The Political Fraud of the Canadian Peoples’ Social Forum

World Socialist Web Site

August 20, 2014

By Carl Bronski

Thousands of people are preparing to travel to Ottawa this week to attend a pan-Canadian Peoples’ Social Forum (PSF) that is billed “as a space for social movements to meet and converge, for the free expression of alternative ideas and grassroots exchanges and for artistic reflections on a diversity of demands and aspirations.”

According to PSF campaign material, those demands revolve around opposition to “neo-liberal and neo-conservative policies in Canada based on the guiding principles of social justice, Original Peoples’ rights, sustainable development, international solidarity and participatory democracy.” One of the main slogans for the gathering is “Fighting Harper and Beyond.”

The Forum is a political fraud. It is aimed not at fighting for the independent political mobilization of the working class, but rather at its subordination to the ostensible “left” wing of the bourgeois political establishment. In the name of fighting Prime Minister Stephen Harper’s Conservative government and the “neo-liberal” agenda, the trade unions, with the middle class left and pseudo-Marxist organizations in tow, are seeking to harness the growing opposition of the working class to the offensive of the ruling elite behind a campaign to defeat the Conservatives at the polls in 2015 and install a “progressive” government. That would mean a Liberal or New Democratic Party (NDP) government, or more likely a Liberal-NDP coalition.

A model for the political operation being prepared by these so-called progressive forces was provided by their near-unanimous support in December 2008 for a would-be Liberal-NDP coalition government committed to a continuation of Canada’s neocolonial war in Afghanistan and further massive tax cuts benefiting the wealthy. More recently, in this year’s Ontario election, under the pretext of preventing a Conservative victory, the unions and their middle-class hangers-on lined up behind the right-wing Liberal government of Premier Kathleen Wynne, which after its reelection announced an escalation of its policy of draconian social spending cuts and brutal attacks on workers’ rights.

This is no aberration. Since the 1980s, the unions have been engaged in negotiating the lowering of wages and benefits, the elimination of jobs, the curtailment of pensions, and the intensification of the exploitation of their members. A generation of workers has spent its entire work-life without experiencing a strike—or only losing strikes.

The unions have bowed with barely a peep to Harper’s strikebreaking legislation in a series of national disputes at Air Canada, Canadian Pacific Railways, and Canada Post. When the massive 2012 Quebec student strike threatened to provoke an eruption of working class opposition to the austerity agenda of big business, the unions moved to shut it down. The Quebec Federation of Labour wrote to the Canadian Labour Congress demanding that they provide no support to the students and the CLC gladly obliged.

Beginning in the latter half of the 1990s, when the Chretien-Martin Liberal government was implementing the greatest social spending cuts in Canadian history, many unions adopted a policy of “strategic voting” in national and provincial elections, i.e., a vote for the Liberals in most constituencies. Those still plumping for the New Democratic Party have supported the social democrats as they have lurched ever further to the right, imposing austerity wherever they hold office, electing a former Quebec Liberal cabinet minister (Tom Mulcair) as national leader, and emerging as enthusiastic cheerleaders for Canada’s participation in imperialist interventions and wars in Yugoslavia, Afghanistan, Haiti and Libya

So much for “fighting” the policies of the ruling class.

The PSF event is one of the many off-shoots of the World Social Forum, founded in Porto Alegre, Brazil in 2001 and dedicated to championing “counter-hegemonic globalization.” Opposing “neo-liberalism” but not capitalism, the Forum promotes the illusion that the ruling class can be pressured into returning to Keynesian policies and that the nation-state can be a progressive constraint on rapacious global capital.

The real issue, however, is that capitalism has broken down under the weight of the same contradictions that led in the first half of the last century to two world wars, the Great Depression, and the horrors of fascism. The great progressive potential of a globally integrated economy runs up against its domination by private corporations and the capitalist nation-state system. Only the abolition of this outmoded system by the united political struggle of the international working class can open the way for a harmonious development of the world economy to meet social needs, not the profit interests of a few.

The annual Social Forum meetings have, over the years, received the backing of a whole host of bourgeois governments, union bureaucracies and capitalist foundations including support from former right-wing French President Jacques Chirac, successive pro-austerity governments in Brazil, the European Union, the American AFL-CIO, the Ford Foundation, and the Rockefeller Brothers Fund.

