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Monday, October 08, 2007

'Walking' by Henry David Thoreau - some excerpts

I wish to speak a word for Nature, for absolute freedom and wildness, as contrasted with a freedom and culture merely civil--to regard man as an inhabitant, or a part and parcel of Nature, rather than a member of society. I wish to make an extreme statement, if so I may make an emphatic one, for there are enough champions of civilization: the minister and the school committee and every one of you will take care of that.

I have met with but one or two persons in the course of my life who understood the art of Walking, that is, of taking walks--who had a genius, so to speak, for sauntering, which word is beautifully derived "from idle people who roved about the country, in the Middle Ages, and asked charity, under pretense of going a la Sainte Terre," to the Holy Land, till the children exclaimed, "There goes a Sainte-Terrer," a Saunterer, a Holy-Lander. They who never go to the Holy Land in their walks, as they pretend, are indeed mere idlers and vagabonds; but they who do go there are saunterers in the good sense, such as I mean. Some, however, would derive the word from sans terre without land or a home, which, therefore, in the good sense, will mean, having no particular home, but equally at home everywhere. For this is the secret of successful sauntering. He who sits still in a house all the time may be the greatest vagrant of all; but the saunterer, in the good sense, is no more vagrant than the meandering river, which is all the while sedulously seeking the shortest course to the sea. But I prefer the first, which, indeed, is the most probable derivation. For every walk is a sort of crusade, preached by some Peter the Hermit in us, to go forth and reconquer this Holy Land from the hands of the Infidels.

It is true, we are but faint-hearted crusaders, even the walkers, nowadays, who undertake no persevering, never-ending enterprises. Our expeditions are but tours, and come round again at evening to the old hearth-side from which we set out. Half the walk is but retracing our steps. We should go forth on the shortest walk, perchance, in the spirit of undying adventure, never to return-- prepared to send back our embalmed hearts only as relics to our desolate kingdoms. If you are ready to leave father and mother, and brother and sister, and wife and child and friends, and never see them again--if you have paid your debts, and made your will, and settled all your affairs, and are a free man--then you are ready for a walk.

[ ... ]

Nowadays almost all man's improvements, so called, as the building of houses and the cutting down of the forest and of all large trees, simply deform the landscape, and make it more and more tame and cheap. A people who would begin by burning the fences and let the forest stand! I saw the fences half consumed, their ends lost in the middle of the prairie, and some worldly miser with a surveyor looking after his bounds, while heaven had taken place around him, and he did not see the angels going to and fro, but was looking for an old post-hole in the midst of paradise. I looked again, and saw him standing in the middle of a boggy Stygian fen, surrounded by devils, and he had found his bounds without a doubt, three little stones, where a stake had been driven, and looking nearer, I saw that the Prince of Darkness was his surveyor.

[ ... ]

At present, in this vicinity, the best part of the land is not private property; the landscape is not owned, and the walker enjoys comparative freedom. But possibly the day will come when it will be partitioned off into so-called pleasure-grounds, in which a few will take a narrow and exclusive pleasure only--when fences shall be multiplied, and man-traps and other engines invented to confine men to the public road, and walking over the surface of God's earth shall be construed to mean trespassing on some gentleman's grounds. To enjoy a thing exclusively is commonly to exclude yourself from the true enjoyment of it. Let us improve our opportunities, then, before the evil days come.

[ ... ]

I rejoice that horses and steers have to be broken before they can be made the slaves of men, and that men themselves have some wild oats still left to sow before they become submissive members of society. Undoubtedly, all men are not equally fit subjects for civilization; and because the majority, like dogs and sheep, are tame by inherited disposition, this is no reason why the others should have their natures broken that they may be reduced to the same level.

[ ... ]

We have heard of a Society for the Diffusion of Useful Knowledge. It is said that knowledge is power, and the like. Methinks there is equal need of a Society for the Diffusion of Useful Ignorance, what we will call Beautiful Knowledge, a knowledge useful in a higher sense: for what is most of our boasted so-called knowledge but a conceit that we know something, which robs us of the advantage of our actual ignorance? What we call knowledge is often our positive ignorance; ignorance our negative knowledge. By long years of patient industry and reading of the newspapers--for what are the libraries of science but files of newspapers--a man accumulates a myriad facts, lays them up in his memory, and then when in some spring of his life he saunters abroad into the Great Fields of thought, he, as it were, goes to grass like a horse and leaves all his harness behind in the stable. I would say to the Society for the Diffusion of Useful Knowledge, sometimes,--Go to grass. You have eaten hay long enough. The spring has come with its green crop. The very cows are driven to their country pastures before the end of May; though I have heard of one unnatural farmer who kept his cow in the barn and fed her on hay all the year round. So, frequently, the Society for the Diffusion of Useful Knowledge treats its cattle.

A man's ignorance sometimes is not only useful, but beautiful--while his knowledge, so called, is oftentimes worse than useless, besides being ugly. Which is the best man to deal with--he who knows nothing about a subject, and, what is extremely rare, knows that he knows nothing, or he who really knows something about it, but thinks that he knows all?

[ ... ]

So we saunter toward the Holy Land, till one day the sun shall shine more brightly than ever he has done, shall perchance shine into our minds and hearts, and light up our whole lives with a great awakening light, as warm and serene and golden as on a bankside in autumn.

Petrodollar warfare and the collapse of US dollar imperialism

IDP CONSULTING GROUP, INC SPECIAL REPORT, AUGUST 1, 2007

_____________________________________________________________________________


PETRODOLLAR WARFARE & COLLAPSE OF US


DOLLAR IMPERIALISM IN THE 21ST CENTURY


BY CHARLES H. COPPES, AUTHOR OF AMERICA’S FINANCIAL RECKONING DAY


 


“If a nation expects to be ignorant and free, in a state of civilization, it expects what never was and never will be. The people cannot be safe without information.”


– Thomas Jefferson


Introduction


        The term “petrodollar” is a macroeconomic term that is little understood and even less discussed in the major news media today. Exactly how a petrodollar exchange system has helped maintain the US dollar as the world’s reserve currency is a general theme in my book and will be the focus of this special report. As William Clark suggests in his book Petrodollar Warfare, the current “war on terror” has been exploited by the neocons in an effort to establish permanent US military bases in the Persian Gulf and also “dissuade” other nations from switching their crude oil contracts into an emerging euro currency. In what is now being called the first oil currency war of the 21st century, the Iraqi War in 2003 was more about protecting US dollar imperialism and preventing a “petroeuro exchange system” than the alleged threat of WMDs or terrorist links to Osama bin Laden and his al-Qaeda network. As William Clark is careful to point out, Saddam Hussein had begun to price Iraqi oil contracts in euros starting in November 2000 and the US government was determined to put a stop to this crude/euro currency peg, which they successfully did in the summer of 2003. As Clark mentions:               


Not surprisingly, the US corporate media has not run a single news story on the reconversion of Iraq’s oil exports from petroeuros to petrodollars….This hidden fact [has] helped illuminate one of the crucial, yet over-looked macroeconomic rationales for the 2003 Iraqi War. Another goal of the neoconservatives was to use the “war on terror” as the publicly expressed premise in an attempt to dissolve OPEC’s decision-making process, thus ultimately frustrating the cartel’s inevitable switch to pricing oil in euros (emphasis added).[1]


        As indicated here, the threat of a “petroeuro” pricing structure among OPEC members is noteworthy and will be addressed in a later section. The fact that only the foreign press carried this “reconversion” from petroeuros to petrodollars is both revealing and disconcerting. Since 1980 the US media industry has been deregulated and now consists of five corporate conglomerates which control about 90% of the information flow in America. There is NBC (General Electric), ABC (Disney Co.), CBS (Viacom), FOX (News Corp.), and CNN (AOL Time Warner). Is it possible that all five major networks could have missed the geostrategic importance of invoicing Iraq’s vast oil reserves back into US dollars? Or was former CIA Director William Colby right when he commented that “the CIA owns everyone of any significance in the major media?”

 

The happiness conspiracy

From: New Internationalist, July 2006, issue 391

What does it mean to be happy in a modern consumer society? John F Schumaker argues that the elusive state has more to do with culture than genetics.

