US economy contracted in first quarter

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By Andre Damon
30 May 2015

The US economy shrank at an annual rate of 0.7 percent in the first three months of this year, the Commerce Department said Friday. The new figures mark a sharp downward revision compared with the already anemic 0.2 percent first-quarter growth rate estimated by the Commerce Department in April, and an even bigger slide from the previous quarter, which saw a growth of 2.2 percent.

While the White House was quick to dismiss the dismal figures as the expression of various technical quirks and one-off causes, the fact remains that, seven years since the start of the 2008 financial crisis, the US economy remains mired in stagnation and slump. Friday’s figures represent the third quarterly economic contraction since the beginning of the so-called economic recovery in 2009.

The slump is broadly expected to continue through a large section of this year, with the Federal Reserve Bank of Atlanta predicting a growth rate of just 0.8 percent in the second quarter. If that were the case, economic growth in the first half of this year would be effectively zero.

Apologists for the political establishment have pointed to the fall in the official unemployment rate as a sign of economic health, declaring that the US economy is on track to hit “full employment” next year. But the official unemployment rate is a fiction, as it entirely discounts the millions of people who have fallen out of the labor force since the 2008 crash. The labor force participation rate remains near a decades-long low at 62.8 percent, down from 66.4 percent in 2006.

While a number of factors contributed to the contraction in US economic output in the first quarter, the clearest and most immediate cause was the collapse in business investment, which fell by 2.8 percent, compared to an increase of 4.7 percent in the previous quarter.

This is not for lack of money. While US corporations are sitting on a cash hoard of some $1.4 trillion, they are refusing to make any significant investments, and are rather spending their cash on share buybacks and dividend hikes, while carrying out mergers and acquisitions at a record-setting pace.

This week, the Wall Street Journal reported that “companies in the S&P 500 sharply increased their spending on dividends and buybacks to a median 36 percent of operating cash flow in 2013, from 18 percent in 2003. Over that same decade, those companies cut spending on plants and equipment to 29 percent of operating cash flow, from 33 percent in 2003.”

The same day as the Commerce Department published its updated economic figures, the financial data firm Dealogic reported that mergers and acquisitions are on track to hit a record in May, with an expected $241.6 billion in deals, topping even the previous record set in May 2007, before the 2008 financial crash.

The enormous amounts of money generated for corporate executives, hedge funds and private equality companies through these mergers—which are largely financed with free money from the Federal Reserve—is the result of the ensuing mass layoffs and cost cutting that inevitably follow such consolidations.

Corporate boards of directors have rewarded CEOs who carry out layoffs and other cost-cutting measures with ever-greater pay packages. CEO pay hit a record high last year, according to figures calculated by executive pay research firm Equilar published in The New York Times earlier this month. The 200 highest-paid CEOs got an average of $22.6 million apiece last year, up 10 percent from the year before and more than double what they were paid in 2006.

The pervasive collapse in investment amid an orgy of financial parasitism has prompted many analysts to declare that the “new normal” is one of stagnant growth. Last month, the International Monetary Fund reported that “potential growth in advanced economies is likely to remain below pre-crisis rates, while it is expected to decrease further in emerging market economies in the medium term.”

Since the official end of the recession in 2009, the US economy has grown at an average annual rate of only 2.2 percent, compared to an average growth rate of 3.2 percent during the 1990s and 4.2 percent in the 1950s.

The fall in investment was particularly sharp in the energy sector, which has been hemorrhaging jobs by the tens of thousands amid falling oil prices. The category of business investment that covers oil exploration fell at an annual rate of 48.6 percent in the first quarter, according to the Commerce Department’s report.

The continued appreciation of the dollar has also led to a decline in exports, as US corporations face lower demand from overseas. US transnational corporations have demanded that the Federal Reserve do more in order to lower the value of the dollar and stimulate exports.

The Federal Reserve, for its part, has responded to the persistent weakness in the US and global economy and the appreciation of the dollar by keeping interest rates at a record low. The Fed has pulled back from its plan to raise the federal funds rate next month, and bank officials have indicated that a rate increase may not come until next year. These actions mirror those of the European Central Bank, which this month announced an expansion of its quantitative easing program amid a persistent economic slump on the continent.

As a result of seven years of ultra-low interest rates, bank bailouts and “quantitative easing,” the major stock markets have more than tripled in value, taking the wealth of the financial aristocracy along with them. The 400 richest individuals in the United States, whose wealth has doubled since Obama was first elected, now have a combined net worth of $2.29 trillion.

