In Puerto Rico, Paradise for a Few and Austerity for the Masses

Cancel This Book: The Progressive Case Against Cancel Culture, by Dan Kovalik (Hot Books: New York, 2021)

Academic and activist Dan Kovalik’s new book, Cancel This Book: The Progressive Case Against Cancel Culture, was written on the frontlines of the twin struggles of our time, the class struggle and the fight for Black liberation. Reading it brought me back to so many magical and contradictory movement moments that I could not resist writing a review.

‘White People Go to the Back of the March’

On the Rev. Dr. Martin Luther King, Jr., Day in 2017, thousands of protesters took to Fifth Avenue and the frigid streets of New York City to demand criminal charges against the police who murdered Alton Sterling in Baton Rouge; Philando Castile in Falcon Heights, Minnesota; and hundreds of other unarmed Black and brown men. Some Black Lives Matter march marshals had determined that Black and brown families and activists—presented as the only real victims and fighters—would march in the front. White people—presented as all equal benefactors of white supremacy and white privilege—were assigned to march in the back, separated from the youthful, militant front. It was a strange scene. Forty-nine years after the U.S. state assassinated Dr. King for risking his life to organize a multiracial movement against white supremacy—and in his final months, a Poor People’s Campaign against the capitalist system—surely he would find it curious we no longer needed outright white supremacists like Bull Connor or George Wallace; we were now capable of segregating our own marches.

So many questions leapt into my mind as my eyes traced the 10-block-long protest. Where did poor whites belong? Veterans? Whites who had been through the prison system? How about Black students who had both parents in a position to pay their tuition out of pocket at NYU or Columbia? They had all earned the front? Then there was my Ernesto Rafael, my son, half Dominican, half poor-white, harassed by the police too many times in the Bronx. Where did he “belong,” according to the marshals?

This was but one example of the new racial dynamics on display across the country in the BLM movement from Oakland to Boston, and everywhere in between. For class conscious revolutionaries throwing down in the heart of this mass movement, it represented a series of fresh, unique challenges.

When I picked up Kovalik’s new book, I was intrigued by his biting class analysis of the similar experiences he had. In chapter 2, “Cancellation of a Peace Activist,” he writes directly about being a participant on the frontlines of the BLM movement in Pennsylvania, ducking and dodging police batons as organizers collectively figured out their next strategic moves. Kovalik, a union and human rights lawyer and professor, based out of Pittsburgh, dives deep into the contradictions he and so many others experienced. Kovalik slams both the arrogance of isolated white anarchists whose faux militancy puts all protesters at risk, as well as the bullying tactics and racial reductionism of some radical liberals. This took me back to the explosion of protests following the police murders of Eric Garner and Michael Brown in 2014, which brought millions of people into the streets to denounce the epidemic of police terror in Black and brown communities. Millions were in motion and different political tendencies vied for leadership. Kovalik examines key lessons to be drawn from the almost decade of collective experience we have as a movement in what came to be known as “Black Lives Matter.” This is but one must-read chapter in Kovalik’s exciting new book.

Woke Capitalism

Kovalik’s book is an expose of Woke Capitalism and the cancer of cancel culture.

While millions took to the streets to stop President George W. Bush from invading Iraq, the peace movement was eerily silent when Barack Obama, the country’s first Black president, became “the drone-warrior-in-chief, dropping at least 26,171 bombs in 2016 alone.” (pg. 109) He critiques the peace movement for going quiet every time a Democrat is (s)elected to the oval office.

This page-turner exposes today’s liberal establishment, which touts “racial equity” without ever questioning the underlying structure that intensifies white supremacist control of society’s institutions. David Remnick, the editor of The New Yorker, is but one example of a liberal who bloviates over the U.S. Capitol rioters and their violent methods. Yet, he advocated for the bombing, sacking and recolonization of Iraq. (pg. VIII) The book exposes corporate and campus departments that pay hefty salaries to “experts” to lecture on “racial justice” without ever touching the structures that buttress white supremacy and racial and class segregation. These defenders of racial capitalism—from the academy to the pressroom—give political cover to hucksters, who make a killing by bullying white liberals into forking over money, lest they be labeled racist. As one class-conscious scholar sarcastically asks in Black Agenda Report: Do we really “wonder why these rural voters didn’t just go to their local Barnes and Noble to purchase a copy of How to Be an Anti-racist before the election?” Are all of the books that have emerged from the White Privilege Industrial Complex reaching that mass of “deplorables,” whom Arlie Hochchild refers to in her monumental sociological exposé as “strangers in their own land”? (“Own land” as in stolen Indigenous land).

