|
How TPP Would Harm You at the Drug Store and on the Internet |
|
|
Tuesday, 25 February 2014 15:27 |
|
Johnson writes: "The rigged process in which only giant corporate interests are represented at the talks of course produces results that are more favorable to those giant corporations than to their smaller, innovative competitors and regular people around the world."
Linda Newton, Vandana Whitney, and Eiya Wolfe (l to r) deliver a 'spineless citation' to the staff of House Democrat Suzan DelBene, who has not taken a public position on fast-track legislation for the Trans-Pacific Partnership. (photo: Jeff Dunnicliff/Backbone Campaign)

How TPP Would Harm You at the Drug Store and on the Internet
By Dave Johnson, Campaign for America's Future
25 February 14
law affecting content on the Internet that was rejected by Congress shows up in a trade agreement designed to bypass and override Congress. Small, innovative companies that manufacture low-cost, generic drugs find their products blocked.
Those are examples of what is in store based on provisions in the Trans-Pacific Partnership (TPP), which is now being negotiated by the United States and 11 other nations, that have been leaked to the public. The leaks appear to show that provision after leaked provision will take power away from democracy and countries and hand it to the biggest corporations. No wonder these giant, monopolistic corporations want Congress to approve Fast Track before they – and We the People – get a chance to read the agreement.
Because of these leaks we know that the TPP has an intellectual property section that will override government rules that limit the power giant corporations can wield against smaller competitors and the general public. Intellectual property (IP) is a term that covers patents, copyrights, trademarks, trade secrets, industrial designs and similar 'intangible assets." (Click here for the IP chapter that was leaked to Wikileaks.)
The rigged process in which only giant corporate interests are represented at the talks of course produces results that are more favorable to those giant corporations than to their smaller, innovative competitors and regular people around the world. The rigged "fast track" process enables these interests to push the agreement through Congress before there is time to organize a public reaction.
TPP And Fast Track
TPP is a "trade" agreement that has little to do with trade and everything to do with giving the giant corporations the power to override what governments and their people want. The agreement follows the pattern of the trade agreements that have forced millions of jobs and tens of thousands of factories out of the United States, placed giant corporations in a dominant-power position that is threatening our democracy and sovereignty, and have dramatically accelerated the transfer of wealth from regular people to a few billionaires worldwide.
TPP is being negotiated in secret with consumer, environmental, labor, health, human rights and other "stakeholder' groups excluded from the table. But the interests of the giant corporations are at the table, with the negotiators either already well-compensated by the corporate interests or in a position to be well-compensated later after leaving government (which many of them tend to do immediately after ending their role in trade negotiations).
To help push TPP through, the giant corporations are trying to get Congress to give up its constitutional responsibility to initiate and carefully consider the terms of trade agreements. The corporations are pushing for Congress to pass "fast track" trade promotion authority, which brings in a process where Congress gets a very limited amount of time after first seeing the agreement to evaluate it and then vote, limits how much they can debate it and prohibits them from amending it in any way. This gives the corporations the opportunity to set up a huge PR campaign to pressure Congress to pass it, before the public has time to organize a response – never mind even read the agreement.
Intellectual Property and Drug Prices
One example of the way the intellectual property provisions favor giant, multinational corporations over smaller, innovative corporations and regular people around the world is in pharmaceutical prices.
A company with a drug patent is granted a monopoly to sell the drug at any price they choose with no competition. Currently a drug might be patented for a limited number of years in different countries. When the patent runs out other companies are able to manufacture the drug and the competition means the drug will sell at a lower cost.
Leaked documents appear to show that TPP will extend patent terms for drugs. Countries signing the agreement will scrap their own IP rules and instead follow those in TPP. So giant drug companies will have the same patent in all countries, for a longer period, and the patent will prevent competition that lowers drug prices.
Currently smaller, innovative companies can produce "generic" drugs after patents run out. Because of competition these drugs can be very inexpensive. Walmart, for example, sells a month's supply of many generic drugs for $4, while drugs still under patent protection can cost hundreds or even thousands. This is of particular concern to poor countries that will be under TPP rules.
Please read Expose The TPP's section The Trans-Pacific Partnership and Public Health, which begins:
The TPP would provide large pharmaceutical firms with new rights and powers to increase medicine prices and limit consumers' access to cheaper generic drugs. This would include extensions of monopoly drug patents that would allow drug companies to raise prices for more medicines and even allow monopoly rights over surgical procedures. For people in the developing countries involved in TPP, these rules could be deadly – denying consumers access to HIV-AIDS, tuberculosis and cancer drugs.
What You Can See, Do And Say On The Internet
Another area where the IP section of TPP could give corporations tremendous power is in deciding what regular people can see, do or say on the Internet. TPP will override our own rules, even imposing laws like the Stop Online Piracy Act (SOPA) and Protect IP Act (PIPA) that Congress have specifically rejected.
