Commodity fetishism

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Commodity fetishism: In the economics of the marketplace, the producers and the consumers of goods and services perceive each other as the money and merchandise they exchange.

In Marxist philosophy, the term commodity fetishism describes the economic relationships of production and exchange as being social relationships that exist among things (money and merchandise) and not as relationships that exist among people. As a form of reification, commodity fetishism presents economic value as inherent to the commodities, and not as arising from the workforce, from the human relations that produced the commodity, the goods and the services.

Concept

In the first chapter of Capital: A Critique of Political Economy (1867), commodity fetishism is used to explain how the social organization of labour manifests in the buying and selling of commodities (goods and services). In the marketplace, social relations among people—who makes what, who works for whom, the production-time for a commodity, etc.—are represented as social relations among objects.

In the process of commercial exchange, commodities appear in a depersonalized form, obscuring the social relations inherent to their production. Marx explained the sociology of commodity fetishism:

As against this, the commodity-form, and the value-relation of the products of labour, within which it appears, have absolutely no connection with the physical nature of the commodity and the material relations arising out of this. It is nothing but the definite social relation, between men, themselves, which assumes here, for them, the fantastic form of a relation between things. In order, therefore, to find an analogy, we must take flight into the misty realm of religion. There the products of the human brain appear as autonomous figures endowed with a life of their own, which enter into relations, both with each other and with the human race. So it is in the world of commodities with the products of men's hands. I call this the fetishism which attaches itself to the products of labour as soon as they are produced as commodities, and is, therefore, inseparable from the production of commodities.

According to Marx, the operation of commodity fetishism requires the owners of capital to actively ignore or maintain an indifference to the relational whole that produces a commodity.

Development

A South African fetish figurine whose supernatural powers protect the owner and kin in the natural world (c. 1900)

A political poster shows gold coin as the basis of prosperity (c. 1896)

The theory of commodity fetishism (German: Warenfetischismus) originated from Karl Marx's references to fetishes and fetishism in his analyses of religious superstition, and in the criticism of the beliefs of political economists. Marx borrowed the concept of "fetishism" from The Cult of Fetish Gods (1760) by Charles de Brosses, which proposed a materialist theory of the origin of religion. Moreover, in the 1840s, the philosophic discussion of fetishism by Auguste Comte, and Ludwig Feuerbach's psychological interpretation of religion also influenced Marx's development of commodity fetishism.

Marx's first mention of fetishism appeared in 1842, in his response to a newspaper article by Karl Heinrich Hermes, which defended Germany on religious grounds. Hermes agreed with the German philosopher Hegel in regarding fetishism as the crudest form of religion. Marx dismissed that argument and Hermes's definition of religion as that which elevates man "above sensuous appetites". Instead, Marx said that fetishism is "the religion of sensuous appetites", and that the fantasy of the appetites tricks the fetish worshipper into believing that an inanimate object will yield its natural character to gratify the desires of the worshipper. Therefore, the crude appetite of the fetish worshipper smashes the fetish when it ceases to be of service.

The next mention of fetishism was in the 1842 Rheinische Zeitung newspaper articles about the "Debates on the Law on Thefts of Wood", wherein Marx spoke of the Spanish fetishism of gold and the German fetishism of wood as commodities:

The savages of Cuba regarded gold as a fetish of the Spaniards. They celebrated a feast in its honour, sang in a circle around it, and then threw it into the sea. If the Cuban savages had been present at the sitting of the Rhine Province Assembly, would they not have regarded wood as the Rhinelanders' fetish? But a subsequent sitting would have taught them that the worship of animals is connected with this fetishism, and they would have thrown the hares into the sea in order to save the human beings.

In the Economic and Philosophic Manuscripts of 1844, Marx spoke of the European fetish of precious-metal money:

The nations which are still dazzled by the sensuous glitter of precious metals, and are, therefore, still fetish-worshippers of metal money, are not yet fully developed money-nations. [Note the] contrast of France and England. The extent to which the solution of theoretical riddles is the task of practice, and is effected through practice, the extent to which true practice is the condition of a real and positive theory, is shown, for example, in fetishism. The sensuous consciousness of the fetish-worshipper is different from that of the Greek, because his sensuous existence is different. The abstract enmity between sense and spirit is necessary so long as the human feeling for nature, the human sense of nature, and, therefore, also the natural sense of man, are not yet produced by man's own labour.

In the ethnological notebooks, he commented upon the archaeological reportage of The Origin of Civilization and the Primitive Condition of Man: Mental and Social conditions of Savages (1870), by John Lubbock. In the Outlines of the Critique of Political Economy (Grundrisse, 1859), he criticized the liberal arguments of the French economist Frédéric Bastiat; and about fetishes and fetishism Marx said:

In real history, wage labour arises out of the dissolution of slavery and serfdom—or of the decay of communal property, as with Oriental and Slavonic peoples—and, in its adequate, epoch-making form, the form which takes possession of the entire social being of labour, out of the decline and fall of the guild economy, of the system of Estates, of labour and income in kind, of industry carried on as rural subsidiary occupation, of small-scale feudal agriculture, etc. In all these real historic transitions, wage labour appears as the dissolution, the annihilation of relations in which labour was fixed on all sides, in its income, its content, its location, its scope, etc. Hence, as negation of the stability of labour and of its remuneration. The direct transition from the African's fetish to Voltaire's "Supreme Being", or from the hunting gear of a North American savage to the capital of the Bank of England, is not so absurdly contrary to history, as is the transition from Bastiat's fisherman to the wage labourer.

In A Contribution to the Critique of Political Economy (1859), Marx referred to A Discourse on the Rise, Progress, Peculiar Objects, and Importance of Political Economy (1825), by John Ramsay McCulloch, who said that "In its natural state, matter ... is always destitute of value", with which Marx concurred, saying that "this shows how high even a McCulloch stands above the fetishism of German 'thinkers' who assert that 'material', and half a dozen similar irrelevancies are elements of value".

Furthermore, in the manuscript of "Results of the Immediate Process of Production" (c. 1864), an appendix to Capital: Critique of Political Economy, Volume 1 (1867), Marx said that:

... we find in the capitalist process of production [an] indissoluble fusion of use-values in which capital subsists [as] means of production and objects defined as capital, when what we are really faced with is a definite social relationship of production. In consequence, the product embedded in this mode of production is equated with the commodity, by those who have to deal with it. It is this that forms the foundation for the fetishism of the political economists.

Hence did Karl Marx apply the concepts of fetish and fetishism, derived from economic and ethnologic studies, to the development of the theory of commodity fetishism, wherein an economic abstraction (value) is psychologically transformed (reified) into an object, which people choose to believe has an intrinsic value, in and of itself.

Critique

In the critique of political economy

Marx proposed that in a society where independent, private producers trade their products with each other, of their own volition and initiative, and without much coordination of market exchange, the volumes of production and commercial activities are adjusted in accordance with the fluctuating values of the products (goods and services) as they are bought and sold, and in accordance with the fluctuations of supply and demand. Because their social coexistence, and its meaning, is expressed through market exchange (trade and transaction), people have no other relations with each other. Therefore, social relations are continually mediated and expressed with objects (commodities and money). How the traded commodities relate will depend upon the costs of production, which are reducible to quantities of human labour, although the worker has no control over what happens to the commodities that they produce. (See: Entfremdung, Marx's theory of alienation)

Domination of things

The concept of the intrinsic value of commodities (goods and services) determines and dominates the economic (business) relationships among people, to the extent that buyers and sellers continually adjust their beliefs (financial expectations) about the value of things—either consciously or unconsciously—to the proportionate price changes (market-value) of the commodities over which buyers and sellers believe they have no true control. That psychologic perception transforms the trading-value of a commodity into an independent entity (an object), to the degree that the social value of the goods and services appears to be a natural property of the commodity itself. Thence objectified, the market appears as if self-regulated (by fluctuating supply and demand) because, in pursuit of profit, the consumers of the products ceased to perceive the human co-operation among capitalists that is the true engine of the market where commodities are bought and sold; such is the domination of things in the market.

