Historical asynchronicities, which lead to a historical synchronicity.

Lenin believed that state capitalism could be led by a strong workers' power, which of course he defined it in a horrible hierarchical party-statist way, but in the end state capitalism swallowed Lenin[-ism] (as an ideology and as a political practice) into its abyss, turning itself (as state capitalism) into something even more abysmal, into a statist totalitarian system of exploitation which could hardly even be called "state capitalism".

---

 

Since I find from publications of leftist Iranian friends that there is a great battle going on in the circles of the Iranian leftist movement for the "purer revolutionary line" and the discovery of the secret mercenaries, the Shah and the western imperialists or theocrats, I want to reassure them by saying that I, as both a right-wing and left-wing opportunist, a centrist, a Kautskyist, and of course a Mossad agent, have not received any messages of concern to you, regarding the dangers you fear.

On the contrary, the superior in the service where I work, as a mercenary of course of all the dark forces together, told me that everything is going well, according to the planning of the service.

 

---

 

Real "centrism" is the "holy grail" of Marxists. I see them from my somewhat distant prism as eternally seeking to find the dialectical balance of all the contradictory forces that they consider pulling at them as demonic forces, one here and one there, a right-wing opportunism and a left-wing opportunism, Western imperialism and Eastern imperialism, a bunch of attractions between "demonic poles" of the "satanic bourgeois ideology" and they in the middle squinting at each other, hurling at each other various critical categorizations, related to the above and countless others "demonic dipoles".

Due to age now, I have left myself to the passions of bourgeois ideology, I am tired now, and I say to accept all the demonic proposals, anyway I am not going to be accepted into the Marxist paradise, so comrades, I propose something.

Calm down a little, drink some wine, and fear no the demons more than suspicion.

 

--

 

The "Westphalian" foundation of the modern state has been reproduced in many of reverse each other mirror images..

I hear, for example, many "class arguments" that I could imagine, somewhat fictionally, to be extensions of the "Westphalian" foundation.

 An idealized internal territory of an (ideological) sovereignty, a fear of the possible violation of this territory by "foreign" to it other (ideological) territories, a "law" of non-intervention of a of (ideological) sovereign territory in the "interior" of the other, in short a model of desired absolute purity.

In ours:

Someday the critique of the pure revolutionary Reason must be written.

 

--

 

You don't call it an insinuation, towards the Hekmatists, it is a normal attack, that they put the non-existent (according to the Hekmatists) national bourgeoisie through the back door or the window.

Is a democratic revolution possible without a progressive national bourgeoisie?

Of course not.

The question is who has the hegemony in the course of the revolution.

The Leninists, of course, the most "hard" among them, imagine this hegemony in their own tested way, which we have seen and learned its results, not for the possibly existing progressive bourgeoisie, but for society.

Needless to say, when I see Iranians Leninists puritans to they pour so much venom over a progressive program put forth by the Iranian left, I feel that something good is happening within that left. Iran's new left will not make it to the end, easily. Lurking are the Leninist guardians of revolutionary purity.

So, perhaps through this sectarian hold-up, who is most likely to take the hegemony?

The progressive national bourgeoisie of course!

 بلاخره معلوم نشد این «بورژوازی ملی و مترقی» افسانه بود و باید به تاریخ می‌پیوست و یا در بزنگاه خیزش‌های انقلابی از طریق یک «منشور مطالبات حداقلی» از پنجره نقبی به داخل می‌زند!

----

 

 

The modern Leninist guardians of revolutionary purity are not the only ones, but they are the oldest and the most tested.

They turn you from in love with revolution to married to pure revolutionary workers' power in a minute.

Well, good marriages, comrades, we'll never get married, although as opportunists we have good marriage proposals.

---

 

The nicest thing about "Marxists" is when they transform their "structural analyses" into insults and threats.

I like this situation, where ''dialectical analysis'' turns into a verbal attack you hear on docks or in religious-style wars, something between ''You infidel'' and ''fuck you class traitor'', sprinkled with hints about your supposed "petty-bourgeois" class origin, and if it gets too hot, then accusations are made for you that you are a mercenary agent, etc.

--

 

Perhaps some think that the class struggle fluctuates in its "temperatures", so they wait for the hot, oh my baby.

I, on the other hand, think that especially the class struggle is a very cold situation, always below the zero degree Celsius, I'm cold baby, throw some ideological wood in the fireplace.

--

 

The ring of power cannot fit into a Leninist finger anymore. No matter how much the Leninists want to their opportunity, it is lost very deep in the glacier of historical oblivion, and no Arthur is going to appear to extract it from there. Young people around the world, when they rise up, hardly fit into stable forms of revolutionary vanguards, even if they are "victims" of some radical instrumentalization.

The revolutionary party or "revolutionary vanguard" as a thin veneer of a mass movement, without many "teaching responsibilities", is the only one that can exist, although this too is doubtful.

As I have said elsewhere any mass progressive movement of late mondernity contains a -sometimes unconscious- "anarchism". We are talking in simplification.

As long as there is no alternative modern-positive solution (certainly not Soviet-Leninist) for who will be the central representative sovereign institution of an in-seed or more mature classless society, in place of the bourgeois parliament, the political position of this alternative proposal will necessarily be occupied by a left-wing party of Syriza type (unfortunately for us here) or SPD or whatever else moves within the constitutional framework of a typical (''western type'') parliamentary bourgeois democracy.

The Soviet-Leninist fantasies of re-establishing a supposedly more purely "working-class" founded "general assembly" of workers' councils (soviets) are reheated stale Soviet food.

