Tag Archives: Marx

Marx Trot 2014

Marx Trot on sunday 13 July, starts at 2.30 archway tube…

Mshelfie

A day of revolutionary dawdling, pints, and ending up awash somewhere on Tottenham Court Rd… The annual Marx trot this year will be on Sunday 13 July. All welcome. Lal Salaam!

We will again be leaving from Archway tube 2:30 pm, then to Highgate Cemetery Marx’s Grave about 3pm – heading across the Heath to the Lord Southampton pub which was the old man’s local on Grafton Terrace – then onwards to Engels’ house, then to the pub where the Manifesto was adopted by the Communist League, – now a crappy cocktail bar – and more… All welcome (kids could surely come for the first couple of hours – but warning, its a longish walk across the heath between Highgate and the Grafton Terrace House BYO libations for the first part).

[word to the wise: bring some tinnies in a bag - and sunscreen, umbrella as weather dictates and dosh for dinner (possibly in a footba-oriented venue). The early part of our route involves considerable walking - on the heath - kids are very welcome for the first few hours but after 7.00 it possibly gets a bit adult oriented - well, I mean we visit pubs Marx used to haunt - gespenst-like - in Soho. Mostly harmless, but its cup final night]

Previous trots = http://hutnyk.wordpress.com/2013/07/05/marx-trot-this-sunday-2-30-archway-tube-2/ and http://hutnyk.wordpress.com/2012/07/03/marx-trot-2012-july-7-2/and here: http://hutnyk.wordpress.com/2011/05/21/marx-trot-29-5-2011/

Pics of the houses: http://www.marxists.org/archive/marx/photo/london/index.htm

Other links:

http://www.alphabetthreat.co.uk/pasttense/pdf/communistclub.pdf

The Great Windmill Street venue is where Liebknecht says the Manifesto was adopted by the League of the Just/German Workers Educational Association/Communist League – but some say it was at the White Hart in Dury Lane. In any case Marx lectures on Capital at Great Windmill Street, but see here:http://www.alphabetthreat.co.uk/pasttense/pdf/communistclub.pdf

For Leninists – a diversion on the trot might take in Charing Cross station, and areas near Kings Cross and Pentonville:http://sarahjyoung.com/site/2011/01/16/russians-in-london-lenin/

Dancing the first international! http://history-is-made-at-night.blogspot.co.uk/2009_10_01_archive.html

A pub crawl with Karl http://www.mytimemachine.co.uk/pubcrawl.htm

The East as a Career – talk 22.5.2014

  • Logo Universität Hamburg

  • Institut für Volkskunde / Kulturanthropologie

  • 16. Mai 2014 | Studium und Lehre

    Do. 22.5. | Kollaboratives Forschen mit John Hutnyk

    John Hutnyk, London: “The East as a career: Marx Writing Capital and the Value of Bengal.”

    Um 18.15 Uhr in Raum 220

     

Subversive Festival In Zagreb. Talks 14.5 and 15.5 2014

20140513-003952.jpg

Here: Subversive

Marx and Engels Collected Works links

PDFs of Marx & Engels’ Collected Works

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  1. Marx & Engels Collected Works, Volume 1
  2. Marx & Engels Collected Works, Volume 2
  3. Marx & Engels Collected Works, Volume 3
  4. Marx & Engels Collected Works, Volume 4
  5. Marx & Engels Collected Works, Volume 5
  6. Marx & Engels Collected Works, Volume 6
  7. Marx & Engels Collected Works, Volume 7
  8. Marx & Engels Collected Works, Volume 8
  9. Marx & Engels Collected Works, Volume 9
  10. Marx & Engels Collected Works, Volume 10
  11. Marx & Engels Collected Works, Volume 11
  12. Marx & Engels Collected Works, Volume 12
  13. Marx & Engels Collected Works, Volume 13
  14. Marx & Engels Collected Works, Volume 14
  15. Marx & Engels Collected Works, Volume 15
  16. Marx & Engels Collected Works, Volume 16
  17. Marx & Engels Collected Works, Volume 17
  18. Marx & Engels Collected Works, Volume 18
  19. Marx & Engels Collected Works, Volume 19
  20. Marx & Engels Collected Works, Volume 20
  21. Marx & Engels Collected Works, Volume 21
  22. Marx & Engels Collected Works, Volume 22
  23. Marx & Engels Collected Works, Volume 23
  24. Marx & Engels Collected Works, Volume 24
  25. Marx & Engels Collected Works, Volume 25
  26. Marx & Engels Collected Works, Volume 26
  27. Marx & Engels Collected Works, Volume 27
  28. Marx & Engels Collected Works, Volume 28
  29. Marx & Engels Collected Works, Volume 29
  30. Marx & Engels Collected Works, Volume 30
  31. Marx & Engels Collected Works, Volume 31
  32. Marx & Engels Collected Works, Volume 32