You might remember when many websites on the Internet "went dark" for 24 hours to protest the proposed SOPA and PIPA laws. According to the Electronic Freedom Foundation's (EFF) SOPA/PIPA: Internet Blacklist Legislation,
The "Stop Online Piracy Act"/"E-PARASITE Act" (SOPA) and "The PROTECT IP Act" (PIPA) are the latest in a series of bills which would create a procedure for creating (and censoring) a blacklist of websites. These bills are updated versions of the "Combating Online Infringements and Counterfeits Act" (COICA), which was previously blocked in the Senate. Although the bills are ostensibly aimed at reaching foreign websites dedicated to providing illegal content, their provisions would allow for removal of enormous amounts of non-infringing content including political and other speech from the Web.
… Had these bills been passed five or ten years ago, even YouTube might not exist today - in other words, the collateral damage from this legislation would be enormous.
Larry Magid explained at the time, in What Are SOPA and PIPA And Why All The Fuss?
The bill would require sites to refrain from linking to any sites "dedicated to the theft of U.S. property." It would also prevent companies from placing on the sites and block payment companies like Visa, Mastercard and Paypal from transmitting funds to the site. For more, see this blog post on Reddit.
The problem with this is that the entire site would be affected, not just that portion that is promoting the distribution of illegal material. It would be a bit like requiring the manager of a flea market to shut down the entire market because some of the merchants were selling counterfeit goods.
… Opponents say it would create an "internet blacklist."
… There is also worry that SOPA and PIPA could be abused and lead to censorship for purposes other than intellectual property protection.
Congress decided to reject SOPA and PIPA. But the provisions of SOPA and PIPA are back, this time in the TPP, which would override what Congress wants.
Please read the EFF's Trans-Pacific Partnership Agreement page.
We've seen how this works too many times. The giant corporations promise jobs and prosperity to get their way, but then We the People end up with fewer jobs and a falling standard of living while a few billionaires and executives pocket the difference. Instead of letting the giant corporations push through yet another job-killing agreement that gives them even more wealth and power let's take control of things and fix the agreements that have hurt us, our economy and our democracy. Fix NAFTA First!

|
|
FOCUS | The Surrender of America's Liberals |
|
|
Written by <a href="index.php?option=com_comprofiler&task=userProfile&user=15952"><span class="small">Bill Moyers, Moyers & Company</span></a>
|
|
Tuesday, 25 February 2014 13:33 |
|
Excerpt: "Reed tells Moyers, the left is no longer a significant force in American politics."
Bill Moyers is interviewed by Val Zavala, 01/06/12. (photo: SOCAL Connection)

The Surrender of America's Liberals
By Bill Moyers, Moyers and Company
25 February 14
n a web exclusive interview, political scientist Adolph Reed Jr. talks with Bill Moyers about his new article in the March issue of Harper’s Magazine – a challenge to America’s progressives provocatively titled, "Nothing Left: The Long, Slow Surrender of American Liberals."
In the piece, Reed writes that Democrats and liberals have become too fixated on election results rather than aiming for long term goals that address the issues of economic inequality, and that the administrations of Bill Clinton and Barack Obama too often acquiesced to the demands of Wall Street and the right.
As a result, Reed tells Moyers, the left is no longer a significant force in American politics. "If we understand the left to be anchored to our convictions that society can be made better than it actually is, and a commitment to combating economic inequality as a primary one, the left is just gone."
BILL MOYERS: Welcome. Take a look at this cover of the March issue of Harper's Magazine. The headline of the lead story reads, "Nothing left. The long, slow surrender of American Liberals." And to illustrate those morose words, there's an exhausted knight, shield shattered, slumped backwards on an equally worn out donkey with a most disinterested demeanor.
This Don Quixote hasn't got the strength to tilt at windmills, much less the Democratic party. Now this picture will stun many people including Democrats in the House of Representatives who at their recent annual retreat put forth a united front on issues ranging from minimum wage to jobs and immigration reform. And Republicans will scoff at the notion that liberalism is flying the white flag of capitulation, at least while a socialist president from Kenya occupies the White House.
But the author of the Harper's article is onto something. He sees the populist, progressive wing of the Democratic Party giving up to the corporate wing putatively embodied in Hillary Clinton sailing forth surrounded by a mighty armada from Wall Street.
Adolph Reed, Junior, wrote that article and he joins me now. He's a professor of political science at the University of Pennsylvania, a long-time student of American politics and a prolific author, editor, and columnist. Adolph, welcome back.
ADOLPH REED: Thanks. It's great to be back.
BILL MOYERS: Well, what do you mean nothing left?
ADOLPH REED: Well, what I mean basically is that if we understand the left to be anchored to a conviction that the society can be made better than it actually is and a commitment to combating economic inequality as a primary one, the left is just gone.
I mean, there are leftists around, certainly. There's no shortage of them. And there are left organizations, and there are people who publish left ideas and kind of think left thoughts. But as a significant force that's capable of shaping the terms of debate in American politics, you know, the left has gone and has been gone for a while.
I often note that, you know, working people in America got more from Richard Nixon than we got from Clinton or Obama. And it's not because he was our fan, right, it's because, you know, the labor movement and what has since been called the social movement of the '60s were dynamic enough forces in the society that even Nixon, who called himself a Keynesian, felt that there was a need to respond to them.
So that's how we got occupational health and safety, affirmative action like other stuff. So it's not, and, see, this is the key point, I think, right. Because one of the ways that our politics have been hollowed and a source of the collapse of the left is a forgetting, right? A kind of social amnesia about what movement building is and how and what social movements are and how they're constructed.
