Posted by rogerhollander in Marx and Marxism, Revolution.
Tags: capitalism, communist manifesto, corporate profits, economic cycles, economics, globalization, industrial labor, karl marx, marxism, marxist economics, Marxist Humanism, monopoly, monopoly capitalism, progressive income tax, Raya Dunayevskaya, roger hollander, sean mcelwee, unemployment
Roger’s note: I find it interesting that journalists cannot write positive things about Marx with a caveat to show, I guess, that they are not slavish ideological Marxists. Marx did not consider himself to be a prophet or a maker of blueprints for the future. If so much of what he projected has come to be true it is because of his profound intellectual and analytic digging and not because he was some kind of a seer into the future. First of all Marx was a philosopher, not an economist. More specifically a philosopher of human liberation. He realized that he needed a complete understanding of the history of human development and economics (he read and absorbed every one of the political economists of his day, from Adam Smith and Ricardo and Malthus to names you and I have never heard of) in order to develop a philosophy that contained the theory and practice for human individual and social liberation. Furthermore, it is not untrue but rather misleading to state that “Most of his writing focuses on a critique of capitalism rather than a proposal of what to replace it with.” With a particular reference to the Paris Commune, he often wrote of a future of “freely associated labor.” He wrote about the “withering away of the state” and, of course, his most profound “vision” of a future classless world was described in his classic: “from each according to his/her need; to each according to his/her ability” (I added the gender neutrality of which Marx would have approved). I found the best introduction to Marx was through his so-called “early writings” or “economic manuscripts” (I have the old Bottomore edition); and for a deeper understanding of Marx, the writings of Raya Dunayevskaya, the founder of Marxist-Humanism.
From the iPhone 5S to corporate globalization, modern life is full of evidence of Marx’s foresight
January 30, 2014 12:30 PM ET, Rolling Stone
Roger Viollet Collection/Getty Images
There’s a lot of talk of Karl Marx in the air these days – from Rush Limbaugh accusing Pope Francis of promoting “pure Marxism” to a Washington Times writer claiming that New York City Mayor Bill de Blasio is an “unrepentant Marxist.” But few people actually understand Marx’s trenchant critique of capitalism. Most people are vaguely aware of the radical economist’s prediction that capitalism would inevitably be replaced by communism, but they often misunderstand why he believed this to be true. And while Marx was wrong about some things, his writings (many of which pre-date the American Civil War) accurately predicted several aspects of contemporary capitalism, from the Great Recession to the iPhone 5S in your pocket.
Here are five facts of life in 2014 that Marx’s analysis of capitalism correctly predicted more than a century ago:
1. The Great Recession (Capitalism’s Chaotic Nature)
The inherently chaotic, crisis-prone nature of capitalism was a key part of Marx’s writings. He argued that the relentless drive for profits would lead companies to mechanize their workplaces, producing more and more goods while squeezing workers’ wages until they could no longer purchase the products they created. Sure enough, modern historical events from the Great Depression to the dot-com bubble can be traced back to what Marx termed “fictitious capital” – financial instruments like stocks and credit-default swaps. We produce and produce until there is simply no one left to purchase our goods, no new markets, no new debts. The cycle is still playing out before our eyes: Broadly speaking, it’s what made the housing market crash in 2008. Decades of deepening inequality reduced incomes, which led more and more Americans to take on debt. When there were no subprime borrows left to scheme, the whole façade fell apart, just as Marx knew it would.
2. The iPhone 5S (Imaginary Appetites)
Marx warned that capitalism’s tendency to concentrate high value on essentially arbitrary products would, over time, lead to what he called “a contriving and ever-calculating subservience to inhuman, sophisticated, unnatural and imaginary appetites.” It’s a harsh but accurate way of describing contemporary America, where we enjoy incredible luxury and yet are driven by a constant need for more and more stuff to buy. Consider the iPhone 5S you may own. Is it really that much better than the iPhone 5 you had last year, or the iPhone 4S a year before that? Is it a real need, or an invented one? While Chinese families fall sick with cancer from our e-waste, megacorporations are creating entire advertising campaigns around the idea that we should destroy perfectly good products for no reason. If Marx could see this kind of thing, he’d nod in recognition.