Objectified value

The value of a commodity originates from the human being's intellectual and perceptual capacity to consciously (subjectively) ascribe a relative value (importance) to a commodity, the goods and services manufactured by the labour of a worker. Therefore, in the course of the economic transactions (buying and selling) that constitute market exchange, people ascribe subjective values to the commodities (goods and services), which the buyers and the sellers then perceive as objective values, the market-exchange prices that people will pay for the commodities.

Naturalization of market behaviour

In a capitalist society, the human perception that "the market" is an independent, sentient entity, is how buyers, sellers, and producers naturalize market exchange (the human choices and decisions that constitute commerce) as a series of "natural phenomena ... that ... happen of their own accord". Such were the political-economy arguments of the economists whom Karl Marx criticized when they spoke of the "natural equilibria" of markets, as if the price (value) of a commodity were independent of the volition and initiative of the capitalist producers, buyers, and sellers of commodities.

In the 18th century, the Scottish social philosopher and political economist Adam Smith, in The Wealth of Nations (1776) proposed that the "truck, barter, and exchange" activities of the market were corresponding economic representations of human nature, that is, the buying and selling of commodities were activities intrinsic to the market, and thus are the "natural behaviour" of the market. Hence, Smith proposed that a market economy was a self-regulating entity that "naturally" tended towards economic equilibrium, wherein the relative prices (the value) of a commodity ensured that the buyers and sellers obtained what they wanted for and from their goods and services.

In the 19th century, Karl Marx contradicted the artifice of Adam Smith's "naturalisation of the market's behaviour" as a politico-ideologic apology—by and for the capitalists—which allowed human economic choices and decisions to be misrepresented as fixed "facts of life", rather than as the human actions that resulted from the will of the producers, the buyers, and the sellers of the commodities traded at market. Such "immutable economic laws" are what Capital: Critique of Political Economy (1867) revealed about the functioning of the capitalist mode of production, how goods and services (commodities) are circulated among a society; and thus explain the psychological phenomenon of commodity fetishism, which ascribes an independent, objective value and reality to a thing that has no inherent value—other than the value given to it by the producer, the seller, and the buyer of the commodity.

Masking

In a capitalist economy, a character mask (Charaktermaske) is the functional role with which a person relates and is related to in a society composed of stratified social classes, especially in relationships and market-exchange transactions; thus, in the course of buying and selling, the commodities (goods and services) usually appear other than they are, because they are masked (obscured) by the role-playing of the buyer and the seller. Moreover, because the capitalist economy of a class society is an intrinsically contradictory system, the masking of the true socio-economic character of the transaction is an integral feature of its function and operation as market exchange. In the course of business competition among themselves, buyers, sellers, and producers cannot do business (compete) without obscurity—confidentiality and secrecy—thus the necessity of the character masks that obscure true economic motive.

Central to the Marxist critique of political economy is the obscurantism of the juridical labour contract, between the worker and the capitalist, that masks the true, exploitive nature of their economic relationship—that the worker does not sell his and her labour, but that the worker sells individual labour power, the human capacity to perform work and manufacture commodities (goods and services) that yield a profit to the producer. The work contract is the mask that obscures the economic exploitation of the difference between the wages paid for the labour of the worker, and the new value created by the labour of the worker.

Marx thus established that in a capitalist society the creation of wealth is based upon "the paid and unpaid portions of labour [that] are inseparably mixed up with each other, and the nature of the whole transaction is completely masked by the intervention of a contract, and the pay received at the end of the week"; and that:

Vulgar economics actually does nothing more than to interpret, to systematize and turn into apologetics—in a doctrinaire way—the ideas of the agents who are trapped within bourgeois relations of production. So it should not surprise us that, precisely within the estranged form of appearance of economic relations in which these prima facie absurd and complete contradictions occur—and all science would be superfluous if the form of appearance of things directly coincided with their essence—that precisely here vulgar economics feels completely at home, and that these relationships appear all the more self-evident to it, the more their inner interconnection remains hidden to it, even though these relationships are comprehensible to the popular mind.

— Capital, Volume III.

Opacity of economic relations

The primary valuation of the trading-value of goods and services (commodities) is expressed as money-prices. The buyers and the sellers determine and establish the economic and financial relationships; and afterwards compare the prices in and the price trends of the market. Moreover, because of the masking of true economic motive, neither the buyer, nor the seller, nor the producer perceive and understand every human labour-activity required to deliver the commodities (goods and services), nor do they perceive the workers whose labour facilitated the purchase of commodities. The economic results of such collective human labour are expressed as the values and the prices of the commodities; the value-relations between the amount of human labour and the value of the supplied commodity.

Capitalism as religion

In the essay "Capitalism as Religion" (1921), Walter Benjamin said that whether or not people treat capitalism as a religion was a moot subject, because "One can behold in capitalism a religion, that is to say, capitalism essentially serves to satisfy the same worries, anguish, and disquiet formerly answered by so-called religion." That the religion of capitalism is manifest in four tenets:

(i) "Capitalism is a purely cultic religion, perhaps the most extreme that ever existed"

(ii) "The permanence of the cult"

(iii) "Capitalism is probably the first instance of a cult that creates guilt, not atonement"

(iv) "God must be hidden from it, and may be addressed only when guilt is at its zenith".

Applications

Cultural theory

The Hungarian philosopher György Lukács developed Karl Marx's theory of commodity fetishism to develop reification theory.

Thorstein Veblen proposed the conspicuous consumption of commodities as the pursuit of social prestige.

Since the 19th century, when Karl Marx presented the theory of commodity fetishism, in Section 4, "The Fetishism of Commodities and the Secret thereof", of the first chapter of Capital: Critique of Political Economy (1867), the constituent concepts of the theory, and their sociologic and economic explanations, have proved intellectually fertile propositions that permit the application of the theory (interpretation, development, adaptation) to the study, examination, and analysis of other cultural aspects of the political economy of capitalism, such as:

Sublimated sexuality

The theory of sexual fetishism, which Alfred Binet presented in the essay Le fétichisme dans l'amour: la vie psychique des micro-organismes, l'intensité des images mentales, etc. (Fetishism in Love: the Psychic Life of Micro-organisms, the Intensity of Mental Images, etc., 1887), was applied to interpret commodity fetishism as types of sexually-charged economic relationships, between a person and a commodity (goods and services), as in the case of advertising, which is a commercial enterprise that ascribes human qualities (values) to a commodity, to persuade the buyer to purchase the advertised goods and services. However, Marx focused on the exchange value of the commodity -- its price -- when considering commodity fetishism and its hiding of the complex social relationships involved in producing and exchanging a product under capitalism. He was not discussing the symbolic meanings of the commodity for the consumer, or what he called its "use value." Hence, sexual fetishism and commodity fetishism are largely unconnected concepts.

Social prestige

In the 19th and in the 21st centuries, Thorstein Veblen (The Theory of the Leisure Class: An Economic Study of Institutions, 1899) and Alain de Botton (Status Anxiety, 2004) respectively developed the social status (prestige) relationship between the producer of consumer goods and the aspirations to prestige of the consumer. To avoid the status anxiety of not being of or belonging to "the right social class", the consumer establishes a personal identity (social, economic, cultural) that is defined and expressed by the commodities (goods and services) that they buy, own, and use; the domination of things that communicate the "correct signals" of social prestige, of belonging. (See: Conspicuous consumption.)

