China, ‘Communist Variant’ of capitalism

The 17th Congress of the Chinese Communist Party took place in Beijing with 2,200 delegates in attendance, 100 more than the one before. The new slogan, ‘Development in Social Harmony’, has been imparted, setting aside, therefore, all reference to the Maoist ‘class struggle’ of that great country’s period of national-bourgeois revolution. From the ideological and the external apparatus of Chinese society, the very last trappings of the ‘communism’ that it never hosted in the first place are being removed.

The Congress intends, ‘to scientifically integrate market economy with state control’, which is actually the function of every bourgeois State once the image in the mirror is readjusted: capital controls; the State carries obeys.

According to the model of the mass party invented by Stalinism, fascism and nazism, the party-State apparatus is limitless, as opposed to the communist party of Marx, Lenin and the Left which it never remotely resembled. The party has 73 million members, with more joining all the time, and they are drawn mostly from the universities and the governing class. Pierre Haski writes: the party is ‘the point of departure for every young careerist (…) for everyone from the company managing director to the secretary of the local party section’.

‘The party is the custodian of stability for all those with something to lose in a changeover of power, of which there are quite a few’.  Clear admission of the class matrix of the CCP, which, as well as being the party of Chinese national capital, although originally a peasant party, is now the party of the bourgeoisie; who fear ‘a change of power’, that is, communism, real communism.

The condition of the working class, at the other social extreme, is amongst the worst in the World: only the privileged few have access to pensions and healthcare and the entire peasantry is entirely excluded. Only 12% of GNP goes on education, health and pensions as opposed to 50% in the West: the majority of workers have to pay for healthcare and education.

The trade unions are State controlled, and yet the number of public protests, according to the Minister of Security, has gone up from 10,000 in 1994 to 87,000 in 2005, and in 2006, although the number of protests diminished, they were more violent.

In the countryside, as happened centuries ago in the old world, violent and pitiless capitalist expropriation, of the common land and the land attached to the villages, is gathering apace.

Banks, the insurance and energy sectors, transport and telecommunications all remain State property but are managed, it goes without saying, in an entirely capitalist way.

Thus we have the highly absurd situation where a country that is clearly one of the biggest of the industrial nations founded on capitalist economic relations, in fact a ‘turbo-capitalism’ as they like to call it, a country ruled by a party-State which not only doesn’t set itself the future objective of attaining communism but totally excludes it, and therefore doesn’t recognize the existence of the elementary class struggle, is universally and indisputably categorized as communist.

The magic of words. The counter-revolutionary pressure which has born down on the international workers’ movement unopposed for 80 years, and so completely distorted its indispensable references and keys to reading history and the world, has, de facto, erased from the vocabulary, and from people’s thoughts, the very notion of communism as the negation of capitalism. In exact proportion to the historical maturation of genuine communism, which corresponds to the crises and extreme fragility of every aspect of the capitalist mode of production; the more that genuine communism objectively imposes itself as an absolute and inevitable necessity, the less it becomes possible to even mention it.

Just as Christianity at a certain point started to hide anxiety about death behind the illusion of eternal life, so the general need of the bourgeoisie, with counter-revolutionary intent obviously, was to portray as imperishable and unchanging, as laws of nature, the prevailing economic relations based on accumulation of profit and the sale of labour power, and to reduce communism to being simply a variant of the unavoidable and eternal capitalism.

Ever since Marxism suddenly appeared in the middle of the 19th century, it has always predicted that the economic sub-structure of capitalism would be channeled, always and everywhere, within the bounds of univocal and necessary economic laws. History has provided the fullest confirmation of this dialectical determinism of ours which transcends race and language, and even millenary histories and cultures. Within the skyscrapers which now surround the Forbidden City the same lifeblood now courses through them, and the same words are spoken – those of capital and finance – as in London’s ‘City’. On the workers’ estates, meanwhile, there is the same subjugation of the working class, and the conditions under which capitalist surplus value is extracted also become ever more identical.

If the Capital that today vertiginously eddies and swirls above the continents retains an essential underlying unity, the ways that the various bourgeois classes have attained power in their respective nations has nevertheless proved to be many and various. This has meant that the relationships, and the clashes, between the dominant classes, and their succession to, and division of, State power have followed different evolutionary paths, which explains the various different forms of government obtained when the bourgeoisie and big landowners have shared power. The western bourgeoisies boast about their long tradition of multi-party parliamentary democracy and, in an arrogantly euro-centric spirit and with a view to sowing confusion in the workers’ ranks, they trumpet it as the perfect ideal; as the one which most responds to the requirements of modern society, in other words of capitalism, based on individualism and the market.

However, while the economic sub-structure continues to evolve, although remaining entirely capitalist, in the sense of ever increasing concentration of production, capital and banking and loss of social power on the part of the petty bourgeoisie, at the same time the government centered on parliament becomes redundant and emptied of any real power. Its continued survival in a few Western countries today is merely for decorative purposes. It is kept alive within a kind of ‘virtual’ reality, in a self-referential media orientated world, its sole aim being to get the proletariat to vote, to spread the illusion that through elections the latter can obtain their quota of power when in fact, whoever gets in, it is the big bourgeoisie which continues to exert control.

The ‘communist’ variant of capitalism, which may be characterized by the presence of a state apparatus openly governed by a one party State, and by a tighter regulation of the rights of oppositional elements than in the West, meets the requirements of modern capitalism just as well, if not better, that the liberal regimes. What is more, just because a single party heads the State doesn’t mean it will also necessarily be monolithic, or that, especially in Russia and China, there won’t be continual violence and bloody in-fighting between the party factions. The story of Maoism and its inglorious end demonstrate this well enough.

In Moscow and Beijing, over a modern capitalist economy and its corresponding class structure, and dominating over older class relationships in the countryside as well, we therefore find bourgeois regimes and forms of government which are adapted to their class function, and which are less hypocritical and insincere that those in Washington, in Europe and in New Delhi. If the ‘harmonious society’ of the national communists in Beijing is perceived by western ideologists of the Haski stamp as a “hybrid model”, that is, as an incomplete or failed liberal democracy, a type of enlightened despotism, as a celestial mandate derived from Confucianism, we Marxists consider that it should be numbered instead amongst the forms of fascist organicism, indeed as its most classic, modern, and… western, exponent.

In conclusion, we will say that all of this clearly has nothing to do with Communism; the communism that will eventually, in both East and West, rout both liberals and ‘illiberals’.
 
 

(Translated from Il Partito Comunista, no 326, November-December 2007)