The "anarchist" base of modern movements can tolerate a bourgeois left, but it cannot under any circumstances tolerate a Soviet-Leninist Thing over its head, and this historical fact within the progressive (and labor) movements is not "right deviation" nor opportunism, I will not joke again, it is simply the depiction of the strategic political problem of the social left, which, however, within the limits created by this problem, is wiser than the Leninist fantasists.

---

 

 

Historical asynchronicities, which lead to a historical synchronicity.

When Eastern Europe was enslaved by the iron hand of Soviet state "socialism" (an exploitative system, which approached Nazi fascism, as the state capitalist/state "socialist" counterpart of state-centered Nazi capitalism itself), in the non-Western capitalist world the working classes and the petty-bourgeois/rural-or-urban social strata they were attracted by this hybrid statism, to enter, supposedly on their own class terms, the modern world.

The beneficiaries were the emerging "regional" bureaucracies and the national/nationalist bourgeoisies of these (non-Western) regions.

If you spoke then, "there", against the "holy Soviet revolution", and that it was worse for the peoples of the region themselves (also for all peoples), at all levels of social fact, than the dominant in these countries (just before, or still) western imperialism/capitalism, they would hear you as a class enemy or a class/national "traitor", or at best they would consider you crazy.

The horrible experiences of the peoples of the Soviet empire, and later of the peoples of Eastern Europe, sounded to these ears like vulgar propaganda lies of the West.

There was therefore an asynchrony of direct social and historical experiences between the peoples of Europe and the Latin American and non-Western peoples.

Today, slowly but surely, a synchronicity of the social historical experiences of the peoples is occurring, which does not, however, justify the experiences of the non-Western peoples as experiences that more correctly present the capitalist and modern state phenomenon, nor does (this synchronicity) mean a kind of balancing common negative "charge" of all capitalisms-imperialisms.

What seems, somewhat in hindsight, to vindicate Hegel and his "Westernism" is that the hybrid semi-Western state capitalism of the Nazis and the Soviets, as a model and as a specific capitalist form, which creatively determined the development of capitalist relations of production in the emerging capitalist-imperialist non-Western world, was, is, and will be always worse for all peoples, but especially a disastrous for non-Western peoples.

---

 

Ιωάννης Τζανάκος

 

 

 

The would-be Shah.

 

The would-be Shah, for whom the semi-liberal opposition has not clarified its position on what role it is preparing him for, presents itself as the guarantor of the continuity of the state.

At the boisterous bourgeois meeting in Georgetown, it was said by one participant (a woman, I believe) that it is a betrayal of the blood of the murdered Iranians to predetermine the type of state in the post-theocratic phase, but no one at that meeting deprived the would-be Shah of the role of guarantor of Iran's state continuity at this stage, a role he touts as his special future role.

Therefore;

Was the would-be Shah presented as an institutional guarantor of a future parliamentary democracy, in the symbolic role that kings have in Western democracies that maintain remnants of the institution of kingship?

No. Neither the would-be Shah nor those who accepted him in their oligarchic meeting as an equal member, did not clarify whether this is their goal.

So we have every right to assume that an authoritarian Bonapartist scenario is being prepared, in which the role of the monarch as an institution will not be symbolic or guarantor but decisive, in the sense that he will have powers that no king in any western democracy has.

--

Ο επίδοξος Σάχης, για τον οποίο η ημιφιλελεύθερη αντιπολίτευση δεν έχει ξεκαθαρίσει την θέση της για τον ποιο ρόλο τον ετοιμάζει, αυτοπροβάλλεται ως εγγυητής τής συνέχειας τού κράτους.

Στην θορυβώδη μπουρζουάδικη συνάντηση στο Georgetown, ειπώθηκε από έναν συμμετέχοντα (γυναίκα ήτανε θαρρώ) ότι είναι προδοσία τού αίματος των δολοφονημένων Ιρανών να προκαθοριστεί το είδος τού πολιτεύματος στην μεταθεοκρατική φάση, αλλά κανείς σε αυτή την συνάντηση δεν στέρησε από τον επίδοξο Σάχη τον ρόλο του εγγυητή τής κρατικής συνέχειας τού Ιράν σε αυτή τη φάση, έναν ρόλο που ο ίδιος διαφημίζει ως τον ειδικό μελλοντικό ρόλο του.

Άρα;

Παρουσιάστηκε άραγε ο επίδοξος Σάχης ως ένας θεσμικός εγγυητής μιας μελλοντικής κοινοβουλευτικής δημοκρατίας, στον συμβολικό ρόλο που έχουν οι βασιλείς στις δυτικές δημοκρατίες που διατηρούν απομεινάρια τού θεσμού τής βασιλείας;

Όχι. Ούτε ο επίδοξος Σάχης ούτε αυτοί που τον δέχτηκαν στην ολιγαρχική συνάντηση τους ως ισότιμο μέλος, δεν ξεκαθάρισαν αν αυτός είναι ο στόχος τους.

Έχουμε λοιπόν κάθε δικαίωμα να υποθέσουμε ότι ετοιμάζεται ένα αυταρχικό βοναπαρτιστικό σενάριο, εις το οποίο ο ρόλος του μονάρχη ως θεσμού δεν θα είναι συμβολικός ή εγγυητικός αλλά καθοριστικός, με την έννοια ότι θα έχει αρμοδιότητες και εξουσίες που δεν έχει κανένας βασιλιάς σε οποιαδήποτε δυτική δημοκρατία.

