Monthly Archives: May 2019

It’s not about supporting Jeremy Corbyn anymore

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The article below was written just before Jeremy Corbyn decided to enter ‘stupidest politician of the year competition’. Having seen Labour punished in two elections for supporting Brexit he has decided to reaffirm this support and again put on a very long finger the prospect of a second referendum, this time even ruling out Remain as an option.  In doing so showing as much contempt for democracy outside the Labour Party as he has shown for it inside, ignoring as he does the shift to a Remain majority.

Socialists should be clear that his position on the most vital question of the day is thoroughly reactionary. Most people can record this empirically through the leadership and support for Brexit coming from the right and far-right and through the growth of racism and general xenophobia that it has encouraged. Others have realised the damage it will do to the capitalist economy, also realising that such damage has nothing to do with creating a socialist alternative.

It is fundamentally reactionary because it seeks not to replace capitalism, as a reformist we would not expect that, but to make reforms to it through winding the clock back to a time when capitalism was essentially a national phenomenon, where there may have been a world market, but not world production.  Brexit, in fact, implies such a disruption and narrowing of trade that it seeks even to retreat from the world market never mind the international division of labour.

It seeks not to replace the capitalist state, again as a reformist we would not expect that, but to make more perfect the capitalist state that exists, a more perfect national state, without the international features that arise from the internationalisation of trade and production.  Worse, it is a belief that what international interaction that must exist can involve influencing international political arrangements but not being subject to any influences in return, which by necessity limit national policy making.

This is clearest in Corbyn’s idea that Britain can be in a customs union and wider trading arrangements within the EU, and have a say in its policy, but not be a member, with all the obligations this entails.  It is also clear from his opposition to free movement of people and belief that socialism will come to Britain by its own state, and not by the actions of the working class, which cannot ultimately be defined or limited by nationality.

Brexit thus has to compress the productive forces that have spread across the world into a purely national framework that they long ago burst asunder, within a declining nation and its weakening economy.  This project can therefore only fail and fail so badly that it will not get past the first engagement with the EU.  Britain can no longer determine the terms of its interaction with the rest of the world, which is why it only makes sense from the right-wing reactionary point of view that somehow Britain is still or will become a world power again, or Empire 2.0 as it has been dubbed.

It is reactionary because it attempts to change the world by taking capitalism backwards, not build on its growth, development and achievements.  Any such attempt, if it were successful, would produce the monstrosities of Stalinism that came into being during the twentieth century.  But of course, it won’t even get that far.  Even the attempt to go back to the national stage of capitalism championed by the reactionary right cannot succeed, because capitalism will not go backwards, unless it transforms itself/is transformed into something else entirely.

Socialism will be built upon the creations of capitalism and its highest developments, not its earliest and most primitive forms.  Only a fully developed, educated and cultured working class can build a socialist society, which depends on it being an international class, and this in turn depends on the international development of capitalism itself.  There is not, and cannot be, an international working class without an international capitalism from which it arises.

This is what is truly reactionary about any idea of socialism that seeks to retard capitalism and turn it back from its international development – it sets back and subverts the only possible source of socialism.

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“Let the people decide the country’s future, either in a general election or through a public vote on any deal agreed by parliament. For Labour any outcome has to work for our whole country, not just one side of this deliberately inflamed divide.”

So said Jeremy Corbyn after the disastrous European election results.  It’s his version of Theresa May’s “nothing has changed” – the world changes dramatically, but their view of it is frozen.

Which isn’t necessarily a problem if your view of the world is correct, if it has understood the change and determined correctly the course of action. Theresa May’s “nothing has changed” came to reflect her inability to get a Brexit that fulfilled the impossible promises of Brexit with the only deal she could negotiate.  She only said it once, but sometimes once is more than enough.

And now Jeremy Corbyn continues to proclaim that he wants an outcome that works for everyone – Leavers and Remainers – as thoroughly dishonest as Theresa May’s version because it’s Brexit with similar impossible promises as her’s.  In his case, it’s a policy that opinion polls show must ignore the wider and stronger identification people have with Remain and Leave than with Labour and Tory, so that hoping to rely on the latter to over-ride the former just won’t work.

And we know it won’t work because we have had local elections and now European elections that reveal the collapse of the Tory and shredding of the Labour vote.  But still we get the Corbyn meme that Labour policy must work for everyone.  He fails to appreciate that Brexit is a policy for the (very) Few and not the Many. And that millions of Labour voters didn’t vote for the Party, or voted for the Liberal Democrats, Greens, Plaid Cymru and SNP.  After all, they have a range on Remainer choices.  Only a much smaller number voted for the Brexit Party, which shows the reactionary character of the policy Corbyn clings to

It is claimed that a general election will be different because the Tories will be offering a hard Brexit and Labour supporters will be compelled to vote against them.  There are so many things wrong with this it’s hard to say what is the most important.  A ‘Corbyn’ transformation based on no more than hatred of the Tories?  A vote against a Tory no-deal Brexit which would mean supporting another Brexit prospectus based on the same impossible conditions that led to a withdrawal deal so pointless it led to support for no deal – in other words a vote for a Labour Brexit that has nowhere to go but the same dead end that May ended up in? And all those voters will be won back to gain a Labour majority when Labour is 5th in Scotland, third in Wales and down to 14%?