3. The IMF (The Globalization of Capitalism)
Marx’s ideas about overproduction led him to predict what is now called globalization – the spread of capitalism across the planet in search of new markets. “The need of a constantly expanding market for its products chases the bourgeoisie over the entire surface of the globe,” he wrote. “It must nestle everywhere, settle everywhere, establish connections everywhere.” While this may seem like an obvious point now, Marx wrote those words in 1848, when globalization was over a century away. And he wasn’t just right about what ended up happening in the late 20th century – he was right about why it happened: The relentless search for new markets and cheap labor, as well as the incessant demand for more natural resources, are beasts that demand constant feeding.
4. Walmart (Monopoly)
The classical theory of economics assumed that competition was natural and therefore self-sustaining. Marx, however, argued that market power would actually be centralized in large monopoly firms as businesses increasingly preyed upon each other. This might have struck his 19th-century readers as odd: As Richard Hofstadter writes, “Americans came to take it for granted that property would be widely diffused, that economic and political power would decentralized.” It was only later, in the 20th century, that the trend Marx foresaw began to accelerate. Today, mom-and-pop shops have been replaced by monolithic big-box stores like Walmart, small community banks have been replaced by global banks like J.P. Morgan Chase and small famers have been replaced by the likes of Archer Daniels Midland. The tech world, too, is already becoming centralized, with big corporations sucking up start-ups as fast as they can. Politicians give lip service to what minimal small-business lobby remains and prosecute the most violent of antitrust abuses – but for the most part, we know big business is here to stay.
5. Low Wages, Big Profits (The Reserve Army of Industrial Labor)
Marx believed that wages would be held down by a “reserve army of labor,” which he explained simply using classical economic techniques: Capitalists wish to pay as little as possible for labor, and this is easiest to do when there are too many workers floating around. Thus, after a recession, using a Marxist analysis, we would predict that high unemployment would keep wages stagnant as profits soared, because workers are too scared of unemployment to quit their terrible, exploitative jobs. And what do you know? No less an authority than the Wall Street Journal warns, “Lately, the U.S. recovery has been displaying some Marxian traits. Corporate profits are on a tear, and rising productivity has allowed companies to grow without doing much to reduce the vast ranks of the unemployed.” That’s because workers are terrified to leave their jobs and therefore lack bargaining power. It’s no surprise that the best time for equitable growth is during times of “full employment,” when unemployment is low and workers can threaten to take another job.
Marx was wrong about many things. Most of his writing focuses on a critique of capitalism rather than a proposal of what to replace it with – which left it open to misinterpretation by madmen like Stalin in the 20th century. But his work still shapes our world in a positive way as well. When he argued for a progressive income tax in the Communist Manifesto, no country had one. Now, there is scarcely a country without a progressive income tax, and it’s one small way that the U.S. tries to fight income inequality. Marx’s moral critique of capitalism and his keen insights into its inner workings and historical context are still worth paying attention to. As Robert L. Heilbroner writes, “We turn to Marx, therefore, not because he is infallible, but because he is inescapable.” Today, in a world of both unheard-of wealth and abject poverty, where the richest 85 people have more wealth than the poorest 3 billion, the famous cry, “Workers of the world unite; you have nothing to lose but your chains,” has yet to lose its potency.
Posted by rogerhollander in Art, Literature and Culture, Revolution, Russia.
Tags: anti-capitalism, capitalism, democracy, freedom, nadezhda tolokonnikova, performance art, pussy riot, putin, revolution, roger hollander, slavoj zizek
Roger’s note: I hope you find this correspondence as fascinating as I did. The left/progressive blogosphere these days is publishing more anti-capitalism analyses than ever. I am a life-long Marxist Humanist, so the notion of capitalism is something I have been thinking about for years (decades, actually). What I find troubling is that very few writers either attempt or demonstrate a precise understanding of exactly what capitalism is. Capitalism is not simply an ideology, although there are more than enough capitalist ideologues; and capitalism is not primarily about so-called free markets, nor is state ownership anything less than pure genuine capitalism (prime example: China). To understand what a genuine transformation of society will be, it is important to have a historical understanding of how capitalist economic relations developed. More important is the need to understand exactly what capitalist economic relationships ARE, and that has to do with the basic structure under which goods and services are PRODUCED (again, not marketed). Karl Marx discovered an entire new continent of thought that takes us into the heart of notions of human freedom and exploitation via capitalist economic relations. Much too complex for me to go into here; I just want to point out that being anti-capitalist is necessary but not sufficient. The dialogue below is a good example of revolutionary activist thinking, striving to understand in order to transform.
