un pensamiento liberal es esencial para un punto de vista equilibrado”, pero que el “equilibrio” no existe, con “unos pocos miembros de la [facultad] conservadores o [de] poca persuasión… y siendo menos articulados y agresivos que sus colegas opuestos.” Aterrorizados por las perspectivas de que estos jóvenes potencialmente revolucionarios lleguen a posiciones de poder, Powell dijo que cuando lo hacen, “la mayoría de ellos rápidamente descubre las falacias de lo que se les ha enseñado”, esto, en otras palabras, quiere decir que se transforman rápidamente al socializar con las estructuras, las jerarquías y las instituciones de poder que demandan conformidad y sumisión a los intereses de la élite. Sin embargo, todavía existen muchos que podrían aparecer en “posiciones de influencia donde podrían moldear la opinión pública y a menudo dar forma a la acción gubernamental.” Por lo tanto, recomienda Powell, la Cámara de Comercio debe convertir en “tarea prioritaria de los empresarios” y sus organizaciones afines “abordar el origen de esta hostilidad en el campus.” Puesto que la libertad académica era vista como algo sacrosanto en la sociedad estadounidense, “sería fatal atacarla como un principio”, lo que por supuesto implica que debe ser atacada indirectamente. En cambio, sería más eficaz utilizar la retórica de la “libertad académica” contra el principio de libertad académica misma, utilizando términos como “apertura”, “equidad” y “equilibrio” como puntos de crítica que darían “una gran oportunidad para la acción constructiva.” [16]

Por lo tanto, una organización como la Cámara de Comercio debería, recomienda Powell, “considerar el establecimiento de un equipo de especialistas altamente calificados en ciencias sociales que crean en el sistema… [incluyendo] varios de reputación a nivel nacional cuya autoría sea muy respetada – incluso cuando no se esté de acuerdo con ellos.” La Cámara también debe crear “un equipo de oradores de la más alta competencia”, que “podrían incluir estudiosos”, y establecer una “Oficina de Oradores” que “incluya a los defensores más capaces y más eficaces de los niveles más altos del empresariado estadounidense.” Este equipo de investigadores, que subraya Powell, debe ser conocido como “investigadores independientes”, deben participar en un programa continuo de evaluación de “los libros de texto de ciencias sociales, especialmente en economía, ciencias políticas y sociología.” El objetivo de esto sería “orientarse a restablecer el equilibrio esencial para la libertad académica genuina”, lo que significa, por supuesto, la implantación del adoctrinamiento ideológico y la propaganda del mundo empresarial, que Powell ha descrito como nuestra garantía “de un trato justo y objetivo de nuestro sistema de gobierno y sistema empresarial, sus logros, su relación básica con los derechos y libertades individuales, y la comparación con los sistemas del socialismo, el fascismo y el comunismo.” Powell se lamentó que el “movimiento de derechos civiles insista en reescribir muchos de los libros de texto en nuestras universidades y escuelas”, y que “los sindicatos insistan en lo mismo [ó] que los libros de texto sean justos con los puntos de vista de los trabajadores organizados.” Por lo tanto, Powell sostuvo, dentro el mundo empresarial el intentar reescribir los libros de texto y la educación, el proceso “debe ser considerado como una ayuda hacia una auténtica libertad académica y no como una intrusión en ella.” [17]

Además, Powell sugirió que la comunidad empresarial debía promover oradores en las universidades y ciclos de conferencias “que parecieran ir en apoyo del sistema norteamericano de gobierno y empresa.” Aunque explicó que los grupos de estudiantes y profesores no son susceptibles de estar dispuestos a dar la palabra a la Cámara de Comercio o a líderes empresariales, la Cámara debía “insistir agresivamente” en ser escuchada, exigiendo “tiempos iguales”, lo que sería una estrategia efectiva debido a que “los administradores de la universidad y la gran mayoría de los grupos y comités de estudiantes no estarían en posición púbica de rechazar un foro para diversos puntos de vista.” Los dos ingredientes principales de este programa, explicó Powell eran, primero, “tener oradores atractivos, articulados y bien informados”, y en segundo lugar, “ejercer cierto grado de presión – pública y privada – que pueda ser necesario para asegurarse la oportunidad de hablar.” El objetivo, escribió Powell, “siempre debe ser el de informar e iluminar, y no simplemente hacer propaganda.” [18]