The Tories only need a new leader promising Brexit, with a bit more credibility, to have a hope of some recovery, and they’re electing one.  And if they fall short it will not be because Labour has surged forward but because Farage has managed to carry forward his success into a general election.  And how would this be a success?

Brexit will still be the issue in a general election.

It is also claimed that Labour’s message was confusing, but Corbyn’s policy of attempting to cover-up policy by process was supposed to be confusing.  Except most people are not confused – they understandd perfectly well that his policy is to support Brexit.  You can’t repeat “respect the referendum result”, put forward your own Brexit ‘plan’ and spend weeks negotiating with the Tories to get a joint Brexit without revealing that you support Brexit.

Now there is a debate raging about whether the Party should support a Peoples Vote.  But the majority of Labour supporters of a ‘Peoples Vote’ only want it to stop Brexit.  It’s not about a referendum – if Labour supported some version of Brexit to be approved by a referendum Corbyn would be politically as dead as a Monty Python parrot. On the other had, If the Labour Party had vigorously opposed Brexit the march of 1 million people would have been demanding a general election and a Labour Government.  Instead it was led by Liberals who were allowed to come back from the dead and Chukka who is now irrelevant.  The real leader of that demonstration was missing, so no wonder so many on it kept on walking into the polling booth and will continue to do so, ignoring him as he ignored them.

The increasingly delusional and rancid nature of Brexit statements by supporters on the left reveal the growing contradiction between its claims about the progressive character of Brexit and the more and more obvious reality.  From being a necessary break from neoliberalism they went on to claim that it really wasn’t that important after all, to some now saying that Corbyn’s problem is that he isn’t Brexit enough.  They seem utterly oblivious to the fact that this trajectory of supporting Brexit (without a clue as to how it could happen), to support for the most extreme version, is exactly the same as the right-wing leadership of the movement they are so obviously trailing behind.

A similar process is now underway inside the Party, with the Brexit supporters more and more exposed as their ‘confusion’ becomes less confusing and the disastrous results of their policy bears fruit.  The latest article in ‘The Guardian’ is but one more example.

Inside it Ian Lavery, the Party chair, puts together an article less rancid than the Stalinist nonsense in ‘The Morning Star’ but every bit as delusional and misleading.

“Our duty is to heal rifts, not exacerbate them”, he starts, as he surveys the failure.

“Polls in the run-up to the European elections showed that voters did not understand Labour’s position on Brexit. Conference had voted to leave all options on the table to stop a destructive Tory Brexit and our position has been fairly straightforward.” So all options were on the table and this is straightforward?

We are told that “Labourlost voters in all directions and polling appears to show middle-class voters moving to the Lib Dems and Greens, with working-class people moving to the Brexit party.” A repeat of the nonsense that the working class voted Brexit and the middle class Remain – a middle class that is getting bigger by the day it would appear.

He claims that he “has opposed a so-called public vote, not least because parliament has no majority for it in principle and nobody has the faintest idea what we would actually put on the ballot,” although I think most Remain supporters would be able to help him with the wording.

“It does feel that a certain portion of “leftwing intellectuals” are sneering at ordinary people and piling on those trying to convey the feelings of hundreds of thousands of Labour voters. Perhaps, in reflecting on the results, we should consider the effect all of this has had.”  So, it’s ‘not my fault guv’nor’ – it’s those intellectuals, who, like the middle class, seem to have developed extraordinary powers.

“We’d do well to remember that Labour is an internationalist party of social and economic justice”, says the advocate of the policy of national isolation – called ‘sovereignty’; restriction on freedom of movement and a British road to social democracy.

“We cannot win a general election by simply fighting for the biggest share of 48% and, while some polling data suggests more people left Labour for the Greens and the Lib Dems, it is equally concerning to see leakage to the Brexit”, says he who thinks the percentage of the Labour vote going to the Brexit Party is the same as that going to Remain parties.

It reminds me of the Paul Merton joke on ‘Have I got News for You’, who proclaimed concern for the ‘ho’s’ when Czechoslovakia split between the Czechs and Slovaks.  His policy must presumably be to go for the 0% who don’t give a f***.

“The reason we are in this mess is because those in government who engineered the original referendum had no idea what to do if they lost” – as if it was the Tories responsibility not to shred the Labour vote.

“Polling expert Professor John Curtice has lambasted the People’s Vote campaign because of its failure to attract any significant support from the leave side of the argument”, he says, except when you go to the link the Professor doesn’t lambast the People’s Vote campaign.

But, it is, as they say, a poor book from which you can learn nothing, and Lavery manages to say something very true: “Given that it is associated almost entirely with the remain campaign, it does raise the question as to why its proponents don’t simply issue a call to remain . . .”, which is of course correct.

As I have said, the only point of another referendum for the large majority of Labour activists, members and voters is to prevent Brexit.  Lavery tells us that we are headed for a no-deal but he is mainly concerned simply to accept it – “For some, the prospect of no deal is too frightening to countenance, but we need to be prepared for what is an ever growing threat.”

