Naked Slip ’N Slide for Peace.org

Zack Exley’s Preaching Revolution, which recently appeared in In These Times, is fascinating, and frustrating. The article’s about a diffuse set of Evangelical Christian mega-churches, which have begun to preach nonviolence, opposition to war and imperialism, solidarity with and aid to the poor, the need for radical societal change, and opposition to the theocratic power-grabs of the Religious Right. The leaders of these churches consider themselves revolutionaries, and aim to restore the radicalism that they see in Jesus’s mission and primitive Christianity. The churches, like the conservative mega-churches, are large, well-organized, well-heeled, and technologically sophisticated. Exley thinks that they are an emergent movement that could have a dramatic effect on both Evangelical Christianity and American politics; he also suggests that the secular Left has a lot to learn from them.

In his book Irresistible Revolution, 30-year-old author Shane Claiborne, who is currently living in Iraq to stand in the way of war, asks evangelicals why their literal reading of the Bible doesn’t lead them to do what Jesus so clearly told wealthy and middle-class people to do in his day: give up everything to help others.

The popular evangelical Christian magazine Relevant, launched in 2003 by Cameron Strang, the son of a Christian publishing magnate, contains a Revolution section complete with a raised red fist for a logo. They’ve also released The Revolution: A Field Manual for Changing Your World, a compilation by radical, Christian social-justice campaigners from around the world.

Bell and Claiborne are two of the better-known young voices of a broad, explicitly nonviolent, anti-imperialist and anticapitalist theology that is surging at the heart of white, suburban Evangelical Christianity. I first saw this movement at a local, conservative, nondenominational church in North Carolina where the pastor preached a sermon called Two Fists in the Face of Empire. Looking further, I found a movement whose book sales tower over their secular progressive counterparts in Amazon rankings; whose sermon podcasts reach thousands of listeners each week; and whose messages, in one form or another, reach millions of churchgoers. Bell alone preaches to more than 10,000 people every Sunday, with more than 50,000 listening in online.

But this movement is still barely aware of its own existence, and has not chosen a label for itself. George Barna, who studies trends among Christians for clients such as the Billy Graham Evangelical Association and Focus on the Family, calls it simply The Revolution and its adherents Revolutionaries.

The article does contain a couple of gaffes that seem to come from the ignorance that all too many people on the secular Left still have about the varieties of Christianity. For example, Exley claims that Where Revolutionaries most part ways with many mainstream evangelical churches’ interpretation of the Bible is in their embrace of women as leaders, elders and preachers. This is actually nothing new in American Protestantism, or even in evangelical mega-churches. Southern Baptists, say, have been and mostly still are hostile to women preaching or leading within the church; but the Pentecostal churches have had women participating in ministry and leadership for over a century now. But there’s a lot here to like. Some of the most interesting things in the article have to do with the participatory culture within some of these revolutionary churches:

If you compare the Mars Hill complex to progressive community centers or union halls, it has no rival. The entire mall has been converted. Most of the stores are now classrooms for the different grades of its enormous Sunday school. One of the large department stores has been converted into an events and youth meeting space with a stage, and ping pong and pool tables. The broad, carpeted concourse is now filled with comfy sofas and chairs for sitting and talking. Though the complex is perfectly clean and attractive, you get the feeling that the church, in renovating the facilities, has spent the minimum possible resources to meet functional needs.

More striking than the size of Mars Hill is the intensity of participation among the membership. The Mars Hill house church program — where small numbers of people come together in a home for Bible study, fellowship, mutual support and as a launching point for outreach into the community — involves more than 2,000 members in hundreds of groups, each with its own leaders. Several hundred volunteer as childcare providers and Sunday school teachers. And hundreds more serve each Sunday as ushers, parking helpers and medics. (With 3,500 people in a room, you never know what can happen.)

Yet Mars Hill is not atypical. According to the Barna Group, nine percent of Americans attend house churches (up from one percent 10 years ago). And tens of thousands of churches are de facto community centers, serving and supporting virtually all aspects of their members’ lives, usually with a significant percentage of members acting as volunteers. In this way, churches have left progressives in the dust in terms of serving and engaging people directly. The union hall is the left’s nearest equivalent, but not only is it dying, it rarely attempts to serve anywhere near as many of the needs — spiritual and practical — as churches do.

…

At the Isn’t She Beautiful conference, the non-theological sessions were devoted to one of the secrets of this movement’s success: leaders — identifying them, recruiting them, loving them and letting them lead. The pastors at the conference all seemed to view their church memberships as seas of under-utilized leaders, and spent as much time as they could learning from each other and the Mars Hill staff how to be the best fishers of men they believe Jesus called them to be.