BILL MOYERS: In this piece you write, "If the left is tied to a democratic strategy that, at least since the Clinton administration, tries to win elections by absorbing much of the right’s social vision and agenda, before long the notion of a political left will have no meaning. For all intents and purposes, that is what has occurred."
ADOLPH REED: Look, I've never wanted to dismiss electoral action. But the problem is that it can only be a defensive engagement for us now. Because the way that the center of gravity in American politics has moved right, we're kind of dealt out of it.
So the only option that there is for us in the electoral realm is going to be finding the less bad candidate.
And what that means is in that there's no possibility of being able to push any of the sort of progressive, egalitarian ideas that would've popped up in FDR's campaign in 1944, right, or even Truman's campaign in 1948.
What we can do is try to have some influence on the least worst, right. But, I would never argue that we shouldn't pay attention to electoral politics. But I think we need to understand that that can't exhaust the scope of our political activity.
And we've sort of fallen into a groove of putting all of our political hopes into electing Democrats and just seem to have a lot of, you know, difficulty just getting off the dime of about trying to build around campaign issues, right.
Like, single payer health care, right, was a moment that's come and gone. I mean I've been pushing off and on over the years for universal free public higher education.
BILL MOYERS: You say that there're not many ideas, not much fight, not much dynamism on the left. But there are people fighting for immigration reform, for campaign finance reform, for environmental protections, for fair wages, for women's reproductive rights. I mean, aren't these important objectives and don't ultimately they add up to an agenda for change?
ADOLPH REED: 10:39:41:00 I'd say yes on the first question. Like, I'm not so sure about the second, right. Because, you know, the whole point of building a movement, right, is to unite the many to defeat the few.
I mean, like we can't compete with the money that the other side has.
BILL MOYERS: Organized people are the only answer to organized money?
ADOLPH REED: Exactly. Right. I mean, that's exactly right. So then the question becomes, well, how do we go about building the broadly based, mass movements that we need to try to have some effect on changing the terms of political debate, right? I mean, I'm a realist about this. I think that's what the goal has to be for the rest of my lifetime anyway.
BILL MOYERS:
You say "the left." Liberals, especially, are tied to the narrow strategy of electing at whatever cost, whatever Democrat is running. But, you know, Democrats won four of the last six presidential elections. Something's working for them.
ADOLPH REED: What exactly have we gotten out of the fact that they've won?
BILL MOYERS: Winning is not enough, you're saying.
ADOLPH REED: No.
I mean here's an illustration of the limits of it. President Obama in the speech he gave a couple weeks ago, the ballyhooed speech where he mentioned the word "inequality" a couple times.
He leaves the podium in effect and goes straight to try to, you know, strong arm his own party to support Fast Track for trans pacific partnership.
So, I mean, what we've got is, like, a bipartisan neoliberalism, right, that's at the center of gravity of the American government. And to be clear, what I mean by neoliberalism is that, it’s two things.
It's a free market, utopian ideology. And it's a concrete program for intensified upward redistribution. And when the two objectives conflict, I mean, guess which one gets put-- on the shelf? But both parties are fundamentally committed to this. And at this point, and I think we've seen this much more clearly since the 2008 election, the principal difference between Democrats and Republicans
Is the choice between a neoliberal party that is progressive on multicultural and diversity issues, and a neoliberal party that's reactionary and horrible on those same issues.
But where the vast majority of Americans live our lives and feel our anxieties about present and future and insecurity is not about the multicultural issues over which there's so there's so much fight. In the very realm of the neoliberal economic issues to which both parties are, in fact, committed.
BILL MOYERS: So, I hear you saying, Adolph, that while social and cultural factors are important to us, economic issues are the fundamental existential questions. And that the neo-liberal parties, both of them, devoted to promoting the interests of multinational companies and capitalism don't care what you think about cultural and social issues, as long as they control the process by which nothing interferes with markets.
ADOLPH REED: I think that's quite succinct.
BILL MOYERS: When Obama spoke about inequality and then a little bit later championed fast-tracking the Trans-Pacific Partnership. Aren't… Don't you take some encouragement from the fact that soon after Obama spoke, Nancy Pelosi and Harry Reid, minority leader of the House and majority leader of the Senate both said, no deal. We’re not for fast track.
ADOLPH REED: Right, right.
BILL MOYERS: You know why they did, apparently? Because 550 organizations in this country essentially representing the base of the Democratic Party said, no, Mr. President, we're not going with you. And so Harry Reid and Nancy Pelosi responded. You must take some encouragement from that.
ADOLPH REED: Oh, absolutely. Totally.
BILL MOYERS: So it's not dead out there. It's not a cemetery.
ADOLPH REED: Well, it's not quite. But, I mean, the lesson I take from it, too, is that it's the organization that sort of brings them to where we'd like for them to be, right? It's a pressure from underneath. And, you know, and that's what largely hollowed out, right? I mean, except for you know, I mean, some issues.
BILL MOYERS: Why is that?
