Saturday, March 22, 2025

From welfare to warfare: military Keynesianism

by Michael Roberts

Warmongering has reached fever pitch in Europe. It all started with the US under Trump deciding that paying for the military ‘protection’ of European capitals from potential enemies was not worth it. Trump wants to stop the US paying for the bulk of the financing of NATO and providing its military might and he wants to end the Ukraine-Russia conflict so he can concentrate US imperialist strategy on the ‘Western hemisphere’ and the Pacific, with the aim of ‘containing’ and weakening China’s economic rise.

Trump’s strategy has panicked the European ruling elites. They are suddenly concerned that Ukraine will lose to the Russian forces and before long Putin will be at the borders of Germany or as UK premier Keir Starmer and a former head of MI5 both claim, “in British streets”.

Whatever the validity of this supposed danger, the opportunity has been created for Europe’s military and secret services to ‘up the ante’ and call for an end to the so-called ‘peace dividend’ that began after the fall of the dreaded Soviet Union and now begin the process of rearmament. The EU Foreign Policy Chief Kaja Kallas spelt out the EU’s foreign policy as she saw it: “If together we are not able to put enough pressure on Moscow, then how can we claim that we can defeat China?”

Several arguments are offered for rearming European capitalism. Bronwen Maddox, director of Chatham House, the international relations ‘think-tank’, which mainly presents the views of the British military state, kicked it off with the claim that “spending on ‘defence’ “is the greatest public benefit of all” because it is necessary for the survival of ‘democracy’ against authoritarian forces. But there is a price to be paid for defending democracy: “the UK may have to borrow more to pay for the defence spending it so urgently needs. In the next year and beyond, politicians will have to brace themselves to reclaim money through cuts to sickness benefits, pensions and healthcare.” She went on: “If it took decades to build up this spending, it may take decades to reverse it,” so Britain needs to get on with it. “Starmer will soon have to name a date by which the UK will meet 2.5 per cent of GDP on military spending — and there is already a chorus arguing that this figure needs to be higher. In the end, politicians will have to persuade voters to surrender some of their benefits to pay for defence.”

Martin Wolf, the liberal Keynesian economic guru of the Financial Times, launched in:“spending on defence will need to rise substantially. Note that it was 5 per cent of UK GDP, or more, in the 1970s and 1980s. It may not need to be at those levels in the long term: modern Russia is not the Soviet Union. Yet it may need to be as high as that during the build-up, especially if the US does withdraw.”

How to pay for this? “If defence spending is to be permanently higher, taxes must rise, unless the government can find sufficient spending cuts, which is doubtful.” But don’t worry, spending on tanks, troops and missiles is actually beneficial to an economy, says Wolf. “The UK can also realistically expect economic returns on its defence investments. Historically, wars have been the mother of innovation.” He then cites the wonderful examples of the gains that Israel and Ukraine have made from their wars: “Israel’s “start up economy” began in its army. The Ukrainians now have revolutionised drone warfare.” He does not mention the human cost involved in innovation by war. Wolf moves on: “The crucial point, however, is that the need to spend significantly more on defence should be viewed as more than just a necessity and also more than just a cost, though both are true. If done in the right way, it is also an economic opportunity.” So war is the way out of economic stagnation. 

Wolf shouts that Britain needs to get on with it: “If the US is no longer a proponent and defender of liberal democracy, the only force potentially strong enough to fill the gap is Europe. If Europeans are to succeed with this heavy task, they must begin by securing their home. Their ability to do so will depend in turn on resources, time, will and cohesion ….. Undoubtedly, Europe can substantially increase its spending on defence.” Wolf argued that we must defend the vaunted “European values” of personal freedom and liberal democracy. “To do so will be economically costly and even dangerous but necessary… because “Europe has ‘fifth columns’ almost everywhere.” He concluded that “If Europe does not mobilise quickly in its own defence, liberal democracy might founder altogether. Today feels a bit like the 1930s. This time, alas, the US looks to be on the wrong side.”