The influx of cheap money from the Federal Reserve and other central banks will only continue to fuel the massive orgy of parasitism gripping the economy, facilitating mergers and buyouts that lead to mass layoffs and wage cuts while further enriching the financial elite at the expense of society as a whole.

 

http://www.wsws.org/en/articles/2015/05/30/usec-m30.html

New film: From Gazi to Gezi – a stone’s throw away

By ROAR Collective On May 29, 2015

Post image for New film: From Gazi to Gezi – a stone’s throw awayThis award-winning film on the Gezi uprising by Ross Domoney captures the poetry behind a rebellion; the art of resistance and the power of the spoken word.

Gazi to Gezi – a stone’s throw away explores the poetry of a nationwide revolt in Istanbul, Europe’s largest city. An explosive mix of the city’s inhabitants come together to fight the police and barricade themselves into one of the metropolis’ few remaining green spaces, Gezi Park. All are present; from the liberal students, to oppressed, illegal revolutionary groups living among the slums of the city. The film, told through the memory of a stone, attempts to link the past with the present in a cinematic format which is neither factual nor fictitious. Scored to a beautiful soundtrack, the audience is taken into a rebellious world.

Gazi to Gezi – a stones throw away from Ross Domoney on Vimeo.

Gazi to Gezi – a stone’s throw away (2015)

Produced by Ross Domoney and Ozan Kamiloglu
Script written by Ozan Kamiloglu with the inspiration of Arkadas Özger
Filmed, edited and directed by Ross Domoney
Performancy by Sarah Karakus
Music by Giorgos Triantafillou
Live music performance by Iskender Ozan Toprak

Wall Street buybacks: Another expression of parasitism

A man carries an umbrella in the rain as he passes the New York Stock Exchange October 16, 2014. REUTERS/Brendan McDermid

29 May 2015

In the biological world, a parasite lives at the expense of the host, sucking out its nutrients and life forces, and sometimes killing it. Analogies of course have their limits, but nonetheless they can be suggestive. And this is certainly so in the case of the rampant financial parasitism that has become the dominant feature of the American economy and, by extension, the world economy as a whole.

An article published in the Wall Street Journal this week details some of the impact of hedge funds on the operations of major US corporations, and the way in which their insatiable drive for profit through financial manipulations is sucking the lifeblood out of the economy and contributing to its deepening breakdown.

The article is based on a study conducted for the newspaper by S&P Capital IQ. It found that companies in the S&P 500 index had “sharply increased their spending on dividends and [share] buybacks to a median 36 percent of operating cash flow in 2013, from 18 percent in 2003.” The doubling of this rate was accompanied by a fall in spending by those companies on plant and equipment, from 33 percent to 29 percent over the same period.

The study found that in companies targeted by so-called “activist investors”—that is, hedge funds that hold hundreds of millions and sometimes billions of dollars on behalf of their wealthy investors—the figures were even higher. Targeted companies reduced capital spending from 42 per cent to 29 percent of operating cash flow and increased spending on dividends and share buybacks to 37 percent of operating cash flow from 22 percent.

One of the main factors facilitating these operations has been the provision of ultra-cheap money by the US Federal Reserve, which has kept official interest rates at almost zero, leading to historically low interest rates in financial markets. Hedge funds are able to use borrowed money to acquire major share holdings in corporations and then push for share buybacks and the payment of increased dividends. The buybacks, in turn, can be financed through borrowed funds at low interest rates.

The aim is to produce a rise in the share price of the company or generate an increased dividend flow returning large profits for the “activists,” often accompanied by job cuts or the outright closure of parts of the targeted company deemed not to be making a sufficient contribution to “shareholders’ funds.” At the end of the process, vast profits have been pocketed, without a single atom of new wealth being created, while productive capacity has been curtailed.

The consequences of these vampire-like operations are most prominent in major industries. The US energy giants, which have splurged billions on buybacks, dividends and mergers, have refused for decades to invest in infrastructure, leading to a situation where workers are subjected to 16-hour days and increasingly unsafe working conditions. Likewise, the auto industry firms and telecoms are notorious for their resistance to wage increases, while engaging in the same financial manipulation.