Reification

In History and Class Consciousness (1923), György Lukács started from the theory of commodity fetishism for his development of reification (the psychological transformation of an abstraction into a concrete object) as the principal obstacle to class consciousness. About which Lukács said: "Just as the capitalist system continuously produces and reproduces itself economically on higher levels, the structure of reification progressively sinks more deeply, more fatefully, and more definitively into the consciousness of Man"—hence, commodification pervaded every conscious human activity, as the growth of capitalism commodified every sphere of human activity into a product that can be bought and sold in the market. (See: Verdinglichung, Marx's theory of reification.)

Industrialized culture

Commodity fetishism is theoretically central to the Frankfurt School philosophy, especially in the work of the sociologist Theodor W. Adorno, which describes how the forms of commerce invade the human psyche; how commerce casts a person into a role not of his or her making; and how commercial forces affect the development of the psyche. In the book Dialectic of Enlightenment (1944), Adorno and Max Horkheimer presented the Theory of the Culture Industry to describe how the human imagination (artistic, spiritual, intellectual activity) becomes commodified when subordinated to the "natural commercial laws" of the market.

To the consumer, the cultural goods and services sold in the market appear to offer the promise of a richly developed and creative individuality, yet the inherent commodification severely restricts and stunts the human psyche, so that the man and the woman consumer has little "time for myself", because of the continual personification of cultural roles over which he and she exercise little control. In personifying such cultural identities, the person is a passive consumer, not the active creator, of his or her life; the promised life of individualistic creativity is incompatible with the collectivist, commercial norms of bourgeois culture.

Commodity narcissism

In the study From Commodity Fetishism to Commodity Narcissism (2012) the investigators applied the Marxist theory of commodity fetishism to psychologically analyse the economic behaviour (buying and selling) of the contemporary consumer. With the concept of commodity narcissism, the psychologists Stephen Dunne and Robert Cluley proposed that consumers who claim to be ethically concerned about the manufacturing origin of commodities, nonetheless behaved as if ignorant of the exploitative labour conditions under which the workers produced the goods and services, bought by the "concerned consumer"; that, within the culture of consumerism, narcissistic men and women have established shopping (economic consumption) as a socially acceptable way to express aggression. Researchers find no evidence that a greater manufacturing base can spur economic growth, while improving government effectiveness and regulation quality are more promising for facilitating economic growth.

Ethical Consumption

Environmentally “conscious” consumers want their purchased products to be environmentally ethical. According to James G. Carrier, on a personal level their purchases can make them feel more positively moral and second they can help put pressure on firms in a competitive market to change the way they do things. Marx’s 1867 notion of commodity fetishism which concerns the idea that ethical consumption is going beyond the two reasons first noted by Carrier. Certain commodities are perceived in a particular way that the consumer ignores or denies the labor time entailed in the process of production or for that matter any detailed background people and process that is viable in creating an ethical product. Capitalists have the intention of selling to an audience with commercial gain - the use of nature as a strategy is vital in urging people to buy their product. Ethical consumption is mostly concerned with the social, political and environmental context of objects - and consumers want a product that meets their moral criteria, something non-exploitative. These baseline concepts need to be visible and eye-catching with recognizable verifications. This is very common in ecotourism who produce eco-friendliness as a reason to buy and visit. Advertising protection and conservation attracts visitors and media attention. These capitalists make no point to vary in their images and photographs or captions - the repetition of nature is always colorful and vibrant, gentle and reserved. They are "fetishizing" nature as a marketing technique. Portraying themselves as a business that protects nature satisfies their clientele so that the consumer cannot see the objects and mechanisms used to actually produce it. Carrier describes how the environment itself is fetishized as a consumable product through parks and other areas of land being used as bodies or images attached to promises of natural experiences or protection efforts in return for money. Carrier also offers the example of fair-trade coffee as a way that commodity fetishism is seen in ethical consumption. If fair-trade coffee promises that it is direct, cooperative supply chain between growers and consumers through images of coffee growers and messaging on the bag of coffee, this becomes more relevant to consumer decision making than the reality that many other “middle-men” were needing in the roasting, packaging, marketing, and transportation of that commodity. 

Ethical consumption is believed by advocates of the theory., to allow people to lead more moral lives as well as affect the world by placing economic pressure on firms to change their production processes and products to become more ethical to remain competitive within the greater market. The fetishization of nature and natural resources often leads through its commodification as a product to be advertised. Conceptual categories need to be “legible, be visible and recognizable” in order to be effective as ethical standards. The advertising on items listed and named as fair trade often misrepresents the actual production process, especially in products requiring extensive and hard labor to produce, such as coffee. It also often becomes exploitative as it uses the images of ethnic small holders rather than the ethnic migrants and wage laborers who do the majority of the work. The use of images not only fetishizes the product, but defines ethicality as a whole. A common narrative now is whether or not ethical consumption is at all possible in a globalized world of highly interconnected capitalism and trade. It relies on ideas of greenwashing in which producers use environmentalism and fair trade ideals to advertise their products without living up to the ideals. The false image of environmentalism disguises the unsustainable practices being utilized. Another critique is the overall effectiveness of individual consumer choices without large-scale systemic change through government regulation. Accessibility is another issue, as ethical products are often more expensive and less accessible to low-income activists.

Social alienation

In The Society of the Spectacle (1967), Guy Debord presented the theory of "le spectacle"—the systematic conflation of advanced capitalism, the mass communications media, and a government amenable to exploiting those factors. The spectacle transforms human relations into objectified relations among images, and vice versa; the exemplar spectacle is television, the communications medium wherein people passively allow (cultural) representations of themselves to become the active agents of their beliefs. The spectacle is the form that society assumes when the Arts, the instruments of cultural production, have been commodified as commercial activities that render an aesthetic value into a commercial value (a commodity). Whereby artistic expression then is shaped by the person's ability to sell it as a commodity, that is, as artistic goods and services.

Capitalism reorganizes personal consumption to conform to the commercial principles of market exchange; commodity fetishism transforms a cultural commodity into a product with an economic "life of its own" that is independent of the volition and initiative of the artist, the producer of the commodity. What Karl Marx critically anticipated in the 19th century, with "The Fetishism of Commodities and the Secret thereof", Guy Debord interpreted and developed for the 20th century—that in modern society, the psychologic intimacies of intersubjectivity and personal self-relation are commodified into discrete "experiences" that can be bought and sold. The Society of the Spectacle is the ultimate form of social alienation that occurs when a person views his or her being (self) as a commodity that can be bought and sold, because they regard every human relation as a (potential) business transaction. (See: Entfremdung, Marx's theory of alienation)

Semiotic sign

Jean Baudrillard applied commodity fetishism to explain the subjective feelings of men and women towards consumer goods in the "realm of circulation"; that is, the cultural mystique (mystification) that advertising ascribed to the commodities (goods and services) in order to encourage the buyer to purchase the goods and services as aids to the construction of his and her cultural identity. In the book For a Critique of the Political Economy of the Sign (1972), Baudrillard developed the semiotic theory of "the Sign" (sign value) as a development of Marx's theory of commodity fetishism and of the exchange value vs. use value dichotomy of capitalism.

Intellectual property

In the 21st century, the political economy of capitalism reified the abstract objects that are information and knowledge into the tangible commodities of intellectual property, which are produced by and derived from the labours of the intellectual and the white collar workers.

Philosophic base

The economist Michael Perelman critically examined the belief systems from which arose intellectual property rights, the field of law that commodified knowledge and information. Samuel Bowles and Herbert Gintis critically reviewed the belief systems of the theory of human capital. Knowledge, as the philosophic means to a better life, is contrasted with capitalist knowledge (as commodity and capital), produced to generate income and profit. Such commodification detaches knowledge and information from the (user) person, because, as intellectual property, they are independent, economic entities.

Knowledge: authentic and counterfeit

In Postmodernism, or, the Cultural Logic of Late Capitalism (1991), the Marxist theorist Fredric Jameson linked the reification of information and knowledge to the post-modern distinction between authentic knowledge (experience) and counterfeit knowledge (vicarious experience), which usually is acquired through the mass communications media. In Critique of Commodity Aesthetics: Appearance, Sexuality and Advertising in Capitalist Society (1986), the philosopher Wolfgang Fritz Haug presents a "critique of commodity aesthetics" that examines how human needs and desires are manipulated and reshaped for commercial gain.