El mayor problema en los campus, sin embargo, era la necesidad de “equilibrar” las facultades, lo que significa simplemente que el mundo empresarial debía trabajar para implantar portavoces y apologistas de la élite económica y financiera en las facultades. La necesidad de “corregir” este desequilibrio, escribió Powell, “es de hecho un proyecto a largo plazo y difícil”, que “debe llevarse a cabo como parte de un programa general”, incluyendo la aplicación de presión “para mantener el equilibrio de la facultad sobre los administradores de la universidad y los consejos de administración.” Powell reconoció que tal esfuerzo es un proceso delicado y potencialmente peligroso, lo que requiere “una reflexión cuidadosa”, ya que la “presión indebida sería contraproducente.” Enfocarse en la retórica del equilibrio, la equidad y la “verdad” crearía un método “difícil de resistir, si se presenta al consejo de administración.” Por supuesto, todo contraataque del mundo empresarial no sólo debía dirigirse a la educación universitaria sino que, como sugirió Powell, también “a las escuelas secundarias”. [19]

En tanto Powell abordada el “ataque” desde – y el “contraataque” propuesto hacia – el sistema educativo por la élite empresarial y financiera, sugirió que, si bien se trataba de una estrategia a más largo plazo, en el corto plazo, sería necesario hacer frente a la opinión pública. Para ello:

El primer elemento esencial es el de establecer un personal de prominentes académicos, escritores y oradores, que piensen, analicen, escriban y expongan. También será esencial contar con personal que esté muy familiarizado con los medios de comunicación, y la manera más eficaz de comunicarse con el público. [20]

Los medios de comunicación con el público incluyen el uso de la televisión. Powell recomendó monitorear la televisión de la misma manera que se vigila los libros de texto, con objeto de mantener los medios de comunicación bajo “vigilancia constante” ante la crítica del sistema empresarial que, asume Powell, se deriva de una de dos fuentes: “la hostilidad o la ignorancia económica.” Se trata simplemente de asumir que las críticas al empresariado y al “sistema” no están justificadas, se derivan de un odio fuera de lugar o de la ignorancia de la sociedad. Este punto de vista es consistentemente regurgitado a lo largo del memo. Para “corregir” adecuadamente a los medios, Powell sugirió que la vigilancia presentara quejas tanto a los medios de comunicación como a la Comisión Federal de Comunicaciones, y al igual que en ciclos de conferencias universitarios “debe ser exigido el mismo tiempo [para los oradores empresariales]“, especialmente en “programas con formato de foro” como Meet the Press o el Today Show. Por supuesto, la radio y la prensa escrita también debían controlarse y “corregirse”. [21]

La “facultad de los eruditos”, establecida por la Cámara de Comercio o por otros grupos empresariales, debe publicar especialmente artículos académicos, ya que tales tácticas han sido efectivas en el “ataque” al sistema empresarial. Por lo tanto, estos “investigadores independientes” deben publicar en revistas populares (como Life, Reader ‘s Digest, etc.), revistas intelectuales (como The Atlantic, Harper’s, etc.) y revistas profesionales. Además, se deben publicar libros, ensayos y panfletos que promuevan “nuestro postura” para “educar al público.” La publicidad pagada también debe ser utilizada crecientemente para “apoyar el sistema”. [22]

Powell se volvió su atención a la arena política, a partir de la suposición básica de que la idea de que las grandes empresas controlan los gobiernos occidentales es simplemente “doctrina marxista” y “propaganda izquierdista”, que lamentablemente, informa Powell, “tiene un amplia recepción del público entre los estadounidenses.” Afirmó inmediatamente después que “todos los ejecutivos de negocios saben… que pocos elementos de la sociedad estadounidense de hoy en día tienen tan poca influencia en el gobierno como el hombre de negocios estadounidense, la corporación, o incluso los millones de accionistas de las empresas.” Powell afirma que, increíblemente, en términos de influencia en el gobierno, el pobre y desafortunado hombre de negocios y el ejecutivo corporativo estadounidense son “el hombre olvidado”. [23]

Olvídate de los sectores pobres, negros, y de los marginados de la sociedad, olvida las personas con discapacidad, los estereotipados, y los encarcelados, olvídate de los que dependen del bienestar social, los cupones de alimentos, o dependen de los servicios sociales o de caridad locales, y olvídate de toda la población de los Estados Unidos, que sólo consiguió el reconocimiento y apoyo del gobierno después de años de lucha, protestas constantes, represión policial, asaltos, reducción de sus derechos humanos y dignidad, esas luchas que sólo buscan conseguir un verdadero estatus de ser humano, el ser tratados de forma igualitaria y justa … no, ¡olvídate de esas personas! Los verdaderos “olvidados” y “oprimidos”, son los ejecutivos de Union Carbide, Exxon, General Electric, General Motors, Ford, DuPont, Dow, Chase Manhattan, Bank of America, y Monsanto. Ellos, en verdad, son los marginados… Por lo menos, al menos según Lewis Powell.