The deeper the economic crisis, the more frenzied the speculation. The article noted that since 2010 the number of activist campaigns directed at securing buybacks and increased dividends had risen by 60 percent. Last year there were 348 such campaigns, the most since 2008, and a further 108 in the first quarter of this year. Hedge funds now control $130 billion in assets, more than double the amount they held in 2011. This means that once they leverage these funds through borrowing at ultra-low rates, they can target virtually any corporation.

Would-be reformers of the capitalist economy will no doubt argue that these dangers can be overcome through the development of mechanisms or increased regulations to promote the “good” side of corporate activity—research and development and real investment—while taking action to control the “bad” side—parasitism. But the question remains: Why has it emerged now?

Underlying tendencies at the very center of the capitalist economy are at work. The long-term downward pressure on the rate of profit, which has led to the continuous restructuring of the American and global capitalist economy over the past four decades, is the driving force behind the rise of speculation and parasitism.

Well-known voracious hedge-fund investor Carl Icahn, cited in the Wall Street Journal article, pointed to these trends saying the economy was “being dragged down by too many mediocre CEOs, and it’s dangerous if profitability is going down despite interest rates being at zero.”

However, his resort to a “bad man” theory of economics does not pass even a preliminary examination. The same tendencies are also clearly visible in Europe and throughout the world’s major capitalist economies where, despite ultra-low interest rates, investment remains at historically depressed levels, reflecting a lack of profitable outlets.

Furthermore, any attempt to separate out the “good” and the “bad’ sides of corporations runs up against the fact, as Marx explained at the time of the emergence of joint stock companies in the middle of the 19th century, that the origin of parasitism is lodged in their very structure. The formation of such companies, he wrote, “reproduces a new financial aristocracy, a new kind of parasite in the guise of company promoters, speculators and merely nominal directors: an entire system of swindling and cheating with respect to the promotion of companies, issuing of shares and share dealing.”

For a whole period of capitalist development, notwithstanding swindling and cheating, the corporation or joint-stock company facilitated the development of the productive forces through the aggregation of capital to finance large-scale developments, which sustained the living standards of the mass of the population. Those days have long gone.

The elevation of parasitism to the basic mechanism of profit accumulation is bound up with the objective crisis of capitalism and, connected to this, the absolute stranglehold of the financial aristocracy over every aspect of economic and political life. Swindling, cheating and the destruction of the productive forces—above all through the impoverishment of the most important productive force of all, the working class—is a symptom of the rot and decay of the entire socioeconomic order.

It establishes the unanswerable case for the taking into public ownership of the major corporations, the banks and the entire finance industry as part of the socialist restructuring of economic life. This is the prerequisite for establishing a society where the productive forces, created by the labor of the working class, can be used for social advancement.

Nick Beams

 

http://www.wsws.org/en/articles/2015/05/29/pers-m29.html

Chris Hedges: America’s Mania for Positive Thinking and Denial of Reality Will Be Our Downfall

The ridiculous positivism, the belief that we are headed toward some glorious future, defies reality.
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The naive belief that history is linear, that moral progress accompanies technical progress, is a form of collective self-delusion. It cripples our capacity for radical action and lulls us into a false sense of security. Those who cling to the myth of human progress, who believe that the world inevitably moves toward a higher material and moral state, are held captive by power. Only those who accept the very real possibility of dystopia, of the rise of a ruthless corporate totalitarianism, buttressed by the most terrifying security and surveillance apparatus in human history, are likely to carry out the self-sacrifice necessary for revolt.

The yearning for positivism that pervades our corporate culture ignores human nature and human history. But to challenge it, to state the obvious fact that things are getting worse, and may soon get much worse, is to be tossed out of the circle of magical thinking that defines American and much of Western culture. The left is as infected with this mania for hope as the right. It is a mania that obscures reality even as global capitalism disintegrates and the ecosystem unravels, potentially dooming us all.

The 19th century theorist Louis-Auguste Blanqui, unlike nearly all of his contemporaries, dismissed the belief, central to Karl Marx, that human history is a linear progression toward equality and greater morality. He warned that this absurd positivism is the lie perpetrated by oppressors: “All atrocities of the victor, the long series of his attacks are coldly transformed into constant, inevitable evolution, like that of nature. … But the sequence of human things is not inevitable like that of the universe. It can be changed at any moment.” He foresaw that scientific and technological advancement, rather than being a harbinger of progress, could be “a terrible weapon in the hands of Capital against Work and Thought.” And in a day when few others did so, he decried the despoiling of the natural world. “The axe fells, nobody replants. There is no concern for the future’s ill health.”