The four-day gathering in Ottawa is chiefly sponsored by trade unions and trade union federations from across the country. Other sponsors include aboriginal, feminist and non-governmental organizations, the Council of Canadians, and the Desjardins Caisses populaires, Canada’s sixth largest financial institution.

The organization of a Canadian PSF was initiated by Alternatives, a Montreal based non-governmental organization. Unfortunately, the “alternatives” that animate the organizers and sponsors of the event are squarely lodged within the existing capitalist socio-economic system. This is only underscored by the fact that they immediately sought the patronage of the pro-capitalist trade union apparatus.

There will, no doubt, be many in attendance who agree—and many who do not—that a radical, systemic change is needed in the face of the proliferation of imperialist war, social misery, authoritarianism, and ecological catastrophe. But those genuinely seeking a way out of the world capitalist crisis will be sorely disappointed by the thin political gruel on offer at the gathering.

“But you won’t find Naomi Klein writing the Libyan chapter of the “shock doctrine” (Gulf News, 26/10/2011)–Naomi Klein was too busy throwing her support behind a Canadian politician, Nathan Cullen, who voted in support of NATO’s intervention in Libya, with little regret.” – MAXIMILIAN FORTE 

The Forum begins on August 21 with a rally addressed by the neo-Keynesian and “anti-globalization” activist Naomi Klein, and a march to Parliament Hill. That the rally and march are scheduled for a Thursday afternoon when most workers are unable to attend speaks volumes about the social forces the organizers are most interested in attracting. Indeed, it is expected that the largest contingents will come from officials from the trade union bureaucracy and the non-governmental organizations.

Over the ensuing weekend there will be almost 500 workshops. Aside from anarchist-minded groups promoting petty-production and portraying science and technology as the problem, and the seemingly obligatory sessions aimed at self-absorbed elements of the middle class—“Alternate Cures Rejuvenation Healing and Tibetan Monk Exercises,” “Urban Gardening,” or “Veganism, Anti-Colonialism and Animal Liberation”—the workshop line-up is peppered with sessions overseen by the various purveyors of identity politics intent on dividing the working class on the basis of race, gender or sexual orientation.

Thus, the Niagara Queer People of Colour will advise attendees on their particularly specific perspective, an anti-racist group will discuss Caucasian “Fear of a Black Planet” and a number of sessions on the oppression of aboriginal peoples will seek to determine the extent of “settler” (a term referring to both the entire past and current non-Aboriginal population of Canada) “responsibility” for the genocidal policies of the ruling class. What is rejected outright in all these approaches is the central understanding that the principal “oppressed community” in Canada (and around the world) is the working class—black, white, native, gay, straight, male or female—and that only this class has the social power to break the stranglehold of big business over socio-economic life and to radically reorganize society in the interests of the majority.

The turn by those who want to fight the existing system has to be toward an international socialist program and the great challenge of assembling and educating a revolutionary movement with deep roots in the global working class. This is not a project to be undertaken lightly, but outside of that perspective there is no way to address the social disaster and danger of world war and ever-increasing global misery produced by the present system.

The Socialist Equality Party and the World Socialist Web Site are fighting to overcome the crisis of working-class leadership and build a movement that will politically prepare and lead the working class in fighting for a workers’ government and socialism.

WSF: Another Lie is Possible

“You can fool some people sometimes, but you can’t fool all the people all the time.” – Bob Marley

Reaction to the World Social Forum in Tunis

Above photo: Indians at the World Social Forum in Belem Brazil, January 28, 2009, discus the rights of indigenous peoples. Photo by Andre Penner / AP.