ADOLPH REED: Because Wall Street controls the agenda. I mean, I go back again to the primaries in '92. And I was calling friends of mine that I had, you know, long connections with, you know, again in the South, early on. And the word that came back was that Clinton's people had come through and had said from the outset, look, our guy's going to be the nominee. Don't ask for anything. If you don't get onboard, then you won't have any access later, after we win.
So access, which is a kind of crack cocaine, has become part of the problem.
BILL MOYERS: Is this, you say both Bill Clinton and Barack Obama, heavily indebted to Wall Street, to financial interest, something that many people didn't pay much attention to when Obama ran in 2008. Is this why you suggest, not suggest, you in effect indict both of them for being nominal progressives?
ADOLPH REED: Well, it's not just that they got the Wall Street money. I assume that it's possible to get the Wall Street money and not do the Wall Street bidding. And you need to have, you know, money to win. But so I would say yes. It's the fact that they've done the Wall Street bidding that is what leads me to say that they're nominal neo-progressives.
BILL MOYERS: So does being on the left for you mean that it’s not enough to do things that soften the consequences of inequality, but that we have to go beyond those reforms to change the system that produces inequality.
ADOLPH REED: Absolutely.
BILL MOYERS: And how do you change it?
ADOLPH REED: I'd say the first step has to be a focus on changing the terms of political debate. Because we've got to be able to put that issue back on the table, right? I mean, the issue of economic inequality, back on the table. I mean, even you know, the Democrats who raise it tentatively and back away as soon as they do.
Gore, with his odd little populist flirtation that he offered in the spring or the summer of you know, 2000, which provoked this torrent of outrage from the right wing. Saying that he's fanning the flames of class warfare, and that's not what we do in America, right? The same things happen, you know, with Obama. I can't even recall enough about the Kerry campaign, you know, to recall if he even made a gesture.
BILL MOYERS: You remind us of how leftist, progressive, liberals, a lot of everyday folks were swept up in the rhetoric and expectations surrounding Obama's campaign, his election, and his presidency. I'll bet you remember election night in Grant Park in 2008.
ADOLPH REED: Yeah, I do.
BILL MOYERS: Here it is.
PRESIDENT BARACK OBAMA: This is our time to put our people back to work and open doors of opportunity for our kids, to restore prosperity and promote the cause of peace, to reclaim the American dream and reaffirm that fundamental truth that out of many, we are one. That while we breathe, we hope.
And where we are met with cynicism and doubts and those who tell us that we can't, we will respond with that timeless creed that sums up the spirit of a people. Yes we can. Thank you. God bless you. And may God bless the United States of America.
ADOLPH REED: The clip is interesting, right? Because you think about the clip and his utterances, right, were a collection of evocative statements. But there was no real content there, right? I mean, he didn't say, I'm going to fight for X, and I have--
BILL MOYERS: Against inequality or for equality--
ADOLPH REED: Right, right.
BILL MOYERS: --or for wages, or--
ADOLPH REED: Right, right. So it was as he said himself in one or both of his books, his move is to encourage people to imagine a better world and a better future and a better life for themselves through identification with him.
BILL MOYERS: And you say in your article that his content, essentially, is his identity.
ADOLPH REED: Correct.
BILL MOYERS: I can imagine that if President Obama were sitting here talking with you or you were at the White House talking with him, he'd say, Adolph, I understand your diagnosis. But what you have to understand is that pragmatism can be and often is an effective agent or tool or weapon in the long-range struggle for social justice.
And I know you're impatient, I know you believe in this restructuring of society, but we're not going to get there with the wave of a wand. And it takes just as it did in the civil rights movement, a long time for me to get here to the White House, it's going to take a long time for this country to get where you would take it.
ADOLPH REED: Right. Oh, I am absolutely certain that he would say something like that. I admit that this is kind of treading maybe, into troublesome water, but among the reasons that I know Obama's type so well is, you know, I've been teaching at elite institutions for more than 30 years.
And that means that I've taught his cohort that came through Yale actually at the time that he was at, you know, Columbia and Harvard. And I recall an incident in a seminar in, you know, black American political thought with a young woman who was a senior who said something in the class. And I just blurted out that it seem, that the burden of what she said seemed to be that the whole purpose of this Civil Rights Movement was to make it possible for people like her to go to Yale and then to go to work in investment banking.
And she said unabashedly, well, yes, yes, and that's what I believe. And again, I didn't catch myself in time, so I just said to her, well, I wish somebody had told poor Viola Liuzzo, you know, before she left herself family in Michigan and got herself killed that that's what the punch line was going to be, because she might've stayed home to watch her kids grow up. And I think--
BILL MOYERS: This was the woman who on her own initiative went down during the civil rights struggle to
Selma, Alabama to join in the fight for voting rights and equality, and was murdered.
ADOLPH REED: Right, exactly. I'm not prepared to accept as my metric of the extent of racial justice or victories of the struggles for racial justice, the election of a single individual to high office or appointment of a black individual to be corporate CEO. My metric would have to do with things like access to healthcare--
BILL MOYERS: For everybody.
ADOLPH REED: For everybody, right? And this is something else, by the way--
BILL MOYERS: Not just a symbolic victory for one person?
ADOLPH REED: Right. Because the way politics has evolved since the 1980s is that what we get now is the symbolic victory for the single person instead of, right, you know, the redistributive agenda.