‘We are the children of Dionysus, sailing in a barrel and not recognising any authority’ … Nadezhda Tolokonnikova of Pussy Riot writing to Slavoj Žižek. (David Levene/AFP)
2 January 2013
I hope you have been able to organise your life in prison around small rituals that make it tolerable, and that you have time to read. Here are my thoughts on your predicament.
John Jay Chapman, an American political essayist, wrote this about radicals in 1900: “They are really always saying the same thing. They don’t change; everybody else changes. They are accused of the most incompatible crimes, of egoism and a mania for power, indifference to the fate of their cause, fanaticism, triviality, lack of humour, buffoonery and irreverence. But they sound a certain note. Hence the great practical power of persistent radicals. To all appearance, nobody follows them, yet everyone believes them. They hold a tuning-fork and sound A, and everybody knows it really is A, though the time-honoured pitch is G flat.” Isn’t this a good description of the effect of Pussy Riot performances? In spite of all accusations, you sound a certain note. It may appear that people do not follow you, but secretly, they believe you, they know you are telling the truth, or, even more, you are standing for truth.
But what is this truth? Why are the reactions to Pussy Riot performances so violent, not only in Russia? All hearts were beating for you as long as you were perceived as just another version of the liberal-democratic protest against the authoritarian state. The moment it became clear that you rejected global capitalism, reporting on Pussy Riot became much more ambiguous. What is so disturbing about Pussy Riot to the liberal gaze is that you make visible the hidden continuity between Stalinism and contemporary global capitalism.
[Žižek then explores what he sees as a global trend towards limiting democracy.] Since the 2008 crisis, this distrust of democracy, once limited to third-world or post-Communist developing economies, is gaining ground in western countries. But what if this distrust is justified? What if only experts can save us?
But the crisis provided proof that it is these experts who don’t know what they are doing, rather than the people. In western Europe, we are seeing that the ruling elite know less and less how to rule. Look at how Europe is dealing with Greece.
No wonder, then, that Pussy Riot make us all uneasy – you know very well what you don’t know, and you don’t pretend to have any quick or easy answers, but you are telling us that those in power don’t know either. Your message is that in Europe today the blind are leading the blind. This is why it is so important that you persist. In the same way that Hegel, after seeing Napoleon riding through Jena, wrote that it was as if he saw the World Spirit riding on a horse, you are nothing less than the critical awareness of us all, sitting in prison.
Comradely greetings, Slavoj
23 February 2013
Once, in the autumn of 2012, when I was still in the pre-trial prison in Moscow with other Pussy Riot activists, I visited you. In a dream, of course.
I see your argument about horses, the World Spirit, and about tomfoolery and disrespect, as well as why and how all these elements are so connected to each other.
Pussy Riot did turn out be a part of this force, the purpose of which is criticism, creativity and co-creation, experimentation and constantly provocative events. Borrowing Nietzsche’s definition, we are the children of Dionysus, sailing in a barrel and not recognising any authority.
We are a part of this force that has no final answers or absolute truths, for our mission is to question. There are architects of apollonian statics and there are (punk) singers of dynamics and transformation. One is not better than the other. But it is only together that we can ensure the world functions in the way Heraclitus defined it: “This world has been and will eternally be living on the rhythm of fire, inflaming according to the measure, and dying away according to the measure. This is the functioning of the eternal world breath.”
We are the rebels asking for the storm, and believing that truth is only to be found in an endless search. If the “World Spirit” touches you, do not expect that it will be painless.
Laurie Anderson sang: “Only an expert can deal with the problem.” It would have been nice if Laurie and I could cut these experts down to size and take care of our own problems. Because expert status by no means grants access to the kingdom of absolute truth.
Two years of prison for Pussy Riot is our tribute to a destiny that gave us sharp ears, allowing us to sound the note A when everyone else is used to hearing G flat.
At the right moment, there will always come a miracle in the lives of those who childishly believe in the triumph of truth over lies, of mutual assistance, of those who live according to the economics of the gift.
Nadezhda Tolokonnikova in a single confinement cell at a penal colony in Partza on 25 September 2013. (Ilya Shablinsky/AFP)
4 April 2013
I was so pleasantly surprised when your letter arrived – the delay made me fear that the authorities would prevent our communication. I was deeply honoured, flattered even, by my appearance in your dream.