“Like a post-modern Tro­jan horse, cor­por­ate power has entered the core of the anti-globalization fort­ress and has placed its sol­diers, includ­ing a couple of mem­bers of indi­gen­ous com­munit­ies of the Amazon, to dis­sem­in­ate its word and sup­port its com­mit­ment toward a respons­ible exploit­a­tion of nature and the people. How­ever, and more dra­mat­ic­ally than in the story coun­ted by Homer, it all happened with the full aware­ness of the organ­iz­a­tion, and, even more sadly, with the silent acquit­tance of the rest of the anti-global col­lectiv­ity, which has not raised a fin­ger against the cor­por­at­iz­a­tion of the WSF and refused to organ­ize sym­bolic actions of protest.” →

I Scream Social

“The Scream” | “I was walking along the road with two Friends / the Sun was setting – The Sky turned a bloody red / And I felt a whiff of Melancholy – I stood / Still, deathly tired – over the blue-black / Fjord and City hung Blood and Tongues of Fire / My Friends walked on – I remained behind / – shivering with Anxiety – I felt the great Scream in Nature – EM”

Intercontinental Cry

By Jay Taber

April 6, 2013

Do Capitalists Fund Revolutions?

Readings for the Social Forum: The Counter-Insurgent Function of Non-Profits

By Michael Barker

To date capitalists have financially supported two types of revolution: they have funded the neoliberal revolution to “take the risk out of democracy”,[1] and they have supported/hijacked popular revolutions (or in some cases manufactured ‘revolutions’) in countries of geostrategic importance (i.e. in counties where regime change is beneficial to transnational capitalism).[2] The former neoliberal revolution has, of course, been funded by a hoard of right wing philanthropists intent on neutralising progressive forces within society, while the latter ‘democratic revolutions’ are funded by an assortment of ‘bipartisan’ quasi-nongovernmental organizations, like the National Endowment for Democracy (NED), and private institutions like George Soros’ Open Society Institute].

The underlying mechanisms by which capitalists hijack popular revolutions has been outlined in William I. Robinson’s seminal book, Promoting Polyarchy: Globalization, US Intervention, and Hegemony (1996), which examines elite interventions in four countries – Chile, Nicaragua, the Philippines, and Haiti.[3] Robinson hypothesized that as a result of the public backlash (in the 1970s) against the US government’s repressive and covert foreign policies, foreign policy making elites elected to put a greater emphasis on overt means of overthrowing ‘problematic’ governments through the strategic manipulation of civil society. In 1984, this ‘democratic’ thinking was institutionalised with the creation of the National Endowment for Democracy, an organisation that acts as the coordinating body for better funded ‘democracy promoting’ organisations like US Agency for International Development and the Central Intelligence Agency. Robinson observes that:

“…the understanding on the part of US policymakers that power ultimately rests in civil society, and that state power is intimately linked to a given correlation of forces in civil society, has helped shape the contours of the new political intervention. Unlike earlier US interventionism, the new intervention focuses much more intensely on civil society itself, in contrast to formal government structures, in intervened countries. The purpose of ‘democracy promotion’ is not to suppress but to penetrate and conquer civil society in intervened countries, that is, the complex of ‘private’ organizations such as political parties, trade unions, the media, and so forth, and from therein, integrate subordinate classes and national groups into a hegemonic transnational social order… This function of civil society as an arena for exercising domination runs counter to conventional (particularly pluralist) thinking on the matter, which holds that civil society is a buffer between state domination and groups in society, and that class and group domination is diluted as civil society develops.”[4]

Thus it is not too surprising that Robinson should conclude that the primary goal of ‘democracy promoting’ groups, like the NED, is the promotion of polyarchy or low-intensity democracy over more substantive forms of democratic governance.[5] Here it is useful to turn to Barry Gills, Joen Rocamora, and Richard Wilson’s (1993) work which provides a useful description of low-intensity democracy, they observe that:

“Low Intensity Democracy is designed to promote stability. However, it is usually accompanied by neoliberal economic policies to restore economic growth. This usually accentuates economic hardship for the less privileged and deepens the short-term structural effects of economic crisis as the economy opens further to the competitive winds of the world market and global capital. The pains of economic adjustment are supposed to be temporary, preparing the society to proceed to a higher stage of development. The temporary economic suffering of the majority is further supposed to be balanced by the benefits of a freer democratic political culture. But unfortunately for them, the poor and dispossessed cannot eat votes! In such circumstances, Low Intensity Democracy may ‘work’ in the short term, primarily as a strategy to reduce political tension, but is fragile in the long term, due to its inability to redress fundamental political and economic problems.”[6]