And fact of the matter is, that, right, if you take the simple numerical standard, since the majority of black America is a working class like, you know, the majority of the country. And since black Americans are disproportionately part of the working class, then a redistributive program that secures and advances the interest of working-class people will disproportionately benefit black people.
BILL MOYERS: What do you tell your students? Obviously they must be concerned about the lowered expectations of the economy, about the high cost of their college, the loans they own, whether or not they can get a decent-paying job. What do you tell them to do about the future?
ADOLPH REED: The students who come to me who want to be activists, I mean, on one thing I tell them is that, look, if you want to do this kind of stuff, we've got to approach it like a Major League Baseball player, where if you are successful three times in ten, then you go to the Hall of Fame, right? Because you get beaten a lot, right?
BILL MOYERS: As an organizer, as an activist--
ADOLPH REED: Yeah, right.
BILL MOYERS: --as a champion of a cause.
ADOLPH REED: Well, I mean, especially on the left, right?
BILL MOYERS: Yeah.
ADOLPH REED: Right, because all the resources are kind of stacked up on the other side. So you lose more than you win. And I don't embrace, like, a cult of beautiful defeat. It's always better to win than it is to lose. But you've just got to, you know, not have expectations that are too high. And to just keep pushing, right? And trying to broaden the base, right? 'Cause that's a work that there is for us to do now.
BILL MOYERS: Your cover story in Harper's, "Nothing Left, The Long, Slow Surrender of American Liberals" is must-read. And I thank you for being here with me.
ADOLPH REED: Oh, thanks very much for having me.

|
|
|
The Bleached Bones of the Dead |
|
|
Written by <a href="index.php?option=com_comprofiler&task=userProfile&user=24296"><span class="small">Greg Grandin, TomDispatch</span></a>
|
|
Monday, 24 February 2014 16:17 |
|
Grandin writes: "A supremely callous example of right-wing idiocy? Absolutely. Yet in his own kooky way, Robertson was also onto something."
The aftermath of the Haitian earthquake. (photo: Getty Images)

The Bleached Bones of the Dead
By Greg Grandin, TomDispatch
24 February 14
any in the United States were outraged by the remarks of conservative evangelical preacher Pat Robertson, who blamed Haiti’s catastrophic 2010 earthquake on Haitians for selling their souls to Satan. Bodies were still being pulled from the rubble -- as many as 300,000 died -- when Robertson went on TV and gave his viewing audience a little history lesson: the Haitians had been "under the heel of the French" but they "got together and swore a pact to the devil. They said, 'We will serve you if you will get us free from the French.' True story. And so, the devil said, 'OK, it's a deal.'"
A supremely callous example of right-wing idiocy? Absolutely. Yet in his own kooky way, Robertson was also onto something. Haitians did, in fact, swear a pact with the devil for their freedom. Only Beelzebub arrived smelling not of sulfur, but of Parisian cologne.
Haitian slaves began to throw off the “heel of the French” in 1791, when they rose up and, after bitter years of fighting, eventually declared themselves free. Their French masters, however, refused to accept Haitian independence. The island, after all, had been an extremely profitable sugar producer, and so Paris offered Haiti a choice: compensate slave owners for lost property -- their slaves (that is, themselves) -- or face its imperial wrath. The fledgling nation was forced to finance this payout with usurious loans from French banks. As late as 1940, 80% of the government budget was still going to service this debt.
In the on-again, off-again debate that has taken place in the United States over the years about paying reparations for slavery, opponents of the idea insist that there is no precedent for such a proposal. But there is. It’s just that what was being paid was reparations-in-reverse, which has a venerable pedigree. After the War of 1812 between Great Britain and the U.S., London reimbursed southern planters more than a million dollars for having encouraged their slaves to run away in wartime. Within the United Kingdom, the British government also paid a small fortune to British slave owners, including the ancestors of Britain’s current Prime Minister, David Cameron, to compensate for abolition (which Adam Hochschild calculated in his 2005 book Bury the Chains to be “an amount equal to roughly 40% of the national budget then, and to about $2.2 billion today”).
Advocates of reparations -- made to the descendants of enslaved peoples, not to their owners -- tend to calculate the amount due based on the negative impact of slavery. They want to redress either unpaid wages during the slave period or injustices that took place after formal abolition (including debt servitude and exclusion from the benefits extended to the white working class by the New Deal). According to one estimate, for instance, 222,505,049 hours of forced labor were performed by slaves between 1619 and 1865, when slavery was ended. Compounded at interest and calculated in today’s currency, this adds up to trillions of dollars.
But back pay is, in reality, the least of it. The modern world owes its very existence to slavery.
Voyage of the Blind
Consider, for example, the way the advancement of medical knowledge was paid for with the lives of slaves.
The death rate on the trans-Atlantic voyage to the New World was staggeringly high. Slave ships, however, were more than floating tombs. They were floating laboratories, offering researchers a chance to examine the course of diseases in fairly controlled, quarantined environments. Doctors and medical researchers could take advantage of high mortality rates to identify a bewildering number of symptoms, classify them into diseases, and hypothesize about their causes.