‘Progressive conservative’, FT columnist Janan Ganesh spelt it out baldly: “Europe must trim its welfare state to build a warfare state. There is no way of defending the continent without cuts to social spending.” He made it clear that the gains working people made after the end of WW2 but were gradually whittled away in the last 40 years must now be totally dispensed with. “The mission now is to defend Europe’s lives. How, if not through a smaller welfare state, is a better-armed continent to be funded?” The golden age of the post-war welfare state is not possible anymore. “Anyone under 80 who has spent their life in Europe can be excused for regarding a giant (sic – MR) welfare state as the natural way of things. In truth, it was the product of strange historical circumstances, which prevailed in the second half of the 20th century and no longer do.”

Yes, correct, the gains for working people in the golden age were the exception from the norm in capitalism (‘strange historical circumstances’). But now “pension and healthcare liabilities were going to be hard enough for the working population to meet even before the current defence shock…..Governments will have to be stingier with the old. Or, if that is unthinkable given their voting weight, the blade will have to fall on more productive areas of spending … Either way, the welfare state as we have known it must retreat somewhat: not enough that we will no longer call it by that name, but enough to hurt.”Ganesh, the true conservative, sees rearmament as an opportunity for capital to make the necessary reductions in welfare and public services. “Spending cuts are easier to sell on behalf of defence than on behalf of a generalised notion of efficiency…. Still, that isn’t the purpose of defence, and politicians must insist on this point. The purpose is survival.” So so-called ‘liberal capitalism’ needs to survive and that means cutting living standards for the poorest and spending money on going to war. From welfare state to warfare state.

Poland’s Prime minister Donald Tusk took the warmongering up another notch. He said that Poland “must reach for the most modern possibilities, also related to nuclear weapons and modern unconventional weapons”. We can presume that ‘unconventional’ meant chemical weapons? Tusk: “I say this with full responsibility, it is not enough to purchase conventional weapons, the most traditional ones.”

So nearly everywhere in Europe, the call is for increased ‘defence’ spending and rearmament. European Commission President Ursula von der Leyen has proposed a Rearm Europe Plan which aims to mobilise up to €800 billion to finance a massive ramp-up in defence spending. “We are in an era of re-armament, and Europe is ready to massively boost its defence spending, both to respond to the short-term urgency to act and to support Ukraine, but also to address the long-term need to take on more responsibility for our own European security,” she said. Under an ’emergency escape clause’, the EU Commission will call for increased spending on arms even if it breaks existing fiscal rules. Unused COVID funds (E90bn) and more borrowing through a “new instrument” will follow, to provide €150 billion in loans to member states to finance joint defence investments in pan-European capabilities including air and missile defence, artillery systems, missiles and ammunition, drones and anti-drone systems. Von der Leyen claimed that if EU countries increase their defence spending by 1.5% of GDP on average, €650 billion could be freed up over the coming four years. But there would be no extra funding for investment, infrastructure projects or public services, because Europe must devote its resources for preparing for war.

At the same time, as the FT put it, the British government “is making a rapid transition from green to battleship grey by now placing defence at the heart of its approach to technology and manufacturing.” Starmer announced a rise in defence spending to 2.5% of GDP by 2027 and an ambition to reach 3% into the 2030s. Britain’s finance minister Rachel Reeves, who has been steadily cutting spending on child credits, winter payments for the aged and disability benefits, announced that the remit of the Labour government’s new National Wealth Fund would be changed to let it invest in defence. British arms manufacturers are cock a hoop. “Leaving aside the ethics of weapons production, which deters some investors, there is plenty to like about defence as an industrial strategy” said one CEO. 

Over in Germany, the Chancellor-elect in the new coalition government, Friedrich Merz, pushed through the German parliament a law to end the so-called ‘fiscal brake’ that made it illegal for German governments to borrow beyond a strict limit or raise debt to pay for public spending. But now military deficit spending has priority above everything else, the only budget with no limit. The defence spending target will dwarf the deficit spending available for climate control and for badly needed infrastructure.