This high-density leadership organizing model stands in stark contrast to anything I’ve ever seen working in unions, progressive organizations and Democratic political campaigns. On the left, recruiting and mobilizing leaders has become devalued work that is typically left to inexperienced recent college graduates. The pastors at this conference, however, saw recruiting and inspiring leaders as one of their central callings. Too often, the left pays lip service to the grassroots, but lacks faith in grassroots leaders. The result is that too many of our organizations are one person deep and stretched impossibly thin. At the conference, I tried to imagine what Kerry campaign field offices (where I spent a lot of time in 2004) would have looked like if we had recruited leaders instead of bodies and expected them to be faithful, committed members of a team (words included in Mars Hill volunteer job descriptions). Some organizations on the left do include leadership development in their organizing models. But churches seem to assume that there are already plenty of developed leaders in their midst and go straight to giving them as much responsibility as they can.

We could use a bit more history here. The union hall is dying, now; but that’s only one of the visible remnants of what used to be a much larger, and much more vibrant, labor culture. Before the New Deal, when political patronage, political control, and professionalized bureaucracy combined to create a long, slow managerial stranglehold on rank-and-file unionism, the labor movement was much more than meetings at the union hall and negotiations in the board room. The radical wing of the labor movement, in particular—and these were, for what it’s worth, mostly anarchists—created and sustained a flourishing counterculture, which included not only the union hall, but also reading groups, schools for children, mutual aid societies, banquets, dances, newspapers, songs, stories, cartoons, posters, murals, and more, all organized by workers who unionized with the slogan We are all leaders here. If the radical labor culture can’t hold a candle to what these radical churches now offer, that is because of what the labor movement has become in the era of state-capitalist unionism, and indeed precisely because of the vacuums created by the collapse of labor radicalism in American culture.

What I want to focus on right now, though, is how Exley has missed out on one of the most important lessons that Mars Hill and other revolutionary churches have incorporated into both their preaching and their works. The failure comes out when he turns to speculate on where the revolutionaries’ strategy for social change might lead in the near future:

Andrew Richards is the local outreach pastor at Mars Hill, charged with driving the Mars Hill house church program to reach people in need in the greater Grand Rapids community. We’re not only taking care of the needs of our own community, but we want to respond to the needs that are in the greater community, he said before a recent Sunday service while trying to recruit more leaders. He laid out five areas of focus: urban at-risk youth, refugees, poverty, community development and HIV/AIDS.

Rob Bell and other church leaders seem to be building up to a big challenge. It is unclear exactly what is in the works. (Bell does not give interviews.) But he has been preaching more and more about systemic oppression, poverty, debt and disease — not just locally but globally. And other leaders have indicated to the membership that the current level of sacrifice for others in the community and the world is not in line with Jesus’ teachings.

On Dec. 10, 2006, Bell kicked off a series of sermons, titled Calling all Peacemakers, during which he said:

Never before in history have there been a group of people as resourced as us. … Never before has there been a group of people who could look at the most pressing needs of the world and think: well, we could do it … History is like sitting right there, in the middle of war, and great expenditure, and violence, and the world torn apart in a thousand directions — [waiting for] a whole ground swell of people to say, Well, we could, we could, we could do this. We could do what Jesus said to do.

But, as of now, the Revolutionaries seem to be embracing person-to-person, be the alternative solutions to the exclusion of advocating for social policy that is more in line with their vision of the kingdom. Boyd says, I never see Jesus trying to resolve any of Caesar’s problems.

Wallis believes this reluctance comes from the recent experience of being dragged into the mess of partisan politics on the terms of the Republican party.

… But where will their prayers lead them? Will they forever restrict themselves to person-to-person, relational solutions? Or will they choose to influence political leaders on issues they share with the left — poverty, war, environmental destruction — with the same force that the Christian Right exerted around abortion, gay marriage and other areas?

There is something important here that Exley does not seem to grasp, but his subjects do. Social policy, i.e., government making and executing laws, is not something that happens over and above person-to-person, relational solutions like direct action and person-to-person mutual aid. Governments are made of people, no less than churches are. When governments make laws, there’s no magical zap or mystical assumption that elevates the policy beyond the limited, work-a-day efforts with which ordinary people muddle through. There is only one group of mortal human beings writing down general orders, another much larger group choosing whether to follow those orders or ignore them, and a third group that tries to make the second group follow the orders from the first, by force if necessary. The demands might be just or unjust; the enforcement may be appropriate or inappropriate. But whatever they are, they are just human words and human deeds like any others.

So the question isn’t, actually, whether Christian revolutionaries should aim at person-to-person solutions or else advocating for social policy. Person-to-person solutions are the only solutions there are, and government-enforced social policy is just one more form of relational solution amongst many. The right question to ask is: what sort of personal relationships we should cultivate, between whom, with what structures and in what roles? Should our solutions to outstanding social problems come from person-to-person relationships between equals, based on spontaneous human concern and practiced with mutual consent? Or should they come from person-to-person relationships between government authorities and ordinary civilians, based on political lobbying and backed up by legal force? Should the people working to make a social change carry sandwiches and soup, or guns and handcuffs? Caesar has one answer; the revolutionary Christians have another. And I happen to think that Caesar is wrong and they are right. Whatever short-run gains you might be able to extract by getting into governmental politics and enlisting State power on your behalf, it comes at the strategic cost of making your movement dependent on the good graces of a privileged political elite, and at the moral cost of staining a just cause with coercive means.