‘The trouble with normal is it always gets worse,’ sang the Canadian guitarist Bruce Cockburn back in 1983. Seems he was on to something. Normal doesn’t seem to be working any longer. The new Holy Grail is happiness. At every turn are ‘how-to’ happiness books, articles, TV and radio programmes, videos and websites. There are happiness institutes, camps, clubs, classes, cruises, workshops, and retreats. Universities are adding courses in Happiness Studies. Fast-growing professions include happiness counselling, happiness coaching, ‘life-lift’ coaching, ‘joyology’ and happiness science. Personal happiness is big business and everyone is selling it. Being positive is mandatory, even with the planet in meltdown. Cynics and pessimists are running for cover while the cheerleaders are policing the game with an iron fist. Only the bravest are not being bullied into cheering up or at least shutting up.

But a society of ‘happichondriacs’ isn’t necessarily a healthy sign. No-one is less able to sustain happiness than someone obsessed with feeling only happiness. A happy and meaningful existence depends on the ability to feel emotions other than happiness, as well as ones that compete with happiness.

‘Happiness never appeared to me as an absolute aim,’ said Einstein. ‘I am even inclined to compare such moral aims to the ambitions of a pig. The ideals that have lighted my way are Kindness, Beauty and Truth.’

If we’ve become pigs at the happiness trough, it’s understandable. As higher systems of meaning have withered, life purpose has dwindled to feeling good. Innocence, the lifeblood of happiness, is obsolete. We live on cultural soil perfectly suited for depression.

Other happiness blockers include materialism, perpetual discontent, over-complication, hyper-competition, stress, rage, boredom, loneliness and existential confusion. We’re removed from nature, married to work, adrift from family and friends, spiritually starved, sleep deprived, physically unfit, dumbed down, and enslaved to debt.

Health professionals face new epidemics of ‘hurry sickness’, ‘toxic success syndrome’, the ‘frantic family’, the ‘over-commercialized child’ and ‘pleonexia’ or out-of-control greed. Too much is no longer enough. Many are stretching themselves so far that they have difficulty feeling anything at all. At its heart the happiness boom is a metaphor for the modern struggle for meaning.

We laugh only a third as often as we did 50 years ago – hence the huge popularity of laughter clubs and laughter therapy. We make love less frequently and enjoy it less, even though sex is now largely deregulated and available in endless guilt-free varieties. Yet we’re the least happy society in history if we measure happiness in terms of mental health, personal growth, or general sense of aliveness.

A society’s dominant value system dictates how happiness is measured. The native Navajos in the southwest of the US saw happiness as the attainment of universal beauty, or what they called Hózhó. Their counterpart of ‘Have a nice day’ was ‘May you walk in beauty’.

Personal satisfaction is the most common way of measuring happiness today (via something called the Life Satisfaction Scale). This mirrors the supreme value that consumer culture attaches to the romancing of desire and the satiation of the self. When measured this way, almost everyone seems pretty happy – even if it’s primarily false needs being satisfied. A high percentage of depressed people even end up happy when ‘personal satisfaction’ is the yardstick.

By the middle of the 19th century, social critics were already noticing how happiness was losing its social, spiritual, moral and intellectual anchors and becoming a form of emotional masturbation. In his classic 1863 work, Utilitarianism, John Stuart Mill scorned this trend: ‘Better to be Socrates dissatisfied than a fool satisfied,’ he opined.

Total satisfaction can actually be a major obstacle to happiness. Artist Salvador Dali lamented: ‘There are days when I think I’m going to die from an overdose of satisfaction.’ To preserve the ‘rarity value’ of life one must resist wrapping heaven around oneself. Keeping paradise at a distance, yet within reach, is a much better way of staying alive. People who have it all must learn the art of flirting with deprivation.

The highest forms of happiness have always been experienced and expressed as love. But happiness is being wooed in increasingly autistic ways that lack this vital dimension. In a recent survey only one per cent of people indicated ‘true love’ as what they wanted most in life. Our standard of living has increased but our standard of loving has plummeted. The backlash against today’s narcissistic happiness is rekindling interest in the ancient Greek philosophers who equated happiness with virtue. Especially celebrated by them were loyalty, friendship, moderation, honesty, compassion and trust. Research shows that all these traits are in steep decline today – despite being happiness boosters. Like true love and true happiness, they have become uneconomic.

If we’ve become pigs at the happiness trough, it’s understandable. As higher systems of meaning have withered, life purpose has dwindled to feeling good. Innocence, the lifeblood of happiness, is obsolete. We live on cultural soil perfectly suited for depression

When author John Updike warned, ‘America is a vast conspiracy to make you happy,’ he was referring to the superficial mass happiness that prevails when economics successfully conspires to define our existence. I profit, therefore I am. To be happy, gulp something. Pay later. Novelist JD Salinger was so unnerved by the happiness conspiracy that he confessed: ‘I’m a kind of paranoiac in reverse. I suspect people are plotting to make one happy.’ The wrong type of happiness is worse than no happiness at all.

Governments are the biggest players in the happiness conspiracy. Any political action aimed at a more people-friendly or planet-friendly happiness is certain to be met with fierce resistance. The best consumers are itchy narcissists who hop, skip and jump from one fleeting desire to the next, never deeply satisfied, but always in the process of satisfying themselves. Our entire socio-economic system is designed to spew out this type of ‘ideal citizen’. Contentment is the single greatest threat to the economics of greed and consumer happiness.

Our ignorance of happiness is revealed by the question on everyone’s lips: ‘Does money make us happy?’ The head of a US aid agency in Kenya commented recently that volunteers are predictably dumbstruck and confused by the zest and jubilance of the Africans. It’s become a cliché for them to say: ‘The people are so poor, they have nothing – and yet they have so much joy and seem so happy.’

I never knew how measly my own happiness was until one day in 1978 when I found myself stranded in a remote western Tanzanian village. I saw real happiness for the first time – since then I have learned that it has vastly more to do with cultural factors than genetics or the trendy notion of personal ‘choice’.

So it didn’t surprise me that an African nation, Nigeria, was found recently to be the world’s happiest country. The study of ‘happy societies’ is awakening us to the importance of social connectedness, spirituality, simplicity, modesty of expectations, gratitude, patience, touch, music, movement, play and ‘down time’.

The small Himalayan nation of Ladakh is one of the best-documented examples of a ‘happy society’. As Helena Norberg-Hodge writes in Ancient Futures, Ladakhis were a remarkably joyous and vibrant people who lived in harmony with their harsh environment. Their culture generated mutual respect, community-mindedness, an eagerness to share, reverence for nature, thankfulness and love of life. Their value system bred tenderness, empathy, politeness, spiritual awareness and environmental conservation. Violence, discrimination, avarice and abuse of power were non-existent while depressed, burned-out people were nowhere to be found.

But in 1980 consumer capitalism came knocking with its usual bounty of raised hopes and social diseases. The following year, Ladakh’s freshly appointed Development Commissioner announced: ‘If Ladakh is ever going to be developed, we have to figure out how to make these people more greedy.’ The developers triumphed and a greed economy took root. The issues nowadays are declining mental health, family breakdown, crime, land degradation, unemployment, a widening gap between rich and poor, pollution and sprawl.

Writer Ted Trainer says before 1980 the people of Ladakh were ‘notoriously happy’. He sees in their tragic story a sobering lesson about our cherished goals of development, growth and progress. For the most part these are convenient myths that are much better at producing happy economies than happy people.

When normality fails, as it has today, happiness becomes a form of protest. Some disillusioned folks are resorting to ‘culture jamming’ and ‘subvertisements’ to expose the hollow core of commercial society. Others are seeking refuge in various forms of primitivism and eco-primitivism. Spurring this on is intriguing evidence from the field of cognitive archaeology suggesting that our Paleolithic ancestors were probably happier and far more alive than people today. The shift toward ‘Paleo’ and ‘Stone Age’ diets also reflects the belief that they had happier bodies.

There is an exquisite line by the philosopher Friedrich Nietzsche which touches on one of the keys to happiness: the need to appreciate ‘the least, the softest, lightest, a lizard’s rustling, a breath, a moment’. Paradoxically, happiness is closer when we kneel than when we soar. Our own nothingness can be a great source of joy.

We usually hitch our emotional wagons to ego, ambition, personal power and the spectacular. But all of these are surprising flops when it comes to happiness. Today’s ‘success’ has become a blueprint for failure.

Visionaries tell us that the only happiness that makes sense at this perilous juncture in Earth’s history is ‘sustainable happiness’. All worthwhile happiness is life-supporting. But so much of what makes us happy in the age of consumerism is dependent upon the destruction and over-exploitation of nature. A sustainable happiness implies that we take responsibility for the wider contexts in which we live and for the well-being of future generations.