Annual government spending due to the new German fiscal package will be larger than the spending boom that came with the postwar Marshall Plan and with German reunification in the early 1990s.

That brings me to the economic arguments for military spending. Can military expenditure kickstart an economy that is stuck in a depression, as much of Europe has been since the end of the Great Recession in 2009? Some Keynesians think so. German arms manufacturer Rheinmetall says that Volkswagen’s idle Osnabrück factory could be a prime candidate for conversion to military production. Keynesian economist, Matthew Klein, co-author with Michael Pettis of Trade Wars are Class Wars, greeted this news: “Germany is already building tanks. I am encouraging them to build many more tanks.”

The theory of ‘military Keynesianism’ has a history. One variant of this was the concept of the ‘permanent arms economy’ that was espoused by some Marxists to explain why the major economies did not go into a depression after the end of WW2, but instead entered a long boom with only mild recessions, that lasted until the 1974-5 international slump. This ‘golden age’ could only be explained, they said, by permanent military spending to keep up aggregate demand and sustain full employment.

But the evidence for this theory of the post-war boom is not there. UK government military spending fell from over 12% of GDP in 1952 to around 7% in 1960 and declined through the 1960s to reach about 5% by the end of the decade. And yet the British economy did better than at any time since. In all the advanced capitalist countries, defence spending was a substantially smaller fraction of total output by the end of the 1960s than in the early 1950s: from 10.2% of GDP in 1952-53 at the height of the Korean War; to only 6.5% by 1967. Yet economic growth was sustained pretty much through the 1960s and early 1970s.

The post-war boom was not the result of Keynesian-style government spending on arms, but is explained by the post-war high rate of profitability on capital invested by the major economies. If anything, it was the other way around. Because the major economies were growing relatively fast and profitability was high, governments could afford to sustain military spending as part of their geopolitical ‘cold war’ objective to weaken and crush the Soviet Union – the then main enemy of imperialism.

Above all, military Keynesianism is against the interests of working people and humanity. Are we in favour of making arms to kill people in order to create jobs? This argument, often promoted by some trade union leaders, puts money before lives. Keynes once said: “The government should pay people to dig holes in the ground and then fill them up.” People would reply. “that’s stupid, why not pay people to build roads and schools.” Keynes would respond saying “Fine, pay them to build schools. The point is it doesn’t matter what they do as long as the government is creating jobs”.

Keynes was wrong. It does matter. Keynesianism advocates digging holes and filling them up to create jobs. Military Keynesianism advocates digging graves and filling them with bodies to create jobs. If it does not matter how jobs are created then why not dramatically increase tobacco production and promote the addiction to create jobs? Currently, most people would oppose this as being directly harmful to people’s health. Making weapons (conventional and unconventional) is also directly harmful. And there are plenty of other socially useful products and services that could deliver jobs and wages for workers (like schools and homes).

The UK government’s defence minister John Healey recently insisted that boosting the arms budget would “make our defence industry the driver of economic growth in this country”. Great news. Unfortunately for Healey, the UK’s arms industry’s trade association (ADS) estimates the UK has around 55,000 arms export jobs and another 115,00 employed in the Ministry of Defence. Even if you include the latter, that is only 0.5% of the UK workforce (see CAAT’s Arms to Renewables briefing for details). Even in the US, the ratio is much the same.

There is a theoretical question often at debate in Marxist political economy. It is whether the production of weapons is productive of value in a capitalist economy. The answer is that it is, for arms producers. The arms contractors deliver goods (weapons) which are paid for by the government. The labour producing them, therefore, is productive of value and surplus value. But at the level of the whole economy, arms production is unproductive of future value, in the same way that ‘luxury goods’ for just capitalist consumption are. Arms production and luxury goods do not re-enter the next production process, either as means of production or as means of subsistence for the working class. While being productive of surplus value for the arms capitalists, the production of weapons is not reproductive and thus threatens the reproduction of capital. So if the increase in the overall production of surplus value in an economy slows and the profitability of productive capital begins to fall, then reducing available surplus value for productive investment in order to invest in military spending can damage the ‘health’ of the capitalist accumulation process.

