Marxism Mutates

The Diplomad reflects on the way that Communists have created a new environment for themselves after the fall of the USSR.

With the demise of the Soviet Union, international Marxism died, or so many thought. Unfortunately, the emotions that nurture Marxism did not die with the Soviet empire: envy, resentment, and fear of competition and failure remained and remain alive and well.

The envious, resentful, and fearful of the world found in Marxism’s pseudo-scientific analysis and language an “explanation” for any event. Marxism “explained” why nothing was the fault of the envious, resentful, and fearful: the rich were rich, because they made the poor, poor; the successful succeeded because they made the failed, fail. Old Marxism also fed the egos and provided a way for otherwise frustrated “intellectuals” to pursue Napoleonic dreams. Vast conspiratorial forces oppressed mankind; these forces could be exposed and defeated only by and with the leadership of an enlightened Marxist vanguard elite who would lead the wretched of the earth to the socialist promised land.

The USSR’s end forced the envious, resentful, and fearful and their leaders to adapt a belief system that had “explained” everything into less-satisfying sub-sets, each focused on a particular topic, e.g., feminism, environmentalism–especially the global warming hoax–and “international human rights law,” especially rights of the indigenous. Despite their seemingly different concerns, all these sub-sets shared much in common. At their core lay anti-capitalist, anti-American and increasingly anti-Semitic emotions disguised as analytical constructs. Over the past twenty or so years, these different strands rewove themselves into an umbrella movement we can call the Anti-Globalization Movement (AGM).

For today, I want refer to “movements” for the “rights of the indigenous.” Having served and visited extensively in Central and South American countries with large “indigenous” populations, I can freely state that the region’s “indigenous” cultures largely ceased to exist hundreds of years ago thanks largely to European brutality and diseases. “Indigenous” culture today means rural poverty. Calling to protect “indigenous culture” really means seeking to preserve rural poverty; to keep people poor, sick, illiterate, and isolated from the great and small wonders of our age. It means helping condemn them to half lives consumed with superstition, disease, and of watching their puny children struggle to live past the age of five. It’s a call to keep certain people as either an ethnic curio on the shelf for the enjoyment of European and North American anthropologists or, equally vile, as exploitable pawns for the use of political activists, such as the reprehensible pseudo-indigenous President of Bolivia, the old drug trafficker, and Chavez toady, Evo Morales.

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