 

Ιωάννης Τζανάκος

 

Δημοσιεύσεις στο Facebook, ένα χρόνο πριν, ακριβώς, λίγο πριν την φασιστική εισβολή τής Ρωσίας στην Ουκρανία.

Δημοσιεύσεις στο Facebook, ένα χρόνο πριν, ακριβώς, λίγο πριν την φασιστική εισβολή τής Ρωσίας στην Ουκρανία. 

Ιωάννης Τζανάκος

 

Iranian comrades, watch and study the biopolitical strategy of late neocapitalism:

It is not mediated "secretly", it is not "conspiracy", but it is deceitful, manipulative, insidious, cynical, meticulous and masses and their inactive vanguard are unprepared.

 

The geopolitical wisdom of most "Marxists" has reached the skies. These people can not see the obvious on planet earth.

 

The Russians imperialists make jokes by encircling an entire nation. 

They are not like their friends Turkish imperialists who have no humor. 

Genuine Vampires have no humor.  

 

It's blindness:
You don't see as an aggressive conquering force a state that threatens to occupy a country.

 

International bullies want to have a "safety belt" around them, made of blood, death and ethnic cleansing.

 

What is the "safety belt" that the "male" states around them want to have?

They want "around" from their state "body", submission, death, blood, rape, humiliation, that is, a death pillow. ... 

 

The alphabet of totalitarianism: "safety belt" and "Lebensraum".
It's students today:
Turkey, Russia, China.

 

Most Maoist and Stalinist Marxists have renounced present-day Russia and China as semi-statecapitalist countries, but a small but strong flame of love remains, and this sick flame makes them, on the one hand, wounded and frustrated as lovers, on the other hand, their wound does not extinguish their deep love with these countries of once-but-non-existent socialism. 

Thus, while cursing and harshly criticizing at the same time they keep deep inside their benevolence and positive one-sidedness for these countries of the once-but-non-existent socialism. This passion of theirs has become slimy. 

These people have as much to do with the ideal of a classless society as I do with understanding the Chinese language, that is, none at all.  

 

When was true socialism in the Soviet Union and China?

Until the time when Lenin and Mao died and not after the successors came? or even after? 

Until Teng and Khrushchev?

Hard truth:

NEVER! 

 

Yes, I'm right.

Socialism as a first model and as the first form of classless society, has not yet existed.

If you can not stand this harsh political and historical truth you can continue to live with dreams fantasies lies.

Reality and historical research itself will constantly refute you.  

 

Putin and his military state do not only want eastern Russian-[speaking] Ukraine, they want the whole of Ukraine.

 

Do not Ukrainians have the right to be part of the West? Why are they not entitled? 

Will they lose this right because Russia does not want it? 

Will an entire nation lose the right to define its place in the world because the neighboring arrogant hostile nation does not like it? 

So also Poland should not exist. 

Isn't that what the Russian nationalism wanted for a lifetime? 

To Exterminate Poland as an independent national entity. 

Russia to go to hell. 

Enough with the Moscow clique and its slaves.  

 

The biopolitical manipulations made by the powerful states are not done in secret, but with moralist craftsmanship and the use of the long-term horizon that the naive masses can not conceive mentally.

Turkey and ISIS are building a state of war on the racist remnants of so-called "European solidarity".

What does the Greek ruling class (bourgeois and intellectuals) do?

It hopes for "European solidarity" and when the critical moment comes, it expects something to stop Turkey.

What is the Greek left / anarchy doing?

It is waiting for the internationalist revolution, but without doing anything in practice for this revolution to take place.

What are the Greek people doing?

Nothing. They are just waiting.

 

All intellectual endeavors to understand the current geopolitical and biopolitical totality-framework of capitalism began with the erroneous assumption that we are active and coherent subjects of this situation.

The post-structuralists analysts, led by Foucault, have not escaped this sharpened delusion, despite their assurances. 

 

Those who raised the issue,

the post-structuralists,

they gave even his most erroneous explanation.

 

Who can understand the current geopolitical and biopolitical totality of modern capitalism?

Let us remind you of something. 

If French imperialism had not intervened with military presence and equipment of the Greek state, Turkey would have already invaded the eastern Aegean and started a war and ethnic cleansing.

The war was not stopped by the EU, nor by Germany, nor by NATO, nor by Russia, nor by the international labor movement, but by French imperialism, the French state. 

We are subservient to imperialist interests and the accidental synopsis of capitalist interests.

Our lives depend on the interests and whims of the "Gods" of destruction.

 

 

Ιωάννης Τζανάκος

Continuing reflection on the democratic revolution in Iran. Dialogue with anarchism, and only with anarchism, on the crucial question.

History is not a train that if you get off, you can get back on.

As I have explained to you, I hope briefly and clearly, so far Marxists no longer have a clear alternative plan for the form of the polity that would correspond to the socialist system desired by all of us wage-earners/employees.

The fact that people who have broken away from Marxism but want a post-capitalist classless socialist system also do not have an alternative political plan does not mean that Marxists can meet this socialist political need with their well-known authoritarian "recipes" which refer to an indefinite democracy of workers' and people's councils that cannot solve the question of a direct democratic and of course representative central political/institutional management of society.

The solution that Marxists of almost all trends continue to put forward in relation to this issue is "off the train" forever, unless they think they can repeat the authoritarian totalitarian model of the Soviet Union, authoritarian since there was Soviet power and not only after Lenin's death, as they falsely imagine.