So while capitalists appear happy to fund the neoliberal ‘revolution’, or geostrategic revolutions that promote low-intensity democracy, the one revolution that capitalists will not bankroll will be the revolution at home, that is, here in our Western (low-intensity) democracies: a point that is forcefully argued in INCITE! Women of Color Against Violence’s (2007) book The Revolution Will Not Be Funded. Of course, liberal-minded capitalists do support efforts to ‘depose’ radical neoconservatives, as demonstrated by liberal attempts to oust Bush’s regime by the Soros-backed Americans Coming Together coalition.[7] But as in NED-backed strategic ‘revolutions,’ the results of such campaigns are only ever likely to promote low-intensity democracy, thereby ensuring the replacement of one (business-led) elite with another one (in the US’s case with the Democrats).

So the question remains: can progressive activists work towards creating a more equitable (and participatory) world using funding derived from those very groups within society that stand to lose most from such revolutionary changes? The obvious answer to this question is no. Yet, if this is the case, why are so many progressive (sometimes even radical) groups accepting funding from major liberal foundations (which, after all, were created by some of Americas most successful capitalists)?

Several reasons may help explain this contradictory situation. Firstly, it is well known that progressive groups are often underfunded, and their staff overworked, thus there is every likelihood that many groups and activists that receive support from liberal foundations have never even considered the problems associated with such funding.[8] If this is the case then hopefully their exposure to the arguments presented in this article will help more activists begin to rethink their unhealthy relations with their funders’.

On the other hand, it seems likely that many progressive groups understand that the broader goals and aspirations of liberal foundations are incompatible with their own more radical visions for the future; yet, despite recognizing this dissonance between their ambitions, it would seem that many progressive organizations believe that they can beat the foundations at their own game and trick them into funding projects that will promote a truly progressive social change. Here it is interesting to note that paradoxically some radical groups do in fact receive funding from liberal foundations. And like those progressive groups that attempt to trick the foundations, many of these groups argue that will take money from anyone willing to give it so long as it comes with no strings attached. These final two positions are held by numerous activist organizations, and are also highly problematic. This is case because if we can agree that it is unlikely that liberal foundations will fund the much needed societal changes that will bring about their own demise, why do they continue funding such progressive activists?

Despite the monumental importance of this question to progressive activists worldwide, judging by the number of articles dealing with it in the alternative media very little importance appears to have been attached to discussing this question and investigating means of cultivating funding sources that are geared towards the promotion of radical social change. Fortunately though, in addition to INCITE!’s aforementioned book, which has helped break the unstated taboo surrounding the discussion of activist funding, another critical exception was provided in the June 2007 edition of the academic journal Critical Sociology. The editors of this path breaking issue of Critical Sociology don’t beat around that bush and point out that:

“The critical study of foundations is not a subfield in any academic discipline; it is not even an organized interdisciplinary grouping. This, along with concerns about personal defunding, limits its output, especially as compared to that of the many well-endowed centers for the uncritical study of foundations.”[9]

Despite the dearth of critical inquiry into the historical influence of liberal foundations on the evolution of democracy, in the past few years a handful of books have endeavoured to provide a critical overview of the insidious anti-radicalising activities of liberal philanthropists. Thus the rest of this article will provide a brief review of some of this important work, however, before doing this I will briefly outline what I mean by progressive social change (that is, the type of social change that liberal foundations are loathe to fund).

Why do capitalists fund progressive activism?

Why Progressive Social Change?

With the growth of popular progressive social movements during the 1960s in the US (and elsewhere), the global populace became increasingly aware of the criminal nature of many of their government’s activities (both at home and abroad) which fueled increasing popular resistance to US imperialism. This in turn led influential scholars, working under the remit of the Trilateral Commission (a group founded by liberal philanthropists, see note [50]), to controversially conclude (in 1975) that the increasing radicalism of the world’s citizens stemmed from an “excess of democracy” which could only be quelled “by a greater degree of moderation in democracy”.[10] This elitist diagnosis makes sense when one considers Carole Pateman’s (1989) observation that the dominant political and economic elites in the US posited that true democracy rested “not on the participation of the people, but on their nonparticipation.”[11] However, contrary to the Trilateral Commission’s desire to promote low-intensity democracy on a global scale, Gills, Rocamora, and Wilson (1993) suggest that:

“Democracy requires more than mere maintenance of formal ‘liberties’. [In
fact, they argue that t]he only way to advance democracy in the Third World, or anywhere else, is to increase the democratic content of formal democratic institutions through profound social reform. Without substantial social reform and redistribution of economic assets, representative institutions – no matter how ‘democratic’ in form – will simply mirror the undemocratic power relations of society. Democracy requires a change in the balance of forces in society. Concentration of economic power in the hands of a small elite is a structural obstacle to democracy. It must be displaced if democracy is to emerge.”[12]

In essence, one of the most important steps activists can take to help bring about truly progressive social change is to encourage the development of a politically active citizenry – that is, a public that participates in democratic processes, but not necessarily those promoted by the government. Furthermore, it is also vitally important that groups promoting more participatory forms of democracy do so in a manner consistent with the participatory principles they believe in. (For a major critique of ‘progressive’ activism in the US see Dana Fisher’s (2006) Activism, Inc.: How the Outsourcing of Grassroots Campaigns Is Strangling Progressive Politics in America. Similarly, also see my recent article Hijacking Human Rights: A Critical Examination of Human Rights Watch’s Americas Branch and their Links to the ‘Democracy’ Establishment.

Michael Albert is an influential theorist of progressive politics, and he has written at (inspiring) length about transitionary strategies for promoting participatory democracy in both his classic book Parecon: Life After Capitalism (2003), and more recently in Realizing Hope: Life Beyond Capitalism (2006). Simply put, Albert (2006) observes that:

“A truly democratic community insures that the general public has the opportunity for meaningful and constructive participation in the formation of social policy.” However, there is no single answer to determining the best way of creating a participatory society, and so he rightly notes that Parecon (which is short for participatory economics) “doesn’t itself answer visionary questions bearing on race, gender, polity, and other social concerns, [but] it is at least compatible with and even, in some cases, perhaps necessary for, doing so.”[13]

Finally, I would argue that in order to move towards a new participatory world order it is vitally important that progressive activists engage in radical critiques of society. Undertaking such radical actions may be problematic for some activists, because unfortunately the word radical is often used by the corporate media as a derogatory term for all manner of activists (whether they are radical or not). Yet this hijacking of the term perhaps makes it an even more crucial take that progressives work to reclaim this word as their own, so they can inject it back into their own work and analyses. Indeed, Robert Jensen’s (2004) excellent book Writing Dissent: Taking Radical Ideas from the Margins to the Mainstream reminds us that:

“…the origins of the word – radical, [comes] from the Latin radicalis, meaning ‘root.’ Radical analysis goes to the root of an issue or problem. Typically that means that while challenging the specific manifestations of a problem, radicals also analyse the ideological and institutional components as well as challenge the unstated assumptions and conventional wisdom that obscure the deeper roots. Often it means realizing that what is taken as an aberration or deviation from a system is actually the predictable and/or intended result of a system.”[14]

The Liberal Foundations of Social Change

Now that I have briefly outlined why progressive social change is so important, it is useful to examine why liberal philanthropy – which has been institutionalised within liberal foundations – arose in the first place. Here it is useful to quote Nicolas Guilhot (2007) who neatly outlines the ideological reasons lying behind liberal philanthropy. He observes that in the face of the violent labor wars of the late 19th century that “directly threatened the economic interests of the philanthropists”, liberal philanthropists realized:

“… that social reform was unavoidable, [and instead] chose to invest in the definition and scientific treatment of the ‘social questions’ of their time: urbanization, education, housing, public hygiene, the “Negro problem,” etc. Far from being resistant to social change, the philanthropists promoted reformist solutions that did not threaten the capitalistic nature of the social order but constituted a ‘private alternative to socialism’”[15]

Andrea Smith (2007) notes that:

“From their inception, [liberal] foundations focused on research and dissemination of information designed ostensibly to ameliorate social issues-in a manner, how¬ever, that did not challenge capitalism. For instance, in 1913, Colorado miners went on strike against Colorado Fuel and Iron, an enterprise of which 40 percent was owned by Rockefeller. Eventually, this strike erupted into open warfare, with the Colorado militia murdering several strikers during the Ludlow Massacre of April 20, 1914. During that same time, Jerome Greene, the Rockefeller Foundation secretary, identified research and information to quiet social and political unrest as a founda¬tion priority. The rationale behind this strategy was that while individual workers deserved social relief, organized workers in the form of unions were a threat to soci¬ety. So the Rockefeller Foundation heavily advertised its relief work for individual workers while at the same time promoting a pro-Rockefeller spin to the massacre.”[16]