“Humanity,” Blanqui wrote, “is never stationary. It advances or goes backwards. Its progressive march leads it to equality. Its regressive march goes back through every stage of privilege to human slavery, the final word of the right to property.” Further, he wrote, “I am not amongst those who claim that progress can be taken for granted, that humanity cannot go backwards.”Blanqui understood that history has long periods of cultural barrenness and brutal repression. The fall of the Roman Empire, for example, led to misery throughout Europe during the Dark Ages, roughly from the sixth through the 13th centuries. There was a loss of technical knowledge (one prominent example being how to build and maintain aqueducts), and a cultural and intellectual impoverishment led to a vast historical amnesia that blotted out the greatest thinkers and artists of the classical world. None of this loss was regained until the 14th century when Europe saw the beginning of the Renaissance, a development made possible largely by the cultural flourishing of Islam, which through translating Aristotle into Arabic and other intellectual accomplishments kept alive the knowledge and wisdom of the past. The Dark Ages were marked by arbitrary rule, incessant wars, insecurity, anarchy and terror. And I see nothing to prevent the rise of a new Dark Age if we do not abolish the corporate state. Indeed, the longer the corporate state holds power the more likely a new Dark Age becomes. To trust in some mythical force called progress to save us is to become passive before corporate power. The people alone can defy these forces. And fate and history do not ensure our victory.

Blanqui tasted history’s tragic reverses. He took part in a series of French revolts, including an attempted armed insurrection in May 1839, the 1848 uprising and the Paris Commune—a socialist uprising that controlled France’s capital from March 18 until May 28 in 1871. Workers in cities such as Marseilles and Lyon attempted but failed to organize similar communes before the Paris Commune was militarily crushed.

The blundering history of the human race is always given coherence by power elites and their courtiers in the press and academia who endow it with a meaning and coherence it lacks. They need to manufacture national myths to hide the greed, violence and stupidity that characterize the march of most human societies. For the United States, refusal to confront the crisis of climate change and our endless and costly wars in the Middle East are but two examples of the follies that propel us toward catastrophe.

Wisdom is not knowledge. Knowledge deals with the particular and the actual. Knowledge is the domain of science and technology. Wisdom is about transcendence. Wisdom allows us to see and accept reality, no matter how bleak that reality may be. It is only through wisdom that we are able to cope with the messiness and absurdity of life. Wisdom is about detachment. Once wisdom is achieved, the idea of moral progress is obliterated. Wisdom throughout the ages is a constant. Did Shakespeare supersede Sophocles? Is Homer inferior to Dante? Does the Book of Ecclesiastes not have the same deep powers of observation about life that Samuel Beckett offers? Systems of power fear and seek to silence those who achieve wisdom, which is what the war by corporate forces against the humanities and art is about. Wisdom, because it sees through the facade, is a threat to power. It exposes the lies and ideologies that power uses to maintain its privilege and its warped ideology of progress.

Knowledge does not lead to wisdom. Knowledge is more often a tool for repression. Knowledge, through the careful selection and manipulation of facts, gives a false unity to reality. It creates a fictitious collective memory and narrative. It manufactures abstract concepts of honor, glory, heroism, duty and destiny that buttress the power of the state, feed the disease of nationalism and call for blind obedience in the name of patriotism. It allows human beings to explain the advances and reverses in human achievement and morality, as well as the process of birth and decay in the natural world, as parts of a vast movement forward in time. The collective enthusiasm for manufactured national and personal narratives, which is a form of self-exaltation, blots out reality. The myths we create that foster a fictitious hope and false sense of superiority are celebrations of ourselves. They mock wisdom. And they keep us passive.

Wisdom connects us with forces that cannot be measured empirically and that are outside the confines of the rational world. To be wise is to pay homage to beauty, truth, grief, the brevity of life, our own mortality, love and the absurdity and mystery of existence. It is, in short, to honor the sacred. Those who remain trapped in the dogmas perpetuated by technology and knowledge, who believe in the inevitability of human progress, are idiot savants.

“Self-awareness is as much a disability as a power,” the philosopher John Gray writes. “The most accomplished pianist is not the one who is most aware of her movements when she plays. The best craftsman may not know how he works. Very often we are at our most skillful when we are least self-aware. That may be why many cultures have sought to disrupt or diminish self-conscious awareness. In Japan, archers are taught that they will hit the target only when they no longer think of it—or themselves.”