But that answer will remain incomprehensible until we have first asked the right question, and Exley and Wallis—like all too many people in the so-called Progressive wing of the Left—have failed to understand it, and so failed to understand those (like the Christian revolutionaries that Exley intends to profile) who put it at the center of their concerns. It’s not about timidity or skittishness or the machinations of the Moral Majority; it’s about having a set of ideals about how you should deal with your fellow creatures and build a community with them. Judging from the views they express in the article, there are a lot of things I’d agree with the revolutionary Christians on; and a lot of other things I’d disagree with them on. But this is definitely something that they see correctly, even if only through a glass darkly, and I can only hope that Leftists like Exley will one day learn the same lesson.

Further reading:

• GT 2005-10-09: State of grace

Zack Exley’s Preaching Revolution, which recently appeared in In These Times, is fascinating, and frustrating. The article’s about a diffuse set of Evangelical Christian mega-churches, which have begun to preach nonviolence, opposition to war and imperialism, solidarity with and aid to the poor, the need for radical societal change, and opposition to the theocratic power-grabs of the Religious Right. The leaders of these churches consider themselves revolutionaries, and aim to restore the radicalism that they see in Jesus’s mission and primitive Christianity. The churches, like the conservative mega-churches, are large, well-organized, well-heeled, and technologically sophisticated. Exley thinks that they are an emergent movement that could have a dramatic effect on both Evangelical Christianity and American politics; he also suggests that the secular Left has a lot to learn from them.

In his book Irresistible Revolution, 30-year-old author Shane Claiborne, who is currently living in Iraq to stand in the way of war, asks evangelicals why their literal reading of the Bible doesn’t lead them to do what Jesus so clearly told wealthy and middle-class people to do in his day: give up everything to help others.

The popular evangelical Christian magazine Relevant, launched in 2003 by Cameron Strang, the son of a Christian publishing magnate, contains a Revolution section complete with a raised red fist for a logo. They’ve also released The Revolution: A Field Manual for Changing Your World, a compilation by radical, Christian social-justice campaigners from around the world.

Bell and Claiborne are two of the better-known young voices of a broad, explicitly nonviolent, anti-imperialist and anticapitalist theology that is surging at the heart of white, suburban Evangelical Christianity. I first saw this movement at a local, conservative, nondenominational church in North Carolina where the pastor preached a sermon called Two Fists in the Face of Empire. Looking further, I found a movement whose book sales tower over their secular progressive counterparts in Amazon rankings; whose sermon podcasts reach thousands of listeners each week; and whose messages, in one form or another, reach millions of churchgoers. Bell alone preaches to more than 10,000 people every Sunday, with more than 50,000 listening in online.

But this movement is still barely aware of its own existence, and has not chosen a label for itself. George Barna, who studies trends among Christians for clients such as the Billy Graham Evangelical Association and Focus on the Family, calls it simply The Revolution and its adherents Revolutionaries.

The article does contain a couple of gaffes that seem to come from the ignorance that all too many people on the secular Left still have about the varieties of Christianity. For example, Exley claims that Where Revolutionaries most part ways with many mainstream evangelical churches’ interpretation of the Bible is in their embrace of women as leaders, elders and preachers. This is actually nothing new in American Protestantism, or even in evangelical mega-churches. Southern Baptists, say, have been and mostly still are hostile to women preaching or leading within the church; but the Pentecostal churches have had women participating in ministry and leadership for over a century now. But there’s a lot here to like. Some of the most interesting things in the article have to do with the participatory culture within some of these revolutionary churches:

If you compare the Mars Hill complex to progressive community centers or union halls, it has no rival. The entire mall has been converted. Most of the stores are now classrooms for the different grades of its enormous Sunday school. One of the large department stores has been converted into an events and youth meeting space with a stage, and ping pong and pool tables. The broad, carpeted concourse is now filled with comfy sofas and chairs for sitting and talking. Though the complex is perfectly clean and attractive, you get the feeling that the church, in renovating the facilities, has spent the minimum possible resources to meet functional needs.

More striking than the size of Mars Hill is the intensity of participation among the membership. The Mars Hill house church program — where small numbers of people come together in a home for Bible study, fellowship, mutual support and as a launching point for outreach into the community — involves more than 2,000 members in hundreds of groups, each with its own leaders. Several hundred volunteer as childcare providers and Sunday school teachers. And hundreds more serve each Sunday as ushers, parking helpers and medics. (With 3,500 people in a room, you never know what can happen.)