Writing in 1966, Carroll Quigley – who happened to be one of Bill Clinton’s mentors – [17] elaborates on the motivations driving the philanthropic colonisation of progressive social change:

“More than fifty years ago [circa 1914] the Morgan firm decided to infiltrate the Left-wing political movements in the United States. This was relatively easy to do, since these groups were starved for funds and eager for a voice to reach the people. Wall Street supplied both. The purpose was not to destroy, dominate, or take over but was really threefold: (1) to keep informed about the thinking of Left-wing or liberal groups; (2) to provide them with a mouthpiece so that they could ‘blow off steam,’ and (3) to have a final veto on their publicity and possibly on their actions, if they ever went ‘radical.’ There was nothing really new about this decision, since other financiers had talked about it and even attempted it earlier. What made it decisively important this time was the combination of its adoption by the dominant Wall Street financier, at a time when tax policy was driving all financiers to seek tax-exempt refuges for their fortunes, and at a time when the ultimate in Left-wing radicalism was about to appear under the banner of the Third International.”[18]

One of the most important books exploring the detrimental influence of liberal foundations on social change was Robert Arnove’s Philanthropy and Cultural Imperialism (1980). In the introduction to this edited collection Arnove notes that:

“A central thesis [of this book] is that foundations like Carnegie, Rockefeller, and Ford have a corrosive influence on a democratic society; they represent relatively unregulated and unaccountable concentrations of power and wealth which buy talent, promote causes, and, in effect, establish an agenda of what merits society’s attention. They serve as ‘cooling-out’ agencies, delaying and preventing more radical, structural change. They help maintain an economic and political order, international in scope, which benefits the ruling-class interests of philanthropists and philanthropoids – a system which, as the various chapters document, has worked against the interests of minorities, the working class, and Third World peoples.”[19]

With the aid of Nadine Pinede, Arnove (2007) recently updated this critique noting that, while the Carnegie, Rockefeller, and Ford foundations’ “are considered to be among the most progressive in the sense of being forward looking and reform-minded”, they are also “among the most controversial and influential of all the foundations”.[20] Indeed, as Edward H. Berman demonstrated in his book The Influence of the Carnegie, Ford, and Rockefeller Foundations on American Foreign Policy: The Ideology of Philanthropy (1983), the activities of all three of these foundations are closely entwined with those of US foreign policy elites. This subject has also been covered in some depth in Frances Stonor Saunders (1999) book Who Paid the Piper?: CIA and the Cultural Cold War. She notes that:

“During the height of the Cold War, the US government committed vast resources to a secret programme of cultural propaganda in western Europe. A central feature of this pro¬gramme was to advance the claim that it did not exist. It was managed, in great secrecy, by America’s espionage arm, the Central Intelligence Agency. The centrepiece of this covert cam¬paign was the Congress for Cultural Freedom [which received massive support from the Ford Foundation and was] run by CIA agent Michael Josselson from 1950 till 1967. Its achieve¬ments – not least its duration – were considerable. At its peak, the Congress for Cultural Freedom had offices in thirty-five countries, employed dozens of personnel, published over twenty prestige magazines, held art exhibitions, owned a news and features service, organized high-profile international con¬ferences, and rewarded musicians and artists with prizes and public performances. Its mission was to nudge the intelligentsia of western Europe away from its lingering fascination with Marxism and Communism towards a view more accommo¬dating of ‘the American way’.”[21]

So given the elitist history of liberal foundations it is not surprising that Arnove and Pinede (2007) note that although the Carnegie, Rockefeller, and Ford foundations’ “claim to attack the root causes of the ills of humanity, they essentially engage in ameliorative practices to maintain social and economic systems that generate the very inequalities and injustices they wish to correct.”[22] Indeed they conclude that although the past few decades these foundations have adopted a “more progressive, if not radical, rhetoric and approaches to community building” that gives a “voice to those who have been disadvantaged by the workings of an increasingly global capitalist economy, they remain ultimately elitist and technocratic institutions.”[23]