Artists and philosophers, who expose the mercurial undercurrents of the subconscious, allow us to face an unvarnished truth. Works of art and philosophy informed by the intuitive, unarticulated meanderings of the human psyche transcend those constructed by the plodding conscious mind. The freeing potency of visceral memories does not arrive through the intellect. These memories are impervious to rational control. And they alone lead to wisdom.

Those with power have always manipulated reality and created ideologies defined as progress to justify systems of exploitation. Monarchs and religious authorities did this in the Middle Ages. Today this is done by the high priests of modernity—the technocrats, scholars, scientists, politicians, journalists and economists. They deform reality. They foster the myth of preordained inevitability and pure rationality. But such knowledge—which dominates our universities—is anti-thought. It precludes all alternatives. It is used to end discussion. It is designed to give to the forces of science or the free market or globalization a veneer of rational discourse, to persuade us to place our faith in these forces and trust our fate to them. These forces, the experts assure us, are as unalterable as nature. They will lead us forward. To question them is heresy.

The Austrian writer Stefan Zweig, in his 1942 novella “Chess Story,” chronicles the arcane specializations that have created technocrats unable to question the systems they serve, as well as a society that foolishly reveres them. Mirko Czentovic, the world chess champion, represents the technocrat. His mental energy is invested solely in the 64 squares of the chessboard. Apart from the game, he is a dolt, a monomaniac like all monomaniacs, who “burrow like termites into their own particular material to construct, in miniature, a strange and utterly individual image of the world.” When Czentovic “senses an educated person he crawls into his shell. That way no one will ever be able to boast of having heard him say something stupid or of having plumbed the depths of his seemingly boundless ignorance.”

An Austrian lawyer known as Dr. B, whom the Gestapo had held for many months in solitary confinement, challenges Czentovic to a game of chess. During his confinement, the lawyer’s only reading material was a chess manual, which he memorized. He reconstructed games in his head. Forced by his captivity to replicate the single-minded obsession of the technocrat Czentovic, Dr. B too became trapped inside a specialized world, and, unlike Czentovic, he became insane temporarily as he focused on a tiny, specialized piece of human activity. When he challenges the chess champion, his insanity returns.

Zweig, who mourned for the broad liberal culture of educated Europe swallowed up by fascism and modern bureaucracy, warns of the absurdity and danger of a planet run by technocrats. For him, the rise of the Industrial Age and the industrial man and woman is a terrifying metamorphosis in the relationship of human beings to the world. As specialists and bureaucrats, human beings become tools, able to make systems of exploitation and even terror function efficiently without the slightest sense of personal responsibility or understanding. They retreat into the arcane language of all specialists, to mask what they are doing and give to their work a sanitized, clinical veneer.

This is Hannah Arendt’s central point in “Eichmann in Jerusalem.” Technocratic human beings are spiritually dead. They are capable of anything, no matter how heinous, because they do not reflect upon or question the ultimate goal. “The longer one listened to him,” Arendt writes of the Nazi Adolf Eichmann on trial, “the more obvious it became that his inability to speak was closely connected with an inability to think, namely, to think from the standpoint of somebody else. No communication was possible with him, not because he lied but because he was surrounded by the most reliable of all safeguards against the words and presence of others, and hence against reality as such.”

Zweig, horrified by a world run by technocrats, committed suicide with his wife in 1942. He knew that from then on, the Czentovics would be exalted in the service of state and corporate monstrosities.

Resistance, as Alexander Berkman points out, is first about learning to speak differently and abandoning the vocabulary of the “rational” technocrats who rule. Once we discover new words and ideas through which to perceive and explain reality, we free ourselves from neoliberal capitalism, which functions, as Walter Benjamin knew, like a state religion. Resistance will take place outside the boundaries of popular culture and academia, where the deadening weight of the dominant ideology curtails creativity and independent thought.

As global capitalism disintegrates, the heresy our corporate masters fear is gaining currency. But that heresy will not be effective until it is divorced from the mania for hope that is an essential part of corporate indoctrination. The ridiculous positivism, the belief that we are headed toward some glorious future, defies reality. Hope, in this sense, is a form of disempowerment.

There is nothing inevitable about human existence except birth and death. There are no forces, whether divine or technical, that will guarantee us a better future. When we give up false hopes, when we see human nature and history for what they are, when we accept that progress is not preordained, then we can act with an urgency and passion that comprehends the grim possibilities ahead.