The most intelligent Marxists, from the beginning, such as Gorter and Pannekoek and others, returning in a necessarily ultra-left way to the livelier spirit of Marx's own Marxism, virtually joined their voices with the alive, still alive and will always be alive, anarchism.

The anarchists, as well as the aforementioned ultra-left communist-marxists, demanded an automatic abolition of the central mechanisms of authority, and only the Marxist ultra-left communists continued to raise the question of the dictatorship of the proletariat, but in a way that referred to the very spirit of Marxism itself, but also in its connection with anarchist communism.

As Guy Debord put it in an intelligent and perhaps sophistic way, later, this dictatorship of the proletariat will be a "non-state dictatorship of the proletariat".

The bottom line is that on the decisive issue of the central representative institution of workers' democracy, all of them, clearly and unwaveringly the anarchists, rejected it by proposing a "from below" communist federalism, whether defined as directly democratic or defined beyond definition/determination of democracy.

In short, I disagree, still or forever (I don't know), with this trend, but I see it as the only trend that, continuing the historical communist/marxist and anarcho-communist tradition, consists ideologically of living and logically consistent principles .

In short, the anarchist-leaning Marxists/communists of the Gorter type and the anarchists/anarcho-communists are still "on the train of history", regardless of whether we think that their position does not answer, as it should, the crucial question of how the social whole of a socialist/classless society will be centrally managed.

I repeat, that I consider this anarcho-communist model of thought to be deficient in my opinion, but at least it is not governed by the dead authoritarian and completely dead-end visions moste of Marxists, always talking about the central issue of central institutions or the central institution of a socialist society.

Let us now see what all these impasses might have to do with a modern democratic revolution, such as the one that has begun to take place in Iran.

I will get straight to the heart of the matter.

Typicall Marxists are roughly divided into two general tendencies, the revisionist social-democratic or left-socialist tendency Marxists who, after the destruction of historical communism, tend to follow the highest form of bourgeois democracy (bourgeois democracy, parliamentary type with guaranteed relative separation of powers), and the revolutionary Marxists (of all mutually exclusive tendencies) who are more or less calling for a "better" iteration of the Soviet model, or at best a return to the Paris Commune of 1871, but with a more ' "Soviet sense" of this rebellion (there is still little life here, but life).

Apart from the fact that this proposition is outside of historical reality, at the very same moment it reactively suspends both different/competing (at the ideological and class level of reality), but living, alternative possibilities that a democratic revolution of our time contains.

What are these two possibilities?

I sketched one by talking about anarcho-communism (of our time).

Every real democratic revolution today, based on the historical ideological data as I have outlined them, necessarily contains an "anarcho-communist" content, marginally Marxist, mainly anarchist, anarcho-communist, possibly direct democratic content: democracy from below, direct democracy of assemblies and councils of workers and people, but with hostility that is radically directed not only against the state but also against all leaderships.

Here, at this level, the "classical" Marxists can only function by confusing and disorienting the revolutionary issues, carrying with them ideological a priori that create a bureaucratic ideological and political cancer in the youth but also in the working class, the immediate, the real, living working class.

They constantly ask the workers, the young men and women, to organize themselves into sects, into parties, into bureaucratic groups, while what they should be asking would be to revolt immediately, without inhibitions, without all-wise leaders and "knowers".

If now, we return to the other competitive alternative to the one we have described, in relation to a democratic revolution, that is to say, that which is related to a rather bourgeois-democratic side of a democratic revolution that has to do with the desired central representative institution (this limitation applies today , although normally they shouldn't), the "classical" Marxists have, as we said, nothing to propose but a re-cooked same autocratic Bonapartist version of "democracy", which by the way does not lead to any real socialism.

While on the contrary, anarchists, anarchist communists, ultra-left version of left communists tend to deny participation in the creation of a central democratic institution, but do not radically undermine it as almost all Marxist-Leninist (Trotskyist, Stalinist, and other) sects tend to do.

 

Ιωάννης Τζανάκος

 

 

 

About "democracy of the grassroots"..

The central representative institution of a democracy (bourgeois or socialist type) must be:

1) the dominant institution in terms of decisions concerning the whole of society, and 2) directly elected, in order to speak of democracy, but also of real socialism if we speak for socialism.

Anarchists deny central sovereign institutions (not just the state, which they also deny as we know).

I find their position the most compellingly and exciting opposed to mine, but that is not relevant to this discussion.

How do the dogmatic sectarian Marxist-communists (which are the majority among Marxists) understand the position of this central sovereign representative institution?

First of all, they devalue it as another result of the base which is the mode of production, etc.

Then, when the issue is raised directly, in relation to the form of central authority, they define it in a context where it means a false integration in practice into the "democracy of the grassroots", i.e. the workers' and people's councils, which are also the only those who elect and are elected directly. 

Beyond that, i.e. beyond the supposed "people's sea" of councils, there is the "Party of the working class" and the general assembly of councils (soviets), which as political bodies are NOT directly elected, but by the representatives who elected within the party by its members as far as the party is concerned, and by the representatives elected by the already elected councils.

This has been in practice and nothing other in the communist programs and realisations of all past and present communist movements, and their praxis does NOT show anything other than what I have described to you.

This is an openly declared authoritarian semi-democracy, which is NEVER going to lead to real socialism/communism, where there will be no class exploitation and also (probably) no state (although there will be politics which is another thing, not identical to the state, oh Marxist know-it-alls).