“If we do crash out on 31 October some on the right will be eager to exploit their newfound freedom to roll back protections in the workplace, exploit the environment and enrich themselves. We need to be united and ready to rally the entire Labour movement and all progressive forces in the country against this.  If the Tories do take us over the edge, we must be ready to spell out what a Labour future for our country looks like outside of the EU.”

He doesn’t explain why such freedom should be given to them and why therefore we shouldn’t campaign against their reactionary project by opposing Brexit altogether.  It would therefore be good if he could actually explain what a Labour country would look like outside the EU, after a fall in the value of the currency; capital flight; drop in new investment; disruption to trade and its consequent reduction in jobs and incomes.

Perhaps he believes that the British State, which alone seems to be potentially uniquely progressive (or why leave all the other capitalist states in the EU?), will start making cars made only in Britain and all the other goods that cannot be made in the UK.  Perhaps he believes that having blamed foreigners for the austerity and inequality he can then turn round and reject charges that it is immigrants and non-whites who are still the problem for the greater austerity and inequality that must follow Brexit.

The real consequences of Brexit, and not delusions about what might happen, are what has led a majority to now oppose Brexit.  The elections now confirm opinion polls and other evidence such as the enormous demonstrations and the petition of six million.

Politics isn’t about forgiveness.  As Corbyn seeks to continue his dissembling support for Brexit the membership cannot afford to wait to give, or withhold forgiveness.  It’s time to change party policy to complete opposition to Brexit, and if Corbyn gets in the way that’s his problem.

Should socialists support a border poll? 4 – working class unity

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It has been noted in an academic study  of the flag dispute that “it has taken a unique political ideology to turn a clear ‘victory’ – a triple lock on the union,a change to the Republic’s constitutional claim, the signing up of Sinn Féin to ‘partitionist’ institutions – into abject insecurity.”

But insecurity in unionism is nothing new, thirty-five years ago a book on Protestant politics was entitled ‘Ulster’s Uncertain Defenders.” Uncertainty and political paranoia are inevitable when sectarian rights are based on proxies (such as bourgeois democracy) that either reject such politics implicitly or threaten to undermine it.  A demand for equality is especially pernicious since it appears reasonable but threatens loss when your claim to sectarian rights is necessarily based on inequality – every issue is zero sum game precisely because supremacy is what is being defended.

The Socialist Party defence of the rights of Protestants is a defence of their rights as Protestants and thus lapses into a defence of sectarian rights.

It leads to seeking justification for the claims of Protestants as a sectarian group, with its own anterior rights, and covering up for its sectarian and reactionary character. So, even when that Party has in the past defended civil rights (by their nature civil rights are not sectarian group rights) the Party claims that such rights were, and still are, not enough, because equality of poverty holds no attraction for Protestant workers.  What good is equality of misery it says?  What is required is a socialist programme.

But whatever justification there is for a socialist programme, which of course I support, and regardless of what this might look like, it cannot be advanced in order to obfuscate the opposition of many Protestant workers to equality per se.  It is not therefore the case that Protestant workers oppose a united Ireland because it may not be socialist. Their pro-imperialist, monarchist and reactionary politics makes the majority averse to socialism in any case.  The possibility that a united Ireland might in some way be socialist is against everything their political heritage defends, and is enough to guarantee the opposition of those who maintain allegiance to any specifically Protestant politics.

How can Protestant workers be won to socialism and the radical equality it promises if they do not accept the equality of Catholic workers in the first place?  Unless they accept the political emancipation of Catholic workers they will be unable to play any positive role in achieving the social liberation of the working class that includes themselves.  To believe that they can fight for the latter while opposing or even being passive to the former is to excuse their prejudice and undermine the possibility and meaning of socialism.  That this is also true of the perspective that Catholic workers must take is simply to state that sectarian division must be ended by mutual recognition by all workers of their equality regardless of religion or nationality.

It is still unfortunately the case that the majority of Protestant workers are attached to reactionary unionist politics, so that it is necessary for socialists to oppose both their unionism and their sectarianism.  There is an alternative political identity that must be fought for and is in their interests as workers, not as Protestant workers.

So, to employ episodes such as unionist opposition to the reduced flying of the union flag outside Belfast City Hall as justification for acceptance of limitations on one’s programme is to leave one defenceless against whatever reactionary veto unionist reaction decides to erect to any progressive change.

Loyalists now claim that it is Protestants that are discriminated against and it is they who are disadvantaged, and there is even some slight evidence of the latter.  The Northern Ireland Labour Force Survey recorded that over the period 1993 to 2017 the proportion of working age economically active Protestants with no qualifications has decreased from 30% to 12% while that of Catholics decreased from 32% to 11%, so Catholics were in a slightly better position.

It is a repeated complaint of loyalists that working-class Protestants, especially the young, are educationally disadvantaged.  In the same academic study referenced above the authors record interviews with loyalists and others that “the importance of education was stressed, but education with a very particular purpose, as a community project leader explained: We’ve got the programme there and it’s empowerment through education … once you teach them about their own identity then they understand what’s going on around them, cos I would say 100 per cent of our kids haven’t a clue about where they came from. “

“In the interviews we conducted the issue of Protestant/Catholic reconciliation did not arise unless raised by us [i.e. the academics]. It simply was not on any interviewee’s immediate agenda.”