Kovalik takes on the Frankenstein-esque outgrowth of cancellations in academic institutions and beyond, asking what are the political forces behind them? He offers the real-life example of the canceling of Molly Rush, an octogenarian peace activist who reposted a quote that took on a life of its own. Instead of speaking with her face to face to clear the air, internet activists dragged her down and expelled her from the movement, like a group of pre-teens playing a game of Telephone. (pg. 13) Kovalik surmises that many keyboard warriors who have never stared down police lines or even handed out a flyer don’t want dialogue and growth. They want to score woke points and “likes” to the detriment of other comrades.

Liberal bully politics short-changes us all. Kovalik takes a big leap to the international realm to examine the West’s arrogant dismissal of Cuban medical internationalism, the Russian Sputnik V COVID-19 vaccine and China’s success controlling the COVID-19 pandemic. China had two deaths in 2021. Kovalik concludes:

“It simply boggles the mind how the mainstream media and the Democratic Party elite are willing to compromise world peace and public health all in the interest of political gain. In so doing, they have taken ‘cancel culture’ to the very extreme, and they may get us all canceled, permanently, in the process…” (pg. 139)

We Never Give Up on Our People

It’s a new era. One tweet-turned-Twitter-game-of-telephone can ruin a comrade’s life.

How does the state operate online? How do anarchists operate online? When do they intermingle? Any anonymous account can start a smear campaign against any public figure.

This book invites us to ask: If we cancel every last screw-up, addict and lumpenized scroundrel, who will absorb the body blows needed to bob and weave forward in the class struggle?

When in history has another social class organized, led and defended a revolution? The petite-bourgeoisie blows with the wind. Who will be left? Who is willing to put in that work? Who knows hell well enough not to fear it? Nicaraguan national hero Augusto Sandino said, “Only the workers and peasants will make it all the way.” Kovalik is not turning his back and giving up on the potential cadre of the future. Will you?

As Marxists, revolutionaries and anti-imperialists, we believe nothing is permanent; everything is in a state of flux. The watchwords are growing through contradictions among the people, healing and restorative justice. We don’t have the luxury of discarding comrades. There has to be a path back or we risk cannibalizing and condemning our own ranks. Who would Malcolm X have been if everyone had given up on him in his 20s, when he was imprisoned? How many young Bobbies, Hueys and Assatas are sidelined right now? How can we be less judgemental and give people opportunities to learn from their mistakes?

The Other White America

Black and Brown people in the United States, and those in solidarity with the Black Liberation Movement, have every right to be angry. But angry at whom?

Most white people are not CEOs or members of the ruling class; many more are National Guard soldiers, correction officers and other reactionary rent-a-cops, the overseers of a society divided between the haves and the have-nots. But the racial portrait of state repression is more complicated. Fifty-eight percent of the Atlanta police force is Black. Over half of Washington, D.C.’s police force is Black. 

A liberal portrait of white privilege fails to tell the full class story in the United States. Seventy million people received Medicaid in 2016—43 percent were white. Of 43 million food stamp recipients that year, 36.2 percent were white. Over 100,000 overdoses took place in the past year. The overwhelming majority of opioid overdoses occur among poor whites, roughly 72 percent. Are these cast-off layers of our class our enemies?

Kovalik points out that similar to white people, “the top 10 percent of Black households hold 75 percent of Black wealth.” (pg. 96) Is every brother your brother?