--

 

When the only form of direct democratic representation is the "councils" and "assemblies" of the workers and the people, the only direct way left to governed a (socialist) society as a whole, as a total administrative form, so through a central institution, it is the one and only one Party.

At least the anarchists, as more honest in their utopia, are determined to fight every central administrative institution, while the sectarian Marxists insist on putting forward only the One party as a central strategic institution.

And how will the leadership of this essentially ruling party be elected? Perhaps from the entire working population of the socialist society?

I have not heard such a thing said by them. 

So, they stick to the old and tried Soviet model with perhaps an expansion of the role of workers' people's councils.

However, even the left-wing critics of the Soviet council institutional plan, the ultra-left, in a way "anarcho-communist" Marxists, e.g. Gorter, Guy Debord, removing the role of a party, what do they counter-propose as a positive replacement of the central elected institutions of bourgeois democracy?

Nothing. 

Like anarchists, they believe that this socialist society they envision will be self-governing "through the magic" of "self-direction self-management" and will not need a central democratic and elected institution.

Really, comrades, do you consider that you have an alternative institutional-political solution to bourgeois democracy, in the matter of the central institutional authority that will decide on critical issues expressing the whole of a working socialist classless society?

If we do not build a democratic alternative to capitalism and the bourgeois state, we will simply miss every train of history from now and beyond.

--

 

The Iranian/Kurdish revolutionary left is closer to democracy than all the Iranian bourgeois forces, but it is also possessed by Bonapartist authoritarian ideas, due to its archaic Marxism.

The way out can be found by themselves, the Iranian and Kurdish people.

But how?

Are these things easy?

--

 

Η ιρανική και η κουρδική επαναστατική αριστερά είναι πιο κοντά στην δημοκρατία από ό,τι είναι όλες οι ιρανικές αστικές δυνάμεις, όμως διακατέχεται επίσης από βοναπαρτιστικές αυταρχικές ιδέες, λόγω τού αρχαϊκού μαρξισμού της.

Την διέξοδο μπορούν να την βρουν μόνοι τους, ο ιρανικός και ο κουρδικός λαός.

Αλλά πώς;

Γίνονται έτσι εύκολα αυτά τα πράγματα;

---

 

I just read an almost sarcastic ideological distraction by an Iranian communist about the future form of the state in Iran.

The dilemma as "stated" in reality is not generally a priori democracy versus theocracy and monarchy, but our dear dogmatist would like to state it this way, so that he can make his easy reductionism and in the end propose his own class-based supposed solution, the working-class regime, which will overcome this dilemma.

A completely wrong antidialectical methodology which is, however, an expected result of the sectarian despair of the left after the fall of Stalinism.

However, with such a mind, stuck in ancient Marxism, you can fight neither against the theocrats nor against the monarchists.

--

 

The fact that according to the opinion most of our fellow non-Western people, we, as citizens of a pro-Western or Western state, "don't have the possible right" to defend ourselves but also possibly this state against a non-Western invader, if this state it is therefore fundamentally liberal and democratic, because -according to these friends- we are possessed by the original sin of Western colonialism, this fact, therefore, alienates us from you, my friends.

You can listen to your flattering Western comrades, but I live among the crowd of everyday people of my people and I know this:

In GREECE:

Ukraine is mainly supported by center-right democrats, center-left and some anarchists, while neutral pseudo-pacifists or open supporters of reactionary Russia are almost all the fascist Nazi far-right, the most reactionary part of the orthodox Christian church, and most radicals leftist and Marxist-Leninist "communists" .

There is something rotten in the Kingdom of the anti-colonial left.

--

 

The demand of part of the West Left, in this case the German left, for the war to end while the Russian imperialist occupation of parts of Ukraine continues proves once again the extent of the mental ideological distortion in the minds of these people.

The crucial question for me in the end is:

Were things ever different within the left, in the West or also more broadly?

Or there is a deep contamination from a kind of theology and metaphysics present as ideology?

Let me be allowed this medical term for the analysis of political and social phenomena.

I speak roughly and spontaneously.

I am beginning to believe that the problem with this hidden religion and metaphysics is deeper than we thought.

--

 

Ιωάννης Τζανάκος

 

 

 

 

Iran. Crucial question.

 

How will the Iranian left be able to distinguish the truly democratic Iranian bourgeois ideological and political forces from the Bonapartist would-be followers of monarchists and also the semi-theocratic "reformists"? and how could it perhaps structure an even temporary anti-theocratic but democratic (and not only anti-theocratic) other alliance with realy democrats?

First, by asking the selfdeclaring as democrats what kind of form of state they desire.

Do they implicitly accept from the first constitutional "moment" that the sovereign "body" of sovereignty will be an assembly of freely elected representatives of the Iranian people?

No hybrid Bonapartist institutional additions.

Anyone who does not clearly answer this question in the affirmative is not a bourgeois democrat, or simply a supporter of a normal bourgeois democracy, but a Bonapartist adventurer who simply desires a more secular form of hybrid fascism.

---

From what I know, as a non-expert, I draw the conclusion that the only ideological faction in Iran that would respect even the narrowest version of real, i.e. bourgeois, democracy is the Iranian left, plus some centrist tendencies that have not succeeded yet to fully disassociate themselves from the monarchical Loop that suffocates the bourgeois liberal forces.

Next to these forces there is the reformist branch of the theocrats, which, however, seems to participate in underground collusions with the monarchists and some "high" pro-Western personalities.

As I have pointed out, the political imagination of these curiously intertwined "circles" is imprisoned in hybrid institutional-political imaginations, which not go beyond essential elements of Khomeini's authoritarian hybridism.