“For those, within the PUL [Protestant/Unionist/Loyalist] community trying to re-build after the ruptures that opened up during the protest the key category is cohesion, not reconciliation. There was seen to be a strong imperative to build unionist unity, and to imbue young people with a deeper awareness of their unionist identity.”

The authors quote another academic study dealing with a small Derry town, which finds that loyalists “see no purpose in conflict transformation as their cultural identity is built on a glorification of sectarian conflict, and they reject democratic politics as ‘it did not stop the flag from being ripped down.’“

Yet another study based on North Belfast finds that even the Protestant church representatives did not talk about reaching out across the sectarian divide, but rather about: “The need to create a new confidence and a new identity around loyalism, one that was not demonised, and one that people could easily understand what it represented.”

As one flag protestor said: “They talk about a shared future. I don’t think the Protestant community is ready for a shared future.”

In other words, these loyalists want to see reinforcement of their sectarian identity. Why would socialists, as the Socialist Party does, erect such views as the limit to a democratic and socialist programme?  The Party ends up deferring to those most bitterly opposed to workers’ unity on the grounds of supporting it.

Of course, not all Protestant workers are sectarian and for such workers it is reactionary to seek to win them to socialism by offering to accommodate a sectarian identity they either don’t have or can be more easily broken from.  But many are sectarian, to varying degrees, and it is only blind political correctness that prevents acknowledging the obvious.  Socialists will get nowhere by pretending it doesn’t exist, or that it is marginal, or in some sense justified, or must be deferred to in some way.  They will get totally lost if they hand over a veto to the most sectarian voices just because they advance protests and politics with which many other Protestant workers have sympathy.

None of this means we do not advance a non-sectarian and anti-sectarian programme, and a socialist programme.  We must do so, obviously because we are socialists and socialism is our goal – a society governed by the workers themselves.  But we must be clear what it means.

Socialism is just the rule of the working class, as a whole, not a part of it.  To say that socialism is the answer to the division of the working class is just to say that working class unity is the answer to working class division.  To claim that a working class party is necessary to unite the working class is to say that the party created by the working class should unite the working class.

Escape into such truisms arises because real answers beyond such abstractions do not present themselves as obvious solutions, but as political programmes that offer particular courses of struggle.  James Connolly is famously noted for having denounced partition, but to end it means going beyond what he said –

“. . . the betrayal of the national democracy of Industrial Ulster, would mean a carnival of reaction both North and South, would set back the wheels of progress, would destroy the oncoming unity of the Irish labour movement and paralyse all advanced movements while it lasted.”

A role for those dedicated to the interests of the working class must mean that we are not paralysed.

Back to part 3

Forward to part 5

 

Should socialists support a border poll? 3 What sort of Protestant opposition?

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I have stated that the purpose of a united Ireland for socialists is not to unite the nation or the territory but to unite the working class.  The Socialist Party opposes a border poll, which might be one way to move in this direction, because it says that the Protestant working class in the North will oppose it and may do so violently.  It has pointed to Protestant opposition expressed in the flags dispute beginning in 2012 as an example of such opposition, opposition which socialists should concede makes the initiative one that will increase sectarian division.

In this post I will look at this opposition and argue that it is not an example of an initiative that socialists should accede to, and certainly should not be presented as an example of the sort of response that should determine socialist views on the way forward, even if by necessity such actions must of course be taken into account.

In effect, what I am saying is that such opposition has no progressive content, should not be conceded to as legitimate barriers to fighting for progressive, democratic and socialist change, and are in fact wholly reactionary.  Rather than bow to them, it is the task of socialists to oppose such mobilisations – these do not constitute resistance reflecting legitimate interests of the working class but are defences of the most virulent division. Rather than being a reason to retreat or stand still, the forces behind the flag dispute are the most diehard defenders of sectarian division, which if it is to be defeated, will mean the defeat of the forces that defend it.  To do otherwise is to capitulate to sectarianism.

The flag dispute began at the beginning of December 2012 when Belfast City Council voted to restrict the flying of the union flag outside the City Hall to 18 designated days, instead of the existing arrangements of flying it every day of the year.  It led to a riot outside the building on the night of the vote by a loyalist crowd, which had been roused to anger by the distribution of 40,000 leaflets by the two main Unionist parties, who claimed that the unionist (with a small u) but self-identified non-sectarian Alliance Party was threatening unionist identity.

This led to a series of protests that involved almost 3,000 ‘occurrences’ according to police, which included demonstrations, riots and assaults on people and property, although no one was actually killed.  At its height it mobilised about 10,000 people at any one time, and in one night involved 84 different sites across the North.  It was therefore pretty widespread if not massively deep.

The mobilisations declined rather quickly, although continued into 2013, the following year, and a ritual demo takes place outside the City Hall every Saturday to this day.  In terms of previous decades of ‘the troubles’ it was small beer, except it was supposed to be after the success of the ‘peace process’ when we were all apparently to be living in a ‘post-conflict’ society.