You are right to question the idea that the “experts” close to power are competent to make decisions. Experts are, by definition, servants of those in power: they don’t really think, they just apply their knowledge to the problems defined by those in power (how to bring back stability? how to squash protests?). So are today’s capitalists, the so-called financial wizards, really experts? Are they not just stupid babies playing with our money and our fate? I remember a cruel joke from Ernst Lubitsch’s To Be Or Not to Be. When asked about the German concentration camps in occupied Poland, the Nazi officer snaps back: “We do the concentrating, and the Poles do the camping.” Does the same not hold for the Enron bankruptcy in 2002? The thousands of employees who lost their jobs were certainly exposed to risk, but with no true choice – for them the risk was like blind fate. But those who did have insight into the risks, and the ability to intervene (the top managers), minimised their risks by cashing in their stocks before the bankruptcy. So it is true that we live in a society of risky choices, but some people (the managers) do the choosing, while others (the common people) do the risking.
For me, the true task of radical emancipatory movements is not just to shake things out of their complacent inertia, but to change the very co-ordinates of social reality so that, when things return to normal, there will be a new, more satisfying, “apollonian statics”. And, even more crucially, how does today’s global capitalism enter this scheme?
The Deleuzian philosopher Brian Massumi tells how capitalism has already overcome the logic of totalising normality and adopted the logic of erratic excess: “The more varied, and even erratic, the better. Normality starts to lose its hold. The regularities start to loosen. This loosening is part of capitalism’s dynamic.”
But I feel guilty writing this: who am I to explode in such narcissistic theoretical outbursts when you are exposed to very real deprivations? So please, if you can and want, do let me know about your situation in prison: about your daily rhythm, about the little private rituals that make it easier to survive, about how much time you have to read and write, about how other prisoners and guards treat you, about your contact with your child … true heroism resides in these seemingly small ways of organising one’s life in order to survive in crazy times without losing dignity.
With love, respect and admiration, my thoughts are with you!
A Pussy Riot protest in Red Square in Moscow in January 2012. (Denis Sinyakov/Reuters)
16 April 2013
Has modern capitalism really overtaken the logic of totalising norms? Or is it willing to make us believe that it has overpassed the logic of hierarchical structures and normalisation?
As a child I wanted to go into advertising. I had a love affair with the advertising industry. And this is why I am in a position to judge its merits. The anti-hierarchical structures and rhizomes of late capitalism are its successful ad campaign. Modern capitalism has to manifest itself as flexible and even eccentric. Everything is geared towards gripping the emotion of the consumer. Modern capitalism seeks to assure us that it operates according to the principles of free creativity, endless development and diversity. It glosses over its other side in order to hide the reality that millions of people are enslaved by an all-powerful and fantastically stable norm of production. We want to reveal this lie.
You should not worry that you are exposing theoretical fabrications while I am supposed to suffer the “real hardship”. I value the strict limits, and the challenge. I am genuinely curious: how will I cope with this? And how can I turn this into a productive experience for me and my comrades? I find sources of inspiration; it contributes to my own development. Not because of, but in spite of the system. And in my struggle, your thoughts, ideas and stories are helpful to me.
I am happy to correspond with you. I await your reply and I wish you good luck in our common cause.
10 June 2013
I felt deeply ashamed after reading your reply. You wrote: “You should not worry about the fact that you are exposing theoretical fabrications while I am supposed to suffer the ‘real hardship’.” This simple sentence made me aware that the final sentiment in my last letter was false: my expression of sympathy with your plight basically meant, “I have the privilege of doing real theory and teaching you about it while you are good for reporting on your experience of hardship …” Your last letter demonstrates that you are much more than that, that you are an equal partner in a theoretical dialogue. So my sincere apologies for this proof of how deeply entrenched is male chauvinism, especially when it is masked as sympathy for the other’s suffering, and let me go on with our dialogue.
It is the crazy dynamics of global capitalism that make effective resistance to it so difficult and frustrating. Recall the great wave of protests that spilled all over Europe in 2011, from Greece and Spain to London and Paris. Even if there was no consistent political platform mobilising the protesters, the protests functioned as part of a large-scale educational process: the protesters’ misery and discontent were transformed into a great collective act of mobilisation – hundreds of thousands gathered in public squares, proclaiming that they had enough, that things could not go on like that. However, what these protests add up to is a purely negative gesture of angry rejection and an equally abstract demand for justice, lacking the ability to translate this demand into a concrete political programme.
What can be done in such a situation, where demonstrations and protests are of no use, where democratic elections are of no use? Can we convince the tired and manipulated crowds that we are not only ready to undermine the existing order, to engage in provocative acts of resistance, but also to offer the prospect of a new order?