Sustainable happiness harks back to the classical Greek philosophies in viewing ethical living as a legitimate vehicle for human happiness. Compassion in particular plays a central role. In part it rests on the truth that we can be happy in planting the seeds of happiness, even if we might miss the harvest.

Some argue that as a society we are too programmed to selfishness and over-consumption for a sustainable happiness to take root. Democracy itself is a problem when the majority itches for the wrong things. But if we manage to take the first few steps, we may rediscover that happiness resonates most deeply when it has a price.

The greatest irony in the search for happiness is that it is never strictly personal. For happiness to be mature and heartfelt, it must be shared – whether by those around us or by tomorrow’s children. If not, happiness can be downright depressing.

John F Schumaker, a US-born psychologist currently living in Christchurch, New Zealand/Aotearoa, is the author of In Search of Happiness: Understanding an endangered state of mind (Penguin).

http://www.newint.org/columns/essays/2006/07/01/happiness-conspiracy/

Sunday, October 07, 2007

Z Mag: Delivery Techniques of Patriotized History

From: Z Magazine Online, October 2007 Volume 20 Number 10

By Dave Brichoux

Rather than telling the truth about U.S. actions in other people’s countries, mainstream media present us with a false picture, a patriotized history. In this imaginary world, U.S. actions have the same five characteristics regardless of place or time. They are: 

  • self-sacrificing (not for selfish U.S. interests) 
  • benevolent (intended to help the people of the target country) 
  • self-defensive (never aggressive) 
  • freedom-pushing (trying to force others to be democracies) 
  • legal (possessed of legitimate authority) 

We can call these five the core myths of patriotized history. Events and facts from real history that show U.S. behavior as opposite to these five myths get removed or redefined as their own opposites, so that the message, the meaning conveyed by the texts, always conforms to them. 

One reason patriotized history is so powerful is that it is rarely delivered directly. A lie is most vulnerable when it is held up for examination as an explicit claim. This encourages listeners to consider whether they agree or not, whether they know enough to agree or disagree, and even to do some research and find out the facts. By contrast, if the lie is slipped into the conversation as if it were something we all already know to be true and agree upon as a matter of course, it is likely to go unchallenged. It is even more convincing if it is the implied, but unspoken message. Strongest of all is if it is implied in the negative, by its absence. 

Message Stated As A Claim 

Consider the following text: “This is no different than if a police officer in this country is shot at…. You would take into custody the person doing the shooting,” said Maj. Ralph Mills, a spokesperson for the U.S. Central Command (Craig Gordon, “U.S. Admits Raid Went Awry,” Newsday, February 7, 2002). 

The message here is that the U.S. military in Afghanistan is the legitimate authority, like a police force at home in its own country; the patriotic change here is an authority shift. But by stating it directly as a claim, Mills foolishly encourages us to evaluate it and to think about whether we would agree that Afghan troops occupying our country and shooting us if we resisted should be seen as legitimate an authority as our own police (whose bosses we can unelect), or whether we would consider them criminals. Because it encourages us to question the authority shift by presenting it directly as a claim, this is the weakest sort of delivery technique there is; a mainstream media editor would be unlikely to make this sort of mistake. (Note that the message is weaker because it is presented by a member of the U.S. government and as part of a justification for U.S. behavior. It would have been far stronger presented in a critique by someone who wasn’t part of the U.S. government.) 

Message Stated As If We
Already Knew It 

Other techniques present the message to us as if it were something we already knew to be true: “The great supporters of human rights during the Cold War now quite readily either roll them back in their own countries or encourage others to do so and turn a blind eye” said Irene Khan, Amnesty International’s secretary general. (Jane Wardell, “Int’l Rights Group Slams U.S.; Amnesty International: U.S. War On Terror Has Heightened Insecurity,” CBS News, May 28 2003). 

The article says Khan is talking about the U.S. and Britain, so the patriotic message here is that during the Cold War, the U.S. was a supporter of human rights. This is a standard U.S. act removal. It is stated directly, but not as a claim. Instead, it is treated as if it were something we already knew to be true. This makes it stronger and less likely to be examined than if it were presented as a claim. 

In unpatriotized history, of course, the U.S. was a great enemy of human rights during the Cold War; it overthrew democratic regimes with relatively good human rights records, replaced them with the world’s most horrible dictatorships, supported dictators who tortured huge numbers of people all over the world for decades, and did a lot of torturing itself. It used sexual torture, especially administering electric shocks to the genitals, common practice for U.S. soldiers interrogating the people of South Vietnam. It also used slivers under the fingernails, pushing people out of helicopters to their deaths, imprisonment in tiny cages or barbed wire coffins so small that the prisoners couldn’t move without puncturing themselves, and many other techniques. These are documented by the U.S. troops who did them. U.S. support for its client torturers is also documented by Amnesty International. But there is no way a reader of this text could ever get this impression, given the way the message is expressed. The message is also much stronger because it is presented in a criticism of U.S. foreign policy. 

The title of the article above uses the same technique when it refers to the “U.S. War On Terror.” Put this way, the text makes it appear as if we all understood already that the U.S. opposes terror as a method, something that is manifestly false. 

Consider the following discussion question presented by PBS: “Join the discussion: Are U.S. efforts to bring democracy to Iraq ill-conceived? Or is it a mission vital to America’s national interests? What should the U.S. mission in Iraq be?” (PBS, “Frontline,” February 12, 2004). 

The message of this text is that the U.S. is trying to bring democracy to Iraq, an obvious falsehood and a reversal of the definition of democracy. Democracy (in unpatriotized definitions) says that the citizens rule and have the power to remove, in elections, those who wield the power of life and death over them. The U.S. is killing the citizens of Iraq, the very people that democracy says are to be the rulers. It is also controlling Iraqi skies, spying on the citizens with remote-controlled drones, targeting those who resist U.S. domination, and trying to establish mechanisms of future U.S. domination of Iraq, including U.S. client status for “Iraqi” military and police whose job will be to target “insurgents” (i.e. Iraqis) rather than to defend Iraq from foreign powers, such as the U.S. No one is talking about allowing Iraqis to vote and run in elections for the U.S. government, despite the fact that democracy says these U.S. actions give them that right—and this is just counting the evidence that is openly available in the very sources that claim this is democratization. 

Despite all of the obvious evidence to the contrary, the text establishes the idea that the U.S. is trying to bring democracy to Iraq as the basis for discussion, as the fundamental “truth” that all sides are expected to agree upon before they start arguing (about other things). Noam Chomsky’s observation comes to mind: “Controversy may rage as long as it adheres to the presuppositions that define the consensus of elites, and it should furthermore be encouraged within these bounds, thus helping to establish these doctrines as the very condition of thinkable thought while reinforcing the belief that freedom reigns” (Noam Chomsky, Necessary Illusions, South End Press, 1989). 

Message Directly Implied, But Unstated 

An even stronger delivery technique is when the message is not stated at all, but is directly implied by the text: “The Israelis consider the area a Jerusalem suburb and Palestinians consider it occupied territory” (Mike Hanna and Andrea Koppel, “Palestinians, Israelis trade attacks; tanks sent to West Bank,” CNN, July 19, 2001). 

The authority shift here is unstated, but directly implied: if it is a Jerusalem suburb, then it isn’t occupied territory. The text implies that even the Palestinians think this. In other words, Jerusalem belongs to Israel and not to the Palestinians. This sort of delivery places the lie in the same “already understood to be true” category as the Amnesty and PBS quotes above do, but it goes them one better by making the lie itself unstated, although it is implied. 

There are many similar examples. Often the message is not implied according to the rules of formal logic, which say that just because A implies B, it does not follow that not-A implies not-B. But in English, the implication is often there. Consider the following authority shifts: 

  • “Hundreds of other Iraqis have been seized since the war, often, according to critics, on flimsy suspicion, and held for long periods without charge, usually without their families knowing for weeks where they are” (Jonathan Steele, “Red Cross ultimatum to U.S. on Saddam,” the Guardian, June 14, 2004). 
  • “The United States is investigating whether the estimated 18 people killed during the Special Forces raid included friendly forces…. Karzai told the Washington Post this week he believes the United States did kill some innocents in the raid” (Craig Gordon, “U.S. Admits Raid Went Awry,” Newsday, February 7, 2002). 
  • “Although there is no official death toll of civilians in the war in Afghanistan and its aftermath, the human-rights group Global Exchange surveyed 11 provinces last year and determined that at least 800 innocent people had been killed” (Kim Barker, “Errant U.S. bomb kills 11 in family,” Chicago Tribune, April 10, 2003). 