The outcome depends on the effect on the profitability of capital. The military sector generally has a higher organic composition of capital than the average in an economy as it incorporates leading-edge technologies. So the arms sector would tend to push down the average rate of profit. On the other hand, if taxes collected by the state (or cuts in civil spending) to pay for arms manufacture are high, then wealth that might otherwise go to labour can be distributed to capital and thus can add to available surplus value. Military expenditure may have a mildly positive effect on profit rates in arms-exporting countries but not for arms-importing ones. In the latter, spending on the military is a deduction from available profits for productive investment. 

In the greater scheme of things, arms spending cannot be decisive for the health of the capitalist economy. On the other hand, all-out war can help capitalism out of depression and slump. It is a key argument of Marxist economics (at least in my version) that capitalist economies can only recover in a sustained way if average profitability for the productive sectors of the economy rises significantly. And that would require sufficient destruction in the value of ‘dead capital’ (past accumulation) that is no longer profitable to employ.

The Great Depression of the 1930s in the US economy lasted so long because profitability did not recover throughout that decade. In 1938, the US corporate rate of profit was still less than half the rate of 1929. Profitability only picked up once the war economy was underway, by 1940 onwards. 

So it was not ‘military Keynesianism’ that took the US economy out of the Great Depression – as some Keynesians like to think. US economic recovery from the Great Depression did not start until the world war was underway. Investment took off only from 1941 (Pearl Harbor) onwards to reach, as a share of GDP, more than double the level that investment stood at in 1940. Why was that? Well, it was not the result of a pick-up in private sector investment. What happened was a massive rise in government investment and spending. In 1940, private sector investment was still below the level of 1929 and actually fell further during the war. The state sector took over nearly all investment, as resources (value) were diverted to the production of arms and other security measures in a full war economy.

But is not increased government investment and consumption a form of Keynesian stimulus, but just at a higher level? Well, no. The difference is revealed in the continued collapse of consumption. The war economy was paid for by restricting the opportunities for workers to spend their incomes from their war-time jobs. There was forced saving through the purchase of war bonds, rationing and increased taxation to pay for the war. Government investment meant the direction and planning of production by government decree. The war economy did not stimulate the private sector, it replaced the ‘free market’ and capitalist investment for profit. Consumption did not restore economic growth as Keynesians (and those who see the cause of crisis in under-consumption) would expect; instead it was investment in mainly weapons of mass destruction.

The war decisively ended the depression. American industry was revitalized by the war and many sectors were oriented to defence production (for example, aerospace and electronics) or completely dependent on it (atomic energy). The war’s rapid scientific and technological changes continued and intensified trends begun during the Great Depression. As the war severely damaged every major economy in the world except for the US, American capitalism gained economic and political hegemony after 1945.

Guiglelmo Carchedi explained: “Why did the war bring about such a jump in profitability in the 1940‐5 period? The denominator of the rate not only did not rise, but dropped because the physical depreciation of the means of production was greater than new investments. At the same time, unemployment practically disappeared. Decreasing unemployment made higher wages possible. But higher wages did not dent profitability. In fact, the conversion of civilian into military industries reduced the supply of civilian goods. Higher wages and the limited production of consumer goods meant that labour’s purchasing power had to be greatly compressed in order to avoid inflation. This was achieved by instituting the first general income tax, discouraging consumer spending (consumer credit was prohibited) and stimulating consumer saving, principally through investment in war bonds. Consequently, labour was forced to postpone the expenditure of a sizeable portion of wages. At the same time labour’s rate of exploitation increased. In essence, the war effort was a labour‐financed massive production of means of destruction.”

Let Keynes sum it up: “It is, it seems, politically impossible for a capitalistic democracy to organize expenditure on the scale necessary to make the grand experiments which would prove my case — except in war conditions,” from The New Republic (quoted from P. Renshaw, Journal of Contemporary History 1999 vol. 34 (3) p. 377 -364). 