The Pussy Riot performances cannot be reduced just to subversive provocations. Beneath the dynamics of their acts, there is the inner stability of a firm ethico-political attitude. In some deeper sense, it is today’s society that is caught in a crazy capitalist dynamic with no inner sense and measure, and it is Pussy Riot that de facto provides a stable ethico-political point. The very existence of Pussy Riot tells thousands that opportunist cynicism is not the only option, that we are not totally disoriented, that there still is a common cause worth fighting for.
So I also wish you good luck in our common cause. To be faithful to our common cause means to be brave, especially now, and, as the old saying goes, luck is on the side of the brave!
Nadezhda Tolokonnikova in court in April this year. Photograph: Maxim Shipenkov/EPA
13 July 2013
In my last letter, written in haste as I worked in the sewing shop, I was not as clear as I should have been about the distinction between how “global capitalism” functions in Europe and the US on the one hand, and in Russia on the other. However, recent events in Russia – the trial of Alexei Navalny, the passing of unconstitutional, anti-freedom laws – have infuriated me. I feel compelled to speak about the specific political and economic practices of my country. The last time I felt this angry was in 2011 when Putin declared he was running for the presidency for a third time. My anger and resolve led to the birth of Pussy Riot. What will happen now? Time will tell.
Here in Russia I have a strong sense of the cynicism of so-called first-world countries towards poorer nations. In my humble opinion, “developed” countries display an exaggerated loyalty towards governments that oppress their citizens and violate their rights. The European and US governments freely collaborate with Russia as it imposes laws from the middle ages and throws opposition politicians in jail. They collaborate with China, where oppression is so bad that my hair stands on end just to think about it. What are the limits of tolerance? And when does tolerance become collaboration, conformism and complicity?
To think, cynically, “let them do what they want in their own country”, doesn’t work any longer, because Russia and China and countries like them are now part of the global capitalist system.
Russia under Putin, with its dependence on raw materials, would have been massively weakened if those nations that import Russian oil and gas had shown the courage of their convictions and stopped buying. Even if Europe were to take as modest a step as passing a “Magnitsky law” [the Magnitsky Act in the US allows it to place sanctions on Russian officials believed to have taken part in human-rights violations], morally it would speak volumes. A boycott of the Sochi Winter Olympics in 2014 would be another ethical gesture. But the continued trade in raw materials constitutes a tacit approval of the Russian regime – not through words, but through money. It betrays the desire to protect the political and economic status quo and the division of labour that lies at the heart of the world economic system.
You quote Marx: “A social system that seizes up and rusts … cannot survive.” But here I am, working out my prison sentence in a country where the 10 people who control the biggest sectors of the economy are Vladimir Putin’s oldest friends. He studied or played sports with some, and served in the KGB with others. Isn’t this a social system that has seized up? Isn’t this a feudal system?
I thank you sincerely, Slavoj, for our correspondence and can hardly wait for your reply.
• The correspondence was organised by Philosophie magazine in cooperation with New Times. Longer versions can be found in German at philomag.de or in French at philomag.com. Tolokonnikova’s letters were translated from Russian by Galia Ackerman
© 2013 The Guardian/UK
Posted by rogerhollander in Economic Crisis, Labor.
Tags: Black Friday, Business News, capitalism, food banks, LA Walmart Strike, labor, labour, minimum wage, Our Walmart, poverty, poverty wages, retail workers, roger hollander, wage slavery, wal-mart, Walmart Arrests, Walmart Chinatown, Walmart Civil Disobedience, Walmart LA Protest, Walmart Los Angeles, Walmart Protest, Walmart Protesters Arrested, Walmart Protests, walmart strike, Walmart Wages, workers rights
Roger’s note: welcome to wage slavery in capitalist America, the land of freedom. Freedom to vote. Freedom to watch your children starve.
Surrounded by about 100 police officers in riot gear and a helicopter circling above, more than 50 Walmart workers and supporters were arrested in downtown Los Angeles Thursday night as they sat in the street protesting what they called the retailer’s “poverty wages.”
Organizers said it was the largest single act of civil disobedience in Walmart’s 50-year history. The 54 arrestees, with about 500 protesting Walmart workers, clergy and supporters, demonstrated outside LA’s Chinatown Walmart. Those who refused police orders to clear the street after their permit expired were arrested without incident. Those who fail to post $5,000 bail would be jailed overnight, Detective Gus Villanueva, a Los Angeles Police Department spokesman, told The Huffington Post.
Their primary demand to Walmart: pay every full-time worker at least $25,000 a year.