Yet Mars Hill is not atypical. According to the Barna Group, nine percent of Americans attend house churches (up from one percent 10 years ago). And tens of thousands of churches are de facto community centers, serving and supporting virtually all aspects of their members’ lives, usually with a significant percentage of members acting as volunteers. In this way, churches have left progressives in the dust in terms of serving and engaging people directly. The union hall is the left’s nearest equivalent, but not only is it dying, it rarely attempts to serve anywhere near as many of the needs — spiritual and practical — as churches do.

…

At the Isn’t She Beautiful conference, the non-theological sessions were devoted to one of the secrets of this movement’s success: leaders — identifying them, recruiting them, loving them and letting them lead. The pastors at the conference all seemed to view their church memberships as seas of under-utilized leaders, and spent as much time as they could learning from each other and the Mars Hill staff how to be the best fishers of men they believe Jesus called them to be.

This high-density leadership organizing model stands in stark contrast to anything I’ve ever seen working in unions, progressive organizations and Democratic political campaigns. On the left, recruiting and mobilizing leaders has become devalued work that is typically left to inexperienced recent college graduates. The pastors at this conference, however, saw recruiting and inspiring leaders as one of their central callings. Too often, the left pays lip service to the grassroots, but lacks faith in grassroots leaders. The result is that too many of our organizations are one person deep and stretched impossibly thin. At the conference, I tried to imagine what Kerry campaign field offices (where I spent a lot of time in 2004) would have looked like if we had recruited leaders instead of bodies and expected them to be faithful, committed members of a team (words included in Mars Hill volunteer job descriptions). Some organizations on the left do include leadership development in their organizing models. But churches seem to assume that there are already plenty of developed leaders in their midst and go straight to giving them as much responsibility as they can.

We could use a bit more history here. The union hall is dying, now; but that’s only one of the visible remnants of what used to be a much larger, and much more vibrant, labor culture. Before the New Deal, when political patronage, political control, and professionalized bureaucracy combined to create a long, slow managerial stranglehold on rank-and-file unionism, the labor movement was much more than meetings at the union hall and negotiations in the board room. The radical wing of the labor movement, in particular—and these were, for what it’s worth, mostly anarchists—created and sustained a flourishing counterculture, which included not only the union hall, but also reading groups, schools for children, mutual aid societies, banquets, dances, newspapers, songs, stories, cartoons, posters, murals, and more, all organized by workers who unionized with the slogan We are all leaders here. If the radical labor culture can’t hold a candle to what these radical churches now offer, that is because of what the labor movement has become in the era of state-capitalist unionism, and indeed precisely because of the vacuums created by the collapse of labor radicalism in American culture.

What I want to focus on right now, though, is how Exley has missed out on one of the most important lessons that Mars Hill and other revolutionary churches have incorporated into both their preaching and their works. The failure comes out when he turns to speculate on where the revolutionaries’ strategy for social change might lead in the near future:

Andrew Richards is the local outreach pastor at Mars Hill, charged with driving the Mars Hill house church program to reach people in need in the greater Grand Rapids community. We’re not only taking care of the needs of our own community, but we want to respond to the needs that are in the greater community, he said before a recent Sunday service while trying to recruit more leaders. He laid out five areas of focus: urban at-risk youth, refugees, poverty, community development and HIV/AIDS.

Rob Bell and other church leaders seem to be building up to a big challenge. It is unclear exactly what is in the works. (Bell does not give interviews.) But he has been preaching more and more about systemic oppression, poverty, debt and disease — not just locally but globally. And other leaders have indicated to the membership that the current level of sacrifice for others in the community and the world is not in line with Jesus’ teachings.

On Dec. 10, 2006, Bell kicked off a series of sermons, titled Calling all Peacemakers, during which he said:

Never before in history have there been a group of people as resourced as us. … Never before has there been a group of people who could look at the most pressing needs of the world and think: well, we could do it … History is like sitting right there, in the middle of war, and great expenditure, and violence, and the world torn apart in a thousand directions — [waiting for] a whole ground swell of people to say, Well, we could, we could, we could do this. We could do what Jesus said to do.

But, as of now, the Revolutionaries seem to be embracing person-to-person, be the alternative solutions to the exclusion of advocating for social policy that is more in line with their vision of the kingdom. Boyd says, I never see Jesus trying to resolve any of Caesar’s problems.

Wallis believes this reluctance comes from the recent experience of being dragged into the mess of partisan politics on the terms of the Republican party.

… But where will their prayers lead them? Will they forever restrict themselves to person-to-person, relational solutions? Or will they choose to influence political leaders on issues they share with the left — poverty, war, environmental destruction — with the same force that the Christian Right exerted around abortion, gay marriage and other areas?

There is something important here that Exley does not seem to grasp, but his subjects do. Social policy, i.e., government making and executing laws, is not something that happens over and above person-to-person, relational solutions like direct action and person-to-person mutual aid. Governments are made of people, no less than churches are. When governments make laws, there’s no magical zap or mystical assumption that elevates the policy beyond the limited, work-a-day efforts with which ordinary people muddle through. There is only one group of mortal human beings writing down general orders, another much larger group choosing whether to follow those orders or ignore them, and a third group that tries to make the second group follow the orders from the first, by force if necessary. The demands might be just or unjust; the enforcement may be appropriate or inappropriate. But whatever they are, they are just human words and human deeds like any others.

