Jul 27, 2019
We left Paris for a week in Sers, a small village outside of the southwestern city of Angoulême. We will staying with our friend Gilles Perrin and Nicole Ewenczyk. They just finished building a country house and studio there. It is so newly constructed that all of the furniture is yet to arrive. Everyone gets their own bedroom but I get to sleep on the floor.
Here’s the list of my blog posts in Paris:
It is the Job of the Far Left to Organize the Margins
The Failure of French Socialism and Future Tasks for the Left
Rue de Turenne (or some thoughts on champagne socialism)
The New French Right: a Conversation with Pascale Tournier
I will be writing a long post about food in Paris over the next couple of days while we’re in Sers. No trip there is complete without a meditation of the city’s cuisine.
Jul 20, 2019
Like a lot of other people, I enjoy shopping in Paris. Unlike the United States, there are only big sales twice a year—in July and January. I have learned that if you know where to go you can get some pretty extraordinary deals. As a minister and an academic I routinely show up in all sorts of circumstances wearing a suit and tie—or at the very least a sports jacket and nice slacks–and professional clothes cost a lot of money. A nice suit can easily set me back several hundred dollars.
The summer sales in Paris are good enough that it is possible to actually save a fair bit of money. The place I like to go is Rue de Turenne. It is a famous area for men’s shops in the Marais, a neighborhood in Paris that is a center for Paris’s Jewish and LGBT communities, fashion, and art. A lot of the men’s shops are small boutique designers or custom tailors. When the fashion seasons turn over they dramatically reduce their prices.
Three places I like to go are Johann, where I have bought several suits, Sam Daniel, which has wonderful light weight slacks, and Danyberd, where I have bought some nice shirts. The real deals are generally to be found on the suits. Both Sam Daniel and Johann typically have summer sales where they sell their suits for significantly less than I might be able to get them in the United States. Johann, for instance, sells Ermenegildo Zegna for about 25% of the price it would cost in the United States. This year I got a couple of nice suits from them and a really fantastic sports jacket. The pants and suit I got at Sam Daniel would have cost probably two or three times as much in the United States.
This brief rundown of my favorite men’s shops in Paris might come as a bit of a surprise to some people who know me well. An interest in high end men’s fashion and a commitment to Left radicalism don’t usually go together. In fact, there’s a variety of pejoratives that are sometimes hurled at people like me for the hypocrisy often supposed to be found in enjoying quality things and partaking of a privileged life—radical chic or champagne socialist to offer two. There is truth in those critiques, but hypocrisy is a fundamental condition that anyone with a moral compass must suffer under capitalism. Though Marx was thinking of the labor process when he wrote about alienation, I think that his insight that alienation is central to capitalism was a crucial one. In a capitalist system, based on consumerism and the exploitation of labor, we are all, in some way, alienated.
One example of this is the way in which churches have to function. Many religious communities aspire to be outside of the capitalist system. Many Unitarian Universalists are to some extent anti-capitalist. Yet in order to run a congregation of any scale, congregations have to hire employees—administrators, sextons, religious educators, musicians, ministers, and the like. As soon as they do this, they become employers and are forced to operate within the logic of capitalist employment schemes. Productive workers—those who further the mission of the congregation—need to be kept happy so that they won’t go somewhere else. Unproductive workers—those who don’t further the mission—have to be encouraged towards greater productivity or fired. But as all of this is happening congregations espouse, struggle to uphold, and advocate for the inherent worth and dignity of every person. Except, when it comes to an employment situation under capitalism, they can’t. The logic of the system requires that workers in a church be treated by the church like workers in any other industry—as a means to an end. This a fundamental contradiction that cannot be overcome and it creates an alienation, a distance, between the values of the religious community and the community’s actions.