Friday, March 21, 2025

Book Review: Thinking Systematics

by Michael Roberts

Canadian Marxist sociologists Murray EG Smith and Tim Hayslip have written a profound and wide-ranging book that aims to elaborate and popularize the principles of ‘dialectical reasoning’. The book’s full title is Thinking Systematics: Critical-Dialectical Reasoning for a Perilous Age and a Case for Socialism.

Karl Marx declared “The philosophers have only interpreted the world in various ways; the point is to change it.” Smith and Hayslip add to this observation: “Philosophers have only interpreted human thinking in various ways. The need, however, is to improve it – greatly.” In the authors’ view, this need cannot be satisfied through never-ending controversies and discourses presided over by the philosophical cognoscenti, but only by equipping the masses of working people and youth with a cognitive framework for understanding a rapidly changing and increasingly perilous reality – namely dialectical reasoning. There are real contradictions, mediations and laws of motion in three distinct, but also interpenetrating, ‘ontological fields’: the natural, the social and the consciousness (human conscious activity). 

Dialectical reasoning is essential if humans are to improve their understanding of the natural world, human society and the relationship between the two. The particular paradigm of critical-dialectical reasoning that the authors propose is named Thinking Systematics (TSS). TSS refers to methods and ways of thinking that encourage a more systematic (scientific) view of the world, one that substantially improves our ability to discover “objective truths about the current human condition and to revolutionise our individual and collective understandings of a larger world that most of us engage with far too passively.” 

Throughout this 350-page book, the authors argue that TSS is necessary to cut through fake news and disinformation, to uphold facts over mere opinion, to defend the concept of objective truth against cultural and intellectual trends that permit or even encourage outright lying, and to increase rational thought against the irrational ideas generated by modes of thinking that rely on “blind faith” (both religious and secular), what Smith and Hayslip refer to as “fideism.”

According to the authors, TSS should be seen as a ‘toolkit for the mind’, designed to improve the ways we think about the world, tackle problems and analyse and evaluate information. “At its core is the insistence that a fully adequate understanding of our world and its problems requires serious attention to the specifically social forces at work within it.”So the acronym TSS refers not only to Thinking Systematics but also to Taking the Social Seriously.

How do the authors proceed? Besides giving considerable ‘weight’ to the category of ‘the social’ in analyzing the human condition and its relations to both ‘the natural’ and what traditional philosophy calls ‘the ideal’, they argue that we need to start from simple abstract concepts and build up to more complex ones. This follows Marx’s own approach to analysing scientifically the seemingly chaotic world that we live in. 

Marx’s Capital does not begin with a discussion of the everyday, macro appearances of modern economies (e.g. GDP, taxes, tariffs, movements of money and banking). Instead, it starts with an analysis of the individual commodity, the tiny molecule of capitalist production, and its dual character as both use value and exchange value. The commodity, which he describes as the ‘elementary form’ of the wealth of capitalist societies, exists as a real, concrete phenomenon of everyday life under capitalism. Marx then takes his readers into more complex investigations and explanations of such phenomena as wage labour, capital, money, banking and capitalist crises. 

The authors recognise that formal logic (e.g. A = A, but not B) is foundational and useful in many circumstances. But it is inadequate when dealing with change, both in nature and in society. Appearances can deceive. At one point, the authors present us with the example of a river. Each river has a unique and distinctive identity. Each plant is different from another, each animal is different. That’s formally logical: A = A , but not B. 

But that only takes us so far. Rivers are moving and changing, acorns are seeding into trees, larvae are transforming into butterflies. As the ancient Greek philosopher Heraclitus said, you can’t step into the same river twice because “upon those who step into the same river, different and again different waters flow.” Indeed, even the act of stepping into a river contributes to making it different from moment to moment. Formal logic is static and offers no method for understanding processes of change and contradiction. As Trotsky once said, formal logic is a snapshot, while dialectical logic is a movie. A is not always equal to A because it may have changed to B. As the authors say:“dialectical thought enjoins us to think temporally and to view the present itself as only a moment of history.”