Given the complex class and racial terrain, do we cast poor and working-class whites away as “a basket of deplorables” or do win them over to defend their class interests? Wouldn’t sticking all white protesters in the back of marches with more yuppified layers only alienate them more? Is the movement a “safe space” for them, or more importantly a revolutionizing space? 

Cancel This Book refuses to give up on the other white America—the poor, forgotten and de-industrialized “oxy-electorate” (writer Kathleen Frydl’s term for white people who live in the U.S. Rust Belt, where OxyContin addictions are on the rise). Those white people are full of disappointment and hatred for this system—between the tens of millions who refused to vote for another neoliberal Dixiecrat like Hillary Clinton, and the tens of millions of others who were duped into believing a spoiled, trash-talking, billionaire, real-estate mogul hoax and punk with infinite air time was their white knight.

As Malcolm X taught: “The truth is on the side of the oppressed today, it is against the oppressor.” We can win over workers who have only ever known the american-dreaming chauvinism they have been fed. Bursting with ideological perspicacity and revolutionary hope, this book pushes us not to get caught up in the liberal webs of identity politics and call-out culture.

Kovalik also challenges the white liberals who unknowingly acted as “masochists at the protests.” This constructive critique is not meant to take away from anyone’s hard work and real contributions. Showing Up for Racial Justice (SURJ) was one outgrowth of these liberal politics, which relegated many well-intentioned, liberal, student and petite-bourgeoisie (“middle-class”) whites to cheerleader positions. Is this the militant mass-movement that is going to stand up to the State Department, the Pentagon, the police and the intelligence agencies? When Malcolm held up white abolitionist John Brown’s life as an example of real struggle to follow, he was challenging these liberal politics.

Amidst the ever-evolving dialectics of our movement, Kovalik’s book comes as a breath of fresh air. It is a clarion call about the damage we are collectively doing to our movement if we do not center class politics next to the need for Black liberation and the liberation of all oppressed people.

Danny Shaw is a professor of Caribbean and Latin American Studies at the City University of New York. He frequently travels within the Americas region. A Senior Research Fellow at the Center on Hemispheric Affairs, Danny is fluent in Haitian Kreyol, Spanish, Portuguese and Cape Verdean Kriolu.

Narayan Gaikwad knew something was wrong. 

For eight days in August, he was given intravenous drips of electrolytes and saline solution, twice a day. By the time he realized he was being treated by a quack, it was too late. Fatigue had grappled him, and in no time, he collapsed in his house in the village of Jambhali in the western Indian state of Maharashtra.

His family feared COVID-19 had caused his symptoms. They rushed 73-year-old Gaikwad to a makeshift public COVID center—10 miles from home. “There were at least 500 patients, while the facility had some 100 beds,” recalls his son, Bhagat. Next, they traveled another eight miles to a private hospital. “The doctor wouldn’t admit him because he didn’t have a COVID report,” recalls Bhagat.

“The entire system was saturated because many private doctors refused to treat COVID patients,” he says. Speedily, they rushed him to a local village doctor, who prescribed a few injections. “I did come to my senses, but my cough and cold didn’t go away,” remembers Gaikwad. All he wanted was a COVID test, which was hard to come by because the system was overwhelmed and unprepared. After that, he spent ₹5,000 (Indian rupees or $70 USD) and got a computed tomography (CT) scan. “We then rushed to a medical doctor, who prescribed week-long medicines and injections. It cost me another ₹13,000 ($180).” This was 10 days into his trek for proper healthcare and Gaikwad still couldn’t get a COVID test. “I was breathless.” To get tested, his family took him to a private university that had been converted to a COVID center—12 miles away. As anticipated, he tested positive. “I was put on oxygen, and within three days, I started feeling better,” he says with a sigh of relief.

Meanwhile, the nine members of the Gaikwad family tested positive for stigma. “People started circulating that my entire family tested positive,” says Narayan, a low-income farmer. None of them were allowed to step out of the house for a month. “We had to throw away 2,000 kilograms of harvested tomatoes worth $275,” says Bhagat. Gaikwad never anticipated this would cost them a season’s earnings.