However, in other respects it was typical of Northern Ireland politics, and therefore a reasonable controversy on which to hang the argument.  It suits the purpose of the Socialist Party position not only because it is relatively recent, no one was killed, and it obviously involved the question of Protestants’ identity as ‘British’, but also because, unlike other expressions of unionist politics in what they see as defence of their rights, which they could have used, such as the protests around the Drumcree Orange parade in the second half of the 1990s or Holy Cross Primary School in 2001, these would have too obviously demonstrated the naked bigotry of what often passes for Protestant defence of their rights.  No one outside the ranks of the bigots could ever be impressed by an assertion of Protestant rights that involves attacking primary school children and their parents going to school.

We don’t however need the worst examples in order to criticise Loyalist politics, and the example of the flag protest is neither ‘the best’ nor the worst.  It is the one that the Socialist Party writer decided to reference and the essential politics involved has wider application than the contingent factors involved in this particular episode.

The policy of flying the flag on designated days was a compromise from an original Sinn Fein proposal not to fly it at all, although Sinn Fein’s later support for the designated days policy could be guaranteed to anger loyalists, even though three councils with unionist majorities were already adhering to designated days before the Belfast council decision.

Policies on flying the flag had already been agreed for Government buildings and in workplaces (were they are prohibited) but not in local government, and the council already had legal advice pointing out the legal risk on grounds of equality legislation in the existing policy of flying the union flag every day.

The Unionist Parties were now in a minority on the council and the balance of power lay with the Alliance Party, which proposed the new designated days motion, and Catholics now constituted a majority in the city – 136,000 against 119,00 Protestants.  The equality and community relations industry was generally sympathetic to this sort of approach and two public meetings, entailed by official consultation on equality impact grounds, was attended at the first by two members of the public and by one at the second.  A petition of almost 15,000 supported existing policy but this was a result of many of the signatures being acquired at a loyalist celebration.

The Progressive Unionist Party, linked to the paramilitary Ulster Volunteer Force, actually supported the designated days policy in its submission to the consultation, although quickly changed its mind. For some loyalists it is fine if they can determine what does and does not happen, but what does and does not happen cannot be because Catholics have either asked for it or demanded it.  In other words, they have the rights that are allowed to them, which is to say, more strictly and accurately, no rights at all.

In a poll almost three quarters of Catholic Council employees stated that they would be pleased or very pleased if the union flag didn’t fly, while 88 per cent of Protestant staff said they would be displeased or offended.

The successful motion in the council to fly it on only designated days, including on birthdays of members of the royal family, stated that “this reflects the agreed sovereignty of Northern Ireland confirmed in the Good Friday Agreement and accepted by all its signatories . . . it also reflects the preferred determination of the Equality Commission.”

When the result of the vote was made known outside the meeting loyalists at the back of the City Hall rioted and attempted to enter the building.  Later, on their way home to East Belfast, they attacked houses in the small Catholic area of Short Strand, which was to become a regular occurrence.

Protests at the City Hall also became a regular occurrence each Saturday, with the first appearing chaotic and without clear leadership, although a number of individual loyalists became recognised spokesmen for the protests if not the actual leaders.  One was Jim Dowson, formerly a member of the British National Party.  At the march round the City Hall protestors sang sectarian songs such as The Sash, the Famine Song and the Glasgow Rangers football ‘Bouncy’ song (if you could call it a song).

Police appeared to facilitate rather than stop protestors in what were illegal protests.  This was later challenged by a resident of the Short Strand, which was initially successful but then lost on appeal, with the judiciary declaring that not preventing illegal parades was within the discretion of the police.  Catholics had earlier argued that the police had used their discretion to arrest Republican protestors in Ardoyne while taking a different approach to loyalists.

The other significant target for the protestors was the property and personnel of the Alliance Party which were attacked and which had been the original target of unionist politicians’ leaflet campaign.  Most of these politicians kept quiet during the period of violent loyalist protest, with a few issuing ritualistic and general condemnations of violence while a few others were openly standing with the protestors.  However, the leadership of unionism was sufficiently rattled by the out-of-control protests for them to call for unity around a Unionist Forum, which included themselves and paramilitary figures, although this outward show of unity did little to dispel the obvious disunity among them.

The protests petered out although continue in a ritualistic form today.  On the first anniversary of the protest 1,500 took part when 5,000 or 10,000 had been predicted, while a year later only 200 showed up.  By this stage loyalists had found a new assault on their identity with the rerouting of a return parade past the shops in the Catholic Ardoyne area.

This did not mean that the cause the loyalists were protesting was not popular among unionists, or even that the protests themselves were unpopular.  An opinion poll shortly after the protests started found that, while among all respondents 44 per cent thought designated days was the correct policy and 35 per cent supported flying the flag all the time, 73 per cent of unionists wanted it up 365 days a year and 64 per cent of nationalists 18 days. While there was majority support (51 per cent) for the right to protest, after nearly two months 76 per cent wanted them to stop, although 45 per cent of unionists wanted them to continue.