Para Powell, la educación y las campañas de propaganda son necesarias, pero los pobres ejecutivos marginados de una empresa estadounidense deben darse cuenta de que “el poder político es necesario”, y que tal poder debe ser “utilizado agresivamente y con determinación – sin vergüenza y sin la resistencia que ha sido tan característica en el empresariado estadounidenses”. Además, no es sólo en las ramas legislativa y ejecutiva del gobierno donde los líderes empresariales deben tomar el poder “agresivamente”, sino también en la rama judicial – los tribunales – que “pueden ser el instrumento más importante para el cambio social, económico y político”. Asegurando que tanto los “liberales” como la “extrema izquierda” han sido “explotadores del sistema judicial” – como la American Civil Liberties Union, los sindicatos y las organizaciones de derechos civiles – los grupos empresariales como la Cámara de Comercio tendrían que establecer “un personal altamente competente de abogados” para explotar el poder judicial en su propio beneficio. [24] Powell pasó a jugar un papel muy importante en este proceso; fue nombrado a la Corte Suprema de Justicia casi inmediatamente después de haber escrito este memo, tomando muchas decisiones importantes con respecto a los “derechos corporativos”.

Al abogar por un impulso agresivo en beneficio de sus propios intereses, Powell alentó a la comunidad empresarial “a atacar a los [Ralph] Nader, los [Herbert] Marcus y otros que abiertamente buscan la destrucción del sistema”, así como “sancionar políticamente a los que se oponen a éste”. La “amenaza para el sistema empresarial” no debe ser meramente presentada como una cuestión económica, sino que debe ser presentada como “una amenaza a la libertad individual”, lo que Powell describió como una “gran verdad”, que “debe ser reafirmada, para que este programa tenga sentido”. Por lo tanto, las “únicas alternativas a la libre empresa” son presentadas como “distintos grados de regulación burocrática de la libertad individual – desde que el socialismo moderado hasta el talón de hierro de la dictadura de derecha o de izquierda.” El objetivo era vincular la propia concepción individual promedio de los estadounidenses de su libertad personal a los derechos de las empresas y líderes empresariales. Por lo tanto, afirmó Powell, “la contracción y la negación de la libertad económica es seguida inevitablemente por restricciones gubernamentales sobre otros derechos preciados.” Este es el mensaje preciso, Powell explicó, “que por encima de todos los demás, debe ser llevado a los hogares del pueblo estadounidense”. [25] Así, según esta lógica, si hoy Monsanto y Dow son regulados, mañana, tu mamá y tu papá estarán en una dictadura.

La Nueva Derecha: Neoliberalismo y Educación

El Memo Powell es reconocido en mayor medida como una especie de “Constitución” o “documento fundacional” de la aparición de think tanks derechistas en los años 1970 y 1980, de acuerdo con sus recomendaciones para el establecimiento de “un equipo de especialistas altamente calificados en ciencias sociales que crean en el sistema.” En 1973, apenas dos años después de que el documento fuese escrito, fue fundada la Heritage Foundation como una “organización de expertos agresiva y abiertamente ideológica”, que adquirió gran influencia durante la administración Reagan. [26]

La página web de la Heritage Foundation explica que la misión del think tank “es formular y promover políticas públicas conservadoras basadas en los principios de libre empresa, gobierno limitado, libertad individual, valores tradicionales estadounidenses, y una defensa nacional fuerte.” Después de su fundación en 1973, la Heritage Foundation comenzó a “entregar investigación convincente y persuasiva al Congreso proveyendo hechos, datos y argumentos sólidos a favor de los principios conservadores.” En 1977, Ed Feulner se convirtió en presidente de la fundación y estableció “un nuevo personal directivo superior” y una ” banco de recursos” para “destronar al establishment liberal y establecer una red nacional de grupos políticos y expertos conservadores” en última instancia, un total de más de 2.200 “expertos en política” y 475 “grupos políticos” en Estados Unidos y en otros lugares. En 1980, Heritage publicó un “modelo de política pública”, titulado “Mandato para el Liderazgo”, que se convirtió en “la biblia política de la recién electa administración Reagan para todo, desde los impuestos a la regulación a la delincuencia y la defensa nacional.” En 1987, Heritage publicó otro plan de política, “Fuera de la Trampa de la Pobreza: Una Estrategia Conservadora para la Reforma del Bienestar”, que, según su página web afirma jactanciosamente, “cambió la mentalidad de las obligaciones en Estados Unidos, sacando a miles fuera de los subsidios [bienestar] y hacia la responsabilidad personal”, o, en otras palabras, a una mayor pobreza. [27]