How can these insights be applied to current problems and controversies? One example, in my view, is that dialectical reasoning can help us to understand the nature of the Chinese economy and state. Many say that it is capitalist; others say it is socialist. In my view, it is neither. How can that be? In formal logic A = A, but not B. So China must be either capitalist or socialist. But when thinking dialectically (and ‘systematically’), China can be seen as an economy undergoing change: it is ‘in between’. 

In 1949, capitalism and landlordism were overthrown by a peasant army led by the Maoist Communists. The latter eventually nationalised industry and the land, and they tried, with limited success, to plan a mostly collectivized economy. But by itself this didn’t make China socialist: a large state machine was established, one controlled by a bureaucratic elite not accountable to the Chinese working class or indeed the peasant masses. Today, under its post-Maoist leadership, it has a sizeable capitalist sector trying to maximise profits with billionaires and wage labour. 

None of this would exist in a truly socialist society – at least as Marxists would define it. “Socialist China” is no more a correct descriptor than “capitalist China.” If we rely on a strict formal logic, this is confusing. But dialectical reasoning cuts through the confusion by allowing us to see China through the lens of uneven and combined development and the concept of transitional forms.

In nature, Engels liked to use the example of the duck-billed platypus, a marsupial indigenous to Australia. The platypus lays eggs for its young – as reptiles do. But it is warm-blooded and suckles its young as mammals do. It is both reptilian and mammalian; both A and B. In the evolution of nature, it is a transitional species (transiting from reptile to mammal).

Another philosophical pillar of TSS is ‘monism’, as opposed to idealist dualism. What does this mean? Dualism claims that consciousness (thoughts and ideas) is separate from material reality. In contrast, materialism is monist; both the thoughts in our individual brain and the world beyond it are located in a material, objective reality. Our thoughts are the result of movements of energy in our synapses, cells in our nervous system. But according to TSS, following the Russian philosopher E. V. Ilyenkov, they are also the result of human social and cultural practices: the product of the social division of labour and accumulation of knowledge seeking to address concrete problems arising from human beings’ relations both to nature and to each other. 

At the same time, the ‘outside, material world’ is real and, though subject to human activity, it exists independently of our consciousness. It existed before the advent of human thought — and thus before the concept of God emerged in our thoughts. When an influential subjective idealist of the 18th century, Bishop Berkeley, claimed that the ‘outside world’ exists only in the perceptions placed in our heads by God, the great English critic, Samuel Johnson responded: “See that rock, go give it a kick with your foot and then tell me it only exists in your head!”

A materialist conception of nature and the world enables us to cut through the nonsense of magic, religion and moralistic madness. A monistic, materialist conception of history drives a coach and horses through theories that see the march of history as the effect of kings, lords and rulers deciding the fate of the passive multitude and not the result of the activities of masses of people responding to the changing material and social conditions in which they live. “Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past.” (Marx. 18th Brumaire of Louis Napoleon).

Smith and Hayslip emphasise that dialectical reasoning and a monistic-materialist conception of reality lead ineluctably to practical projects to transform the world. And from all this flows the need to Take Socialism Seriously. TSS methodology requires us to consider socialism not just as a ‘good idea’ (still less, as a personal, subjective ‘preference’), but as an objective, scientifically verifiable necessity for the survival and future progress of humanity, and the sustaining of nature and the planet. Only socialism will bring real freedom from poverty, environmental disaster and the rule of the oligarchs.

As the authors say: “Elon Musk possesses a huge fortune not because he ‘earned’ it but rather because the rules of the game under capitalism permit capitalist investors like him to accumulate vast personal wealth at the expense of the larger working population. Musk has proven to be a particularly lucky and adept contestant in the game. But an appraisal of his personal attributes should in no way obscure this simple fact: outside of the socio-economic order based on private ownership of the productive assets of society and the pursuit of private profit through the exploitation of wage labour, a success of Musk’s type and magnitude is simply inconceivable.”