Based on the knowledge of these critiques, it is then supremely ironic that progressive activists tend to underestimate the influence of liberal philanthropists, while simultaneously acknowledging the fundamental role played by conservative philanthropists in promoting neoliberal policies. Indeed, contrary to popular beliefs amongst progressives, much evidence supports the contention that liberal philanthropists and their foundations have been very influential in shaping the contours of American (and global) civil society, actively influencing social change through a process alternatively referred to as either channelling [24] or co-option.[25]

“Co-optation [being] a process through which the policy orientations of leaders are influenced and their organizational activities channeled. It blends the leader’s interests with those of an external organization. In the process, ethnic leaders and their organizations become active in the state-run interorganizational system; they become participants in the decision-making process as advisors or committee members. By becoming somewhat of an insider the co-opted leader is likely to identify with the organization and its objectives. The leader’s point of view is shaped through the personal ties formed with authorities and functionaries of the external organization.”[26]

The critical issue of the cooption of progressive groups by liberal foundations has also been examined in Joan Roelofs seminal book Foundations and Public Policy: The Mask of Pluralism. In summary, Roelofs (2007) argues that:

“…the pluralist model of civil society obscures the extensive collaboration among the resource-providing elites and the dependent state of most grassroots organizations. While the latter may negotiate with foundations over details, and even win some concessions, capitalist hegemony (including its imperial perquisites) cannot be questioned without severe organizational penalties. By and large, it is the funders who are calling the tune. This would be more obvious if there were sufficient publicized investigations of this vast and important domain. That the subject is ‘off-limits’ for both academics and journalists is compelling evidence of enormous power.”[27]

SNCC training Freedom School leaders for Mississippi Freedom Summer

Defanging the Threat of Civil Rights

The 1960s civil rights movement was the first documented social movement that received substantial financial backing from philanthropic foundations.[28] As might be expected, liberal foundation support went almost entirely to moderate professional movement organizations like, the National Association for the Advancement of Colored People and their Legal Defense and Education Fund, the Urban League, and foundations also helped launch President Kennedy’s Voter Education Project.[29] In the last case, foundation support for the Voter Education Project was arranged by the Kennedy administration, who wanted to dissipate black support of sit-in protests while simultaneously obtaining the votes of more African-Americans, a constituency that helped Kennedy win the 1960 election.[30]

One example of the type of indirect pressure facing social movements reliant on foundation support can be seen by examining Martin Luther King, Jr.’s activities as his campaigning became more controversial in the years just prior to his assassination. On 18 February 1967, King held a strategy meeting where he said he wanted to take a more active stance in opposing the Vietnam War: noting that he was willing to break with the Johnson administration even if the Southern Christian Leadership Conference lost some financial support (despite it already being in a weak financial position, with contributions some 40 percent less than the previous year). In this case, it seems, King was referring to the potential loss of foundation support as, after his first speech against the war a week later (on 25 February), he again voiced his concerns that his new position would jeopardize an important Ford Foundation grant.[31]

Thus, by providing selective support of activist groups during the 1960s, liberal foundations promoted such groups’ independence from their unpaid constituents working in the grassroots, facilitating movement professionalization and institutionalization. This allowed foundations “to direct dissent into legitimate channels and limit goals to ameliorative rather than radical change”[32] , in the process promoting a “narrowing and taming of the potential for broad dissent”.[33] Herbert Haines (1988) supports this point and argues that the increasing militancy of the Student Non-Violent Coordinating Committee and the Congress for Racial Equality meant most foundation funding was directed to groups who expressed themselves through more moderate actions.[34] He referred to this as the “radical flank effect” – a process which described the way in which funding increased for nonmilitant or moderate groups (reliant on institutional tactics) as confrontational direct action protests increased.[35] As Jack Walker (1983) concludes, in his study of the influence of foundations on interest groups, the reasoning behind such an interventionist strategy is simple. He argues that “[f]oundation officials believed that the long run stability of the representative policy making system could be assured only if legitimate organizational channels could be provided for the frustration and anger being expressed in protests and outbreaks of political violence.”[36]

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