FROM MARXISM TO THE FACULTY CLUB CULTURE IN SPAIN: PODEMOS.

Alberto Martínez-Delgado
  albertdelg@hotmail.com
  

Abstract

The people protest, under the double ideological conditions –the absence of a previous reliable theory independent of dominant oligarchies, and the hegemony of a mixture of conservatism and neoliberalism– aims at the most apparent and manifest consequences of the current crisis and often is misled towards xenophobia or attacking minorities.
A justifiable naivety in a more or less spontaneous, dispersed and large protest mobilization becomes a serious mistake and ideological weakness when these loose principles and objectives are considered the political programme of a liberation party.
An ideological void is nevertheless inconceivable, particularly in a hierarchically interconnected world as the present, and the imperial and oligarchic ideologies soak even ideologies that seem to be their opposite.
Podemos’ discourse contains a small trace of Marxism (references to Gramsci, Laclau and Lenin) concentrated on subjects as cultural hegemony and tactical considerations, but scarcely on issues as property and class nature of power; the bulk of the Podemos’s political references, can be included in the faculty club culture (Berger). Podemos’ critique of United Left (IU), is focused on its incapacity for electoral success, avoiding any deeper analysis.
Podemos’s frequent reference to the people (la gente), normal people, decent people or empowering people follows the 15M movement discourse that emphasizes the strong minority of the oligarchies in the whole population, but limiting the analyse of society to these slogans implies remaining inside the stereotypes of the Faculty club culture (decent underlines ethics, respectability and conventionality aspects over the structural ones) , even in the case of the apparently more radical empowering people.
The notions of autonomy (“the right to decide”, with a nationalist connotation) cultural hegemony and the non pyramidal, but centred circle pattern (Brzezinski, 1997, p. 28, Errejón’s “irradiator core”) are also part of the oligarchic discourse; the circle model is linked to the globalist obsessive attachment to the new technologies and promotion of virtual realities. The mention of Podemos own DNA, or to the sport spectacle patterns, are other samples of the superficiality of the Podemos discourse and, although accused of being totalitarian communist, its acquiescence with the current social structure.

Marxism in Spain, Marxism critique, Podemos