So the question isn’t, actually, whether Christian revolutionaries should aim at person-to-person solutions or else advocating for social policy. Person-to-person solutions are the only solutions there are, and government-enforced social policy is just one more form of relational solution amongst many. The right question to ask is: what sort of personal relationships we should cultivate, between whom, with what structures and in what roles? Should our solutions to outstanding social problems come from person-to-person relationships between equals, based on spontaneous human concern and practiced with mutual consent? Or should they come from person-to-person relationships between government authorities and ordinary civilians, based on political lobbying and backed up by legal force? Should the people working to make a social change carry sandwiches and soup, or guns and handcuffs? Caesar has one answer; the revolutionary Christians have another. And I happen to think that Caesar is wrong and they are right. Whatever short-run gains you might be able to extract by getting into governmental politics and enlisting State power on your behalf, it comes at the strategic cost of making your movement dependent on the good graces of a privileged political elite, and at the moral cost of staining a just cause with coercive means.

But that answer will remain incomprehensible until we have first asked the right question, and Exley and Wallis—like all too many people in the so-called Progressive wing of the Left—have failed to understand it, and so failed to understand those (like the Christian revolutionaries that Exley intends to profile) who put it at the center of their concerns. It’s not about timidity or skittishness or the machinations of the Moral Majority; it’s about having a set of ideals about how you should deal with your fellow creatures and build a community with them. Judging from the views they express in the article, there are a lot of things I’d agree with the revolutionary Christians on; and a lot of other things I’d disagree with them on. But this is definitely something that they see correctly, even if only through a glass darkly, and I can only hope that Leftists like Exley will one day learn the same lesson.

Further reading:

• GT 2005-10-09: State of grace

One of Mikhaela Reid’s latest cartoons, besides being grimly funny, makes an excellent point about the financial-advice industry: it offers sensible advice for people who have the time, money, security, and leisure to take advantage of it, but nothing beyond moralistic hectoring for those who don’t. (Not that this is the fault of, say, Suze Orman; it’s the fault of the way that comfortable members of the middle and upper classes use the ideas they get from the financial advice industry as another way to bully people who make less than they do.) As Mikhaela glosses it on her website,

I am of course, referencing financial-advice programs like the Suze Orman Show and CNBC’s Mad Money w/ Jim Cramer (a popular show described by Businessweek as Louis Rukeyser meets televangelism meets Pee-wee’s Playhouse). Not that Suze Orman doesn’t have sound financial advice, because she does—budget, save, invest, take realistic vacations, etc. (Jim Cramer, on the other hand, just strikes me as off his rocker, telling people to invest in crazy random stocks, but hey, what do I know?)

All of that is all very well for middle-class people (although maybe not as well as it could be when you think about college tuition and other skyrocketing costs). But there’s only so much people can do personally when they’re in really, truly horrible money situations and the social safety net has been pulled out from under them (see How Tax Cuts for the Rich Can Help You!).

With cuts to federal student aid, health-care programs, child-care programs, retirement programs, etc., the burden falls more and more on individuals. We hear more and more about individual responsibility to save for health-care, for retirement, for college. But you know what? When you make barely enough to feed your family, that’s a goddamned cruel joke. Expecting people who can hardly pay their rent in the moment to put away for the future is just bizarre. The math just doesn’t add up. There’s only so far you can squeeze a penny.

And these same jerks in the Bush Administration and Congress who are cutting the social safety net (didn’t they learn ANYTHING about poverty from the aftermath of Hurricane Katrina?) are happy to spend billions on the Pentagon, which then uses the money that could have gone to education and sound investments in the future of our country to bomb the crap out of innocent civilians in Iraq.

—Mikhaela’s News Blog (2006-01-15): New Cartoon: $AD MONEY! w/ Susie Poorman!

All of that’s true, of course. And well taken. But of course it leaves open the question: now what do we do about it?

One option that’s always available is to despair and do nothing. This seems, in fact, to be one of the most popular plans among professional-class Progressives who don’t actually need to worry about these issues in their everyday lives. Actually, that’s not a bad plan for them to follow; I’d be quite happy if all the Progressives out there kept doing nothing, given what happened the last time Progressives got enthusiastic and active. But not everyone has that luxury, so let’s move on.