top blog hits in the last 3 months #Adorno #precarious

Home page / Archives 8,082
Adorno Marcuse correspondence on the student left, dialectics, left fascism, Institute, distortions, travel, recuperation and more 1,106
Marx Capital lecture course at Goldsmiths ✪ 753
Plan C: Institute for Precarious Consciousness – ‘we are all very anxious’ 486
Downloadable Texts 396
Marx’s own copy of Kapital, page one 390
Hybridity and Diaspora 325

 

Marx Complete Works #firestorm #firesale #Lawrence and Wishart

A writer is a productive labourer not in so far as he produces ideas, but in so far as he enriches the publisher who publishes his works, or if he is a wage-labourer for a capitalist.” 

Well, I had to post something on this because the debate on the accessibility of the texts is important and interesting, and the various statements in the links below are worth reading for what they say about publishing and history, both from the Lawrence and Wishart and from MIA sides.

[I'm amused that so far I've not seen anyone quote the obvious bit of Marx that applies, and which I've used above as banner quote - reader, please insert your own gender correction to the ancient pronouns (if we must get all scriptural about it - the quote is from Theories of Surplus Value - manuscripts of 1863-64, chapter 4, p303 in the Progress Press version)].

The possibility of actually turning a profit on any book nowadays, is of course also up for consideration.

Here from Hist Mat list:

As a consequence of Lawrence and Wishart’s decision to withdraw the Marx-Engels Collected Works (MECW) material under L&W copyright from the Marxist Internet Archive (MIA) website, Marxist scholars and activists all over the world have

Following a first petition and Lawrence and Wishart’s response, in 24 hours 700 people signed the following petition, including many leading scholars.

They have asked Lawrence and Wishart to allow Marx’s and Engels’s writings to remain on the MIA website and in the public domain.

“We are very grateful for the work you have done, along with International Publishers and Progress Publishers, translating into English and publishing the MECW. This is an extremely valuable contribution to the workers movement and Marxist scholarship not only in the English-speaking world, but internationally.
MIA has made these works available for free on the web to an even wider public, and they have now become an essential tool for thousands of Marxist scholars and activists around the world.

We fully appreciate the efforts and difficulties that running a small independent publishing house entails. But allowing free access to the MECW on the MIA website does not hinder sales. On the contrary, the publicity it provides increases them, and we would support any attempt to further improve this aspect.

But over and above any commercial considerations, there is a crucial matter of principle at play here. Having been available freely online for ten years, the MECW have become an essential part of the shared knowledge and resources of the international workers movement. We cannot take a step backward.

There is also the real danger that the laudable contribution that Lawrence & Wishart has made in the past would be tarnished. This decision would only damage its reputation without bringing any significant economic advantage.

That’s why we call upon you to reconsider this decision and reach an accommodation which keeps these essential resources in the public domain, where they belong.”

To support this petition, link: http://www.change.org/en-GB/petitions/lawrence-and-wishart-allow-marx-s-and-engels-s-writings-to-remain-in-the-public-domain?utm_medium=email&utm_source=notification&utm_campaign=new_petition_recruit#share

To read Lawrence and Wishart’s response to the first petition, see: http://www.lwbooks.co.uk/collected_works_statement.html

To read the statement of the Marxist Internet Archive collective, see: http://marxists.org/admin/legal/lw-response.html

 

Precarity

More notes on Capital:

Marx’s word is ‘prekärer’ Capital Vol 1 LW640, also LW707– and when the trades unionist and the precarious are not on good terms, precarity throws, for example, Irish families from the gaity of hearth into ‘hotbeds of vice’ (LW707). He mentions those ruined Ludford women again. Sickness and death among the ‘troglodytes working on the Lewisham to Sevenoaks railway line’ (LW664-5) while Millwall, Greenwich and Deptford are in utter distress and destitution (LW668), there are more kids on opium – the godfrey’s cordial stocks running low (LW695). The parson and gentlefolk seem ‘frit to death’ (LW691) at this scene. All labour is of course precarious, depending upon how ‘frit’ the labourers can make the bosses.