Besides, Khomeinism has created a Bonapartist theocratic hybrid, while the authoritarian semi-liberal circles around the would-be royal frog and the "reformers" dare not speak openly of a normal bourgeois, representative parliamentary democracy, so their political imagination is necessarily bound to the hybridism of Khomeinism, even if there is a non-theocratic or semi-theocratic variant of this hybridism.

There may be other political developments and emergences, or there may be data that I do not know yet, as I told you I am not an expert.

As long as these possible data apply to Iran's political system, as it is understood in its broadest form, which of course includes the entire opposition (and not only its established structure), ONLY the left in Iran has a structural and stable relationship with the demand of democracy, even if it is understood as bourgeois democracy.

But from this point and beyond, other "paradoxes" begin.

 

Ιωάννης Τζανάκος

Continuation of reflection on the democratic revolution in Iran.

 

Without intellectually falling prey to a conspiracy theory, we can reasonably assume based on the position of this historic leader of the reformist wing of the theocratic establishment, that there has been some form of collusion between the rabbling bourgeois meeting, in fact between the would-be Shah, and a part of the "reformers".

They appear to have a common referendum platform, in which a question (or a set of questions) will be asked of a very narrower horizon than a question that would take representative democracy for granted and would simply ask a question of choosing one or the other form of it .

That is, both the "reformist" theocrats and the postmodern Bonapartists who frame the would-be Shah, a royal tadpole who wants to be a Kingfrog, did not start with the given prerequisite that the ruling body of the new era will be the assembly of free elected representatives (national assembly, parliament, etc).

They don't even put it as one of the alternatives to the possible referendum.

To me all of this, this coincidence, smacks of collusion, agreement, or remotely tacit consent among the conservative, even semi-deviant bourgeois forces, in order to make a smooth transition to a new regime which may range institutionally from a new hybrid post-theocracy that will transform the semi-hybrid monstrosity of the dark mind Khomeini (semi-representation under the absolute control of the priesthood and the "supreme leader") into a pure hybrid of all, up to a form of authoritarian -unter guardianship from military and royalShah- parliamentary democracy.

In any case, the political and institutional imagination of these two "in collusive" forces is imprisoned in the imaginative hybridity was created by the dark genius of Khomeini.

So also the postmodern prince carp would-be constitutional frog (as Shah) has been imprisoned as an imagined delusionist in imaginary prison of Khomeinism, imagining a new hybrid polity in the footsteps of the dark Imam's hybrid-creating imagination of institutional creations.

I think finally, and remember what I say, that the possible Bonapartist/deviant post-theocratic scenario, will not come from these delusionalist people, but from darker forces, perhaps the army itself, without "reformers" but also without a Shah, or with them but having them captives.

 

 

طرح شیر مرد کهنسال ایران، مهندس میر حسین موسوی، برای گذار از جمهوری اسلامی

دوستان سلام: در پستی که پریروز درباره مهندس میر حسین موسوی داشتم نوشتم که ایمان دارم میر حسین از جمهوری اسلامی گذشته است. امروز، این شیرمرد کهنسال ما که ۱۲ سال است در حصر است، در بیانیه‌ای دقیقا همین را تکرار کرد و طرح خودرا اعلام نمود.

متن کامل بیانیه ایشان از قرار زیر است:

"بسم الله الرحمن الرحیم

اعتراضات به حق مردم و حوادث خونبار ماه‌ها و سال‌های اخیر حقایق بزرگی را به ملت ما ثابت کرد. لجاجت‌، اصرار بر روش‌های سرکوبگرانه به جای گفت‌وگو و اقناع، و خودداری از برداشتن کوچک‌ترین گامی در جهت احقاق حقوق مصرح شهروندان در قانون اساسی و مطالبات مردم سال‌به‌ سال بر دوری حاکمان از مردم افزود و جامعه را از اصلاح در چارچوب ساختار موجود مأیوس کرد.

زایش دلهره‌آور فاصله‌های طبقاتی، اثرات سیاست‌های ماجراجویانه دشمن‌محور به جای دوستی و همکاری جهانی و منطقه‌ای، فساد گسترده در نهادهای پولی و مالی، خفقان گسترده فرهنگی، فقدان آزادی‌ها و سرکوب وحشیانه زنان و مردان و حتی کودکان به ملت ما نشان داد که "اجرای بدون تنازل قانون اساسی،" به عنوان شعاری که سیزده سال پیش بدان امید می‌رفت، دیگر کارساز نیست و باید گامی فراتر از آن گذاشت. قانون به عنوان تنها راه نجات کشور زمانی معنا می‌دهد که خود بر ناموسی پیشین از عدالت و حقانیت تکیه کند. قانونی بهروزی به بار می‌آورد که برآمده از مردم و برای مردم باشد، نه در خدمت حراست از امتیازات ناروا و جایگاه کسانی که خویشتن را مافوق قانون می‌دانند.

اينک همه از وجود بحران‌های به‌هم‌پيوسته در کشور خبر دارند:

بحران اقتصادی (از گسترش فقر تا سقوط آزاد ارزش پول ملی و تورم کمرشکنی که بار سنگين آن قامت اکثر مردم را خم کرده است)،

بحران مديريت و ناكارآمدی (از ناتوانی حاکميت برای اجرای برنامه‌ها و سياست‌ها تا فساد ساختاری و شبکه‌ای)،

بحران سياست‌ داخلی و خارجی،

بحران زيست‌محيطی، بحران اجتماعی،

بحران مشروعيت،

بحران فرهنگی و رسانه‌ای و ...‌.