Another option is that you could get back into the lists and fight to recover the alleged government protections that have been lost: more social welfare programs, more regulations demanding that bosses give such-and-such benefits or such-and-such a wage to workers, repeal of free trade agreements, nationalized medicine, or whatever your bag is. But besides having any number of moral and economic objections to these ideas, I also just think that this is unworkable advice for people who don’t have the money, time, security, or leisure to get involved in politics. If the kind of advice that Suzy Orman has to offer isn’t going to get you very far in personal finance when you’re living on the minimum wage, it’s not going to get you very far in politics either, because politicians respond to political pull, and rich people have more resources for buying political pull than you do. The welfare programs that you do get out of a strategy like this typically amount to little more than the bait on the steel trap of social control (government schooling, to take one obvious example; the government-sponsored dead-end employment agency known as TANF to take another). And what politicians give, they can easily take away, as recent experience shows. The labor regulations that you get, when you get anything at all, are no less easily taken away, and also usually amount to yet another silver cord to bind workers to the bosses. (These days a lot is made of the fact that boss-provided medical coverage and pensions are in a state of crisis. That’s true. It might help demonstrate why the tax and regulatory structure that encouraged workers to depend on the bosses for their pensions and medical insurance was a bad idea to begin with.)

So, fellow workers, here’s my financial planning advice for you. Planning, investing, and saving is as important for folks working at or near the minimum wage as it is for the comfortable and the wealthy, but a different situation means different strategies. My suggestion is that you invest in membership dues for a fighting union, plan on firing your boss, and save yourself from depending on the milder sentiments of corporate or government bureaucrats for your money, your raise, your benefits, or your retirement. Let’s call it the John Brill Working-Class Rad Money Plan.

Like any other financial planning advice program, this one needs some Real Life Success Stories. Need a raise? Immokalee farm-workers joined a fighting union, and that’s what it got them. Need more money and a better benefits package? New York transit workers joined a fighting union, and that’s what they got.

But that’s not all, either. Here’s a couple of new stories. Neal Rysdahl joined a fighting union, and here’s what it did for him:

On January 14, 2005, members of the Chicago General Membership Branch of the Industrial Workers of the World labor union (IWW) called for an informational picket to boycott the Ideal Hand Car Wash in Chicago’s Albany Park neighborhood after the managers and owners of the business refused to pay Neal Rysdahl, a longtime member of the IWW, the $227.50 he was owed for over 45 hours of work he preformed for them.

The highly visible protest began at 8 AM, with a small but dedicated group of picketers banging bucket drums, shaking noisemakers, passing out leaflets, and carrying signs reading, Ideal Car Wash Cheats Workers, and An Injury to One is an Injury to All! Notably, one picketer dressed in a clown costume held a sign reading, Ideal Bosses Are Bozos! to mock the clown Ideal usually uses to attract customers.

Humboldt Park Food Not Bombs showed up to serve bread, pastry, hummus, and coffee, and joined in the picket. I knew this was an important picket to support because it was an opportunity to make a real difference in someone’s life through direct action, said Robert Clack, a member of Humboldt Park Food Not Bombs.

The picket effectively shut down business at the car wash for the morning, as most drivers who intended to patronize Ideal drove away after talking with picketers or seeing signs blasting the business for unfair labor practices.

After only three hours of picketing, Eduardo Eddie Amanero, a manager of the car wash, agreed to pay Rysdahl in full, in cash, on the spot, in order to bring an end to the picket.

The point of all this is, if you mess with one of us, you mess with all of us, said Patrick Brenner, a members of the National Executive Board of the IWW. We stick up for our members.

… When asked what he was going to do with his back wages, Rysdahl said, I’m going to catch up on some debts. And, of course, I’m going to pay all of the back dues I owe to the IWW!

—Industrial Workers of the World (2006-01-15): Direct Action Gets the Goods! - IWW Chicago Victory for Unpaid Worker

And it’s important to remember that the success of the Brill Plan doesn’t depend on filling out the right set of forms. Of course a formalized union structure can help, but it isn’t necessary. The Brill Plan works from the bottom up; it begins when you get to know your fellow workers and agree to stand by each other. With no formal union and no government recognition, Wal-Mart employees in Florida still made a fighting union of their own, and here’s what it did for them:

In central Florida, Wal-Mart workers are fighting and sometimes winning campaigns using collective action to solve both shop floor and larger industry-wide problems.

In one rural Florida town, over 20 percent of workers in the local Wal-Mart had their hours cut. In response, workers went into their community with a petition to reinstate the workers’ lost hours, and collected 390 signatures in three days. Their hours were returned.

In South St. Petersburg, a popular third-shift employee was accused of theft and fired. The next day, half the day shift quit in protest. In another store, 20 workers marched on management after a 70-year-old workplace leader had her schedule changed. Her schedule was returned within days.

Several workers rode their bikes to work even though Wal-Mart didn’t provide a bike rack. With some co-workers, they demanded management buy a bike rack. When management refused, they bought a rack with their own money and demanded that management install it. Management gave in, and donated the cost of the rack to a local charity.

These actions were initiated and led by members of the Wal-Mart Workers Association (WWA), a growing group of 300 current and former Wal-Mart workers in over 40 stores.