The message of all the above quotes is the same. If these citizens really were fighting the U.S. conquests of their countries, that would be a crime, and the U.S. would be committing no crime by capturing or killing them. The minute U.S. troops enter another country, the non- friendly citizens become non-innocent and the U.S. automatically has the authority to capture or kill them and the U.S. crime becomes the standard of legality. The power of this sort of message is also increased because it is often delivered in criticism of the U.S. 

The four examples above all establish a practice as normal by saying that the U.S. (Israel, in one case) might have gone beyond it. (Has Israel taken something that was not part of Jerusalem? Has the U.S. captured or killed people who were not resisting the U.S. domination of their country?) By talking about going beyond it, the text makes the practice, which is actually a violation of standard norms, appear as the standard of ordinariness. Israel’s possession of Jerusalem, the U.S. killing or capturing of citizens who resist it in Afghanistan and Iraq now becomes the background norm because the text highlights the question of whether the U.S. (or Israel) might have violated it. 

Omission Techniques 

The strongest delivery techniques of all are those that rely upon complete omission. In these techniques, the message is delivered not by direct statement and not even by direct implication, but by the absence of the myth-violating events in presentations. 

It is possible to omit an event in a way that not only keeps the reader’s attention off of it as a possibility, but also manages to imply that it could never have happened. This is done by discussing a topic in a way that points directly at the spot where the event would have to have been shown if it had happened and then not mentioning it. Consider the introduction to a Newsweek story on the question of U.S. torture since 2001: “Interrogators have pondered the uses of torture for centuries. During the Spanish Inquisition 500 years ago, priests obtained the desired results by placing infidels on the rack but had less success with sleep deprivation, which, after three or four days, seemed only to induce hallucinations. Torture still works to extract the truth in the movies and on TV shows like the popular ‘24,’ but not in real life, say the experts. A prisoner who has his fingernails pulled out or his genitals shocked will say (and make up) anything to make the pain stop. 

“Real-world choices are less black and white. Less violent but still coercive techniques can sometimes be effective. These ‘enhanced’ interrogation techniques, like placing a smelly hood over a prisoner and making him stand or squat naked for hours in a cold and dark room, are called ‘torture lite.’ In modern times, these tactics have been used by British intelligence to unravel the command structure of the IRA and by the Israelis to stop Palestinian suicide bombers. 

“Since 9/11, torture lite has been used by the Americans in the war on terror” (Thomas, Evan and Michael Hirsh, “The Debate Over Torture,” Newsweek, November 21, 2005). 

The message here is that the U.S. didn’t practice or support the sort of torture “heavy” (not “lite”) that it did in places like South Vietnam and that it supported all over the world. The text points right at the spot where such information should have been mentioned if it were true, by mentioning the exact torture methods favored by the U.S. and by doing so in the context of an article about U.S. torture. But then it doesn’t mention the fact that the U.S. did this, thus implying that it didn’t. The information is so directly relevant at this point that the only way it could be unmentioned is if it never happened. But it did happen. I call this technique “denial by omission” and consider it quite powerful because it manages to thoroughly deny the truth without focusing the reader’s attention on the denial, thus avoiding the questioning and fact-checking that denials ordinarily invite. 

Another example of this technique was provided by TV Guide during the 2003 conquest of Iraq. In an article on how to “help you help your kids understand” the war, TV Guide offered the advice of Dr. Stuart Goldman, who suggested that children be told “something along these lines” when they ask, “Why are we at war?” “When a country or the rulers of the country break big rules and hurt a lot of people and won’t stop, even though other people try to get them to stop, sometimes a country will send their soldiers in to force those bad people to follow the rules. Nobody wants to do it, but sometimes it’s needed to make the world safe for everybody” (Mark Lasswell, “Kids & the Television War,” TV Guide, April 12-18, 2003). 

By speaking about “break[ing] big rules,” and “hurt[ing] a lot of people,” this text points right at the place where mention would (in un- patriotized speech) have been made of the fact that the U.S. was now and had been breaking the big rules. It had used the UN inspections in Iraq as cover for illegal activities (gathering information to use in overthrowing the government rather than disarmament), supported a coup attempt (foiled by the Iraqi government), repeatedly misled the inspectors, supported al Wifaq blowing things up in Iraq, attacked Iraq repeatedly without even the permission of the absurdly subservient UNSC, and openly declared that the sanctions would not be lifted (regardless of Iraqi compliance) without regime change in Iraq—and of course the current invasion was itself very illegal. As far as hurting a lot of people goes, most relevant are the sanctions themselves, maintained due to U.S. pressure, and the hundreds of thousands of deaths they caused. Yet the text doesn’t mention these facts, thus implying that they could not be true, since the context points right at them. 

Consider the following excerpt from an article about Guatemala: “President Bush is scheduled to visit next week, and American diplomats say the lack of public security here is near the top of his agenda…. The squads of rogue officers, human rights experts and others say, are in a sense an outgrowth of Guatemala’s long internal conflict. Some former military officers who came of age during the bloody counterinsurgency operations of the 1980’s are members of the new rogue squads, according to human rights experts and opposition politicians…[engaged in] the old practices of assassination and terrorism…. 

“Erwin Sperisen, the national police chief…said, he has not been able to purge the 19,000-member force of officers who came from the two main police forces that controlled the country during the civil war and were schooled in torture and assassination. 

“‘One has to break with this kind of schooling,’ he said” (James C. McKinley, Jr., “In Guatemala, Officers’ Killings Echo Dirty War,” New York Times, March 5, 2007). 

No reader of this article would get the impression that it was the U.S. that overthrew democracy there and set up the dictatorships and supported the terrorist death squad governments because it wanted them to kill the people they were killing. Given the fact that the text does mention the U.S. and its alleged desire for “security,” and also, given that the article speaks quite pointedly about the current situation being a result of the past history, this text constitutes a denial by omission. It isn’t really possible for a reader to believe that the U.S. could be responsible for all this and yet not be mentioned in this context. 

Omission also works when the text doesn’t point so directly at the place where the omitted fact would belong: “Despite a turbulent political history, Indonesians finished voting in their first direct election for president early Monday afternoon with no reports of election violence” (“Briefly: Indonesia; Voters Oust President,” Lawrence Journal-World, September 21, 2004). 

This text never mentions the U.S. role in helping to shut down democracy in Indonesia 48 years earlier, in supporting the killers and feeding them names during the massacre of 500,000 Indonesians 7 years later, or in supporting the resulting Suharto dictatorship for 3 decades. It doesn’t quite force the implication that these events could never have happened, however, so we can’t really call it denial by omission. The effect is still the nonexistence of the facts in the reader’s mind, however. Readers exposed to such texts would never learn that these things happened. I call this simple omission. It is very common and has powerful results; most of U.S. foreign policy during the Cold War is hidden this way, by simply not talking or writing about it. 

One reason the system of patriotic lies about history has managed to take hold so strongly is because its falsehoods are presented in indirect ways, rather than as explicit claims to be evaluated. Why they are presented in these ways is an open question. Sometimes it seems fairly deliberate. Consider the many denials-by-omission about U.S. support for Saddam Hussein prior to 1990. This support is well known by the media, so we might assume its omission from many stories is deliberate. But other lies may at times be presented as truths because this is how those who tell them experience them, due to the unquestioned and unquestionable nature of the five core myths. This seems likely to be the case with redefinitions of concepts like democracy. 

As Edward Herman and Noam Chomsky point out, the “system of presuppositions and principles that constitute an elite consensus [is] a system so powerful as to be internalized largely without awareness” (Manufacturing Consent).  

Uultimately, understanding why the media mislead us is not as important as understanding how they do so and how reality differs from what they tell us. 

 

Dave Brichoux is co-creator (with his brother, Jon) of a website for the analysis of U.S. foreign policy propaganda, www.wausfpp.org. He works as a part-time lecturer in political science at the University of Missouri-Kansas City.

 [ Link ]

The free enterprise propaganda drive

The Role of ‘Economic Education’ in Achieving Capitalist Hegemony


Free enterprise has become the prevailing idea of our times, an idea without serious rival although not without critics. During the 20th Century business coalitions conducted two major propaganda campaigns to promote free enterprise using the media, and every other communications venue available including school education. - Sharon Beder


By Sharon Beder

"The use of school education to teach children to appreciate the free enterprise system was carefully thought out and a conscious strategy to win people over at an early and impressionable age."