Financial risk management

The sociologists Frank Furedi and Ulrich Beck studied the development of commodified types of knowledge in the business culture of "risk prevention" in the management of money. The Post–World War II economic expansion (c. 1945–1973) created very much money (capital and savings), while the dominant bourgeois ideology of money favoured the risk-management philosophy of the managers of investment funds and financial assets. From such administration of investment money, manipulated to create new capital, arose the preoccupation with risk calculations, which subsequently was followed by the "economic science" of risk prevention management. In light of which, the commodification of money as "financial investment funds" allows an ordinary person to pose as a rich person, as an economic risk-taker able to risk losing money invested to the market. Hence, the fetishization of financial risk as "a sum of money" is a reification that distorts the social perception of the true nature of financial risk, as experienced by ordinary people. Moreover, the valuation of financial risk is susceptible to ideological bias; that contemporary fortunes are achieved from the insight of experts in financial management, who study the relationship between "known" and "unknown" economic factors, by which human fears about money can be manipulated and exploited.

Commodified art

The cultural critics Georg Simmel and Walter Benjamin examined and described the fetishes and fetishism of Art, by means of which "artistic" commodities are produced for sale in the market, and how commodification determines and establishes the value of the artistic commodities (goods and services) derived from legitimate Art; for example, the selling of an artist's personal effects as "artistic fetishes".

Legal traducement

In the field of law, the scholar Evgeny Pashukanis (The General Theory of Law and Marxism, 1924), the Austrian politician Karl Renner, the German political scientist Franz Leopold Neumann, the British socialist writer China Miéville, the labour-law attorney Marc Linder, and the American legal philosopher Duncan Kennedy (The Role of Law in Economic Theory: Essays on the Fetishism of Commodities, 1985) have respectively explored the applications of commodity fetishism in their contemporary legal systems, and reported that the reification of legal forms misrepresents social relations.

Criticism

The Tribuna of the Uffizi (1772–1778) by Johann Zoffany depicts the commodity-fetishism metamorphosis of oil paintings into culture-industry products.

In Portrait of a Marxist as a Young Nun (1988), Professor Helena Sheehan said that the analogy between religious faith and commodity fetishism is a mistaken interpretation, because people do not worship commodities (money and merchandise) by attributing supernatural powers to inanimate objects, to a fetish. That the belief that value-relationships inherent to a commodity described is not religious belief, because value-relations do not possess the psychological characteristics of spiritual beliefs. That interpretation is proved by the possibility of a person's possessing religious faith, whilst being aware of the psychology of commodity fetishism, and thus being critical of the fetishization of money and merchandise, thus, a person's disbelief in the Golden Calf is integral to the person's iconoclasm against the idolatry of money.

Haymarket affair

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/Haymarket_affair

 

Haymarket affair
Part of the Great Upheaval
This 1886 engraving was the most widely reproduced image of the Haymarket massacre. It shows Methodist pastor Samuel Fielden speaking, the bomb exploding, and the riot beginning simultaneously; in reality, Fielden had finished speaking before the explosion.
Date	May 4, 1886
Location	Chicago, Illinois, United States 41°53′5.6″N 87°38′38.9″W
Goals	Eight-hour work day
Methods	Strikes, protest, demonstrations
Parties
Federation of Organized Trades and Labor Unions Chicago Police Department
Lead figures
August Spies  Albert Parsons  Samuel Fielden Carter Harrison, Sr. John Bonfield
Casualties and losses
Deaths: 8 (including 4 who were executed) Injuries: 70+ Arrests: 100+ Deaths: 8 (including one officer who died from his injuries two years later) Injuries: 60
Haymarket square, Chicago, Illinois

The Haymarket affair, also known as the Haymarket massacre, the Haymarket riot, the Haymarket Square riot, or the Haymarket Incident, was the aftermath of a bombing that took place at a labor demonstration on May 4, 1886, at Haymarket Square in Chicago, Illinois, United States. The rally began peacefully in support of workers striking for an eight-hour work day, the day after the events at the McCormick Harvesting Machine Company, during which one person was killed and many workers injured. An unknown person threw a dynamite bomb at the police as they acted to disperse the meeting, and the bomb blast and ensuing retaliatory gunfire by the police caused the deaths of seven police officers and at least four civilians; dozens of others were wounded.

Eight anarchists were charged with the bombing. In the internationally publicized legal proceedings against the accused, the eight were convicted of conspiracy.

The Haymarket Affair is generally considered significant as the origin of International Workers' Day held on May 1, and it was also the climax of the social unrest among the working class in America known as the Great Upheaval.

The evidence put forward in the court trial was that one of the defendants may have built the bomb, but none of those on trial had thrown it, and only two of the eight were at the Haymarket at the time. Seven were sentenced to death and one to a term of 15 years in prison. Illinois Governor Richard J. Oglesby commuted two of the sentences to terms of life in prison; another died by suicide in jail before his scheduled execution. The other four were hanged on November 11, 1887. In 1893, Illinois Governor John Peter Altgeld pardoned the remaining defendants and criticized the trial.

The site of the incident was designated a Chicago landmark in 1992, and a sculpture was dedicated there in 2004. In addition, the Haymarket Martyrs' Monument was designated a National Historic Landmark in 1997 at the defendants' burial site in Forest Park.

Background

Following the Civil War, particularly following the Long Depression, there was a rapid expansion of industrial production in the United States. Chicago was a major industrial center and tens of thousands of German and Bohemian immigrants were employed at about $1.50 a day. American workers worked on average slightly over 60 hours, during a six-day work week. The city became a center for many attempts to organize labor's demands for better working conditions. Employers responded with anti-union measures, such as firing and blacklisting union members, locking out workers, recruiting strikebreakers; employing spies, thugs, and private security forces and exacerbating ethnic tensions in order to divide the workers. Business interests were supported by mainstream newspapers, and were opposed by the labor and immigrant press.

During the economic slowdown between 1882 and 1886, socialist and anarchist organizations were active. Membership of the Knights of Labor, which rejected socialism and radicalism but supported the eight-hour work day, grew from 70,000 in 1884 to over 700,000 by 1886. In Chicago, the anarchist movement of several thousand, mostly immigrant, workers centered about the German-language newspaper Arbeiter-Zeitung ("Workers' Newspaper"), edited by August Spies. Other anarchists operated a militant revolutionary force with an armed section that was equipped with explosives. Its revolutionary strategy centered around the belief that successful operations against the police and the seizure of major industrial centers would lead to massive public support by workers, start a revolution, destroy capitalism, and establish a socialist economy.

May Day parade and strikes

In October 1884, a convention held by the Federation of Organized Trades and Labor Unions unanimously set May 1, 1886, as the date by which the eight-hour work day would become standard. As the chosen date approached, U.S. labor unions prepared for a general strike in support of the eight-hour day.

On Saturday, May 1, thousands of workers who went on strike and attended rallies that were held throughout the United States sang from the anthem, Eight Hour. The chorus of the song reflected the ideology of the Great Upheaval, "Eight Hours for work. Eight hours for rest. Eight hours for what we will." Estimates of the number of striking workers across the U.S. range from 300,000 to half a million. In New York City, the number of demonstrators was estimated at 10,000. and in Detroit at 11,000. In Milwaukee, some 10,000 workers turned out. In Chicago, the movement's center, an estimated 30,000 to 40,000 workers had gone on strike and there were perhaps twice as many people out on the streets participating in various demonstrations and marches, as, for example, a march by 10,000 men employed in the Chicago lumber yards. Though participants in these events added up to 80,000, it is disputed whether there was a march of that number down Michigan Avenue led by anarchist Albert Parsons, founder of the International Working People's Association [IWPA], his wife and fellow organizer Lucy, and their children.