After he tested negative, Bhagat posted a screenshot of this report on his WhatsApp status, with the caption ‘Negative’. “It was necessary. Otherwise, we would have died of hunger, as people wouldn’t let us step outside,” says Gaikwad. In India, as in many parts of the world, ordinary people rely on groups created inside the WhatsApp messaging application on their smartphones to communicate with wide swaths of people, like their neighbors, coworkers and political allies.

It didn’t take long for the second wave to devastate India. On May 14, India reported 414,182 infections in 24 hours—the highest single day spike in the world. India’s far-right prime minister, Narendra Modi, prematurely declared a victory against COVID in January 2021. Leaders of the Bharatiya Janata Party (BJP), of which Modi is a member, started addressing election rallies in four eastern and southern Indian states—drawing several thousand people without masks. At one event, Modi proudly said, “I’ve witnessed such a rally for the first time.”

On the same day, India reported over 234,000 infections. With an oversaturated healthcare system, India ran out of oxygen, hospital beds, ventilators and essential medicines. Soon, people took to social media, making SOS calls for healthcare facilities. Hospitals started petitioning high courts for the lack of oxygen supply as several people died. As of May 30, India reported over 28 million cases with 329,000 people succumbing to the virus. A New York Times analysis reveals a more likely scenario could be 539 million cases with 1.6 million estimated deaths. 

But Gaikwad couldn’t find a bed in the first wave. 

“For poor people like us, the system collapsed long ago,” he says.

 

Three Decades of Austerity

In 1991, India “liberalized” its economy, which meant opening it to international markets, leading to a mass-scale privatization of public services and goods. In 1993, the World Bank released its World Development Report, which focused on healthcare. Ravi Duggal, health researcher and activist writes, “This report basically is directed at third-world governments to reorient public health spending for selective health programs for targeted populations wherein it clearly implies that curative care, the bulk of health care, should be left to the private sector.”

The World Bank report said investments in specialized health facilities should be diverted to the private sector by reducing public subsidies. It encouraged “social or private insurance” for clinical services. The result: 85.9 percent of people in rural India have no medical insurance.

To encourage privatization, the government reduced the customs duty on imported medical equipment from 40 percent in the 1980s to 15 percent in the early 2000s. As of 2016, it was down to 7.5 percent. From 1986-87, India spent 1.47 percent of its GDP on healthcare. Now it has been investing a little more than 1 percent of its GDP. Meanwhile, it has 43,487 private hospitals and a mere 25,778 public hospitals. Yet, a 2019 World Health Organization report pointed out average global healthcare spending was 6.6 percent of GDP.

 

Frontline Health Care Workers Bear the Burden

In March 2020, India’s Health Ministry tasked the Accredited Social Health Activist (ASHA) workers to contain COVID across 600,000 villages. For this, they survey households, find suspected COVID cases, and monitor oxygen levels and body temperature. ASHAs also support COVID patients who are home-bound and act as a liaison to people who are able to get treatment outside the village. This is in addition to over 50 responsibilities that include universal immunization, ensuring proper pre- and post-natal care, spreading awareness about contraception, hygiene, and maintaining health records.

For every 1,000 people, an ASHA worker—normally a woman from within a village—is appointed under India’s National Rural Health Mission. Swati Nandavdekar, 40, from the village of Mendholi in Maharashtra’s Kolhapur district, is one of 970,676 ASHAs. “We are tired,” says Nandavdekar, who has worked without leave for 410 days. “People abuse me verbally and don’t answer my survey questions.”

In avoiding her, people are bypassing the ostracism that follows if they test positive, as in the case of Narayan. “In the previous lockdown, everyone lost their livelihood, and now they can’t afford an isolation of 14 days,” she elaborates. This is in contrast to last year, when ASHAs like Nandavdekar were able to successfully contact-trace COVID patients.

Dr. Sangita Gurav, the only public doctor for 15 villages that Kolhapur’s Bhuye Public Health Centre serves, commented on the rising fatality rate. “People consult us only after a week from testing positive,” she says. “By this time, their symptoms become severe, and oxygen levels start dipping.”