El modelo de la Heritage Foundation llevó a la rápida proliferación de think tanks conservadores, de 70 a más de 300 en más de 30 años, que “a menudo trabajan juntos para crear múltiples redes a nivel local, estatal y federal y usan medios masivos y alternativos de comunicación para promover la agenda conservadora.” El objetivo final, al igual que con todos los think tanks y fundaciones, es “difundir la ideología”. [28]

El Cato Institute es otro think tank conservador – o “libertario” -, como se describe a sí mismo. Fundado en 1974 como la Charles Koch Foundation por Charles Koch (uno de los multimillonarios más ricos de Estados Unidos y principal financista del movimiento del Tea Party), así como por Ed Crane y Murray Rothbard. En 1977, había cambiado su nombre por el de Instituto Cato, después de las “Cartas de Catón”, una serie de ensayos escritos por dos escritores británicos del siglo dieciocho, bajo el seudónimo de Catón, que era un senador romano que se opuso firmemente a la democracia, y luchó contra la sublevación de esclavos dirigida por Espartaco. Fue idolatrado en el período de la Ilustración como progenitor y protector de la libertad (para unos pocos), lo que se reflejó en la ideología de los Padres Fundadores de los Estados Unidos, en particular, de Thomas Jefferson y James Madison, lo que para el Cato Institute justificó el cambio de nombre. Mientras que los pensamientos y pensadores de la Ilustración son idolatrados – muy especialmente en la formación de la Constitución de Estados Unidos – como defensores de la libertad y los derechos individuales, era el “derecho” de “propiedad privada” y para aquellos que poseían la propiedad (que, en ese momento, incluían a los propietarios de esclavos) la forma última de la sacrosanta “libertad”. Una vez más, una concepción claramente elitista de la democracia que se conoce “republicanismo”.

Estos think tanks derechistas se ayudaron en la era del neoliberalismo, reuniendo a “eruditos” que apoyaban el llamado sistema de “libre mercado” (sí, una falacia mítica), y que se burlan y se oponen a todas las formas de bienestar social y apoyo social. Los think tanks generaron la investigación y el trabajo que apoyó el dominio de los bancos y las corporaciones por sobre la sociedad, y los miembros de los think tanks conseguían que sus voces fueran escuchadas a través de los medios de comunicación, en el gobierno, y en las universidades. Se facilitó el cambio ideológico en los círculos de poder y la política hacia el neoliberalismo.

El Memo Powell y la “crisis de la democracia” establecieron una circunstancia política, social y económica donde el neoliberalismo emergió para administrar el “exceso de democracia.” En lugar de un enfoque más amplio en el neoliberalismo y la globalización en general, me centraré en sus influencias sobre la educación en particular. La era de la globalización neoliberal marcó un rápido declive de los estados de bienestar liberales que habían surgido en las décadas anteriores, y como tal, la educación se vio directamente afectada.

Como parte de este proceso, el conocimiento se transformó en “capital” – dentro del “capitalismo del conocimiento” o de una “economía del conocimiento”. Los informes del Banco Mundial y la Organización para la Cooperación y el Desarrollo Económico (OCDE) en la década de 1990 transformaron estas ideas en una “plantilla directiva.” Esta buscaba establecer “una nueva coalición entre la educación y la industria”, donde “la educación una vez reconfigurada aparecería como una forma de capital del conocimiento masivamente subvalorado que determinará el futuro del trabajo, la organización de las instituciones del conocimiento y la forma de la sociedad en los próximos años.” [29]