The first flier calling for a rally in the Haymarket on May 4. (left) and the revised flier for the rally. 

The words "Workingmen Arm Yourselves and Appear in Full Force!" were removed from the revised flier.

Speaking to a rally outside the plant on May 3, August Spies advised the striking workers to "hold together, to stand by their union, or they would not succeed". Well-planned and coordinated, the general strike to this point had remained largely non-violent. When the end-of-the-workday bell sounded, however, a group of workers surged to the gates to confront the strikebreakers. Spies called for calm, but the police fired on the crowd. Two McCormick workers were killed; some newspaper accounts said there were six fatalities. Spies later testified, "I was very indignant. I knew from experience of the past that this butchering of people was done for the express purpose of defeating the eight-hour movement."

Outraged by this act of police violence, local anarchists quickly printed and distributed fliers calling for a rally the following day at Haymarket Square (also called the Haymarket), which was then a bustling commercial center near the corner of Randolph Street and Desplaines Street. Printed in German and English, the fliers stated that the police had murdered the strikers on behalf of business interests and urged workers to seek justice. The first batch of fliers contain the words Workingmen Arm Yourselves and Appear in Full Force! When Spies saw the line, he said he would not speak at the rally unless the words were removed from the flier. All but a few hundred of the fliers were destroyed, and new fliers were printed without the offending words; more than 20,000 copies were distributed.

Rally at Haymarket Square

The revenge flyer

The rally began peacefully under a light rain on the evening of May 4. August Spies, Albert Parsons, and the Rev. Samuel Fielden spoke to a crowd estimated variously at between 600 and 3,000 while standing in an open wagon adjacent to the square on Des Plaines Street. A large number of on-duty police officers watched from nearby.

Paul Avrich, a historian specializing in the study of anarchism, quotes Spies as saying:

There seems to prevail the opinion in some quarters that this meeting has been called for the purpose of inaugurating a riot, hence these warlike preparations on the part of so-called 'law and order.' However, let me tell you at the beginning that this meeting has not been called for any such purpose. The object of this meeting is to explain the general situation of the eight-hour movement and to throw light upon various incidents in connection with it.

Following Spies' speech, the crowd was addressed by Parsons, the Alabama-born editor of the radical English-language weekly The Alarm. The crowd was so calm that Mayor Carter Harrison Sr., who had stopped by to watch, walked home early. Parsons spoke for almost an hour before standing down in favor of the last speaker of the evening, the English-born socialist, anarchist, and labor activist Methodist pastor, Rev. Samuel Fielden, who delivered a brief ten-minute address. Many of the crowd had already left as the weather was deteriorating.

A New York Times article, with the dateline May 4, and headlined "Rioting and Bloodshed in the Streets of Chicago ... Twelve Policemen Dead or Dying", reported that Fielden spoke for 20 minutes, alleging that his words grew "wilder and more violent as he proceeded". Another New York Times article, headlined "Anarchy's Red Hand" and dated May 6, opens with: "The villainous teachings of the Anarchists bore bloody fruit in Chicago tonight and before daylight at least a dozen stalwart men will have laid down their lives as a tribute to the doctrine of Herr Johann Most." It referred to the strikers as a "mob" and used quotation marks around the term "workingmen".

Bombing and gunfire

A map of the bombing published by the Chicago Tribune on May 5, 1886

At about 10:30 pm, just as Fielden was finishing his speech, police arrived en masse, marching in formation towards the speakers' wagon, and ordered the rally to disperse. Fielden insisted that the meeting was peaceful. Police Inspector John Bonfield proclaimed:

I command you [addressing the speaker] in the name of the law to desist and you [addressing the crowd] to disperse.

A home-made fragmentation bomb was thrown into the path of the advancing police, where it exploded, killing policeman Mathias J. Degan and severely wounding many of the other policemen.

Witnesses maintained that immediately after the bomb blast there was an exchange of gunshots between police and demonstrators. It is unclear who fired first. Historian Paul Avrich maintains that "nearly all sources agree that it was the police who opened fire", reloaded and then fired again, killing at least four and wounding as many as 70 people. In less than five minutes the square was empty except for the casualties. According to the May 4 New York Times, demonstrators began firing at the police, who then returned fire. In his report on the incident, Inspector Bonfield wrote that he "gave the order to cease firing, fearing that some of our men, in the darkness might fire into each other". An anonymous police official told the Chicago Tribune, "A very large number of the police were wounded by each other's revolvers. ... It was every man for himself, and while some got two or three squares away, the rest emptied their revolvers, mainly into each other."

In all, seven policemen and at least four workers were killed. Avrich said that most of the police deaths were from police gunfire. Historian Timothy Messer-Kruse argues that, although it is impossible to rule out lethal friendly fire, several policemen were probably shot by armed protesters. Another policeman died two years after the incident from complications related to injuries received that day. Police captain Michael Schaack later wrote that the number of wounded workers was "largely in excess of that on the side of the police". The Chicago Herald described a scene of "wild carnage" and estimated at least fifty dead or wounded civilians lay in the streets. It is unclear how many civilians were wounded since many were afraid to seek medical attention, fearing arrest. They found aid where they could.

Aftermath and red scare

Engraving of police officer Mathias J. Degan, who was killed by the bomb blast

A harsh anti-union clampdown followed the Haymarket incident and the Great Upheaval subsided. Employers regained control of their workers and traditional workdays were restored to ten or more hours a day. There was a massive outpouring of community and business support for the police and many thousands of dollars were donated to funds for their medical care and to assist their efforts. The entire labor and immigrant community, particularly Germans and Bohemians, came under suspicion. Police raids were carried out on homes and offices of suspected anarchists. Dozens of suspects, many only remotely related to the Haymarket Affair, were arrested. Ignoring legal requirements such as for search warrants, Chicago police squads subjected the labor activists of Chicago to an eight-week shakedown, ransacking their meeting halls and places of business. The emphasis was on the speakers at the Haymarket rally and the newspaper Arbeiter-Zeitung. A small group of anarchists were discovered to have been engaged in making bombs on the same day as the incident, including round ones like the one used in Haymarket Square.

Newspaper reports declared that anarchist agitators were to blame for the "riot", a view adopted by an alarmed public. As time passed, press reports and illustrations of the incident became more elaborate. Coverage was national, then international. Among property owners, the press, and other elements of society, a consensus developed that suppression of anarchist agitation was necessary while for their part, union organizations such as The Knights of Labor and craft unions were quick to disassociate themselves from the anarchist movement and to repudiate violent tactics as self-defeating. Many workers, on the other hand, believed that men of the Pinkerton agency were responsible because of the agency's tactic of secretly infiltrating labor groups and its sometimes violent methods of strike breaking.

Legal proceedings

Investigation

Engraving of the seven anarchists sentenced to die for Degan's murder. An eighth defendant, Oscar Neebe, not shown here, was sentenced to 15 years in prison.

The police assumed that an anarchist had thrown the bomb as part of a planned conspiracy; their problem was how to prove it. On the morning of May 5, they raided the offices of the Arbeiter-Zeitung, arresting its editor August Spies and his brother, who was not charged. Also arrested were editorial assistant Michael Schwab and Adolph Fischer, a typesetter. A search of the premises resulted in the discovery of the "Revenge Poster" and other evidence considered incriminating by the prosecution.

On May 7, police searched the premises of Louis Lingg where they found a number of bombs and bomb-making materials. Lingg's landlord William Seliger was also arrested, but cooperated with police, identified Lingg as a bomb-maker, and was not charged. An associate of Spies, Balthazar Rau, suspected as the bomber, was traced to Omaha and brought back to Chicago. After interrogation, Rau offered to cooperate with police. He alleged that the defendants had experimented with dynamite bombs and accused them of having published what he said was a code word, "Ruhe" ("peace"), in the Arbeiter-Zeitung as a call to arms at Haymarket Square.