ولی بحرانِ بحران‌ها ساختار تناقض‌آلود و غیرقابل دوام نظام اساسی کشور است. این قدرت غيرپاسخگو و مسئوليت‌ناپذير است که روزگار را بر ما تاريک می‌سازد و راه را بر بهروزی مردم رنج‌ديده می‌بندد.

ایران و ایرانیان نیازمند و مهیای تحولی بنیادین‌اند، که خطوط اصلی‌‌اش را جنبش پاک "زن، زندگی، آزادی" ترسیم می‌کند. این سه کلمه بذرهای آینده روشن‌اند؛ آینده‌ای پیراسته از ظلم و فقر و تحقیر و تبعیض. اینها سه واژه‌اند که با خود تاریخی از تکاپو و تفکر و مبارزه و آرزو حمل می‌کنند؛ و در میان‌شان "زن" از همه امیدبخش‌تر است، زیرا در بین ما سعادت و خیر عمومی به دست نمی‌آید و مبارزات بزرگ اجتماعی به پیروزی نمی‌رسند مگر با حضور زنان و مردان در کنار هم. و هیچ مبارزه‌ای نیست که با این شرط به پیروزی نرسد.

همان حقی که شالوده‌ انقلاب مردم در سال ۱۳۵۷ و قانون اساسی فعلی قرار گرفت برای نسل‌های بعدی نیز محرز است، تا اگر تصمیم پیشینیان منجر به گره‌های کور در زندگی‌‌ جامعه شد، یا ابزار سوء استفاده‌ قدرت‌طلبان بود، بتوانند جهت عبور از بحران‌ها و گشودن مسیر به سمت آزادی، عدالت، مردم‌سالاری و توسعه دست به تجدیدنظرهای اساسی بزنند و به منظور حفظ امنیت عمومی و پیشگیری از خشونت خواستار تغییر نظم موجود یا تدوین میثاقی اساساً تازه شوند؛ میثاقی که پیش‌نویس آن از سوی نمایندگان منتخب مردم، از هر قومیتی و با هر گرایش سیاسی و عقیدتی تهیه شود و در یک همه‌پرسی آزاد به تأیید ملت برسد.

در این جهت اینجانب به عنوان یکی از آحاد ملت ایران با استناد به حق مستمر و غیرقابل‌سلب انسان‌ها برای تعیین سرنوشت خود پیشنهاد زیر را به پیشگاه مردم ارائه و با تمامی نیروها و شخصیت‌های آزادی‌خواه، مدافع استقلال و یکپارچگی سرزمینی، خشونت‌پرهیز و توسعه‌گرا در میان می‌گذارم:

اول- برگزاری همه‌پرسی آزاد و سالم در مورد ضرورت تغییر یا تدوین قانون اساسی جدید.

دوم- در صورت پاسخ مثبت مردم، تشکیل مجلس مؤسسان مرکب از نمایندگان واقعی ملت از طریق انتخاباتی آزاد و منصفانه.

سوم - همه‌پرسی درباره متن مصوب آن مجلس به منظور استقرار نظامی مبتنی بر حاکمیت قانون و مطابق باموازین حقوق انسانی و برخاسته از اراده مردم.

این پیشنهاد با ابهاماتی همراه است. کمترینش آنکه چه کسی قرار است آن را بپذیرد یا به اجرا بگذارد. از آن بالاتر چه باید کرد تا چهل سال بعد از نو به همین نقطه باز نگردیم و از سوی آیندگان سرزنش نشویم. از آن مبرم‌تر، چگونه به توانایی‌مان برای عبور از این مرحله ایمان بیاوریم. مثلاً نگاه کنیم که نفس طرح یک سامان نو چگونه بنای قدرت خودکامه را به لرزه در می‌آورد و او را به واکنش وا خواهد داشت. زیرا مأوای اقتدار مردم‌اند. اقتدار در سلاح و سرکوب نیست، بلکه در همراهی ملت است، همان ملتی که اگر نگاهش متوجه و علاقمند به نظمی جدید باشد ساختار پیشین، بخواهد یا نخواهد فرو می‌ریزد.

رفع این ابهامات نیاز به تأمل و همکاری دارد؛ برای نجات ایران، آن مادری که از او طفلی به نام شادی گم شده است، با چشم‌های روشن براق، با گیسویی بلند به بالای آرزو. هر کس از او نشانی دارد ما را کند خبر. این هم نشان ما:

یک سو خلیج فارس، سوی دگر خزر."

--

------------

Continuation of reflection on the democratic revolution in Iran.

I don΄t want to insult the national dignity of the Pakistani people, but I will talk about the danger of the "Pakistanization" of Iran.

The danger of a post-theocratic Bonapartist diversion of the impending democratic revolution is strong.

The "soft" scenarios of Bonapartism promoted by circles from the "reformers" of theocrats in indirect or direct consultation with the semi-liberal circles around the would-be "postmodern" Shah, are likely to be extinguished in the fire of extreme international political challenges that will bring the issue of a semi-secular coup of the Iranian army in the foreground, so that the almost Khomeinian hybrid institutional fantasies of these "soft" Bonapartist circles turn out to be the prelude to a controlled authoritarian semi-democracy along the lines of Pakistan.

A possible "Pakistanization" of Iran's state institutions will perhaps be done with a secular content, through a compromise with the priesthood, but the strategic result of the implementation of such a scenario will not herald a stable democratic future for Iran, despite whatever initial advances will occur after the fall of the theocratic monstrosity.