El conocimiento se define así como un “recurso económico”, lo que llevaría al crecimiento de la economía. Por lo tanto, en la era neoliberal, donde todos los aspectos de la productividad y el crecimiento económico se privatizan (supuestamente para aumentar su eficiencia y capacidad productiva, ya que sólo el “libre mercado” lo puede hacer), la educación – o la “economía del conocimiento” – sí, estaba destinada a ser privatizada. [30]

En el modelo educativo de revisión neoliberal, “se vio que la productividad económica no proviene de la inversión pública en educación, sino de transformar la educación en un producto que podría ser comprado y vendido como cualquier otra cosa – y en un mercado globalizado, la educación occidental puede ser vendida como una mercancía valiosa en los países en desarrollo.” Por lo tanto, dentro de la propia universidad, “el significado de “productividad” se apartó de un bien social y económico generalizado hacia un valor en dólares ficticios para determinados productos y prácticas designadas por el gobierno”. Davies et. al. explica:

Cuando estos productos son estudiantes graduados, o investigaciones publicadas, el gobierno podría ser interpretado como financista de la labor académica, como siempre. Cuando los ‘productos’ que se financiarán son investigación con dólares de subvención, con mecanismos para fomentar la colaboración con la industria, puede interpretarse como la manipulación directa de los académicos para volverse autofinanciados y prestar servicios a los intereses de las empresas y la industria. [31]

La nueva “gestión” de las universidades implica una disminución de los fondos estatales al mismo tiempo que aumenta las “pesadas (y costosas) demandas en materia de contabilidad de la forma en que se utilizan los fondos”, y por lo tanto, “la confianza en los valores y prácticas profesionales ya no fue la base de la relación” entre las universidades y el gobierno. Se argumentó que los gobiernos ya no eran capaces de pagar los costos de la educación universitaria, y que la “eficiencia” del sistema universitario – definida como “hacer más con menos” – iba a requerir un cambio en el sistema de liderazgo y la gestión interna hacia “una forma de gerencia pública inspirada en la del sector privado” de la estructura universitaria. El “objetivo principal” de este programa neoliberal, sugiere Davies:

no era simplemente para hacer más con menos, ya que los sistemas de vigilancia y auditoría son extraordinariamente costosos e ineficaces, sino volver a las universidades más gobernables y de aprovechar sus energías en apoyo de las ambiciones programáticas del gobierno neo-liberal y las grandes empresas. Un cambio hacia la economía como la única medida de valor sirve para erosionar la situación y actividades de aquellos académicos que encuentran valor en ámbitos sociales y morales. Por el contrario, los tecnócratas de orientación política de los círculos académicos, que sirven a los fines del capital corporativo global, son alentados y recompensados. [32]

Si la década del 60 vio un crecimiento de la democracia y la participación popular en un grado significativo, emanando de las universidades, los intelectuales disidentes y los estudiantes, la década del 70 vio la articulación y actualización de los ataques de la élite contra la democracia popular y el propio sistema educativo. Desde la Cámara de Comercio de Estados Unidos y la Comisión Trilateral, que representan los intereses de la élite financiera y corporativa, el principal problema fue identificado como la participación activa y popular del público orientada a la sociedad. Esa era la “crisis de la democracia.” La solución para las élites era simple: menos democracia, más autoridad. En el ámbito educativo, esto significó un mayor control de la élite sobre las universidades, menos libertad y activismo de intelectuales y estudiantes. Las universidades y el sistema educativo de manera más amplia era crecientemente privatizado, corporativizado, y globalizado. La época de la militancia llegó a su fin, y las universidades iban a ser meras plantas de ensamblaje de unidades económicamente productivas que apoyasen el sistema, no que lo impugnasen. Uno de los métodos clave para asegurarse que esto funcione fue a través de la deuda, que actúa como un mecanismo disciplinario en el que los estudiantes se ven limitados por el peso de la servidumbre por deudas, y por lo tanto, su propia educación debe orientarse hacia una carrera específica y una expectativa de ingresos. El conocimiento se busca para obtener beneficio personal y económico más que por el bien del conocimiento como tal. Graduarse con una gran deuda implica entonces la necesidad de entrar inmediatamente al mercado de trabajo, si es que no se había entrado ya al mercado de trabajo a tiempo parcial mientras se estudiaba. Por lo tanto, la deuda disciplina a los estudiantes hacia un propósito diferente en su educación: hacia un puesto de trabajo y a los beneficios financieros en lugar de hacia el conocimiento y el entendimiento. El activismo entonces, es más un impedimento que un partidario del conocimiento y la educación.

