Chapter Seventeen: Globalization: Communism at Its Core
Table of Contents
Introduction
1. Globalization and Communism
2. Economic Globalization
a. Globalization Spawns Communist-Style Economics
b. Globalization Fosters Communism in Developing Countries
c. Globalization Creates Wealth Polarization, Enabling Communist Ideology
d. Opposition to Globalization Furthers Communist Ideology
e. Western Capitalism Has Nourished the Chinese Communist Party
3. Political Globalization
a. The UN Has Expanded Communist Political Power
b. Communist Ideology Has Subverted the UN’s Human Rights Ideals
c. Globalization Promotes Communist Political Ideas
d. World Government Leads to Totalitarianism
4. Cultural Globalization: A Means of Corrupting Humanity
a. Cultural Globalization Destroys Traditions
b. Developed Western Countries Export Anti-Traditional Culture
c. Multinational Corporations Spread Deviant Culture
d. The UN Spreads Distorted Values
Conclusion
References
Introduction
Beginning in the Renaissance, human history entered a period of dramatic change. The Industrial Revolution that began at the end of the eighteenth century greatly increased productivity. The national power of each country went through tremendous changes, and the structure of global order went through radical changes. At the same time, social structures, thought, and religious traditions also saw dramatic shifts. Orthodox faiths went into decline, human morality began to deteriorate, societies became disordered, and human behavior lost universal standards for judgement. These historical conditions saw the birth of communism.
After Russia’s Bolshevik Revolution in 1917, the Communist International, known as the Third International, attempted to export communist revolution to the world. The Communist Party of the United States was founded in 1919, and the Chinese Communist Party (CCP) was founded in 1921. In the late 1920s and early 1930s, a global economic depression further motivated communist ideologues. The world’s political and economic ideologies began a leftward turn, the Soviet Union gained a firm foothold, and the CCP seized the opportunity to develop.
In 1949, more than a decade later, the CCP usurped China, and violent communism became ascendant. The Soviet Union and the CCP had together seized dozens of countries and one-third of the world’s population, forming a confrontation against the Western world. The Cold War that followed lasted half a century.
While violent communism threatens all mankind, most people in the Western free world neglect the non-violent communist factors developing quietly in their own societies. Besides the infiltration by the Soviet Union, all manner of para-communist ideologies and movements within the West — including outright communists, the Fabian Society, and the Social Democrats, among others — have penetrated government, the business world, and educational and cultural circles.
The counterculture movement in the West during the 1960s, as well as China’s Cultural Revolution, were brought about by communist elements. After the 1970s, rebellious youths in the West launched “the long march through the institutions,” an attempt to erode traditional culture from within and seize social and cultural leadership. In just over a decade, they achieved daunting success.
After the fall of the Berlin Wall and the disintegration of the Soviet Union, some people cheered the end of that stage of history and the end of communist ideology, while others worried about a clash of civilizations. But few realized that communism was taking on new forms and guises in its attempt to control the world. Its new banner is globalization.
With the Industrial Revolution and the development of science and technology, the movements of people and the changes in economics, politics, science and technology, and culture have become far more frequent. Today, modern telecommunications, transportation, computers, and digital networks have shrunk geographies and effaced boundaries that had stood for thousands of years. The world seems to have become small, and the interactions and exchanges between countries is unprecedented. The world has become more and more a unity. This strengthening of global collaboration is a natural result of technological development, the expansion of production, and migration. This kind of globalization is the result of a natural historical process.
However, there is another kind of globalization, the result of communist ideologies hijacking the natural historical process of globalization in order to undermine humanity. This second form of globalization is the subject of this chapter.
The essence of globalization under the control of communism is essentially about the rapid and widespread dissemination of all the worst aspects of both communist and non-communist regimes. The means of this dissemination include large-scale political, economic, financial, and cultural operations that rapidly erase the boundaries between nations and people. The goal is to destroy faith, morality, and traditional cultures, which humanity depends on for survival and to enable its redemption. All of these measures are aimed at destroying humanity.
This book has stressed that communism is not merely a theory, but an evil specter. It is alive, and its ultimate goal is to destroy mankind. The specter does not hold to a single political ideology, but when conditions permit, is apt to use even political and economic theories that are contrary to standard communist ideology. Since the 1990s, globalization has claimed to be about furthering democracy, the market economy, and free trade, and has therefore been protested against by a number of left-wing groups. But these left-wing groups don’t realize that the communist specter is operating at a higher plane. Economic globalization, political global governance, Agenda 21, and various environmental and international conventions, have all become tools for controlling and destroying humanity.
Globalization, also known as “globalism,” as it is manipulated by the communist specter, has made stunning progress in several areas, using a variety of means along a number of routes through the world. This chapter will discuss the economic, political, and cultural aspects of this form of globalism.
These three aspects of globalization have merged into a secular ideology of globalism. This ideology has different appearances at different times and sometimes uses contradictory content. But in practice, it exhibits characteristics that are highly similar to communism. Based on atheism and materialism, globalism promises a beautiful utopia, a kingdom of heaven on earth that is rich, egalitarian, and free of exploitation, oppression, and discrimination — one that is overseen by a benevolent global government.
This ideology is bound to exclude the traditional cultures of all ethnic groups, which are based on faith in gods and teach virtue. In recent years, it has become increasingly apparent that this ideology is based on the “political correctness,” “social justice,” “value neutrality,” and “absolute egalitarianism” of the Left. This is the globalization of ideology.
Each country has its own culture, but traditionally, each was based on universal values. National sovereignty and the cultural traditions of each ethnic group play an important role in national heritage and self-determination, and offer protection for all ethnic groups from being infiltrated by strong external forces, including communism.
Once a global super-government is formed, communism will easily achieve its goal of eliminating private property, nations, races, and the traditional culture of each nation. Globalization and globalism are playing a destructive role in this regard by undermining human traditions and ethics and spreading left-wing ideologies and communism. Revealing the communist roots of globalization and the similarities between globalism and communism is a thorny yet extremely important and urgent issue.
1. Globalization and Communism
Marx did not use the concept of globalization in his writings, but instead used the term “world history,” which has very close connotations. In the Communist Manifesto, Marx claimed that the global expansion of capitalism would inevitably produce a huge proletariat, and then a proletarian revolution would sweep the globe, overthrowing capitalism and achieving the “paradise” of communism. [1]Marx wrote, “The proletariat can thus only exist world-historically, just as communism, its activity, can only have a ‘world-historical’ existence.” [2] That is to say, the realization of communism depends on the proletariat taking joint actions around the world — the communist revolution must be a global movement.
Although Lenin later modified Marx’s doctrine and proposed that the revolution could be initiated in capitalism’s weak link (Russia), the communists never gave up the goal of world revolution. In 1919, the Soviet communists couldn’t wait to establish the Communist International in Moscow, with branches spread over more than sixty countries. Lenin said that the goal of the Communist International was to establish the World Soviet Republic. [3]
The American thinker G. Edward Griffin summed up the five goals of the communist global revolution proposed by Stalin in the book Marxism and Ethnicities:
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