This brings me back to the question of men’s clothes. My choice is ultimately how I am going to position myself to best advocate for the transformation of the system. As I have written about in the past, I have a certain amount of privilege. One way I can leverage this privilege is by dressing a certain way—wearing a suit and tie for instance. Over the years, I have found that a lot of upper middle-income white people will be more accepting of radical ideas—and might even begin to adopt them—if I present myself as well educated, integrated into upper middle-income culture, and well dressed. My Minns lectures, for instance, both offer a blistering critique of progressivism and liberalism while advocating for Unitarian Universalism to draw more from anarchist, anti-fascist, and radical sources in articulating a theology to oppose the rising neo-Confederate totalitarianism of the current President. So, I buy nice cloths knowing that by putting on a certain persona I can better reach a certain segment of the population. Is this hypocritical or manipulative? Probably, but no more so than anyone else—be they performer, banker, or organizer--who adopts, consciously or not, a persona—a set of cloths, a particular aesthetic—to communicate that they are part of a particular community or advocate for a certain set of politics. Call it champagne socialism, if you like, but it’s the best I’ve got at the moment and it seems to make me more effective.
Jul 18, 2019
This morning my parents and I had breakfast with John Ambler. John is a member of my congregation and a retired professor of political science. He spent his career at Rice teaching about and researching French politics. He and his wife Joyce spend part of each summer in Paris. Since we were all in town at the same time, we thought it would be nice to meet up, though Joyce ultimately wasn’t able to join us. We ate at a delightful cafe in the Marais—fresh orange juice and a croissant for me and my parents, a coffee for John and my father, and hot chocolate for my Mom. Our conversation touched on a number of personal topics and then turned to French politics and the global political situation.
I shared with John my account of my conversation with the CNT-SO militant FD yesterday. He offered his perspective on the yellow vest movement. He said that it was comprised of people who felt that they had been left behind by French society—primarily rural people and those from small cities. He also said that while it was not allied with the Left it had not been captured by the Right. Instead, it operates outside of the traditional categories of French politics.
We also spoke about the failure of French socialism. In his view, the central problem was that even when they won power the French socialists still had to operate within a global capitalist system. When François Mitterrand came to power in 1981, he set about nationalizing a number of industries. Banks and capital writ large responded by engaging in a capital strike—they began to remove money from France and took business away from the country. The economy took a severe beating and, as a result, Mitterrand was unable to live up to his promises. A similar thing happened, John said, when François Hollande came to power—the external power of capital prevented the socialist government from pursuing any sort of anti-capitalist program.
John’s account reminded me of the old debate between Joseph Stalin and Leon Trotsky. Stalin argued that socialism is possible in one country. Trotsky countered that the strength of global capital is such that in order for socialism to succeed it must pursue the complete destruction of global capital and a situation of permanent revolution. Otherwise it will succumb to capital.
The history of the twentieth and twenty-first centuries seems to suggest that the actual answer to this question is... it depends. Anti-capitalist communities can survive, it appears, in particular situations on the political, economic, and social margins. The Zapatista movement and the Rojava commune both have managed to create space for mass anti-capitalist communities whose internal economic, political, and social structures are far more radical than anything the French socialists could muster. However, they are so far from the centers of economic and political power that they appear to pose little structural threat to capitalism—which would not be true of France if Mitterrand had succeeded in his socialist project. The mere scale of France would have proved a significant challenge to capitalism if it had successfully created a socialist economy.
From there our conversation wandered to cover two more points. The first was another challenge that the Left faces: How to deal with automation? The second was about weakest point in the global economy, transit. Automation opens up all sorts of questions about what work is, how much work is available, whether working people will be able to have middle income jobs, and economic productivity. It has proven to be a significant challenge to the labor movement and provided capitalists with a crucial tool in undermining unions. Transit—particularly shipping—is central to the current itineration of capitalism. Most of manufacturing is built on just-in-time shipping. This means that transit workers have the power to significantly disrupt factory work by quickie strikes rather than protracted struggles. This is a possibility for working class resistance to capital that has largely been unexplored.
John is in his mid-eighties. We more-or-less ended the conversation with him telling me that it was up to me, my generation, and those younger than me to figure out if it was possible to find answers to the questions of socialism in one country and automation. Those are my words, not his, but I think that they capture the essence of our conversation.