En la siguiente parte de esta serie, voy a analizar el propósito y el papel de la educación y los intelectuales en un contexto histórico, diferenciando entre los propósitos de “bien social” y “control social” de la educación, así como entre los intelectuales orientados a la política (de elite) y los orientados a los valores (disidentes). A través de una mirada crítica de los fines de la educación y los intelectuales, podemos entender la crisis actual en la educación y la disidencia intelectual, y por lo tanto, entender los métodos y orientaciones positivas para el cambio.
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Andrew Gavin Marshall es un investigador independiente y escritor residente en Montreal, Canadá, que escribe sobre una serie de cuestiones sociales, políticas, económicas e históricas. También es Project Manager del The People’s Book Project y presenta un programa semanal de podcast, “Empire, Power and People”, en BoilingFrogsPost.com.
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Notas

[1] Michel J. Crozier, Samuel P. Huntington and Joji Watanuki, The Crisis of Democracy, (Report on the Governability of Democracies to the Trilateral Commission, New York University Press, 1975), pages 61-62, 71.
[2] Ibid, pages 74-77.
[3] Ibid, pages 93, 113-115.
[4] Ibid, page 162.
[5] Jay Peterzell, “The Trilateral Commission and the Carter Administration,” Economic and Political Weekly (Vol. 12, No. 51, 17 December 1977), page 2102.
[6] Ibid.
[7] Ibid.
[8] Ibid.
[9] Wayne Parsons, “Politics Without Promises: The Crisis of ‘Overload’ and Governability,” Parliamentary Affairs (Vol. 35, No. 4, 1982), pages 421-422.
[10] Ibid.
[11] Val Burris, “The Social and Political Consequences of Overeducation,” American Sociological Review (Vol. 48, No. 4, August 1983), pages 455-456.
[12] Lewis F. Powell, Jr., “Confidential Memorandum: Attack of American Free Enterprise System,” Addressed to the U.S. Chamber of Commerce, 23 August 1971:

http://www.pbs.org/wnet/supremecourt/personality/sources_document13.html

[13-25] Ibid.
[26] Julie E. Miller-Cribbs, et. al., “Thinking About Think Tanks: Strategies for Progressive Social Work,” Journal of Policy Practice (Vol. 9, No. 3-4, 2010), page 293.
[27] The Heritage Foundation, “The Heritage Foundation’s 35th Anniversary: A History of Achievements,” About: http://www.heritage.org/about/our-history/35th-anniversary
[28] Julie E. Miller-Cribbs, et. al., “Thinking About Think Tanks: Strategies for Progressive Social Work,” Journal of Policy Practice (Vol. 9, No. 3-4, 2010), pages 293-294.
[29] Mark Olssen and Michael A. Peters, “Neoliberalism, Higher Education and the Knowledge Economy: From the Free Market to Knowledge Capitalism,” Journal of Education Policy (Vol. 20, No. 3, May 2005), page 331.
[30] Ibid, pages 338-339.
[31] Bronwyn Davies, et. al., “The Rise and Fall of the Neo-liberal University,” European Journal of Education (Vol. 41, No. 2, 2006), pages 311-312.
[32] Ibid, page 312.

Podcast: The College Crisis

Empire, Power, and People with Andrew Gavin Marshall

The College Crisis

EPP

We are in the midst of a major college crisis: more students than ever before are graduating with professional educations and immense debt into a jobless market with no opportunities. The result of such a scenario, as any historian would warn, is the development of social unrest, dissatisfaction, rebellion, and potentially, revolution. As over 100,000 students on strike protested last week in Quebec against increased tuition costs, with the government stating its intent to dismiss and ignore them, student movements and protests are developing all over the world: Egypt, Tunisia, Chile, Taiwan, Spain, Portugal, the United Kingdom, the United States and Canada. Where did this college crisis come from?

It helps to look back at the activism of the 1960s which saw a “surge in democracy” among the population, and which created a terrifying scenario for elites. The response of elites to this “crisis of democracy” was to reduce democracy. In a secret memo to the U.S. Chamber of Commerce and a 1975 Trilateral Commission report, the “crisis” of popular participation in politics was identified, and the groundwork was laid for a counter-attack: neoliberalism, debt, and discipline. Today, we are seeing a further attack upon the population and democracy, and the students are beginning to stand up.

Listen to the podcast show here (Subscribers only):

Also see:

Class War and the College Crisis: The “Crisis of Democracy” and the Attack on Education”