Corps of doctors tended to slave ports up and down the Atlantic seaboard. Some of them were committed to relieving suffering; others were simply looking for ways to make the slave system more profitable. In either case, they identified types of fevers, learned how to decrease mortality and increase fertility, experimented with how much water was needed for optimum numbers of slaves to survive on a diet of salted fish and beef jerky, and identified the best ratio of caloric intake to labor hours. Priceless epidemiological information on a range of diseases -- malaria, smallpox, yellow fever, dysentery, typhoid, cholera, and so on -- was gleaned from the bodies of the dying and the dead.
When slaves couldn’t be kept alive, their autopsied bodies still provided useful information. Of course, as the writer Harriet Washington has demonstrated in her stunning Medical Apartheid, such experimentation continued long after slavery ended: in the 1940s, one doctor said that the “future of the Negro lies more in the research laboratory than in the schools.” As late as the 1960s, another researcher, reminiscing in a speech given at Tulane Medical School, said that it was “cheaper to use Niggers than cats because they were everywhere and cheap experimental animals.”
Medical knowledge slowly filtered out of the slave industry into broader communities, since slavers made no proprietary claims on the techniques or data that came from treating their slaves. For instance, an epidemic of blindness that broke out in 1819 on the French slaver Rôdeur, which had sailed from Bonny Island in the Niger Delta with about 72 slaves on board, helped eye doctors identify the causes, patterns, and symptoms of what is today known as trachoma.
The disease first appeared on the Rôdeur not long after it set sail, initially in the hold among the slaves and then on deck. In the end, it blinded all the voyagers except one member of the crew. According to a passenger’s account, sightless sailors worked under the direction of that single man “like machines” tied to the captain with a thick rope. “We were blind -- stone blind, drifting like a wreck upon the ocean,” he recalled. Some of the sailors went mad and tried to drink themselves to death. Others retired to their hammocks, immobilized. Each “lived in a little dark world of his own, peopled by shadows and phantasms. We did not see the ship, nor the heavens, nor the sea, nor the faces of our comrades.”
But they could still hear the cries of the blinded slaves in the hold.
This went on for 10 days, through storms and calms, until the voyagers heard the sound of another ship. The Spanish slaver San León had drifted alongside the Rôdeur. But the entire crew and all the slaves of that ship, too, had been blinded. When the sailors of each vessel realized this “horrible coincidence,” they fell into a silence “like that of death.” Eventually, the San León drifted away and was never heard from again.
The Rôdeur’s one seeing mate managed to pilot the ship to Guadeloupe, an island in the Caribbean. By now, a few of the crew, including the captain, had regained some of their vision. But 39 of the Africans hadn’t. So before entering the harbor the captain decided to drown them, tying weights to their legs and throwing them overboard. The ship was insured and their loss would be covered: the practice of insuring slaves and slave ships meant that slavers weighed the benefits of a dead slave versus living labor and acted accordingly.
Events on the Rôdeur caught the attention of Sébastien Guillié, chief of medicine at Paris’s Royal Institute for Blind Youth. He wrote up his findings -- which included a discussion of the disease’s symptoms, the manner in which it spread, and best treatment options -- and published them in Bibliothèque Ophtalmologique, which was then cited in other medical journals as well as in an 1846 U.S. textbook, A Manual of the Diseases of the Eye.
Slaves spurred forward medicine in other ways, too. Africans, for instance, were the primary victims of smallpox in the New World and were also indispensable to its eradication. In the early 1800s, Spain ordered that all its American subjects be vaccinated against the disease, but didn’t provide enough money to carry out such an ambitious campaign. So doctors turned to the one institution that already reached across the far-flung Spanish Empire: slavery. They transported the live smallpox vaccine in the arms of Africans being moved along slave routes as cargo from one city to another to be sold: doctors chose one slave from a consignment, made a small incision in his or her arm, and inserted the vaccine (a mixture of lymph and pus containing the cowpox virus). A few days after the slaves set out on their journey, pustules would appear in the arm where the incision had been made, providing the material to perform the procedure on yet another slave in the lot -- and then another and another until the consignment reached its destination. Thus the smallpox vaccine was disseminated through Spanish America, saving countless lives.
Slavery’s Great Schism
In 1945, Allied troops marched into the first of the Nazi death camps. What they saw inside, many have remarked, forced a radical break in the West’s moral imagination. The Nazi genocide of Jews, one scholar has written, is history’s “black hole,” swallowing up all the theological, ethical, and philosophical certainties that had earlier existed.
Yet before there was the Holocaust, there was slavery, an institution that also transformed the West’s collective consciousness, as I’ve tried to show in my new book, The Empire of Necessity: Slavery, Freedom, and Deception in the New World.
Take, for example, the case of the Joaquín, a Portuguese frigate that left Mozambique in late 1803 with 301 enslaved East Africans. Nearly six months later, when a port surgeon opened the ship’s hatch in Montevideo, Uruguay, he was sickened by what he saw: only 31 bone-thin survivors in a foul, bare room, otherwise empty save for hundreds of unused shackles.