At this point that Marx describes how worker recognition that precarity is a condition determined by their predicament in capitalism is key (D669. P793) Precarity is the condition of having been ‘set free’ of old ties to community and possession. So that Marx writes, with more than a hint of grim optimism:

‘as soon as the workers learn the secret of why it happens that the more they work, the more alien wealth they produce, and that the more the productivity of their labour increases, the more does their very function as a means for the valourization of capital become precarious: as soon as they discover that the degree of intensity of the competition amongst themselves depends wholly upon the pressure of the relative surplus population; as soon as by setting up trade unions etc., they try and organize planned cooperation between the employed and unemployed in order to obviate or to weaken the ruinous effects of this natural law of capitalist production on their class, so soon does capital and its sycophant, political economy, cry out at the infringement of the ‘eternal’ and so to speak ‘sacred’ law of supply and demand. Every combination between employed and unemployed disturbs the ‘pure’ action of this law’ (P793-4 D669)

The next move is to the colonies. Where violence is used instead of a reserve army. (Reference also to Sancho).

The Rumour of Calcutta

Screen Shot 2014-04-20 at 22.09.34

Citizen Marx/Kane

My text on reading Capital in the cinema- with Orson Welles (forthcoming in ‘Marx at the Movies’ – edited collection [email me for details if needed]).

 

The cinema hall as a place to sell Eskimo Pie.

 

‘No matter how many customers there are, it’s still an empty building’ (Orson Welles in Welles and Bogdanovich 1998: 8)

 

This chapter addresses the question of how, today, to start reading that rich book that is Marx’s Capital:– of which an immense, even monstrous, accumulation of commentary on the Marxist mode of literary production appears to have already shaped its elementary forms. In reading Capital, if anything about beginnings should be considered necessary, it is usual to say it is good to start at the beginning – not always of course, but usually to start with what is immediately at hand. Commentaries, primers, prefaces, intros, first sentences, first chapters: start at the beginning and continue on from there. This is itself debated, but my argument is that we can only approach Capital through the already existing commentary, even as we would like to start as if the book were new. And the commentary that exists is not only that which is explicitly marked as such, but also includes all the ideas we have already received about so many things – about Marx, capitalism, communism, exchange, commodities, and so much more. A vast accumulation of things that filter reading, so that it would be naïve to simply say that materialism might start with things themselves, even if it makes sense to start with commodities, the objects that are the souvenirs or detritus of our lives.

 

The key to the beginning of volume one is where Marx starts with ‘a monstrous accumulation of commodities’ [‘ungeheure Waarensammlung’ - translation modified by author], but there are many possible starts and many people don’t get much further than chapter one, or they take chapter one as the ‘proper’ beginning. I want to suggest that there is something more here and so want to begin with something else, or even someone else, who might seem the total antithesis of the celebrated critic of the commodity system. A monstrous figure to expose the workings of monstrosity all the more (the monstrous will be explained). My reading is angular, so I choose a character from a parallel history of commerce, although glossed through a film. I have in mind William Randolph Hearst – moneybags – portrayed by Orson Welles in the classic film Citizen Kane. In this chapter, I want to develop this as an introduction to Capital, through its incarnation in the figure of moneybags Kane, and to begin to get at commodities through a focus on the kind of obscure, miniature, almost irrelevant and insignificant of objects to hand – those baubles and trinkets that mesmerise Kane, and us all.

Read the whole thing here: Citizen Marx-kane.

David McLellan’s para on Marx’s Workers Inquiry

From page 413 of McLellan, David 1973/2006 Karl Marx: A Biography, Basingstoke, Palgrave Macmillan

20140408-145236.jpg

Rumford – some like it hot.

A crater on the moon named after him. Soup maker to the poor. And had a hand in formulating the second law of thermodynamics.

Mentioned by Marx in Capital, here is the entry from wikisoup:

Rumford’s Soup

From Wikipedia, the free encyclopedia

Rumford’s Soup
Region or state Bavaria
Creator(s) Benjamin Thompson
Main ingredient(s) Pearl barley, dried yellow peas, potatoes, beer
Cookbook:Rumford’s Soup Rumford’s Soup

Rumford’s Soup was an early effort in scientific nutrition. It was invented by Count Rumford around 1800 as a ration for the prisoners and the poor of Bavaria, where he was employed as an advisor to the Duke.