Defendants

Rudolf Schnaubelt, the police's lead suspect as the bomb thrower, was arrested twice early on and released. By May 14, when it became apparent he had played a significant role in the event, he had fled the country. William Seliger, who had turned state's evidence and testified for the prosecution, was not charged. On June 4, 1886, eight other suspects were indicted by the grand jury, and stood trial for being accessories to the murder of Degan. Of these, only two had been present when the bomb exploded. Spies and Fielden had spoken at the peaceful rally and were stepping down from the speaker's wagon in compliance with police orders to disperse just before the bomb went off. Two others had been present at the beginning of the rally but had left and were at Zepf's Hall, an anarchist rendezvous, at the time of the explosion. They were Arbeiter-Zeitung typesetter Adolph Fischer, and the well-known activist Albert Parsons, who had spoken for an hour at the Haymarket rally before going to Zepf's. Parsons, who believed that the evidence against them all was weak, subsequently voluntarily turned himself in, in solidarity with the accused. A third man, Spies's assistant editor Michael Schwab (who was the brother-in-law of Schnaubelt) was arrested, as he had been speaking at another rally at the time of the bombing; he was also later pardoned. Not directly tied to the Haymarket rally, but arrested for their militant radicalism were George Engel, who had been at home playing cards on that day, and Louis Lingg, the hot-headed bomb-maker denounced by his associate, Seliger. Another defendant who had not been present that day was Oscar Neebe, an American-born citizen of German descent who was associated with the Arbeiter-Zeitung and had attempted to revive it in the aftermath of the Haymarket riot.

Of the eight defendants, five – Spies, Fischer, Engel, Lingg and Schwab – were immigrants born in Germany; a sixth, Neebe, was a U.S.-born citizen of German descent. The remaining two, Parsons and Fielden, born in the U.S. and England, respectively, were of British heritage.

Trial

An artist's sketch of the trial, Illinois vs. August Spies et al. (1886)

The trial, Illinois vs. August Spies et al., began on June 21, 1886, and went on until August 11. The trial was conducted in an atmosphere of extreme prejudice by both public and media toward the defendants. It was presided over by Judge Joseph Gary, who displayed open hostility to the defendants, consistently ruled for the prosecution, and failed to maintain decorum. A motion to try the defendants separately was denied. The defense counsel included Sigmund Zeisler and William Perkins Black. Selection of a jury was extraordinarily difficult, lasting three weeks, and nearly one thousand people called. All union members and anyone who expressed sympathy toward socialism were dismissed. In the end a jury of 12 was seated, most of whom confessed prejudice against the defendants. Despite their professions of prejudice Judge Gary seated those who declared that despite their prejudices they would acquit if the evidence supported it, refusing to dismiss for prejudice. Eventually the peremptory challenges of the defense were exhausted. Frustrated by the hundreds of jurors who were being dismissed, a bailiff was appointed who selected jurors rather than calling them at random. The bailiff proved prejudiced himself and selected jurors who seemed likely to convict based on their social position and attitudes toward the defendants. The prosecution, led by Julius Grinnell, argued that, since the defendants had not actively discouraged the person who had thrown the bomb, they were therefore equally responsible as conspirators. The jury heard the testimony of 118 people, including 54 members of the Chicago Police Department and the defendants Fielden, Schwab, Spies and Parsons. Albert Parsons's brother claimed there was evidence linking the Pinkertons to the bomb. This reflected a widespread belief among the strikers.

Exhibit 129a from the Haymarket trial: Chemists testified that the bombs found in Lingg's apartment, including this one, resembled the chemical signature of shrapnel from the Haymarket bomb.

Police investigators under Captain Michael Schaack had a lead fragment removed from a policeman's wounds chemically analyzed. They reported that the lead used in the casing matched the casings of bombs found in Lingg's home. A metal nut and fragments of the casing taken from the wound also roughly matched bombs made by Lingg. Schaack concluded, on the basis of interviews, that the anarchists had been experimenting for years with dynamite and other explosives, refining the design of their bombs before coming up with the effective one used at the Haymarket.

At the last minute, when it was discovered that instructions for manslaughter had not been included in the submitted instructions, the jury was called back, and the instructions were given.

Verdict and contemporary reactions

The verdict as reported by Harpers Weekly

The jury returned guilty verdicts for all eight defendants. Before being sentenced, Neebe told the court that Schaack's officers were among the city's worst gangs, ransacking houses and stealing money and watches. Schaack laughed and Neebe retorted, "You need not laugh about it, Captain Schaack. You are one of them. You are an anarchist, as you understand it. You are all anarchists, in this sense of the word, I must say." Judge Gary sentenced seven of the defendants to death by hanging and Neebe to 15 years in prison. The sentencing provoked outrage from labor and workers' movements and their supporters, resulting in protests around the world, and elevating the defendants to the status of martyrs, especially abroad. Portrayals of the anarchists as bloodthirsty foreign fanatics in the press along with the 1889 publication of Captain Schaack's sensational account, Anarchy and Anarchism, on the other hand, inspired widespread public fear and revulsion against the strikers and general anti-immigrant feeling, polarizing public opinion.

In an article datelined May 4, entitled "Anarchy's Red Hand", The New York Times had described the incident as the "bloody fruit" of "the villainous teachings of the Anarchists". The Chicago Times described the defendants as "arch counselors of riot, pillage, incendiarism and murder"; other reporters described them as "bloody brutes", "red ruffians", "dynamarchists", "bloody monsters", "cowards", "cutthroats", "thieves", "assassins", and "fiends". The journalist George Frederic Parsons wrote a piece for The Atlantic Monthly in which he identified the fears of middle-class Americans concerning labor radicalism, and asserted that the workers had only themselves to blame for their troubles. Edward Aveling remarked, "If these men are ultimately hanged, it will be the Chicago Tribune that has done it." Schaack, who had led the investigation, was dismissed from the police force for allegedly having fabricated evidence in the case, but was reinstated in 1892.

Appeals

The case was appealed in 1887 to the Supreme Court of Illinois, then to the United States Supreme Court where the defendants were represented by John Randolph Tucker, Roger Atkinson Pryor, General Benjamin F. Butler and William P. Black. The petition for certiorari was denied.

Commutations and suicide

After the appeals had been exhausted, Illinois Governor Richard James Oglesby commuted Fielden's and Schwab's sentences to life in prison on November 10, 1887. On the eve of his scheduled execution, Lingg died by suicide in his cell with a smuggled blasting cap which he reportedly held in his mouth like a cigar (the blast blew off half his face and he survived in agony for six hours).

Executions

Execution of defendants—Engel, Fischer, Parsons, and Spies

The next day (November 11, 1887) four defendants—Engel, Fischer, Parsons, and Spies—were taken to the gallows in white robes and hoods. They sang the Marseillaise, then the anthem of the international revolutionary movement. Family members including Lucy Parsons, who attempted to see them for the last time, were arrested and searched for bombs (none was found). According to witnesses, in the moments before the men were hanged, Spies shouted, "The time will come when our silence will be more powerful than the voices you strangle today." In their last words, Engel and Fischer called out, "Hurrah for anarchism!" Parsons then requested to speak, but he was cut off when the signal was given to open the trap door. Witnesses reported that the condemned men did not die immediately when they dropped, but strangled to death slowly, a sight which left the spectators visibly shaken.

Identity of the bomber

Notwithstanding the convictions for conspiracy, no actual bomber was ever brought to trial, "and no lawyerly explanation could ever make a conspiracy trial without the main perpetrator seem completely legitimate." Historians such as James Joll and Timothy Messer-Kruse say the evidence points to Rudolph Schnaubelt, brother-in-law of Schwab, as the likely perpetrator.