A separate poll, as part of the Northern Ireland Life and Times Survey, found that the designated days policy received the support of 53 per cent of all respondents while 24 per cent supported flying the union flag all the time.  In this poll 48 per cent of Protestants supported the designated days option while 44 per cent supported the 365 days option, although this may reflect the fact that most of this survey was carried out before the decision and protests had started.

A poll taken in August and September 2013, 9 to 10 months after the protests started and then died down – and been replaced to a great extent by those around Orange parades – found that 31 per cent of Protestants supported the all-year policy while only 8 per cent of Catholics did, while 19 per cent of ‘Other’ did, i.e. those who did not identify themselves as either Catholic or Protestant.

It is clear that attitudes changed and the strength of Protestant opposition to the erosion of their British identity, as it has been put, was stronger during the height of the protests than after, and involved a more extensive identification of just what this meant during the protests than before.

It is clear that some of the most extreme elements of Protestant politics were involved in the flag protest.  The often primitive and disordered protests were satirised on line, most prominently in the LAD Site (Loyalists Against Democracy).  The originator of the site described how it began:

“I sat down at the computer one night and created a page and gave it this title, Loyalists Against Democracy – I’m trying to be humorous – and I went to bed and when I got up in the morning 50 people had ‘liked’ the page. I mean, I was trying to be as ridiculous as I could be. I posted one page in particular – it wasn’t very funny – complaining about Aer Lingus flying over east Belfast and next morning there were hundreds of comments agreeing with this, each one more vile than the last.”

While this says something of the political character of the flag protest it also throws into relief the approach of the Socialist Party, which wishes to employ this episode as justification for emasculating a socialist approach and acceptance of limits imposed by the most primitive unionism. Essentially the Party argues that those most wedded to reactionary sectarian politics must be conciliated in pursuit of defeating this politics.

In the next post in this series I will look at some of the implications of this.

Back to Part 2

Should socialists support a border poll? 2 – is a majority enough?

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For some people, getting a simple majority in the North of Ireland is not sufficient to justify a united Ireland, and Taoiseach Leo Varadkar is not the first leading southern politician to question whether it would be enough.  The unionist leader Peter Robinson has also said that any border poll on Northern Ireland’s future in the UK could not be conducted on the basis of a simple majority.  Varadkar has said that an Irish unity poll would be divisive and “a bad idea”, that the idea of a “majority of one” would lead to chaos, and questioned whether it would be a “good thing”.

The Irish establishment, the classes it is based on, and the politicians who represent it are quite happy with partition, and are more or less at one on this with unionists.  As former Taoiseach Jack Lynch put it some decades ago, “if we were given a gift of Northern Ireland tomorrow, we could not accept it.”

In the North a recent opinion poll recorded that more than half of unionists rejected the idea of a referendum completely, while 90 per cent of nationalists wanted one within five years.  A slight majority of all respondents supported the idea of ’50 per cent plus one’, while almost 20 per cent said a two-thirds majority should be required.  A majority of unionists advocated a 70 per cent threshold while nearly 90 per cent of nationalists favoured 50 per cent plus one.

Behind the numbers however is the question of what the purpose of unity is and what it would be for. The SDLP leader John Hume used to repeat, seemingly endlessly, that it wasn’t territory that needed to be united but people.  And for socialists this is indeed the case, with perhaps a further three vital considerations.

The first is that the unity to be achieved is not just unity between North and South but within the North as well; secondly that it is the unity of the working class that is decisive for real progressive change and thirdly, that unity of territory really means a united State, and states and their practices have been decisive in the past in dividing the working class.  So, it isn’t simply a question of uniting two pieces of land or of territory, but of the political arrangements upon which they sit.

It might thus seem that the Socialist Party is correct for example to emphasise workers unity, and in tune with unionism and the southern establishment, to state that a border poll would be ‘very divisive’; could be seen as “a dangerous development”, is not a “democratic” solution”, would amount to “coercion”, and would be similar in effect to such things as the Anglo-Irish Agreement and flag protests in 2012/2013, which “will inflame opinion in Protestant working class areas . . . and will cause harm to the cause of working class unity.”

It is not necessary to agree with the strong formulations of the Socialist Party in order to start from the question of working class unity, because that is indeed the objective. But in doing so it is necessary to appreciate that at the present time there is an absence of such unity, between Irish workers in the North and those in the South, and within the North.  Such things as common membership of a trade union does not constitute such unity.

For a Marxist workers unity means some sort of political unity, based on material circumstances that includes union membership, but which must also take into account political consciousness and the existing profound political division of the working class.  Opposing a border poll on the grounds of protecting the status quo because it contains some sort of working class unity is not therefore an option, except in so far as we do not want to make the disunity that exists worse.

Unfortunately, given the economism of the SP, which routinely identifies purely economic issues with class issues and struggles around employment and wages etc. as precursors of socialism, it means that the Party consistently overstates the extent to which workers unity already exists.  This tends to lead to the view that any change to the current arrangements must entail some sort of promise of ‘socialism’.

So while the leaders of the Party state that “we are clear that we do not in any way ignore the rights of Catholics. It has always been the case that we take into consideration the intense desire for change of working- class Catholics and we recognise the positive side of this intense desire for change”, such a claim always struggles to find expression in their programme.