--

The dark genius of the reactionary Imam created a prototypical institutionally hybrid Islamofascist regime that not only expresses the inherent authoritarianism of the Iranian bourgeoisie, but has now bound/imprisoned the institutional imagination of bourgeois circles (around the would-be Shah, or "further" from him) in the dark cell of a (not necessarily exclusively theocratic) institutional hybrid fascism.

--

In an exclusively and restrictively bourgeois context of the outcome of the democratic revolution in Iran, only the complete domination of a "body" of freely elected representatives (sovereign national assembly, sovereign parliament) makes sense as the focus of a new, bourgeois-democratic Iran.

What the monarchists and pro-Western personalities, together with the "reformers" "mild" murderous theocrats, say about an indefinite Bonapartist referendum, offends our democratic conscience as democratic citizens of the world.

Some should be ashamed.

As a solidary Greek citizen who cares about my friends Iranians and Kurds for many decades, based on the above I declare the following:

I'm not even a "normal" leftist, I define myself in the left wing of social democracy (not the populist leftist social democracy like the German left party, or Syriza-Varoufakis), BUT regarding Iran I support despite my strategic disagreements completely and wholeheartedly the Iranian "extreme" anti-capitalist left.

Only the Iranian left can bring even the narrowest (bourgeois) democracy to Iran.

If other political forces emerge in Iran, closer to real democracy, we will see.

 

Ιωάννης Τζανάκος 

 

Political notes on the Iranian democratic revolution and Turkey.

Political note on the Iranian democratic revolution (1).

 

Watching carefully the bourgeois meeting that had as its symbolic center the would-be royal frog, "prince" of Iran, I began to understand a little better the difficult political chess that is played within the Iranian people.

This chess actually has three relatively distinct players.

The Iranian left, the theocratic regime, and the monarchists. For the sake of narrative convenience, I am removing other, perhaps equally important political factors.

In the first revolution all the non-pro-Shah were against the monarchy, but there was ruthless competition between them as well.

In this second revolution which is just beginning, all the non-theocrats are against the theocrats, but there is also ruthless competition between them.

It's not that simple, I'm simplifying it, maybe the leftists simplify it a little more than they should, forming in their minds (according to their ideological habit) a deeper dipole in which one pole is themselves, while the other pole is a twoheaded/right-wing capitalist monster, one head of which is the theocrats and the other head is the monarchists.

I tend to like the leftist interpretation of the game more, but my humble little knowledge of political theory (that's what I studied anyway), it prompts me to point out that the leftist interpretation fails somewhere.

It is a moralistic, sometimes useful, interpretation which underestimates the deep division within the Iranian bourgeoisie, a division that exists not only to "stop" the leftist and truly democratic movement in Iran.

I agree that this intra-bourgeois division is a "reactionary division" that probably leads to the total entrapment of the popular masses of Iran, if it is not revealed as a reactionary and largely apparent-shallow division, but on the other hand I disagree with the Iranian left as to its practical and critical significance for Iranian society itself in terms of Iran's international and politico-cultural orientation in the future.

The question of ''imperialist West or imperialist new east'' is not and at the same time it is a very important practical strategic question posed to Iranian society, which the left cannot overcome with a general and metaphysically structured ''transcendence'' of, of the ''neither-nor'' type.

In any case, even if the left puts the question like this, as ''neither-nor'', the fact that the bourgeois elite puts it as a whole and also in effect as an ''either-or'' creates the game as super-super-complicated.

The leftist leaders, the leftist intellectuals of Iran, must start thinking in terms of chess and not just "binary".

Like it them or not, they too play a game of chess with three players, triple tri-pole chess.

Political note on the Iranian democratic revolution (2).

Even we non-experts in modern Iranian history know that the overthrow of the monarchy was decisively related to the hard and uncompromising strike of the workers of the Iranian oil industry.

Why today, while a important libertarian and democratic movement is developing in Iran, the Iranian industrial working class has not shown the necessary strong positive response to this movement?

Possible explanations:

1. There is control and suppression.

2. The movement is bourgeois-democratic and does not deeply move the industrial proletariat.

3. There is no proper socialist leadership of the industrial working class.

4. The importance of the industrial working class has been overestimated in relation to the modern democratic or even socialist revolution.

5. As has been shown by other historical examples from advanced capitalist societies, an industrial working class can become alienatingly intertwined with "its" chauvinistic nation-state.

----

Democracy is sometimes a cold-blooded moral-political system of thought.

For the democratic way of thinking, there are no general and vague political ''victims'', but only politically responsible citizens.

Democracy (of any form) transfers responsibility to the people, and it does well.

Whoever does not like it should look for a state form that transfers the responsibility to the ''unbelievers'', or to the (non-existent) ''God'' himself.

Political Islam in Turkey has relied on migrant smuggling, support for jihadists, also on a corrupt system of constructors and public works mega-contractors, and now Turkey's Islamist government is launching prosecutions against some constructors to wash away its sins for the deplorable state of construction in Turkey, wich caused the collapse of buildings that collapsed due to the great earthquake.

Is the end of Erdogan coming?

I don't know.

If the Turkish people do not wake up, there will be no end to Erdogan. But if this end comes, who will follow?

The Kemalists and Aksener?

There is no hope in Turkey, except...the Kurds.

The people who freely elect their leadership have the leadership they deserve.

 

Ιωάννης Τζανάκος