One of the protesting Walmart workers, Anthony Goytia, a 31-year-old father of two, said he believes he will make about $12,000 this year. It’s a daily struggle, he said, “to make sure my family doesn’t go hungry.”
“The power went out at my house yesterday because I couldn’t afford the bill,” Goytia told HuffPost. “I had to run around and get two payday loans to pay for my rent from the first” of the month. “Yesterday we went to a food bank.”
To make ends meet, Goytia said he sometimes participates in clinical trials and sells his blood plasma. He has been asking his managers for full-time employment for a year and a half. Instead, he said, they hire temporary workers, who can be fired at any time.
Goytia was one of several dozen Walmart workers in Southern California who went on strike Wednesday and Thursday, calling for an end to low wages, unpredictable part-time hours and retaliation for speaking out. They were joined by other employees on their days off and dozens more who rode buses from Northern California.
The strike, protest and arrests are the latest in a series of worker actions across the country coordinated by OUR Walmart, an advocacy organization with ties to the United Food and Commercial Workers Union. The strike and protest in Los Angeles this week are the first in what organizers said would be a series of protests leading into the holiday shopping season.
The protesters said Walmart can afford to pay every worker at least $25,000 a year — pointing to Walmart’s $17 billion profit from the latest year and the founding Walton family’s fortune, which equals the wealth of the bottom 42 percent of American families.
Walmart CEO Bill Simon disclosed in a presentation recently that 475,000 Walmart workers are paid more than $25,000 a year. That leaves 525,000 to 825,000 Walmart workers earning less than $25,000. House Democrats seeking to boost the federal minimum wage from $7.25 to $10.10 per hour have criticized Walmart for its low wages.
Walmart invited HuffPost to speak to a couple associates working in the Chinatown store during the protest Thursday. In the presence of a consultant working for Walmart, two employees — Do Nguyen, 29, and Aldo Hernandez, 55 — said that they are treated well at Walmart. Nguyen, who has worked for Walmart for almost a year, said that asking for a minimum of $25,000 is “a national issue, not a Walmart issue.”
Hernandez, who has worked for Walmart for almost five years, said he gets good health benefits through Walmart and doesn’t struggle to support himself and his son. Both Nguyen and Hernandez declined to say how much they make.
Kory Lundberg, a spokesman for Walmart, said that the company has hundreds of thousands of associates who earn $25,000 or more and that others have the opportunity to do so.
“There are unparalleled opportunities at Walmart,” Lundberg said. “We’re going to be promoting 160,000 associates this year. That’s larger than the total workforce of most companies out there.”
“Folks can come in as entry level or whatever level they’re at and can work up as far as they’re willing to go,” Lundberg said. “That’s one of the things we’re proudest of.”
After working full time at Walmart in Paramount, Calif., for 10 years, Martha Sellers, 55, makes $25,400 a year. In the last few years, she said, her managers have been cutting her weekly hours, sometimes to as few as 12 hours a week.
With that income, she said, she has to pay her rent in pieces. “If I pay all my rent at one time, then I have $12 to live on and put gas in my car until I get paid again,” Sellers, who attended Thursday’s protest, said.
“I have a very nice neighbor who lends me money. But then the next month, I’m short again,” Sellers said. “I never get caught up.”
LA’s Chinatown Walmart, about one-fifth the size of the company’s regular stores, opened in September despite thousands of Angelenos protesting it during the summer. It is the retailer’s first store in central LA.
In October 2012, for the first time in Walmart’s history, some workers went on a one-day strike, even though Walmart jobs have never been protected by a labor union. More than 70 LA Walmart workers from nine stores walked off the job, followed by over 80 Walmart workers walking off the job in a dozen other U.S. cities.
Last year, through online organizing, OUR Walmart coordinated strikes on Thanksgiving and Black Friday in 46 states and 100 stores. The actions put a spotlight on the world’s largest retailer during one of the biggest shopping periods of the year. Walmart had its best Black Friday ever, according to the company.
Regarding associates being required to work earlier on Thanksgiving, Lundberg said, “Folks understand that when they come to work for Walmart, that we’re a 24-hour store, and Thanksgiving is one of those days that we serve our customers.”
Sellers went on strike on Black Friday last year and said she plans to do so again this year. “Walmart claims to be a family-oriented company,” she said. “But where’s the family time? They took away Easter too.
“Where is the American economy going if we’re all working poverty wages?,” Sellers said. “There will be no working class. We’ll all be in a poverty class.”