Free enterprise has become the prevailing idea of our times, an idea without serious rival although not without critics. During the 20th Century business coalitions conducted two major propaganda campaigns to promote free enterprise using the media, and every other communications venue available including school education.

The first campaign occurred after the Second World War when American business interests felt threatened by government intervention and controls on the one hand, and union activity on the other. They responded with a massive 'economic education' program, aimed at the public, school students and employees, which taught the fundamentals of free enterprise economics. Business values, such as the rewards of hard work and enterprise and the benefits of capitalism were equated with patriotism and American values.

A similar media and school-based campaign was undertaken when capitalism came under attack during the late 1960s and early 1970s when a proliferation of public interest groups challenged the authority of business and sought government controls over business activities. This time the campaign spread to Australia and other nations.

Antonio Gramsci used the term ‘hegemony’ to describe the phenomenon by which the majority of people accept the values and political axioms that ensure their own subordination to the ruling elite. Elites reinforce this hegemony through social conditioning, aided by leading social institutions, as well as by rejecting and marginalising those who propose radical change. They promote the virtues of the existing system and denigrate alternatives as unworkable, disastrous, undesirable.

Nowhere has more effort been put into creating a capitalist free market hegemony than in the US, where advocates of free markets have sought to identify every major institution with free enterprise. The free market “remains the sacred cow of American politics and has become identified with America’s claim to be a model for a universal civilization.” [1] However this hegemony is not stable and requires constant reinforcement. The proliferation of corporate propaganda during the 20th Century shows that ideology has played a vital role in supporting and legitimising capitalism.

The capitalist system has undergone several periods during which its legitimacy has been questioned. Business people have responded each time with propaganda and public relations efforts to regain their legitimacy. This paper focuses on two of those periods: following the Second World War when government controls, economic planning, and the public provision of welfare protection had been shown to be effective; and during the late 1960s and early 1970s when the counter-culture movement brought with it a proliferation of public interest groups, including environmental and consumer groups, that challenged the authority of business and sought government controls over business activities.

Countering Government Regulation and the Unions
In the immediate post war period, key business organisations in the US were concerned about government intervention and controls on the one hand, and union activity on the other. Proposals for further government intervention included price controls, a rising minimum wage, expanded unemployment insurance and tax reforms. Unions were active and in some cases demanding not just improved pay and conditions, income security and full employment through government spending, but also a say in corporate decisions in areas such as pricing and investment.

Polls generally confirmed business fears that the public did not believe in the free enterprise system as wholeheartedly as business would wish. Although most people were in favour of private ownership and thought well of large corporations, a majority also thought that most businessmen did not have the good of the nation in mind when they made their decisions and therefore government oversight was necessary. Many believed that businesses made huge profits and, business leaders felt, few understood the relationship between profits and investment.

Business sought to deal with these threats by selling free enterprise on the basis that “if you control public opinion you have the government in your hand and labor behind the eight ball.” [2] Public relations consultants, eager for business, promoted the need for their services. Large amounts of money were spent on lobbying, institutional advertising, philanthropy, research sponsorship and other public relations activities. But the core of their efforts was ‘economic education’, that is, the selling of free enterprise.

In her history of this period, Elizabeth Fones-Wolf, explains how business groups countered the perceived trend towards socialism:

The business community... set out to build an agreement around an alternative agenda. In doing so, it sought not only to recast the political economy of post-war America but also to reshape the ideas, images, and attitudes through which Americans understood their world. Employers wanted support for the belief that economic decisions should be made in corporate boardrooms, not in legislative chambers. [3]

Corporations, and the PR people hired by them, identified business interests with national interest and “the traditional American free-enterprise system with social harmony, freedom, democracy, the family, the church, and patriotism” whilst they identified “all government regulation of the affairs of business, and all liberals who supported such ‘interference’, with communism and subversion.” [4]

Henry Link, head of the polling company Psychological Corporation, argued at the time that what was needed to restore the legitimacy of business and prevent the interference of government was “a transfer in emphasis from free enterprise to the freedom of all individuals under free enterprise; from capitalism to the much broader concept: Americanism.” [5]

What followed was “the most intensive ‘sales’ campaign in the history of the industry” according to Daniel Bell, then editor of Fortune magazine. What was being sold was free market dogma, and the full weight of business resources were poured into it: “The apparatus itself is prodigious: 1,600 business periodicals, 577 commercial and financial digests, 2,500 advertising agencies, 500 public relations counsellors, 4,000 corporate public relations departments and more than 6,500 ‘house organs’ with a combined circulation of more than 70 million.” [6]

The Ad Council Campaign
In 1947 the Ad Council launched a nationwide public ‘education’ campaign to sell the free enterprise system to the American people. It received “unprecedented amounts of money” from business toward the $100 million economic education campaign “to ‘sell’ the American economic system” to the public, including large donations from General Foods, General Electric, General Motors, IBM, Johnson and Johnson, Procter and Gamble, Goodrich, and Republic Steel. [7]

In this campaign the free market was described as “the most democratic institution ever devised by man—whereby all the people decide every day what goods and services are to be produced and in what quantities, making their decisions by establishing the prices they are willing to pay”. Competition was depicted as constantly forcing “the seller to keep improving the goods and services he offers”. [8]

Ironically the individualist message of competition and self interest was sold through a campaign that sought to promote industrial harmony and the idea that we should all cooperate and work together to protect the system and achieve the prosperity it promised. The campaign argued that increased production could be achieved through mechanisation, better efficiency and the cooperation of workers and management.

In the first two years of the Ad Council campaign, 600 pages of ads were published at no cost, newspapers printed 13 million of lines of advertising for free, 8,000 billboards were erected, and radio messages were broadcast into “almost every home in America”. The advertisements offered a free pamphlet “The Miracle of America” and 1.5 million copies of this were distributed by 1950. Many more had been reprinted in magazines and company publications. [9] By the end of 1949, the Advertising Council’s campaign had blanketed the country with over 500 advertisements in national magazines, newspaper supplements and business publications, 8,000 newspaper advertisements, 6,000 outdoor posters and messages carried by almost all the network radio programs resulting in more than 2 billion “listener impressions”. [10]

The campaign was based on the assumption that if Americans were taught to think correctly about the free enterprise system then they would approve of business activities and not call for government regulation of them. Organisations such as the Opinion Research Corporation (ORC) did studies to prove that Americans were ignorant of economics and the fundamentals of the American economic system and needed economic ‘education’. However these studies were essentially surveys of how strongly business values were held in the community as can been in the sample of questions below. The ‘correct’ answers are shown in red: [11]

On the whole, workers make more money today than they did thirty years ago.

( ) But they are worse off because prices have gone up
( ) They are a little better off, but not much
( ) They are about 25% better off
( ) They are about 75% better off

Money invested in new machinery and equipment has increased output. The workers have got some of the increase but the larger share has gone to the owners.

( ) I agree
( ) I disagree

The wealth of this country is becoming more and more concentrated in the hands of the wealthiest 10% of the families.

( ) True
( ) False

Consumers don’t have much influence on prices. Companies set the price and the customer has to pay it.

( ) I agree
( ) I disagree

Clearly such questions merely tested the degree to which high school students’ opinions coincided with those of business people and conservative ideologues. Many students erroneously thought that owners got too much profit and gained most from new machinery. Worst of all, from a business point of view, over half of the students agreed with the Marxist statement: “The fairest economic system is one that ‘takes from each according to his ability’ and gives to each ‘according to his needs’.” This was even though most teachers disagreed with the statement. The failure of students “to see through this Marxist doctrine” was taken to be evidence of “how little high school seniors comprehend the fundamentals of our system.” [12]

It was economic ignorance, ORC claimed, that led to an anti-business bias. Thus, corrective education and propaganda was necessary and was aimed at schools, universities, company employees and also the public in general. The ORC also argued that corrective education and propaganda was necessary to undermine the faith of the community in government and regulation:

The stress our high schools place on American history and government leads teenagers to believe that a government directed economy, since it operates for the benefit of all, will best assure social and economic justice...

Young people’s support for enlarging the role of government in our lives is not likely to change without economics instruction. [13]

The ORC argued that “ignorance and lack of understanding of how the business system works go hand in hand with a willingness to vote for measures that undermine the system.” Clearly it was best to correct such ignorance at school. School children, it found, were more likely to view regulation of business and government control of prices favourably but this could be corrected with simple ‘education’. [14]

School Economics Education
Businesses became very active in promoting free enterprise values in schools. The use of school education to teach children to appreciate the free enterprise system was carefully thought out and a conscious strategy to win people over at an early and impressionable age.