This is a protest movement of Wal-Mart workers uniting to make their lives better at work and in their communities, said Rick Smith, WWA organizer and Florida director of the Wal-Mart Association for Reform Now (WARN), a coalition of labor, community, homeowner, and anti-poverty groups. It’s about Wal-Mart workers sticking together, honoring their work, arranging carpools, and providing child care for each other.

Non-majority unions such as the WWA don’t wait for a court to license workers’ use of collective action. They harness that anger and ingenuity to both win day-to-day victories and launch longer-term pressure campaigns. The strategy has roots in industries in which union recognition is rare: retail chain workers, state workers, and computer programmers and manufacturers.

We have the right to organization, regardless of what the boss or the state do, said Smith.

Infoshop News (2006-01-03): Even Without a Union, Florida Wal-Mart Workers Use Collective Action to Enforce Rights

There’s only so far you can squeeze a penny, but a fighting union means more dollars to squeeze or spend as you see fit. The Brill Plan works. When workers stand together, workers win. So if you’re working for a living and barely scraping by, the best financial advice that I can offer is: stop being sad and start getting rad.

One of Mikhaela Reid’s latest cartoons, besides being grimly funny, makes an excellent point about the financial-advice industry: it offers sensible advice for people who have the time, money, security, and leisure to take advantage of it, but nothing beyond moralistic hectoring for those who don’t. (Not that this is the fault of, say, Suze Orman; it’s the fault of the way that comfortable members of the middle and upper classes use the ideas they get from the financial advice industry as another way to bully people who make less than they do.) As Mikhaela glosses it on her website,

I am of course, referencing financial-advice programs like the Suze Orman Show and CNBC’s Mad Money w/ Jim Cramer (a popular show described by Businessweek as Louis Rukeyser meets televangelism meets Pee-wee’s Playhouse). Not that Suze Orman doesn’t have sound financial advice, because she does—budget, save, invest, take realistic vacations, etc. (Jim Cramer, on the other hand, just strikes me as off his rocker, telling people to invest in crazy random stocks, but hey, what do I know?)

All of that is all very well for middle-class people (although maybe not as well as it could be when you think about college tuition and other skyrocketing costs). But there’s only so much people can do personally when they’re in really, truly horrible money situations and the social safety net has been pulled out from under them (see How Tax Cuts for the Rich Can Help You!).

With cuts to federal student aid, health-care programs, child-care programs, retirement programs, etc., the burden falls more and more on individuals. We hear more and more about individual responsibility to save for health-care, for retirement, for college. But you know what? When you make barely enough to feed your family, that’s a goddamned cruel joke. Expecting people who can hardly pay their rent in the moment to put away for the future is just bizarre. The math just doesn’t add up. There’s only so far you can squeeze a penny.

And these same jerks in the Bush Administration and Congress who are cutting the social safety net (didn’t they learn ANYTHING about poverty from the aftermath of Hurricane Katrina?) are happy to spend billions on the Pentagon, which then uses the money that could have gone to education and sound investments in the future of our country to bomb the crap out of innocent civilians in Iraq.

—Mikhaela’s News Blog (2006-01-15): New Cartoon: $AD MONEY! w/ Susie Poorman!

All of that’s true, of course. And well taken. But of course it leaves open the question: now what do we do about it?

One option that’s always available is to despair and do nothing. This seems, in fact, to be one of the most popular plans among professional-class Progressives who don’t actually need to worry about these issues in their everyday lives. Actually, that’s not a bad plan for them to follow; I’d be quite happy if all the Progressives out there kept doing nothing, given what happened the last time Progressives got enthusiastic and active. But not everyone has that luxury, so let’s move on.

Another option is that you could get back into the lists and fight to recover the alleged government protections that have been lost: more social welfare programs, more regulations demanding that bosses give such-and-such benefits or such-and-such a wage to workers, repeal of free trade agreements, nationalized medicine, or whatever your bag is. But besides having any number of moral and economic objections to these ideas, I also just think that this is unworkable advice for people who don’t have the money, time, security, or leisure to get involved in politics. If the kind of advice that Suzy Orman has to offer isn’t going to get you very far in personal finance when you’re living on the minimum wage, it’s not going to get you very far in politics either, because politicians respond to political pull, and rich people have more resources for buying political pull than you do. The welfare programs that you do get out of a strategy like this typically amount to little more than the bait on the steel trap of social control (government schooling, to take one obvious example; the government-sponsored dead-end employment agency known as TANF to take another). And what politicians give, they can easily take away, as recent experience shows. The labor regulations that you get, when you get anything at all, are no less easily taken away, and also usually amount to yet another silver cord to bind workers to the bosses. (These days a lot is made of the fact that boss-provided medical coverage and pensions are in a state of crisis. That’s true. It might help demonstrate why the tax and regulatory structure that encouraged workers to depend on the bosses for their pensions and medical insurance was a bad idea to begin with.)