Wednesday, March 19, 2025

Women’s sexual pleasure is still taboo – but the Kamasutra tells a different story

Women’s sexual pleasure is still taboo – but the Kamasutra tells a different story

A carved erotic scene on the outer wall of temple in Khajuraho complex, India. Cortyn/Shutterstock
Sharha, Cardiff Metropolitan University

For some people, the Kamasutra is little more than a name associated with condom brands, scented oils and chocolates shaped into erotic positions. In India, where sex remains a taboo subject, this ancient sex manual has often been reduced to merely a “dirty book”.

But beneath this narrow view lies a deeper message: the Kamasutra is a treatise on sexual autonomy, one that could be revolutionary for women.

In Indian society, women’s sexual pleasure is often invisible, buried beneath layers of cultural silence. Women are often taught to suppress their desires, their voices stifled by traditions that prioritise male needs. Yet, it was in this very country that the Kamasutra was written.

Composed in the ancient Sanskrit language in the 3rd century by the Indian philosopher Vatsyayana, the Kamasutra is more than a book about sexual positions. The word “kama” means love, sex, desire and pleasure, while “sutra” translates to a treatise. The text explores relationships, ethics and social norms. It offers a framework for mutual respect and understanding between partners.

In her 2016 book Redeeming the Kamasutra, scholar of Indian culture and society Wendy Doniger argues that Vatsyayana was an advocate of women’s pleasure as well as stressing their right to education and the freedom to express desire. Far from reinforcing male dominance, the Kamasutra originally emphasised the importance of mutual enjoyment and consent. It presents sex as a shared experience rather than a male conquest.

A black and white photo of Sir Richard Burton sitting down reading a book.
Sir Richard Francis Burton (1821 - 1890). Rischgitz/Stringer/Wikimedia

The perception of the Kamasutra as a male-centred sex manual can be traced back to its first English translation by Sir Richard Burton in 1883.

Burton, a British soldier and explorer, omitted or altered passages that highlighted women’s autonomy. It shifted their role from active participants to passive recipients of male pleasure.

In contrast, scholars such as Ganesh Saili have argued that the Kamasutra originally depicted women as equal partners in intimacy. According to the text, women communicated their needs through gestures, emotions and words, ensuring that their pleasure was just as valued as men’s. Importantly, conversation played a central role in intimacy, reinforcing the necessity of a woman’s consent before having sex.

Despite this rich history, Indian society continues to largely suppress discussions around female sexuality. Indian sex educator and journalist Leeza Mangaldas argues that women’s sexual pleasure remains a taboo topic, policed by cultural expectations that dictate women must remain silent, subservient and sexually inactive before marriage.

Social scientist, Deepa Narayan, argues that this suppression begins at home. Girls are often taught to deny their own bodies and prioritise male desires.

The title page of Sir Richard Burton's translation of the Kama Sutra
The title page of the 1883 edition of Sir Richard Burton’s translation. Ms Sarah Welch/Wikimedia, CC BY

This control extends to patriarchal social norms that uphold virginity as a virtue for women while imposing no such expectation on men. Sex is framed as something women “give” rather than something they experience. Pleasure is seen as a right for males but merely an afterthought for females. Sex is for men but for women, it is only for producing babies.

Yet the Kamasutra itself tells a different story. In its original form, it described women as active participants in their pleasure and compared their sensuality to the delicacy of flowers – requiring care, attention and respect.

My own research explores “Kamasutra feminism”. This is the idea that this ancient text is not just about sex but about sexual autonomy. It challenges patriarchal norms by promoting women’s freedom to articulate their desires and take control of their pleasure. The Kamasutra rejects the notion that women’s sexuality should be regulated or repressed. Instead, it advocates for mutual satisfaction and consent.

Doniger describes the Kamasutra as a feminist text, citing its emphasis on women choosing their partners, expressing their desires freely and engaging in pleasurable sexual relationships. It recognises economic independence as a crucial factor in women’s sexual autonomy. Financial freedom is linked to the ability to make personal choices.