A number of individual corporations developed educational materials to this end. For example, Coca-Cola prepared and distributed eight units of curriculum material on “Our America” to some 30 million primary school children. International Harvester and the American Petroleum Institute sponsored educational materials on the development of the US economy produced by an advertising agency and distributed them for free. General Mills decided that even primary school students were not too young to be taught free market economics and it sponsored materials such as silk-screen panels telling the story of marketing bread; film strips; and a comic book on “Freedom of Choice”. [15]

Other companies pumping materials into schools—texts, filmstrips, teaching kits, movies—included U.S. Steel, General Electric, General Motors, American Cyanamid, Standard Oil as well as many others. In fact one in five corporations did so. In 1954 corporations were supplying about $50 million worth of free materials to schools compared with an annual expenditure on regular textbooks in schools of $100 million. [16]

Individual corporations were not the only ones providing free market ‘educational’ materials for schools. There were also: [17]

1. Business, industry and trade associations of industry who sought to show the role of industry and its products in the economic system. Examples included the American Bankers Association, the American Iron & Steel Institute, the US Chamber of Commerce, the New York Stock Exchange, National Association of Manufacturers (NAM), the American Petroleum Institute and the Automobile Manufacturers, all of which supplied materials to elementary and/or secondary schools.

2. Organisations advancing a particular economic philosophy such as The American Economic Foundation, Americans for the Competitive Enterprise System, Freedoms Foundation and the National Education Program.

3. Organisations seeking to sell educational materials for a profit such as the Industrial Relations Center.

4. Organisations set up for the purpose of changing people’s understanding of economics such as the Joint Council on Economic Education and the Industrial Information Institute.

5. Think tanks and service organisations which concentrate on secondary schools and colleges such as the American Enterprise Institute, the Center for Information on American and the National Foundation for Consumer Credit.

These organisations produced teaching aids and also teaching units consisting of printed materials, films, record sets, text books, activity books, teachers’ guides, wall charts, and tests. They also provided speakers, tours, awards programs and career conferences and programs for secondary school students and symposia, seminars, workshops and panel discussions for college students.

A 1951 study found that 89% of teachers surveyed used industry-sponsored materials in their classes. Another, a few years later, found that 77% of all films shown in schools surveyed were donated sponsored films. [18] The ORC found that same year that three quarters of social studies teachers reported receiving teaching aids from private corporations on the way business systems operate. Some described the material as “one-sided, biased, smacks of propaganda, never admits any faults in the system.” However, most teachers tended to have high regard for the capitalist, free enterprise system and social studies teachers were particularly open to receiving and using the corporate material. [19]

By the end of the 1950s the business point of view had become the accepted truth in many schools and students were, in the words of economics professor Daniel Fusfeld, “captives of the ideology of the right, ... indoctrinated” with the idea that an economy which was “free, competitive and individualistic” had to be maintained. [20]

Employee Economics Education
Whilst many corporations attempted to influence school education, many more directed ‘educational’ efforts at their employees, who were captive audiences. Ninety five percent of large companies surveyed in 1947 approved of the idea of employee education and in the following years many large corporations including Johnson & Johnson, IBM, Westinghouse, US Steel and DuPont developed educational programs for workers or supervisors. Nine million employees were put through ‘evangelical’ anti-union, anti-government courses of ‘economic education’ within a three year period. [21]

As with the general public it was assumed that undesirable worker attitudes towards business were related to their poor grasp of economic ‘principles’, in particular the following six economic principles:

1. Government control over production destroys free enterprise;

2. A man’s real job security depends on how good his company is in meeting competition;

3. Highest pay should go to those who produce most;

4. The consumer, rather than the company, sets the price;

5. Labor saving machinery makes jobs;

6. Stockholder and employee interests are allied. [22]

It was concluded from surveys that those who were ignorant of these economic principles were more likely to be dissatisfied at work and more likely to embrace “collectivist” proposals. They were also more likely to favour price controls, limits on profits, limits on salaries, government ownership and stronger unions than those who were ‘well-informed’. Company-based economics courses were therefore run to better inform workers and foremen so that they would have better attitudes towards business as well as more interest in company problems and working to solve them, “increased productivity, improved worker morale, and better citizenship”. The subjects most frequently covered in employee economic education courses were justifications for profits; the ideology of competition and how it ensures “the consumer is boss”; and the ‘proper’ and therefore limited role of government. [23]

A 1954 American Management Association (AMA) report found that employee education was carried out in almost all American industrial companies. It noted that some companies used the terms “propaganda” and “economic education” interchangeably and many were open about their wanting “to influence our people to think ‘right’” and wanting “to change their thinking”. Others were more circumspect, saying only that they wanted to present the pertinent “facts” so that employees could draw their own conclusions. [24]

An example of these employee education programmes was that offered by DuPont entitled “How Our Business System Operates” (HOBSO). It involved three 90 minute discussion sessions with groups of 20 employees on company time. The course taught ideology rather than economics or company operations and emphasised the achievements of free enterprise and the threat of socialism. It stressed the importance of profits and competition and economic freedom and attacked government controls. NAM adopted HOBSO and distributed it to other companies. It trained company personnel to use it and be discussion leaders. By the middle of the 1950s more than 500 firms had participated in training sessions on HOBSO and its successor HOBSO II. [25]

It was estimated that economic education programs and Ad Council advertising “reached, to a greater or lesser extent, about 70 per cent of the American population”. [26] This ‘economic education’ campaign largely succeeded in turning most Americans into free-market believers, suspicious that government interventions eroded individual freedom and invited socialism into their midst. By 1955 studies found that the community was much more supportive of industry. A majority of those surveyed agreed that the interest of employers and workers were the same and the vast majority of Americans said they approved of large corporations. They were now more concerned about Big Labour and Big Government than Big Business.

The earlier post-war business campaigns in the US were scaled down after President Eisenhower, a friend of business, was elected in 1952. However, this was not the last of the campaigns to assert business values and in the 1970s corporations again renewed their campaign to promote business values and policy goals.

Responding to the Counter-Culture Movement
During the 1970s, when confidence in free enterprise declined again, corporations became politically active, getting together to support a conservative anti-regulatory agenda and financing a vast public relations effort aimed at regaining public trust in corporate responsibility and freedom from government regulation. The Ad Council launched another major campaign to promote free enterprise in 1976. It was supported by so many major corporations that the Council boasted the list of supporters read like a “who’s who in American business”. It was also supported by the US Department of Commerce. [27]

The lengthy campaign in favour of free enterprise has been described as “the most elaborate and costly public-relations project in American history.” [28] The multimillion dollar campaign included media advertisements, dedicated newsletters, films, teaching materials and training kits, booklets, point of sale displays, messages on envelopes, and flyers included with bank statements, utility bills and insurance premium notices. The media contributed $40 million worth of free time and space to the campaign in the first two years. [29]

The unstated premise of the campaign, as before, was that if people were educated to view the free enterprise system as business people saw it they would appreciate and defend it rather than criticise it. In the lead up to the campaign, Compton Advertising undertook surveys of public attitudes to the economic system. The table below shows some of the questions that were asked with the ‘correct’ answers written in red.

Although the Compton survey found most people were in agreement with business values indicating that the earlier employee and school campaigns had been successful, the Ad Council believed that these positive attitudes needed to be more widespread and harnessed to ensure that people understood that protection of the economic system meant leaving it unregulated and unchanged.

The campaign juxtaposed personal, political and economic freedom, arguing that constraints on economic freedom were tantamount to reducing personal and political freedom and that those who sought to “intervene excessively in the play of market forces,” however well intentioned they might be, posed a major threat to those freedoms. Criticism of the economic system amounted to subversion of the political system. [30]

The campaign sought to get maximum distribution of a booklet on The American Economic System And Your Part in It. The booklet was in colour and illustrated with Peanuts cartoons. It described the economic system in simple, idealised terms. It promoted the idea that everyone not only had a stake in the economic system but also had a say in it. It argued that everyone helps to make decisions in the system—governments, producers and especially consumers: “the key role that really makes everything work is played by you, in your role as consumer.” Ordinary people also play a role as producers—“Workers are producers”—and as investors—“if you have a savings account, own life insurance, or are in a pension fund, you are helping to generate funds for investment purposes.” [31]

The booklet emphasised the importance of hard work and increasing productivity “if we are to maintain competitiveness in selling goods and services both at home and abroad”. It reinforced the need for consumers to spend their money buying goods to ensure the security of their jobs: “Remember when we buy less than our economy is producing, eventually production goes down and unemployment increases.” Naturally, it also defended the role of advertising: “Those who supply the best goods and services at the best prices generally will be the most successful. And it is through advertising that producers inform buyers about their goods and services....” [32]

The booklet was careful to downplay the amount of profits made by corporations. It did this by using averages of all businesses and arguing that the profits made by corporations were small compared to the aggregate income of all individuals. It emphasised that the economic system was responsible for the high standard of living in the US and that personal freedom was intimately connected with economic freedom.