So while they oppose a border poll for not being democratic because it will “inflame Protestant opinion”, cause “widespread anger in the Protestant community”, “mass protests” and “street violence”, they seem not to comprehend the message thereby sent to Catholic workers.

For these workers, the Northern Ireland State is a single gerrymandered sectarian constituency that has routinely discriminated against them and used repression in every decade of its existence to enforce their subordination.  In the 1960s some campaigned for civil rights to overturn the most flagrant gerrymandering within the state, but they are now being told to accept the gerrymandering of the state, even if they are in a majority!

Having fought for ”one man one vote”, many unionists (and analogously the SP) are now saying to Catholic workers that they should either not be able to vote in a poll, or they can vote, but they will have to gain a two-thirds or 70 per cent majority; in other words they will still not be able to have ‘one person, one vote’.  A Catholic vote will not be equal to a Protestant vote and they will still in effect be denied their civil rights.

And for what reason? Because of opposition within the Protestant population to the denial of their ‘identity’ as British?  In the name of opposing sectarian division the Socialist Party has thus found itself opposing civil rights on the grounds of sectarian identity.  And this from a Party that claims to oppose ‘identity’ politics and base itself on class politics.

The position of the Party actually makes its position one of the most reactionary of those opposed to a border poll.  Like its position on Brexit its economism, and the general limitations of its politics, finds it planted in the most reactionary camp.  How bad this is is clear from its employment of the flags protest as a case justifying its opposition to the minor political border arising from customs and regulatory checks in any East-West border that might arise from Brexit.

There is no attempt by it to define or defend some arbitrary majority that should be respected in a border poll, should it be 50%+1 or 2/3 or 70%, but simply that a poll cannot be entertained because it will inflame Protestant opinion.  In effect what we have is a sectarian veto and a defence of the continued existence of the Northern State as a sectarian one, justified only by its sectarian composition, by the opposition of some part of the Protestant working class through its identification with Britishness, an identification defined by loyalty to the monarchy, the Protestant religion, and British imperialist conquest. The logic of such sectarian privilege could easily be extended to all political practices within the state  because no limits are placed on the salience of this Protestant opinion.

In such circumstances no amount of explanation that this represents legitimate opposition by Protestant workers to Catholic sectarian claims would be the least convincing.  Nor would any claim that there was anything progressive about it, such as Protestant opposition to a ‘capitalist’ united Ireland as if – given their wholly reactionary politics – unionists would not express even more opposition to a socialist united Ireland.

Such a political position would not be defensible by claiming that a non-sectarian workers unity might be built within the North around economic issue.  If there was a majority for a united Ireland, any attempt to deny this majority could not possibly be defended from a socialist perspective, although this does not exhaust questions that arise about implementation.

Whether such a poll should be supported now is not quite the same question, although similar issues arise, and with the same consequences.  Outright denial of a border poll in principle is a denial of democratic rights and, if expressed on the grounds put forward by the Socialist Party, is a capitulation to sectarianism.

This does not mean that the question of increased sectarian division should not be taken into account but it does mean outright opposition to a border poll for the reasons given by the Socialist Party is not the answer.

The flags protest is a good example of Protestant workers’ opposition to changes which should definitely not be accommodated or accepted.  Even a cursory examination of it illustrates that to do otherwise is actually to capitulate to sectarian demands.  In the next part I will briefly review this episode.

Back to part 1

Forward to part 3

Should socialists support a border poll? 1

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One consequence of Brexit has been louder demands for a border poll and the legitimacy of a test of support for a united Ireland, on the basis that Brexit breaches the Good Friday Agreement (GFA).

I have argued before that Brexit does not breach the GFA although it does exacerbate its failures and does involve increased tension between the British and Irish Governments, who are the custodians of the agreement.  It does catalyse increased instability and it does give rise to expectations that support for a united Ireland will have increased as a result. I have also argued that while this may be the case it is unlikely that a poll would result in a vote within the North for a united Ireland.

Nevertheless, the question arises whether socialists should support a poll, a question not only for us in the North of Ireland but for socialists in the South and for British socialists as well.  There is no such thing as a unilateral right to unification and this applies to those seeking unity with the South of the country and to those defending British rule.

Irish nationalists will argue that Ireland is one nation, although in many of their arguments, and in their practice, most of them appear to accept the argument that the Protestant Irish aren’t Irish at all.  Irrespective of this, the argument is not about whether there is one nation but whether there should be one Irish state.

The practical consequences of this are what matter, as has been demonstrated both by the Scottish referendum and the British Brexit referendum.  All the airy metaphysical nationalist claims can only get you so far, but as Brexit shows – even if you win – the hard reality of the real world will demand answers from your nationalist vision.

Recently the author and commentator Fintan O’Toole argued in his column in ‘The Irish Times’ that while the demand for Britishness remains in the North of Ireland (from unionists, mostly Protestants), the supply of it is in danger of disappearing (I paraphrase).

This is because opinion polls have shown that the most vehement supporters of Brexit in England, who most revel in the idea of some sort of continuing British imperial glory, would be prepared to lose both the North of Ireland and Scotland from their United Kingdom in pursuit of their beloved Brexit.