As a reformatory measure, the Bavarian government intended to institute workhouses for those on welfare. Rumford’s charge was to provide the cheapest possible ration that was still a high-calorie, nutritious food.

Recipe

1 part pearl barley
1 part dried (yellow) peas
4 parts potato
salt according to need
Old, sour beer
Slowly boil until thick. Eat with bread.

Rumford’s soup is not noted as particularly tasty, but is palatable with long, slow cooking.

Nutrition and modification[edit]
Rumford’s soup is low-fat, with high protein and carbohydrate content — protein from the dried peas, complex carbohydrates from the potato and barley, and simple carbohydrates from the beer. Thus, Rumford’s soup was close to the optimum solution to the problem of cheap, nutritious food according to the knowledge of the day. Unfortunately, such knowledge did not extend to vitamins or trace elements. As a result, Rumford’s soup was often supplemented by corn or herring to supply Vitamin C and Vitamin D.

History[edit]
Rumford’s soup was a common base for inexpensive military rations in Central Europe for much of the nineteenth and twentieth century.

References[edit]
Molnár T. B. & Bittera Dóra: A gróf sparheltja (The count’s cooking range). Magyar Nemzet, 23 April, 2005.
“On the benefits of thermodynamics”, [1]
Categories: Copy to WikibooksSoups

Capital lectures in Spring term at Goldsmiths starting January 14

Marx Capital lecture course at Goldsmiths ✪

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Lecture course on Marx’s “Capital” at Goldsmiths: everybody is welcome

Capitalism and Cultural Studies – Prof John Hutnyk:

tuesday evenings from january 14, 2014 – 5pm-8pm Goldsmiths Room RHB 309. Free – all welcome.

No fee (unless, sorry, you are doing this for award) – and that, friends, is Willetts’ fault – though the Labour Party have a share of the blame too).

This course involves a close reading of Karl Marx’s Capital (Volume One).
90 minute lectures, 60 minutes discussion
The connections between cultural studies and critiques of capitalism are considered in an interdisciplinary context (cinema studies, anthropology, musicology, international relations, and philosophy) which reaches from Marx through to Film Studies, from ethnographic approaches to Heidegger, from anarchism and surrealism to German critical theory and poststructuralism/post-colonialism/post-early-for-christmas. Topics covered include: alienation, commodification, production, technology, education, subsumption, anti-imperialism, anti-war movement and complicity. Using a series of illustrative films (documentary and fiction) and key theoretical texts (read alongside the text of Capital), we examine contemporary capitalism as it shifts, changes, lurches through its very late 20th and early 21st century manifestations – we will look at how cultural studies copes with (or does not cope with) class struggle, anti-colonialism, new subjectivities, cultural politics, media, virtual and corporate worlds.
********** The weekly course reading guide is here: Cap and cult studs outline013 *************

The lectures/seminars begin on Tuesday 14th January 2014 between 5 and 8pm and will run for 11 weeks (with a week off in the middle) in the Richard Hoggart Building (Room 309), Goldsmiths College. You are required to bring their own copy of the Penguin, International Publishers/Progress Press of German editions of Karl Marx Capital Vol I. We are reading about 100 pages a week. (Please don’t get tricked into buying the abridged English edition/nonsense!)

Note: The Centre for Cultual Studies at Goldsmiths took a decision to make as many as possible of its lecture series open to the public without fee. Seminars, essays, library access etc remain for sale. Still, here is a chance to explore cultural studies without getting into debt. The classes are MA level, mostly in the day – though in spring the Capital course is early tuesday evening. We usually run 10 week courses. Reading required will be announced in class, but preliminary reading suggestions can also be found by following the links. RHB means main building of Goldsmiths – Richard Hoggart Building. More info on other free events from CCS here: http://hutnyk.wordpress.com/what-is-to-be-done/

God Complex

I cannot help but see debates about origins as theological. In religious studies we see two kinds of origin myth – in the Bible there is a God (well ‘the’ god) who intervenes upon the primordial swirl to separate out day from night, land from sea etc., then makes life and says that it is good. According to some anthropology I read way back when, in some parts of Papua New Guinea the ‘god’ is a crocodile who arrives the  with intent to eat men, and in thrashing about by their land, turns the area into swamps and marsh and rivers and land all mixed together. To the extent that men can kill crocodiles they might stop this thrashing about and so create dry land on which to live. See Gregory Bateson The Naven on this.