Documents

An extensive collection of documents relating to the Haymarket Affair and the legal proceedings related to it, The Haymarket Affair Digital Collection, has been created by the Chicago Historical Society.

Pardons and historical characterization

Altgeld Monument (by Borglum) erected by the Illinois Legislature in Lincoln Park, Chicago (1915)

Among supporters of the labor movement in the United States and abroad and others, the trial was widely believed to have been unfair, and even a serious miscarriage of justice. Prominent people including novelist William Dean Howells, celebrated attorney Clarence Darrow, poet and playwright Oscar Wilde, playwright George Bernard Shaw, and poet William Morris strongly condemned it. On June 26, 1893, Illinois governor John Peter Altgeld, the progressive governor of Illinois, himself a German immigrant, signed pardons for Fielden, Neebe, and Schwab, calling them victims of "hysteria, packed juries, and a biased judge" and noting that the state "has never discovered who it was that threw the bomb which killed the policeman, and the evidence does not show any connection whatsoever between the defendants and the man who threw it". Altgeld also faulted the city of Chicago for failing to hold Pinkerton guards responsible for repeated use of lethal violence against striking workers. Altgeld's actions concerning labor were used to defeat his reelection.

Soon after the trial, anarchist Dyer Lum wrote a history of the trial critical of the prosecution. In 1888, George McLean, and in 1889, police captain Michael Shack, wrote accounts from the opposite perspective. Awaiting sentencing, each of the defendants wrote their own autobiographies (edited and published by Philip Foner in 1969), and later activist Lucy Parsons published a biography of her condemned husband Albert Parsons. Fifty years after the event, Henry David wrote a history, which preceded another scholarly treatment by Paul Avrich in 1984, and a "social history" of the era by Bruce C. Nelson in 1988. In 2006, labor historian James Green wrote a popular history.

Christopher Thale writes in the Encyclopedia of Chicago that lacking credible evidence regarding the bombing, "...the prosecution focused on the writings and speeches of the defendants." He further notes that the conspiracy charge was legally unprecedented, the judge was "partisan," and all the jurors admitted prejudice against the defendants. Historian Carl Smith writes, "The visceral feelings of fear and anger surrounding the trial ruled out anything but the pretense of justice right from the outset." Smith notes that scholars have long considered the trial a "notorious" "miscarriage of justice". In a review somewhat more critical of the defendants, historian Jon Teaford concludes that "[t]he tragedy of Haymarket is the American justice system did not protect the damn fools who most needed that protection... It is the damn fools who talk too much and too wildly who are most in need of protection from the state." Historian Timothy Messer-Kruse revisited the digitized trial transcript and argued that the proceedings were fair for their time, a challenge to the historical consensus that the trial was a travesty.

Effects on the labor movement and May Day

Historian Nathan Fine points out that trade-union activities continued to show signs of growth and vitality, culminating later in 1886 with the establishment of the Labor Party of Chicago.

Fine observes:

[T]he fact is that despite police repression, newspaper incitement to hysteria, and organization of the possessing classes, which followed the throwing of the bomb on May 4, the Chicago wage earners only united their forces and stiffened their resistance. The conservative and radical central bodies – there were two each of the trade unions and two also of the Knights of Labor – the socialists and the anarchists, the single taxers and the reformers, the native born...and the foreign born Germans, Bohemians, and Scandinavians, all got together for the first time on the political field in the summer following the Haymarket Affair.... [T]he Knights of Labor doubled its membership, reaching 40,000 in the fall of 1886. On Labor Day the number of Chicago workers in parade led the country.

On the first anniversary of the event, May 4, 1887, the New-York Tribune published an interview with Senator Leland Stanford, in which he addressed the consensus that "the conflict between capital and labor is intensifying" and articulated the vision advocated by the Knights of Labor for an industrial system of worker-owned co-operatives, another among the strategies pursued to advance the conditions of laborers. The interview was republished as a pamphlet to include the bill Stanford introduced in the Senate to foster co-operatives.

Popular pressure continued for the establishment of the 8-hour day. At the convention of the American Federation of Labor (AFL) in 1888, the union decided to campaign for the shorter workday again. May 1, 1890, was agreed upon as the date on which workers would strike for an eight-hour workday.

This sympathetic engraving by English Arts and Crafts illustrator Walter Crane of "The Anarchists of Chicago" was widely circulated among anarchists, socialists, and labor activists.

In 1889, AFL president Samuel Gompers wrote to the first congress of the Second International, which was meeting in Paris. He informed the world's socialists of the AFL's plans and proposed an international fight for a universal eight-hour workday. In response to Gompers's letter, the Second International adopted a resolution calling for "a great international demonstration" on a single date so workers everywhere could demand the eight-hour workday. In light of the Americans' plan, the International adopted May 1, 1890, as the date for this demonstration.

A secondary purpose behind the adoption of the resolution by the Second International was to honor the memory of the Haymarket martyrs and other workers who had been killed in association with the strikes on May 1, 1886. Historian Philip Foner writes "[t]here is little doubt that everyone associated with the resolution passed by the Paris Congress knew of the May 1 demonstrations and strikes for the eight-hour day in 1886 in the United States ... and the events associated with the Haymarket tragedy."

The first International Workers Day was a spectacular success. The front page of the New York World on May 2, 1890, was devoted to coverage of the event. Two of its headlines were "Parade of Jubilant Workingmen in All the Trade Centers of the Civilized World" and "Everywhere the Workmen Join in Demands for a Normal Day". The Times of London listed two dozen European cities in which demonstrations had taken place, noting there had been rallies in Cuba, Peru and Chile. Commemoration of May Day became an annual event the following year.

The association of May Day with the Haymarket martyrs has remained strong in Mexico. Mary Harris "Mother" Jones was in Mexico on May 1, 1921, and wrote of the "day of 'fiestas'" that marked "the killing of the workers in Chicago for demanding the eight-hour day". In 1929, The New York Times referred to the May Day parade in Mexico City as "the annual demonstration glorifying the memory of those who were killed in Chicago in 1887". The New York Times described the 1936 demonstration as a commemoration of "the death of the martyrs in Chicago". In 1939, Oscar Neebe's grandson attended the May Day parade in Mexico City and was shown, as his host told him, "how the world shows respect to your grandfather".

The influence of the Haymarket Affair was not limited to the celebration of May Day. Emma Goldman, the activist and political theorist, was attracted to anarchism after reading about the incident and the executions, which she later described as "the events that had inspired my spiritual birth and growth". She considered the Haymarket martyrs to be "the most decisive influence in my existence". Her associate, Alexander Berkman also described the Haymarket anarchists as "a potent and vital inspiration". Others whose commitment to anarchism, or revolutionary socialism, crystallized as a result of the Haymarket Affair included Voltairine de Cleyre and "Big Bill" Haywood, a founding member of the Industrial Workers of the World. Goldman wrote to historian Max Nettlau that the Haymarket Affair had awakened the social consciousness of "hundreds, perhaps thousands, of people".

Suspected bombers

While admitting that none of the defendants was involved in the bombing, the prosecution made the argument that Lingg had built the bomb, and prosecution witnesses Harry Gilmer and Malvern Thompson tried to imply that the bomb-thrower was helped by Spies, Fischer and Schwab. The defendants claimed they had no knowledge of the bomber at all.

Several activists, including Robert Reitzel, later hinted they knew who the bomber was. Writers and other commentators have speculated about many possible suspects:

Rudolph Schnaubelt was indicted but fled the country. From this photograph, a prosecution witness identified Schnaubelt as the bomber.