A few days later the unionist columnist Newton Emerson in the same paper argued, in a thinly veiled response, that actually it was remarkable that English Brexiteers had not shown more antagonism to their entanglement with the North of Ireland, given that it was the cause of the hated ‘backstop’ that appeared to be impeding a successful Brexit.  Of course, this assumed forbearance might have a number of causes and doesn’t refute the argument that O’Toole advanced.  In any case, it is very unlikely that the British State would seek to ditch the North of Ireland in order to save Brexit.

Newton Emerson also seemed happy to point out in his column in ‘The Irish News’ that while an RTE poll at the end of January showed 87 per cent of people would back a united Ireland over a hard border, this dropped to 54 per cent when the question was not framed by this stark choice.  He argued that ‘southerners are essentially soft-nationalist Alliance voters: they do not want a united Ireland without a united Northern Ireland’.  While there is some truth in the argument, it does not follow from the poll, and is not therefore ‘a fact’.

An RTE poll also showed that support for a united Ireland fell to 31 per cent if it meant paying more tax, which implies the desire for a united nation is to a great deal a sentiment that recognises practical constraints.  Whether these constraints are ‘fair’ or not is not the point.

So, both Irish and British socialists will be required to take a position on a border poll even if it is limited to within the six counties of Northern Ireland.  How should we respond?

In the last few weeks I have read two very different approaches.  The Socialist Workers Network in Ireland has presented this position:

“. . . all of the polls are consistent that support for a united Ireland is on the rise. That much we can be certain of.”

“This should be welcome news to socialists and progressives across Ireland. Partition is a thoroughly reactionary device, arising from a counter-revolutionary movement supported by British imperialism in order to set up a ‘carnival of reaction’, that has copper fastened two rotten states over the last century. And it is not just the physical divide between North and South that matters. Sectarianism exists, and is perpetually recreated, precisely because of the way that partition guarantees the maintenance of a sectarian state, that shapes every political question in a communal manner. We are opposed to sectarianism, then, but we also understand that sectarianism can only be overcome as part of a simultaneous challenge to the structures that enshrine it.”

“We should support a border poll as a basic democratic right, and oppose any notion that a majority is not enough to end partition. But we should creatively intervene into the discussion about what a border poll should look like. It is often presumed that a border poll would be a vote in the North to join the Southern state. We should argue, instead, that a border poll should be a vote to create a completely new state, not one where we simply subsume the six counties into the Southern state under the auspices of its conservative constitution.”

Leaders of the Socialist Party, in an internal members bulletin, present a very different position. For them, a border poll has “the potential to push the north back towards sectarian conflict.” They note that in March 2017, the Assembly election “marked a turning point in the history of Northern Ireland.  For the first time since the foundation of the state unionist political parties no longer have a majority at Stormont.”

They then go on to say that “This is the context in which we operate and in which the calls for a border poll have become louder and louder. This is a dangerous development. A border poll does not represent a “democratic” solution to the division of Ireland and will not provide a “solution” in any sense. Protestants have the right to say no to being coerced into a united Ireland. If this coercion takes the form of a majority vote in the North it is still coercion, even if dressed up (in) ‘democratic’ clothing. In stating this publicly we are clear that we do not in any way ignore the rights of Catholics. It has always been the case that we take into consideration the intense desire for change of working- class Catholics and we recognise the positive side of this intense desire for change.”

They then ask “how do we reconcile what appear to be irreconcilable aspirations, and at the same time drive forward the struggle for socialism.”  Even a leading member of the Party, who writes in opposition to these leaders’ understanding of the politics of Sinn Fein, writes that “It currently plays a sectarian role in the North, including trying to coerce the Protestant working class into the southern State via a border poll.”

The general approach of the Party has been covered in a number of recent articles, (beginning here) dealing with its support for Brexit.  Its position in relation to a border poll expresses its general political approach, which is well expressed in a recent article that notes Protestant opposition to a customs/regulatory border in the Irish sea, which would be required for a Brexit that avoided a ‘hard’ border within the island of Ireland:

“The draft agreement outlines a scenario in which there will be a developing East-West border. This will inflame opinion in Protestant working class areas. The opposite scenario, in which there is a hardening of the North-South border, will cause anger in Catholic areas. Either “solution” is no solution, and will cause harm to the cause of working class unity.”

This position is based on the following considerations:

“Any East-West border, no matter how minor, has come to represent a threat to the union between Northern Ireland and Britain. If an agreement is voted through at Westminster which allows for East-West checks after December 2020 against the opposition of the DUP, there will be widespread anger in the Protestant community. In 1985 the Anglo-Irish Agreement was agreed between the governments of Margaret Thatcher and Garrett Fitzgerald without the involvement of unionist political parties. As far as most Protestants were concerned cross-border institutions had been undemocratically imposed on them and mass protests and an upsurge in violence resulted. In December 2012 widespread disorder broke out when a mere emblem of the “Britishness” of Northern Ireland-the union flag over the City Hall in Belfast-was removed. If there is a perception in the coming months and years that the British identity of Northern Ireland is being diminished street protests and street violence cannot be ruled out.”

In the next few posts I will review these two positions and present my own views.