The Ad Council distributed millions of copies of these booklets to schools, workplaces and communities – some 13 million by 1979. [33] According to the Council, advertisements for the booklets were sent to every media outlet and every magazine in the country. It was advertised free:

• on over 400 television stations;
• on over 1000 radio stations;
• in over 3000 daily and weekly newspapers;
• in over 400 business and consumer magazines;
• on thousands of counter cards in libraries, banks and stores;
• on over 110,000 transit cards in subways and other transport venues (over $25 million of measurable free time and space). [34]

The booklet was reproduced in full in over 100 newspapers and magazines. Over 1,800 companies, 1,300 schools and 500 organisations ordered bulk copies for employees, students and members. [35]

A second stage of the project, launched in 1977, involved a huge advertising campaign centred on the idea of an Economics Quotient (EQ) — an obvious reference to IQ. Advertisements asked “How high is your EQ?” or “Do your kids have a higher EQ than you?” and included quiz questions and answers so people could test themselves. The idea was to make people feel ignorant so that they would write away for the booklet, whilst at the same time making an ideological point. The “basic economic questions” in the advertisements included:

True or False:

In 1975, the investment in equipment and facilities averaged almost $41,000 for each production worker in American industry.
[Answer: true]

True or False:

If you have a savings account, own stock, bonds or life insurance, or are in a pension fund, you are an investor in the U.S. economy.
[Answer: true]

The Ad Council produced two more booklets that year, one on employment and one on inflation and these were also subject to mass distribution. Also a picture book version of the original booklet was prepared for “low-level readers” and children. [36]

The Council’s ‘economic education’ campaign was supplemented by the efforts of many individual corporations, trade associations and chambers of commerce. Some companies again offered their own employees economic ‘education’. Teacher education was also targeted by individual corporations because of the influence of teachers on millions of children.

Corporate sponsored classroom materials were also produced for the purpose of selling the free enterprise system to school children. Four million packages of Industry and the American Economy (an 11 booklet package), were distributed to students and teachers all over the nation. Corporate money also financed a television show on economics featuring a leading neoliberal economist, Milton Friedman, and another “In Search of the Real America” featuring a fellow from the conservative think tank, the American Enterprise Institute. [37]

Various oil companies got involved. Phillips Petroleum Company supported the production of a series of five films entitled “American enterprise” with an accompanying teachers guide. It cost $800,000 and reached over 8 million students. Amoco Oil Company also produced a 26 minute film and teachers guide to explain how the free enterprise system works. The Exxon Company got together with Walt Disney Educational Media Company to produce a 22 minute film for high school students about two children that go into business. [38]

The US Chamber of Commerce produced films, teaching materials and booklets on the economic system and a package entitled “Economics for Young Americans” that included film strips, audio cassettes, lesson plans and texts on productivity, profits and the environment. Local chambers of commerce also participated in the campaign. The National Education Program produced “full color animated cartoons”; flannel board presentations; a monthly newsletter; a weekly column for newspapers and trade publications; audio-taped and printed speeches; a Do-It-Yourself Materials Kit for organising a one-day forum; and a number of films on topics such as “A Look at Capitalism” and “The Spirit of Enterprise”. [39]

In the late 1970s US business was spending a billion dollars each year on propaganda of various sorts “aimed at persuading the American public that their interests were the same as business’s interests.” The result of all this expenditure showed in the polls when the percentage of people who thought that there was too much regulation soared to 60% in 1980 (up from 22% in 1975). [40]

By 1978 US business had “clearly regained the political initiative” and defeated many of the regulatory measures hard won by public interest activists. By 1986 27 states required some form of economics education in primary and/or secondary schools on the assumption that “popular misconceptions lead to bad policies”. [41]

Australia
Economic education spread from the US to other English speaking countries during the 1970s and 1980s. In Australia, after the election of the Labour government in 1972, the Australian Chamber of Commerce (ACC) reacted with a nationwide ‘economic education campaign’ to promote free enterprise.

ACC’s Economic Education programme was the “centre piece of our activities in public opinion forming about the role of business in the community, especially amongst the young” and, like the US campaigns, was in response to concern “at the widespread lack of understanding of economic facts of life by the general public”. ACC ran a series of essay competitions for students; surveyed and evaluated existing economics and commerce courses in Australian schools; and recommended changes to the Departments of Education in each state to ensure that students would learn the ‘correct’ view of how private enterprise works. [42]

ACC produced some 15 videos and films “for instructional use in schools” in cooperation with the Productivity Promotion Council of Australia, the Institute of Public Affairs (a conservative think tank), the Sydney Stock Exchange and “two of Australia’s major companies”. Its first series of videos, entitled “Business in the Community”, was on the contribution of companies and specific industries to the wellbeing of Australian society with an emphasis on the role of adequate profit in maintaining employment and economic growth. The ACC wanted to “counter the view that the only concern of business is profits”. [43]

The Departments of Education in each state agreed to use ACC materials and to include them in Department Resource Centres. The ACC also claimed “good relations with Teachers’ Associations throughout Australia”. It encouraged and facilitated city-based chambers of commerce to undertake their own educational programs. The ACC also produced a “Guide to Employee Economic Information Programmes” for employers to undertake economic education with their employees and distributed it to some 450 companies. [44]

Enterprise Australia (EA) was set up in 1976, as an offshoot of the Australian Free Enterprise Association (AFEA), which was established in response to perceived threats to free enterprise. AFEA’s initial funding came from CIG, Esso, Kodak, Ford Motors, and IBM. Keavney, CEO of EA, saw two main threats to free enterprise in Australia. One was the encroachment of government into “areas best left to the productive private sector” and the other “the widespread public misconceptions” about business such as the size of profits and who benefits from them. [45]

EA sought to show that private enterprise contributed to “Australia’s way of life” and standard of living and to “emphasise the dangers to our society of unnecessary regulations”. This was the message it spread to educational institutions, the media, small business and employees. EA’s schools and colleges programmes were “developed within schools systems in official association with Departments of Education” in each state. These included: [46]

• a core text book The World of Business in Australia (an adaptation of a Canadian text) with teachers guide, student’s workbook and audio-visual material;

• topic books for primary schools;

• a 22 module audio-visual course on economic concepts for secondary schools (“produced in cooperation with NSW Department of Education”);

• work experience programmes for teachers and for students; conferences for secondary school students; workshops for teachers;

• a magazine for teachers;

• a clearinghouse of industry-provided ‘educational’ materials for schools;

• and a programme in which business executives spent one or two weeks in schools.

EA also produced fifteen videos and films with titles such as “Profits, Advertising and The Market Economy”. [47]

Various teachers unions attacked EA materials as propaganda. Nevertheless the educational authorities seemed to welcome this material into schools, and EA was careful to get the endorsement of selected teachers, public servants, academics and politicians of both major parties. [48] After the Labour government was elected in 1983 Enterprise Australia continued to have government support, and Prime Minister Bob Hawke’s public endorsement.

Other organizations that actively sponsored economic education in Australia included the Australian Bankers Association, the Australian Mining Industry Council, the Australian Industries Development Association (later merged with the Business Roundtable to form the Business Council of Australia), the American Chamber of Commerce in Australia and conservative think tanks such as the Centre for Economic Development in Australia (CEDA). They ran conferences and made presentations to teachers, business people and school students. [49]

By 1979 the proportion of people who thought the government should cut taxes rather than spend more on social services had increased to 59 percent compared to 26 percent in 1967. Similarly the percentage of people who thought unions had too much power had increased from 47 to 78. [50] Such a reversal of opinion was unusual and could be accredited to the onslaught of business propaganda.

Conclusion
The campaigns of the 1940s and 1970s prepared the populace for the neoliberal onslaught that was to follow. Economic education has now become mainstream. It is no longer an obvious expression of the campaign to sell free enterprise but rather is disguised as a means to give children and young adults the necessary economic knowledge to live successful lives and understand the world around them. Who could fault such a noble motive?