City officials convened a commission of inquiry to explain the deaths of the other 270 slaves, calling on the expertise of five surgeons -- two British doctors, a Spaniard, a Swiss Italian, and one from the United States. The doctors testified that before boarding the Joaquín, the captives would have felt extreme anguish, having already been forced to survive on roots and bugs until arriving on the African coast emaciated and with their stomachs distended. Then, once on the ocean, crowded into a dark hold with no ventilation, they would have had nothing to do other than listen to the cries of their companions and the clanking of their chains. Many would have gone mad trying to make sense of their situation, trying to ponder “the imponderable.” The surgeons decided that the East Africans had died from dehydration and chronic diarrhea, aggravated by the physical and psychological hardships of slavery -- from, that is, what they called “nostalgia,” “melancholia,” and “cisma,” a Spanish word that loosely means brooding or mourning.
The collective opinion of the five surgeons -- who represented the state of medical knowledge in the U.S., Great Britain, and Spain -- reveals the way slavery helped in what might be called the disenchanting of medicine. In it you can see how doctors dealing with the slave trade began taking concepts like melancholia out of the hands of priests, poets, and philosophers and giving them actual medical meaning.
Prior to the arrival of the Joaquín in Montevideo, for instance, the Royal Spanish Academy was still associating melancholia with actual nighttime demon possession. Cisma literally meant schism, a theological concept Spaniards used to refer to the spiritual split personality of fallen man. The doctors investigating the Joaquín, however, used these concepts in a decidedly secular, matter-of-fact manner and in ways that unmistakably affirmed the humanity of slaves. To diagnose enslaved Africans as suffering from nostalgia and melancholia was to acknowledge that they had selves that could be lost, inner lives that could suffer schism or alienation, and pasts over which they could mourn.
Two decades after the incident involving the Joaquín, the Spanish medical profession no longer thought melancholia to be caused by an incubus, but considered it a type of delirium, often related to seasickness. Medical dictionaries would later describe the condition in terms similar to those used by critics of the Middle Passage -- as caused by rancid food, too close contact, extreme weather, and above all the “isolation” and “uniform and monotonous life” one experiences at sea. As to nostalgia, one Spanish dictionary came to define it as “a violent desire compelling those taken out of their country to return home.”
It was as if each time a doctor threw back a slave hatch to reveal the human-made horrors below, it became a little bit more difficult to blame mental illness on demons.
In the case of the Joaquín, however, the doctors didn’t extend the logic of their own reasoning to the slave trade and condemn it. Instead, they focused on the hardships of the Middle Passage as a technical concern. “It is in the interests of commerce and humanity,” said the Connecticut-born, Edinburgh-educated John Redhead, “to get slaves off their ships as soon as possible.”
Follow the Money
Slavery transformed other fields of knowledge as well. For instance, centuries of buying and selling human beings, of shipping them across oceans and continents, of defending, excoriating, or trying reform the practice, revolutionized both Christianity and secular law, giving rise to what we think of as modern human rights law.
In the realm of economics, the importance of slaves went well beyond the wealth generated from their uncompensated labor. Slavery was the flywheel on which America’s market revolution turned -- not just in the United States, but in all of the Americas.
Starting in the 1770s, Spain began to deregulate the slave trade, hoping to establish what merchants, not mincing any words, called a “free trade in blacks.” Decades before slavery exploded in the United States (following the War of 1812 with Great Britain), the slave population increased dramatically in Spanish America. Enslaved Africans and African Americans slaughtered cattle and sheared wool on the pampas of Argentina, spun cotton and wove clothing in textile workshops in Mexico City, and planted coffee in the mountains outside Bogotá. They fermented grapes for wine at the foot of the Andes and boiled Peruvian sugar to make candy. In Guayaquil, Ecuador, enslaved shipwrights built cargo vessels that were used for carrying more slaves from Africa to Montevideo. Throughout the thriving cities of mainland Spanish America, slaves worked, often for wages, as laborers, bakers, brick makers, liverymen, cobblers, carpenters, tanners, smiths, rag pickers, cooks, and servants.
It wasn’t just their labor that spurred the commercialization of society. The driving of more and more slaves inland and across the continent, the opening up of new slave routes and the expansion of old ones, tied hinterland markets together and created local circuits of finance and trade. Enslaved peoples were investments (purchased and then rented out as laborers), credit (used to secure loans), property, commodities, and capital, making them an odd mix of abstract and concrete value. Collateral for loans and items for speculation, slaves were also objects of nostalgia, mementos of a fading aristocratic world even as they served as the coin for the creation of a new commercialized one.
Slaves literally made money: working in Lima’s mint, they trampled quicksilver into ore with their bare feet, pressing toxic mercury into their bloodstream in order to amalgamate the silver used for coins. And they were money -- at least in a way. It wasn’t that the value of individual slaves was standardized in relation to currency, but that slaves were quite literally the standard. When appraisers calculated the value of any given hacienda, or estate, slaves usually accounted for over half of its worth; they were, that is, much more valuable than inanimate capital goods like tools and millworks.
In the United States, scholars have demonstrated that profit wasn’t made just from southerners selling the cotton that slaves picked or the cane they cut. Slavery was central to the establishment of the industries that today dominate the U.S. economy: finance, insurance, and real estate. And historian Caitlan Rosenthal has shown how Caribbean slave plantations helped pioneer “accounting and management tools, including depreciation and standardized efficiency metrics, to manage their land and their slaves” -- techniques that were then used in northern factories.