There is a debate over sovereign power versus the power of security – I read this as related to the theological approaches mentioned above. Agamben as monotheist, Foucault as pagan would not even do it justice as of course the thing is more complicated..

What does this mean for reading capital and the suggestion I made two years ago that sometime we might start reading Capital from section 8, so-called Originary Accumulation, before reading the rest? Reminding ourselves that the process of valourisation is ongoing [that 'so-called' is key].

It is not quite so simple as offering up some version of theological teleology in Marx as having an origin story in accumulation – the accumulation is not only at the ‘start’ just as I do not think his argument so easily fits a binary code of separating capitalists and labour in some co-constituting or contradictory embrace. It is also the case that the flux orientation of multivariant power is not simply randomisation interrupted by strategies of security – there is however agency of the class plausible here too, even as that is more evident against the hegemonic sovereign. Ahh mythology – and different versionings of the origin story, each obscure this possibility or intervening to make things really new. Thus ideology obfuscates.

Quid pro quo – talk at Melbourne Uni

“Quid pro quo': Marx on India, from the Black Hole to the East of Capital”

John Hutnyk

The paper moves from re imagining Das Kapital if the book had been written at a major point of value extraction – Bengal – and follows this drift to the east up to the present day regeneration of the old East India Docks in London by a Chinese Corporation.

Venue: University of Melbourne, Friday 13 December 2013 (2pm-4 in the 4th floor common room John Medley Building)

paragoric

Abstract: My case is Marx writing on India, examining his theoretical and journalistic work together, each informed by an emergent anthropology, by historical hermeneutics, by a critique of political economy and by attention to a political contest that mattered more than philosophy. Marx reading history, already against the grain and without being able to make actual alliances, is nevertheless seeking allies in a revolutionary cause. Is it possible to observe Marx coming round to realise, after the shaping experience of the 1848-1852 European uprisings, the possibilities for the many different workers of the world to unite? I consider the sources Marx finds available, what he reads, and how his writing practice parses critical support as habitual politics, and how far subcontinental events, themes and allegories are a presence in the key moves of his masterwork Capital almost as if India were a refocussed bromide for Europe, just as slavery is for wages. I will take up four cases – the ‘founding’ of Calcutta by Job Charnock (disputed); the story of Clive sacking Chandernagor and going on to defeat Suraj-ud-duala at Palashi/Plassey in 1757 in retaliation for the ‘Black Hole’ (did it exist?); Disraeli verbosely saying nothing about the so-called Indian ‘mutiny’ 1857 (‘the East as a career’); and the question of legalizing Opium in China and the advent of Matheson-Jardine Company after the East India Company comes to an end (‘quid pro quo’). A coda returns us to London and the redevelopment of the old EIC shipyards in Deptford, returning Capital to the capital.

Citizens: On Marx and Kane: Objects, Commodities, Souvenirs 21.11.2013 Giessen University

Screen shot 2013-10-08 at 20.09.14

 

Note: the same day as this.

Marx Internet archive on farce and repetition.

So, its from Engels…

History Repeats Itself?

Marx never believed that “history repeats itself,” but in a famous quote he said:

“Hegel remarks somewhere that all great world-historic facts and personages appear, so to speak, twice. He forgot to add: the first time as tragedy, the second time as farce.” [Marx, 18th Brumaire of Louis Bonapatre, Chapter 1.]

This seems to come from Engels’ letter to Marx of 3 December 1851:

“it really seems as though old Hegel, in the guise of the World Spirit, were directing history from the grave and, with the greatest conscientiousness, causing everything to be re-enacted twice over, once as grand tragedy and the second time as rotten farce, Caussidière for Danton, L. Blanc for Robespierre, Barthélemy for Saint-Just, Flocon for Carnot, and the moon-calf together with the first available dozen debt-encumbered lieutenants for the little corporal and his band of marshals. Thus the 18th Brumaire would already be upon us.”

– words quoted almost verbatim by Marx in Eighteenth of Louis Bonapartre.

Marx makes similar points in Critique of Hegel’s Philosophy of Right, Introduction.