A ancient page featuring Sanskrit.
An original Kamasutra manuscript page preserved in the vaults of the Raghunath Temple in Jammu & Kashmir. Ms Sarah Welch/Wikimedia, CC BY

Patriarchy versus sexual liberty

Ultimately, the Kamasutra represents a clash between patriarchy – where women’s sexuality is controlled – and a vision of sexual liberty. It offers an alternative narrative, one where seduction is about mutual enjoyment rather than male domination. Its teachings encourage open discussions about intimacy, allowing women to reclaim their voices in relationships.

For more than a century, the Kamasutra has been misinterpreted, its radical message buried beneath layers of censorship and cultural shame. But if we look beyond its erotic reputation, we find a text that speaks to the importance of consent, equality and female agency.

Reclaiming the Kamasutra as a guide for sexual empowerment could help dismantle deeply ingrained taboos and reshape the conversation around women’s pleasure. In a world where female desire is still widely policed, this ancient manuscript reminds us that women’s pleasure is not a luxury, but a right.The Conversation

Sharha, PhD Candidate in Kamasutra Feminism, Cardiff Metropolitan University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Elections in Greenland: most reject Trump’s overtures

Elections in Greenland: most reject Trump’s overtures

by Niklas Zenius Jespersen in Denmark

The election in Greenland saw a historic right-turn. The island has been a leftist political country since home rule was established with agreement with Denmark, but this election saw a victory for the opposition parties, especially the social-liberal right-wing party Demokratiit (Democrats). The second victorious party was the Naleraq party, formed as a right-wing split from the social democratic Siumut. While Naleraq did in the end come partially out against Trump, it is widely seen as the most Trump-positive party (apart from a very small one that didn’t get anyone elected).

Naleraq is a ethno-nationalist inuit party that wants to limit voting rights based on ethnicity. Like almost all parties, they want independence, but want it more rapidly, no matter what the economic consequences. It seems that they hope to use Trump’s interest in getting Greenland “one way or another” to further the goal of full independence from Denmark, which currently has Foreign and Defence responsibilities for Greenland. They are trying to ride the tiger towards independence, hoping not to get eaten on the way.

This party includes politicians like Kuno Fencker, who openly cooperates with Trump and his representatives in Greenland. On the right-left spectrum, Naleraq is in a kind of special state of its own, with some socially progressive policies, but in general, it is moving from being a right-wing workers’ party, towards being a capitalist party.

Overall election results, from a Greenland website here

Nonetheless, overall, the broader election result once again showed a rejection of Trump’s aggressive intentions, as well as even broader support for moving in the direction of some form of independence from Denmark.

On the broader left, there saw a general decline in the vote and in the number elected. The left-wing government of Inuit Ataqatigiit (IA) and Siumut clearly lost and ended in third and fourth places. Siumut, originally a socialist independence movement, later to become social democratic, lost the most. Having been the largest or second largest party since the 1970s, it is now virtually demolished.

For IA, a left-socialist and multinational, inclusive, independence party, it was the second time they had the post of prime minister, and just as last time, they lost it after only one term in office. Without going too far into Greenlandic politics at this time, the basic reason is that every time IA gains power, it tends to compromise on some of their socialist principles and they therefore lose support. They may have implemented some good reforms, but the lack of a clear socialist programme while in power, creates inevitable problems for them.

For example, it seems that one of the issues that determined the election was a new fishing policy implemented by IA and Siumut. Fishing is the primary economic sector, and the new policy was going to limit how much fish could be caught, to promote a better ecological balance to support the fish population. It might be a sound policy, but it has significant economic consequences for workers in what is still a relatively poor country.

The economic consequences of the new law could have been alleviated through investments in industrial capability. At the moment, Greenland exports primarily non-processed fish and shrimps, so that most of the value created and profit from fishing is made in Denmark where fish are processed before being sold to consumers and other countries.

If the Greenland government invested significantly in the fishing industry, it would have been possible to both limit the number of fish being caught and still increase the value and profit created for Greenland. Instead, too much focus was laid on promoting private companies and securing foreign private investments, especially in mining and both of these policies failed.

Once again, this election should form a warning against left-wing parties compromising on their principles and abandoning socialist policies when they get into power.