Slavery, as the historian Lorenzo Green argued half a century ago, “formed the very basis of the economic life of New England: about it revolved, and on it depended, most of her other industries.” Fathers grew wealthy building slave ships or selling fish, clothing, and shoes to slave islands in the Caribbean; when they died, they left their money to sons who “built factories, chartered banks, incorporated canal and railroad enterprises, invested in government securities, and speculated in new financial instruments.” In due course, they donated to build libraries, lecture halls, botanical gardens, and universities, as Craig Steven Wilder has revealed in his new book, Ebony and Ivy.
In Great Britain, historians have demonstrated how the “reparations” paid to slave-owning families “fuelled industry and the development of merchant banks and marine insurance, and how it was used to build country houses and to amass art collections.”
Follow the money, as the saying goes, and you don’t even have to move very far along the financial trail to begin to see the wealth and knowledge amassed through slavery. To this day, it remains all around us, in our museums, courts, places of learning and worship, and doctors’ offices. Even the tony clothier, Brooks Brothers (founded in New York in 1818), got its start selling coarse slave clothing to southern plantations. It now describes itself as an “institution that has shaped the American style of dress.”
Fever Dreams and the Bleached Bones of the Dead
In the United States, the reparations debate faded away with the 2008 election of Barack Obama -- except as an idea that continues to haunt the fever dreams of the right-wing imagination. A significant part of the backlash against the president is driven by the fantasy that he is presiding over a radical redistribution of wealth -- think of all those free cell phones that the Drudge Report says he’s handing out to African Americans! -- part of a stealth plan to carry out reparations by any means possible.
“What they don't know,” said Rush Limbaugh shortly after Obama’s inauguration, “is that Obama's entire economic program is reparations.” The conservative National Legal Policy Center recently raised the specter of “slavery reparations courts” -- Black Jacobin tribunals presided over by the likes of Jessie Jackson, Louis Farrakhan, Al Sharpton, and Russell Simmons and empowered to levy a $50,000 tax on every white “man, woman, and child in this country.” It’s time to rescue the discussion of reparations from the swamp of talk radio and the comment sections of the conservative blogosphere.
The idea that slavery made the modern world is not new, though it seems that every generation has to rediscover that truth anew. Almost a century ago, in 1915, W.E.B Du Bois wrote, “Raphael painted, Luther preached, Corneille wrote, and Milton sung; and through it all, for four hundred years, the dark captives wound to the sea amid the bleaching bones of the dead; for four hundred years the sharks followed the scurrying ships; for four hundred years America was strewn with the living and dying millions of a transplanted race; for four hundred years Ethiopia stretched forth her hands unto God.”
How would we calculate the value of what we today would call the intellectual property -- in medicine and other fields -- generated by slavery’s suffering? I’m not sure. But a revival of efforts to do so would be a step toward reckoning with slavery’s true legacy: our modern world.

|
|
FOCUS | Edward Snowden's Moral Courage |
|
|
Monday, 24 February 2014 13:13 |
|
Hedges writes: "I have been to war. I have seen physical courage. But this kind of courage is not moral courage. Very few of even the bravest warriors have moral courage.
Chris Hedges. (photo: TruthDig)

Edward Snowden's Moral Courage
By Chris Hedges, TruthDig
24 February 14
Last Thursday Chris Hedges opened a team debate at the Oxford Union at Oxford University with this speech arguing in favor of the proposition “This house would call Edward Snowden a hero.” The others on the Hedges team, which won the debate by an audience vote of 212 to 171, were William E. Binney, a former National Security Agency official and a whistle-blower; Chris Huhne, a former member of the British Parliament; and Annie Machon, a former intelligence officer for the United Kingdom. The opposing team was made up of Philip J. Crowley, a former U.S. State Department officer; Stewart A. Baker, a former chief counsel for the National Security Agency; Jeffrey Toobin, an American television and print commentator; and Oxford student Charles Vaughn.
have been to war. I have seen physical courage. But this kind of courage is not moral courage. Very few of even the bravest warriors have moral courage. For moral courage means to defy the crowd, to stand up as a solitary individual, to shun the intoxicating embrace of comradeship, to be disobedient to authority, even at the risk of your life, for a higher principle. And with moral courage comes persecution.
The American Army pilot Hugh Thompson had moral courage. He landed his helicopter between a platoon of U.S. soldiers and 10 terrified Vietnamese civilians during the My Lai massacre. He ordered his gunner to fire his M60 machine gun on the advancing U.S. soldiers if they began to shoot the villagers. And for this act of moral courage, Thompson, like Snowden, was hounded and reviled. Moral courage always looks like this. It is always defined by the state as treason—the Army attempted to cover up the massacre and court-martial Thompson. It is the courage to act and to speak the truth. Thompson had it. Daniel Ellsberg had it. Martin Luther King had it. What those in authority once said about them they say today about Snowden.
“My country, right or wrong” is the moral equivalent of “my mother, drunk or sober,” G.K. Chesterton reminded us.
READ MORE: Edward Snowden's Moral Courage

|
|