Sandhya Jadhav, an ASHA supervisor from Kolhapur, who oversees the work of 24 ASHAs, says, “Every day I get calls from ASHAs who talk of mental stress and the instances of verbal abuse.” ASHAs receive “performance-based incentive.” In Maharashtra, they average a meager monthly income of ₹3,000-4,000 ($41-55). But it comes down to $25 for ASHA workers like Nandavdekar, who is from a smaller village. “Most of them haven’t received PPE kits, masks, hand sanitizers and gloves for surveying even in the containment zones,” says Jadhav.

On May 24, ASHA workers across India had gone on a 1-day strike demanding legal status of permanent workers, adequate health safety gear, insurance and a hike in their wages. Last year, over 600,000 ASHA workers protested with similar demands.

For 833 million people, India has a mere 155,404 sub-health centers (which are the first point of contact for rural communities of 5,000 people), 5,183 community health centers, 24,918 public health centers and 810 district hospitals. That’s 1 district hospital for every 1 million people. With such a poor infrastructure, it’s the ASHAs who remain in direct contact with the villages. “We have been working since 2009 and have saved countless lives, which even the government knows,” Nandavdekar says. “But they won’t even treat us with respect.” 

Last year, the Indian government announced an insurance program of $69,000 (USD) for frontline healthcare workers. “If there was insurance, why weren’t we informed of the company and other details?” Jadhav says. “They took our signature on a blank paper.”

As cases continue to rise, the job of ASHA workers is far from over. 

“We are dying daily,” Nandavdekar says. “The only difference is that it’s not called death.” 

Sanket Jain is an independent journalist based in the Kolhapur district of the western Indian state of Maharashtra. He was a 2019 People’s Archive of Rural India fellow, for which he documented vanishing art forms in the Indian countryside. He has written for Baffler, Progressive Magazine, Counterpunch, Byline Times, The National, Popula, Media Co-op, Indian Express and several other publications.

Prajakta Khade walked into a public health center daily for three months in early 2021, without ever receiving medical care. The healthcare worker’s 26 notebooks—containing more than 3,000 pages of community health records—point to why she couldn’t seek treatment for her ailments. She was simply too busy.

In March 2020, India’s health ministry tasked 1 million Accredited Social Health Activists (ASHAs) like Khade with COVID-19 duty in rural areas. This, in a country where 65 percent of its 1.38 billion people live outside cities. Suddenly, ASHAs’ workload increased exponentially. Yet, they remain underpaid and now suffer stress-related chronic ailments.

“If a positive case was found in the area, we had to visit the patient, contact trace, arrange medical facilities, measure their oxygen and temperature levels daily, and ensure they complete quarantine,” Khade explained about the added duties to treat the infectious respiratory disease. But all Khade was given to do her job in the assigned area in India’s Maharashtra state was a single N95 mask and 200 milliliters of sanitizer.

ASHAs, an all-women healthcare cadre, remain the foot soldiers of India’s rural healthcare. One worker is appointed for every 1,000 citizens under India’s 2005 National Rural Health Mission. ASHAs are responsible for more than 70 tasks, including providing first-contact healthcare, counsel regarding birth preparedness, and pre- and post-natal care. Plus, they help the population access public healthcare and ensure universal immunization, among other things.

The World Health Organization announced a pandemic in March 2020. But in many countries, lack of adequate healthcare and no social safety nets amid lockdowns wrecked the lives of ordinary people. In India, for example, an additional 150 million to 199 million people are expected to enter poverty in 2021 and 2022.

Chronic Illnesses Spike

One day about a year ago, while surveying people in her village of Vhannur in India’s Maharashtra state, 40-year-old Khade felt dizzy. But she couldn’t take a break. “At one point, my face was swollen, and I could barely see anything.” It turned out her blood pressure level had surged to 252/180 mmHg (millimeter of Mercury), much higher than the standard limit of 120/80. That is how she got diagnosed with hypertension.

However, a month’s worth of medications didn’t help because she continued to experience stress as her workload increased. Senior officials at the health center had early on issued an order to submit patient records daily by noon.

