Narrow Loyalties... By Kelson Maynard

 

The persistence of narrow loyalties retards the struggle against global capitalism.  It can lead to anarchy within the ranks of progressive forces.  The very forces that once professed revolutionary ideals and ideas, become embroiled in struggle for power not against capitalism but against each other.  Within the content and context of European and European American knowledge production system reason seems impossible to modify their will to power agenda. Every rule, every law, seems to be Janus faced.  There is no morality, no facts, no true and false, only their will to power.

In the globalized, patriarchal, heterosexual, white supremacist social and economic system, the elites who run state seems motivated by the simple impulse of the will to power.  Nothing else matters.  Harmony and unity among human beings and with nature is not the goal of their actions; only the acquisition of power or the maintenance of their power.

These elites manage the institutions and distribute resources of the state with the aim of serving their narrow interest, not the interest of the masses of the people.  Projects that are sold to the people using nationalist narratives are hijacked to serve the interest of the ruling classes.

In the Anglophone, Francophone, and Latin ex-colonial territories the ruling classes can be identified by their assimilation of the culture and language of capitalism the ex-colonial powers.  Even though they share with the masses the history of oppression, through the instrumentalities of white supremacist, racial capitalism, they nonetheless suffer a form of cultural alienation from the masses. Thus, they are apt candidates to serve, either willingly or unwillingly, wittingly or unwittingly, as intermediaries between the masses and the global system of white supremacist capitalism.

While some of these “internal aliens” recoil from that historical role as intermediaries between the masses and the global system of white supremacist capitalism and become revolutionaries, others simply seek their own class interests and acceptance within the system.  They manipulate the masses into believing that they are seeking their interest, when in actuality they are seeking their own class interests.  This is one of the reasons why the masses of people in most post-colonial countries have not  experienced significant improvement in their lived reality.

Internal alienation pre-supposes an in-depth knowledge of the system that oppresses the masses.  Those who accept the knowledge system created to support white supremacist capitalism are the ones who act as intermediaries between the global system of extractive racial capitalism and the exploited masses of the people.  They support laws and institutions that are inimical to the interest and welfare of the masses of the people they purport to represent.  Throughout the Caribbean, South America, Central America, North America, Africa, and Asia, most of the leadership is drawn from this group.  Their mis-leadership only serve to entrench the oppression of the masses of people.

The struggle against racial capitalist social relations and the global institutions that sustains it can only be successful through international struggle.  The solidarity that must link the struggle of the masses can only be realized through the erasure of the concept of borders.  Extractive racial capitalist resource accumulation and elite class domination are dependent on the existence of national borders. 

The discourse and narratives of nationalism tend to veil the oppressive international system of global racial capitalism and the corresponding class inequalities inherent within the capitalist state apparatus.  To counter the narrative and discourse of the elites who function in the interest of the existing social system, we must develop a narrative, a discourse, a praxis, that matches the current global capitalist system. The elites who run the global capitalist system do not concern themselves with borders.  Its oppressive dominance

Given the international character of capitalism and the institutions that buttress its oppressive dominance, we must organize our resistance likewise.  This requires that we unthink our supposed identification as national subjects.  Framing our thinking  and practice within the context of national borders is a humbug to the struggle to defeat global racial capitalism and improve the lives of the masses of people globally.  We must dispense with our allegiance to narrow loyalties.