So, fellow workers, here’s my financial planning advice for you. Planning, investing, and saving is as important for folks working at or near the minimum wage as it is for the comfortable and the wealthy, but a different situation means different strategies. My suggestion is that you invest in membership dues for a fighting union, plan on firing your boss, and save yourself from depending on the milder sentiments of corporate or government bureaucrats for your money, your raise, your benefits, or your retirement. Let’s call it the John Brill Working-Class Rad Money Plan.

Like any other financial planning advice program, this one needs some Real Life Success Stories. Need a raise? Immokalee farm-workers joined a fighting union, and that’s what it got them. Need more money and a better benefits package? New York transit workers joined a fighting union, and that’s what they got.

But that’s not all, either. Here’s a couple of new stories. Neal Rysdahl joined a fighting union, and here’s what it did for him:

On January 14, 2005, members of the Chicago General Membership Branch of the Industrial Workers of the World labor union (IWW) called for an informational picket to boycott the Ideal Hand Car Wash in Chicago’s Albany Park neighborhood after the managers and owners of the business refused to pay Neal Rysdahl, a longtime member of the IWW, the $227.50 he was owed for over 45 hours of work he preformed for them.

The highly visible protest began at 8 AM, with a small but dedicated group of picketers banging bucket drums, shaking noisemakers, passing out leaflets, and carrying signs reading, Ideal Car Wash Cheats Workers, and An Injury to One is an Injury to All! Notably, one picketer dressed in a clown costume held a sign reading, Ideal Bosses Are Bozos! to mock the clown Ideal usually uses to attract customers.

Humboldt Park Food Not Bombs showed up to serve bread, pastry, hummus, and coffee, and joined in the picket. I knew this was an important picket to support because it was an opportunity to make a real difference in someone’s life through direct action, said Robert Clack, a member of Humboldt Park Food Not Bombs.

The picket effectively shut down business at the car wash for the morning, as most drivers who intended to patronize Ideal drove away after talking with picketers or seeing signs blasting the business for unfair labor practices.

After only three hours of picketing, Eduardo Eddie Amanero, a manager of the car wash, agreed to pay Rysdahl in full, in cash, on the spot, in order to bring an end to the picket.

The point of all this is, if you mess with one of us, you mess with all of us, said Patrick Brenner, a members of the National Executive Board of the IWW. We stick up for our members.

… When asked what he was going to do with his back wages, Rysdahl said, I’m going to catch up on some debts. And, of course, I’m going to pay all of the back dues I owe to the IWW!

—Industrial Workers of the World (2006-01-15): Direct Action Gets the Goods! - IWW Chicago Victory for Unpaid Worker

And it’s important to remember that the success of the Brill Plan doesn’t depend on filling out the right set of forms. Of course a formalized union structure can help, but it isn’t necessary. The Brill Plan works from the bottom up; it begins when you get to know your fellow workers and agree to stand by each other. With no formal union and no government recognition, Wal-Mart employees in Florida still made a fighting union of their own, and here’s what it did for them:

In central Florida, Wal-Mart workers are fighting and sometimes winning campaigns using collective action to solve both shop floor and larger industry-wide problems.

In one rural Florida town, over 20 percent of workers in the local Wal-Mart had their hours cut. In response, workers went into their community with a petition to reinstate the workers’ lost hours, and collected 390 signatures in three days. Their hours were returned.

In South St. Petersburg, a popular third-shift employee was accused of theft and fired. The next day, half the day shift quit in protest. In another store, 20 workers marched on management after a 70-year-old workplace leader had her schedule changed. Her schedule was returned within days.

Several workers rode their bikes to work even though Wal-Mart didn’t provide a bike rack. With some co-workers, they demanded management buy a bike rack. When management refused, they bought a rack with their own money and demanded that management install it. Management gave in, and donated the cost of the rack to a local charity.

These actions were initiated and led by members of the Wal-Mart Workers Association (WWA), a growing group of 300 current and former Wal-Mart workers in over 40 stores.

This is a protest movement of Wal-Mart workers uniting to make their lives better at work and in their communities, said Rick Smith, WWA organizer and Florida director of the Wal-Mart Association for Reform Now (WARN), a coalition of labor, community, homeowner, and anti-poverty groups. It’s about Wal-Mart workers sticking together, honoring their work, arranging carpools, and providing child care for each other.

Non-majority unions such as the WWA don’t wait for a court to license workers’ use of collective action. They harness that anger and ingenuity to both win day-to-day victories and launch longer-term pressure campaigns. The strategy has roots in industries in which union recognition is rare: retail chain workers, state workers, and computer programmers and manufacturers.

We have the right to organization, regardless of what the boss or the state do, said Smith.

Infoshop News (2006-01-03): Even Without a Union, Florida Wal-Mart Workers Use Collective Action to Enforce Rights

There’s only so far you can squeeze a penny, but a fighting union means more dollars to squeeze or spend as you see fit. The Brill Plan works. When workers stand together, workers win. So if you’re working for a living and barely scraping by, the best financial advice that I can offer is: stop being sad and start getting rad.