Possible sources in Hegel are The Philosophy of Right, §347 and The Philosophy of History, §32-33 though another version of this work published as Introduction to The Philosophy of History, published in 1837, said:

“A coup d’état is sanctioned as it were in the opinion of the people if it is repeated. Thus, Napoleon was defeated twice and twice the Bourbons were driven out. Through repetition, what at the beginning seemed to be merely accidental and possible, becomes real and established.”

but this is hardly the point being made by Marx. See The Philosophy of History, where Hegel contrasts Nature, where “there is nothing new under the Sun,” with History where there is always Development.

Marx Capital lecture course at Goldsmiths ✪

#Marx #Capital #lecture #course at #Goldsmiths #GoldsmithsUni ✪

✪✪✪✪✪✪✪✪✪✪✪✪✪✪✪✪✪✪✪✪
Public Lecture course on Marx’s “Capital” at Goldsmiths: everybody is welcome

20130918-063732.jpg

Capitalism and Cultural Studies – Prof John Hutnyk:

tuesday evenings from january 14, 2014 – 5pm-8pm Goldsmiths Room RHB 309. Free – all welcome.

No fee (unless, sorry, you are doing this for award) – and that, friends, is Willetts’ fault – though the Labour Party have a share of the blame too.

This course involves a close reading of Karl Marx’s Capital (Volume One).
90 minute lectures, 60 minutes discussion.

The connections between cultural studies and critiques of capitalism are considered in an interdisciplinary context (cinema studies, anthropology, musicology, international relations, and philosophy) which reaches from Marx through to Film Studies, from ethnographic approaches to Heidegger, from anarchism and surrealism to German critical theory and poststructuralism/post-colonialism/post-early-for-christmas. Topics covered include: alienation, commodification, production, technology, education, subsumption, anti-imperialism, anti-war movement and complicity. Using a series of illustrative films (documentary and fiction) and key theoretical texts (read alongside the text of Capital), we examine contemporary capitalism as it shifts, changes, lurches through its very late 20th and early 21st century manifestations – we will look at how cultural studies copes with (or does not cope with) class struggle, anti-colonialism, new subjectivities, cultural politics, media, virtual and corporate worlds.

The lectures/seminars begin on Tuesday 14th January 2014 between 5 and 8pm and will run for 11 weeks (with a week off in the middle) in the Richard Hoggart Building (Room 309), Goldsmiths College. You are required to bring their own copy of the Penguin, International Publishers/Progress Press or German editions of Karl Marx Capital Vol I. We are reading about 100 pages a week. (Please don’t get tricked into buying the abridged English edition/nonsense!)

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Defoe on the right side with the wrong argument – Robinsonade

robinsonIn Capital volume one we have Marx discussing the worldwide immiseration of the proletariat, the introduction of machinery as a weapon of dispossession – and Marx wryly reports that even the British Governor-General in India, William Henry Cavendish-Bentinck, in 1834, was forced to lament that: ‘the bones of the cotton-weavers are bleaching the plains’ (cited in Marx, 1867:LW432 P558). Fluctuations of the international market – not so many years earlier, in England, as recent historical research shows, the East India Company was getting it from the other end. Marriott documents the revolt of London weavers in 1697 against the import of cheap dyed and painted calicos which became items of high society fashion. East India House in Threadneedle Street, the Spitalfields home of the Deputy Governor of the Company and Company Governor Sir Josiah Child’s house were only saved from mob demolition by military intervention (Marriott 2011:39). In the years following the English weavers’ revolt, women wearing calico were assaulted in the street and no less than Daniel Defoe championed the weavers’ cause in the 1719 journal The Manufacturer, comparing calico to the plague and destroying families by favouring employment for ‘pagans and Indians, Mohametans and Chinese, instead of Christians and Britains’ (Marriott 2011:40).

Again remembering that Marx also has a soft spot for critiques of Robinsonades (wait to see what footprints Claire Reddleman’s PhD leaves – CCS Goldsmiths),

Marx Trot sunday, 2.30 archway tube…

Note 2014. Next Marx Trot is July 13 2014 Archway 2:30 all welcome

People saying wear something red for this – and as its gonna be sunny, wear sunscreen or be redder than red. lal salaam.

Marx Trot sunday, 2.30 archway tube…

Marx Trot 2013 [word to the wise: bring some tinnies in a bag - and some dosh for dinner in China town, and more beer of course - afraid we don't have an Engels to subsidise us this year.]

karl-marx-grave-highgate

All welcome. A day of revolutionary dawdling, pints, and ending up awash somewhere on Tottenham Court Rd… The annual Marx trot this year will be on Sunday. Lal Salaam!