• Rudolph Schnaubelt (1863–1901) was an activist and the brother-in law of Michael Schwab. He was at the Haymarket when the bomb exploded. General Superintendent of the Chicago Police Department Frederick Ebersold issued a handwritten bulletin for his arrest for murder and inciting a riot on June 14, 1886. Schnaubelt was indicted with the other defendants but fled the city and later the country before he could be brought to trial. He was the detectives' lead suspect, and state witness Gilmer testified he saw Schnaubelt throw the bomb, identifying him from a photograph in court. Schnaubelt later sent two letters from London disclaiming all responsibility, writing, "If I had really thrown this bomb, surely I would have nothing to be ashamed of, but in truth I never once thought of it." He is the most generally accepted and widely known suspect and figured as the bomb thrower in The Bomb, Frank Harris's 1908 fictionalization of the tragedy. Written from Schnaubelt's point of view, the story opens with him confessing on his deathbed. However, Harris's description was fictional and those who knew Schnaubelt vehemently criticized the book.
• George Schwab was a German shoemaker who died in 1924. German anarchist Carl Nold claimed he learned Schwab was the bomber through correspondence with other activists, but no proof ever emerged. Historian Paul Avrich also suspected him but noted that while Schwab was in Chicago, he had only arrived days before. This contradicted statements by others that the bomber was a well-known figure in Chicago.
• George Meng (b. around 1840) was a German anarchist and teamster who owned a small farm outside of Chicago where he had settled in 1883 after emigrating from Bavaria. Like Parsons and Spies, he was a delegate at the Pittsburgh Congress and a member of the IWPA. Meng's granddaughter, Adah Maurer, wrote Paul Avrich a letter in which she said that her mother, who was 15 at the time of the bombing, told her that her father was the bomber. Meng died some time before 1907 in a saloon fire. Based on his correspondence with Maurer, Avrich concluded that there was a "strong possibility" that the little-known Meng may have been the bomber.
• An agent provocateur was suggested by some members of the anarchist movement. Albert Parsons believed the bomber was a member of the police or the Pinkertons trying to undermine the labor movement. However, this contradicts the statements of several activists who said the bomber was one of their own. For example, Lucy Parsons and Johann Most rejected this notion. Dyer Lum said it was "puerile" to ascribe "the Haymarket bomb to a Pinkerton".
• A disgruntled worker was widely suspected. When Adolph Fischer was asked if he knew who threw the bomb, he answered, "I suppose it was some excited workingman." Oscar Neebe said it was a "crank". Governor Altgeld speculated the bomb thrower might have been a disgruntled worker who was not associated with the defendants or the anarchist movement but had a personal grudge against the police. In his pardoning statement, Altgeld said the record of police brutality toward the workers had invited revenge adding, "Capt. Bonfield is the man who is really responsible for the deaths of the police officers."
• Klemana Schuetz was identified as the bomber by Franz Mayhoff, a New York anarchist and fraudster, who claimed in an affidavit that Schuetz had once admitted throwing the Haymarket bomb. August Wagener, Mayhoff's attorney, sent a telegram from New York to defense attorney Captain William Black the day before the executions claiming knowledge of the bomber's identity. Black tried to delay the execution with this telegram, but Governor Oglesby refused. It was later learned that Schuetz was the primary witness against Mayhoff at his trial for insurance fraud, so Mayhoff's affidavit has never been regarded as credible by historians.
• Reinold "Big" Krueger was killed by police either in the melee after the bombing or in a separate disturbance the next day and has been named as a suspect but there is no supporting evidence.
• A mysterious outsider was reported by John Philip Deluse, a saloon keeper in Indianapolis who claimed he encountered a stranger in his saloon the day before the bombing. The man was carrying a satchel and on his way from New York to Chicago. According to Deluse, the stranger was interested in the labor situation in Chicago, repeatedly pointed to his satchel and said, "You will hear of some trouble there very soon." Parsons used Deluse's testimony to suggest the bomb thrower was sent by eastern capitalists. Nothing more was ever learned about Deluse's claim.

Burial and monument

Main article: Haymarket Martyrs' Monument

A 2009 image of the Haymarket Martyrs' Monument at the Forest Home Cemetery in Forest Park, Illinois

Lingg, Spies, Fischer, Engel, and Parsons were buried at the German Waldheim Cemetery (later merged with Forest Home Cemetery) in Forest Park, Illinois, a suburb of Chicago. Schwab and Neebe were also buried at Waldheim when they died, reuniting the "Martyrs". In 1893, the Haymarket Martyrs' Monument by sculptor Albert Weinert was raised at Waldheim. Over a century later, it was designated a National Historic Landmark by the United States Department of the Interior.

Throughout the 20th century, activists such as Emma Goldman chose to be buried near the Haymarket Martyrs' Monument graves.

In October 2016, a time capsule with materials relating to the Haymarket Affair was dug up in Forest Home Cemetery.

Haymarket memorials

Main article: Monuments relating to the Haymarket affair

Workers finish installing Gelert's statue of a Chicago policeman in Haymarket Square, 1889. The statue now stands at the Chicago Police Headquarters.

In 1889, a commemorative nine-foot (2.7 meter) bronze statue of a Chicago policeman by sculptor Johannes Gelert was erected in the middle of Haymarket Square with private funds raised by the Union League Club of Chicago. The statue was unveiled on May 30, 1889, by Frank Degan, the son of Officer Mathias Degan. On May 4, 1927, the 41st anniversary of the Haymarket Affair, a streetcar jumped its tracks and crashed into the monument. The motorman said he was "sick of seeing that policeman with his arm raised". The city restored the statue in 1928 and moved it to Union Park. During the 1950s, construction of the Kennedy Expressway erased about half of the old, run-down market square, and in 1956, the statue was moved to a special platform built for it overlooking the freeway, near its original location.

The statue-less pedestal of the police monument on the 100th anniversary of the Haymarket Affair in May 1986; the pedestal has since been removed.

The Haymarket statue was vandalized with black paint on May 4, 1968, the 82nd anniversary of the Haymarket Affair, following a confrontation between police and demonstrators at a protest against the Vietnam War. On October 6, 1969, shortly before the "Days of Rage" protests, the statue was destroyed when a bomb was placed between its legs. Weatherman took credit for the blast, which broke nearly 100 windows in the neighborhood and scattered pieces of the statue onto the Kennedy Expressway below. The statue was rebuilt and unveiled on May 4, 1970, to be blown up yet again by Weatherman on October 6, 1970. The statue was rebuilt, again, and Mayor Richard J. Daley posted a 24‑hour police guard at the statue. This guard cost $67,440 per year. In 1972, it was moved to the lobby of the Central Police Headquarters, and in 1976 to the enclosed courtyard of the Chicago police academy. For another three decades the statue's empty, graffiti-marked pedestal stood on its platform in the run-down remains of Haymarket Square where it was known as an anarchist landmark. On June 1, 2007, the statue was rededicated at Chicago Police Headquarters with a new pedestal, unveiled by Geraldine Doceka, Officer Mathias Degan's great-granddaughter.

In 1992, the site of the speakers' wagon was marked by a bronze plaque set into the sidewalk, reading:

A decade of strife between labor and industry culminated here in a confrontation that resulted in the tragic death of both workers and policemen. On May 4, 1886, spectators at a labor rally had gathered around the mouth of Crane's Alley. A contingent of police approaching on Des Plaines Street were met by a bomb thrown from just south of the alley. The resultant trial of eight activists gained worldwide attention for the labor movement, and initiated the tradition of "May Day" labor rallies in many cities.

Designated on March 25, 1992,

Richard M. Daley, Mayor

The marker under the Mary Brogger monument, vandalized

On September 14, 2004, Daley and union leaders—including the president of Chicago's police union—unveiled a monument by Chicago artist Mary Brogger, a fifteen-foot (4.5 m) speakers' wagon sculpture echoing the wagon on which the labor leaders stood in Haymarket Square to champion the eight-hour day. The bronze sculpture, intended to be the centerpiece of a proposed "Labor Park", is meant to symbolize both the rally at Haymarket and free speech. The planned site was to include an international commemoration wall, sidewalk plaques, a cultural pylon, a seating area, and banners, but construction has not yet begun.