ASHAs, who aren’t considered full-time workers, receive performance-based incentives paid on the number of tasks completed. “For COVID duty, the government decided our worth as merely 33 Indian Rupees per day (43 U.S. cents),” she said. “We received this amount only for three months in the past two years.”

Moreover, during the peak of COVID-19 cases in 2021, salaries for Maharashtra’s ASHAs were delayed by five months, according to Khade. Netradipa Patil, an ASHA from Maharashtra’s Kolhapur district and leader of a union that represents more than 3,000 ASHAs, confirmed this.

One day last year, Khade’s supervisor asked for a list of hypertension and diabetes patients from her village of about 1,200 people—at 10 o’clock at night.

“How could I survey the entire community in the night?” she asked.

Often, such orders meant skipping lunch and staying hungry for 11 hours at a stretch. ASHAs worked four hours prior to the pandemic. Now, 12-hour days are normal.

When medications didn’t help, Khade consulted two private doctors. “After six months of hassle, the doctor doubled my dose to 50 milligrams.” Khade lost over 10 kilograms (22 pounds) of weight and was placed on medications to address anxiety. Even today, she suffers from fatigue.

“I was never this weak,” she asserted.

Chronic diseases among ASHAs are rising rapidly because of the workload, says Patil. “We protect the entire community, but there’s no one to look after our health.” ASHAs in Maharashtra, she says, average a monthly income of Rs 3,500 to 5,000 ($45 to $66 USD).

This reporter spoke to ASHAs’ senior officials from Maharashtra’s Kagal block. (In India, a cluster of villages form a block and several blocks form a district. Vhannur village is in the Kagal block of Maharashtra’s Kolhapur district.) Senior officials said they are not responsible for ASHAs’ deteriorating mental and physical health, and pointed to the Indian government’s order to submit data. The officials didn’t want to be named. Instead, they relayed that they also are overworked.

“ASHAs do the majority of the health department’s work, and they are massively underpaid for their duty,” said Dr. Jessica Andrews, a medical officer at Kolhapur’s Shiroli Primary Health Center. She has been handling mental health cases. “Without them, the health system will collapse.”

‘Not Treated As Humans’

Several ASHAs across India have worked for over a year without a break. One of them is Pushpavati Sutar, 46, diagnosed with hypotension (low blood pressure) and diabetes within seven months of COVID-19 duty in November 2020. Like Khade, she experienced constant spells of dizziness.

“Often, there was fake news of community COVID transmission in my area,” she said.

Every day, senior officials at the health center hounded her to find more details about such instances.

An ASHA for 13 years, she’s never made an error in her surveys and was sure of no community transmission. “After investigating, I found that the accused was COVID negative. Instead, two of his relatives were positive.”

She had to clear such misconceptions almost every day, answer senior officials’ questions, collect records and perform her regular duty. “For several days, I couldn’t sleep,” she remembered.

Further, fearing COVID-19 guidelines and quarantine rules, community members began demanding ASHAs hide COVID-19 cases. “People even accused us of spreading COVID as we would survey the entire village,” Sutar recounted. Moreover, she said senior officials asked ASHAs to visit the families of COVID-19 patients—instead of allowing data collection over the phone—putting them at risk of infection.

“At several places, there have been instances of community violence, where ASHAs were beaten up,” said Patil, who has filed legal complaints on behalf of the assaulted workers and is helping them mentally recover.

Kolhapur’s ASHA union has written to several government authorities, including Maharashtra’s chief minister and Indian Prime Minister Narendra Modi, highlighting the mental toll of COVID-19 duty. Still, none of their letters have garnered a helpful response.

“Forget adequate pay,” said Khade, as she continued surveying, juggling between completing her task and trying to keep her mind at ease. “We are not even treated as humans.”

 

Sanket Jain is an independent journalist based in the Kolhapur district of the western Indian state of Maharashtra. He was a 2019 People’s Archive of Rural India fellow, for which he documented vanishing art forms in the Indian countryside. He has written for Baffler, Progressive Magazine, Counterpunch, Byline Times, The National, Popula, Media Co-op, Indian Express and several other publications.