Nonetheless the groups that are pushing for economic education to be mandatory in schools have an ideological agenda and the economic standards they are promoting have an ideological bias. As J.K. Galbraith points out:

mainstream economics has for some centuries given grace and acceptability to convenient belief—to what the socially and economically favoured most wish or need to have believed. This economics, to repeat, is wholly reputable; it permeates and even dominates professional discussion and writing, the textbooks and classroom instruction. [51]

To serve this function Galbraith notes that it must have three aspects. Firstly it needs to provide a rationale for minimising government intervention. Secondly it needs to justify “untrammelled, uninhibited pursuit and possession of wealth” in terms of the common good. Thirdly it needs to explain poverty and unemployment in terms of the individual faults of those who find themselves in that situation. [52] Economic education sought to provide all three.

Clearly ‘economic education’, in schools, workplaces and in broader public fora, plays a crucial role in achieving capitalist hegemony.
_____________________________
This article draws on a forthcoming book, Sharon Beder, Free Market Missionaries: The Corporate Manipulation of Community Values (London: Earthscan, 2006).

Sharon Beder is a visiting professor in the School of Social Sciences, Media and Communication at the University of Wollongong in New South Wales, Australia. Dr Beder has written 9 books, around 150 articles, book chapters and conference papers, as well as educational monographs, consultancy reports and teaching resources. Her research has focussed on how power relationships are maintained and challenged, particularly by corporations and professions.

Endnotes

1. John Gray, False Dawn: The Delusions of Global Capitalism (London: Granta Books, 2002), 3.

2. Robert Lynd quoted in Elizabeth A. Fones-Wolf, 'Beneath Consensus: Business, Labor, and the Post-War Order' (Doctor of Philosophy, University of Massachusetts, 1990), 39.

3. Fones-Wolf, ‘Beneath Concensus’, 422.

4. Alex Carey, Taking the Risk out of Democracy, ed., Andrew Lohrey (Sydney: UNSW Press, 1995), 27.

5. Quoted in Stuart Ewen, PR! A Social History of Spin (New York: Basic Books, 1996), 360.

6. Quoted in Carey, Taking the Risk out of Democracy, 30.

7. Robert Griffith, 'The Selling of America: The Advertising Council and American Politics, 1942-1960', Business History Review, Autumn 1983, 401.

8. Advertising Council quoted in C. C. Carr, 'Translating the American Economic System', PR Journal 5, No. 6 (1949), 4.

9. Griffith, 'The Selling of America', 402.

10. M. A. Mandell, 'A History of the Advertising Council' (Doctor of Commercial Science, School of Business, Indiana University), 248.

11. Questions labelled factual in Opinion Research Corporation, 'Why Too Many College Students Are Economic Illiterates' (Opinion Research Corporation, 1960), 7.

12. Opinion Research Corporation, 'The High School Market for Economic Education' (Princeton, New Jersey: Public Opinion Research Corporation, 1951), 6-8, 11, 44.

13. Opinion Research Corporation, 'Why Too Many College Students Are Economic Illiterates', 2-3.

14. Opinion Research Corporation, 'Why Too Many College Students Are Economic Illiterates'.

15. Fred Norris, 'Basic Economics Courses for Industry' (Los Angeles: adapted from Master's Thesis in Economics, 1954), 125, 132.

16. Elizabeth A. Fones-Wolf, Selling Free Enterprise: The Business Assault on Labor and Liberalism, 1945-60 (Urbana and Chicago: University of Illinois Press, 1994), 204.

17. Lucille G. Ford, 'A Survey of Organizations Active in Economic Education' (Doctor of Philosophy, Western Reserve University, 1967), 40-46.

18. Ford, ‘A Survey of Organizations’, 67.

19. Opinion Research Corporation, 'The High School Market for Economic Education', 15.

20. Quoted in Fones-Wolf, Selling Free Enterprise, 211.

21. Opinion Research Corporation, 'The Company's Role in Selling Free Enterprise' (Princeton, New Jersey: Opinion Research Corporation, 1947); B. L. Cooke, 'Economic Education in Industry' (PhD, University of Minneapolis, 1954), 105.

22. Morris S. Viteles, Motivation and Morale in Industry (New York: W.W.Norton & Co, 1953), 423.

23. Douglas Williams and Stanley Peterfreund, The Education of Employees: A Status Report, Management Education for Itself and Its Employees (New York: American Management Association, 1954), 41-42.

24. Williams and Peterfreund, The Education of Employees, 31.

25. Fones-Wolf, 'Beneath Consensus', 142-4.

26. Brendan M. Jones, 'Community Drives in 150 New Plants', New York Times, 5 June 1948, 3-1.

27. Ad Council, 'Corporate Effort: Economic Education', Economic Communicator, May 1976, 1.

28. S. Alexander Rippa, Education in a Free Society: An American History (New York: Longman, 1984), 306.

29. Barton A. Cummings, 'The Advertising Council's Campaign on Economic Education' (April 1979).

30. Carey, Taking the Risk out of Democracy, 119, 125.

31. Ad Council, The American Economic System. And Your Part in It (New York: Advertising Council and the US. Department of Commerce, 1976), 3-5.

32. Ad Council, The American Economic System, 10-11.

33. Carey, Taking the Risk out of Democracy, 87-88, 105, 112, 114; Cummings, 'The Advertising Council's Campaign on Economic Education'.

34. Ad Council, 'A Status Report on the Advertising Council's Public Service Campaign on the American Economic System' (New York: Advertising Council, undated); Ad Council, 'Highlights of Results and Progress' (New York: Advertising Council, 1977).

35. Ad Council, 'Highlights of Results and Progress'.

36. Cummings, 'The Advertising Council's Campaign on Economic Education'.

37. Rippa, Education in a Free Society, 308; Ann Crittenden, 'The Economic Wind's Blowing toward the Right - for Now', The New York Times, 16 July 1978, 3.1.

38. Ad Council, 'Corporate Materials to Build Economic Understanding', Economic Communicator, July 1976, 3; Crittenden, 'The Economic Wind's Blowing toward the Right', 3.1.

39. Ad Council, 'Chambers of Commerce Get Involved', Economic Communicator, September/October 1976, 7; National Education Program, 'The Origin and Purpose of the National Education Program', (Searcy, Arkansas: National Education Program, undated).

40. Carey, Taking the Risk out of Democracy, 89; Michael Parenti, Inventing Reality: The Politics of the Mass Media (New York: St Martin's Press, 1986), 74.

41. David Vogel, Fluctuating Fortunes: The Political Power of Business in America (New York: Basic Books, 1989), 193; James Tobin, 'Economic Literacy Isn't a Marginal Investment', The Wall Street Journal, 9 July 1986.

42. Australian Chamber of Commerce, '72nd Annual Report 1975-76' (Canberra: Australian Chamber of Commerce, 1976), 7; Australian Chamber of Commerce, 'Economic Education Campaign Phase 3' (The Australian Chamber of Commerce, 1978); Australian Chamber of Commerce, 'Economic Education Campaign Phase 2: Three Year Action Programme 1976-1978' (The Australian Chamber of Commerce, 1976), III.

43. Australian Chamber of Commerce, '72nd Annual Report 1975-76', 16; Australian Chamber of Commerce, 'Economic Education Campaign', I-II.

44. Australian Chamber of Commerce, 'Economic Education Campaign', I-II; Australian Chamber of Commerce, '74th Annual Report 1977-78', (Canberra: Australian Chamber of Commerce, 1978), 19.

45. Alex Carey, 'The Ideological Management Industry', in E. L. Wheelwright and K. D. Buckley, eds., Communications and the Media (Sydney: Allen and Unwin, 1987); Jack Keavney, 'Enterprise Australia: A Case Study in Mobilisation', in Michael Ivens, ed., International Papers on the Revival of Freedom and Enterprise (London: AIMS, 1978), 66.

46. Enterprise Australia, 'Action 1982' (Enterprise Australia, 1982).

47. Carey, Taking the Risk out of Democracy, 112-113.

48. Enterprise Australia, 'The Facts of the Enterprise Australia Schools and Colleges Programme' (Enterprise Australia, 1982).

49. Carey, Taking the Risk out of Democracy, 113, 116-117.

50. Don Aitkin, 'A Sea-Change on Tax Cuts', The National Times, 10-16 February 1980; Don Aitkin, 'Why Labor Should Cut Union Ties', The National Times, 17-23 February 1980, 32.

51. John Kenneth Galbraith, The Culture of Contentment (London: Penguin, 1992), 95.

52. Galbraith, The Culture of Contentment, 96-97.

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