We will again be leaving from Archway tube 2:30 pm, then to Highgate Cemetery Marx’s Grave about 3pm – heading across the Heath to the Lord Southhampton pub which was the old man’s local on Grafton Terrace – then onwards to Engels’ house, then to the pub where the Manifesto was adopted by the Communist League, – now a crappy cocktail bar – and more… All welcome (kids could surely come for the first couple of hours – but warning, its a longish walk across the heath between Highgate and the Grafton Terrace HouseBYO libations for the first part.

.

Last year’s trot = http://hutnyk.wordpress.com/2012/07/03/marx-trot-2012-july-7-2/

(and links to previous) here: http://hutnyk.wordpress.com/2011/05/21/marx-trot-29-5-2011/

Pics of the houses: http://www.marxists.org/archive/marx/photo/london/index.htm

Other links:

http://www.alphabetthreat.co.uk/pasttense/pdf/communistclub.pdf

The Great Windmill Street venue is where Liebknecht says the Manifesto was adopted by the League of the Just/German Workers Educational Association/Communist League – but some say it was at the White Hart in Dury Lane. In any case Marx lectures on Capital at Great Windmill Street, but see here:http://www.alphabetthreat.co.uk/pasttense/pdf/communistclub.pdf

For Leninists – a diversion on the trot might take in Charing Cross station, and areas near Kings Cross and Pentonville:http://sarahjyoung.com/site/2011/01/16/russians-in-london-lenin/

Dancing the first international! http://history-is-made-at-night.blogspot.co.uk/2009_10_01_archive.html

A pub crawl with Karl http://www.mytimemachine.co.uk/pubcrawl.htm

Marx Trot, Sunday 2.30 archway tube…

Marx Trot 2013  [word to the wise: bring some tinnies in a bag - and some dosh for dinner in China town, and more beer of course - afraid we don't have an Engels to subsidise us this year.]

karl-marx-grave-highgate

All welcome. A day of revolutionary dawdling, pints, and ending up awash somewhere on Tottenham Court Rd… The annual Marx trot. Lal Salaam!

We will again be leaving from Archway tube 2:30 pm, then to Highgate Cemetery Marx’s Grave about 3pm – heading across the Heath to the Lord Southhampton pub which was the old man’s local on Grafton Terrace – then onwards to Engels’ house, then to the pub where the Manifesto was adopted by the Communist League, – now a crappy cocktail bar – and more… All welcome (kids could surely come for the first couple of hours – but warning, its a longish walk across the heath between Highgate and the Grafton Terrace HouseBYO libations for the first part.

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Last year’s trot = https://hutnyk.wordpress.com/2012/07/03/marx-trot-2012-july-7-2/

(and links to previous) here: https://hutnyk.wordpress.com/2011/05/21/marx-trot-29-5-2011/

Pics of the houses: http://www.marxists.org/archive/marx/photo/london/index.htm

Other links:

http://www.alphabetthreat.co.uk/pasttense/pdf/communistclub.pdf

The Great Windmill Street venue is where Liebknecht says the Manifesto was adopted by the League of the Just/German Workers Educational Association/Communist League – but some say it was at the White Hart in Dury Lane. In any case Marx lectures on Capital at Great Windmill Street, but see here:http://www.alphabetthreat.co.uk/pasttense/pdf/communistclub.pdf

For Leninists – a diversion on the trot might take in Charing Cross station, and areas near Kings Cross and Pentonville:http://sarahjyoung.com/site/2011/01/16/russians-in-london-lenin/

Dancing the first international! http://history-is-made-at-night.blogspot.co.uk/2009_10_01_archive.html

A pub crawl with Karl http://www.mytimemachine.co.uk/pubcrawl.htm

Talk notes for Taipei conference on Time and Possibility, circa December 2009

More notes not written up, not fit for filing ‘cept in the rapt that is WordPress.

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Marx Trot 2013 – July 7

karl-marx-grave-highgate

All welcome. A day of revolutionary dawdling, pints, and ending up awash somewhere on Tottenham Court Rd… The annual Marx trot this year will be on July 7. Lal Salaam!

We will again be leaving from Archway tube 2:30 pm, then to Highgate Cemetery Marx’s Grave about 3pm – heading across the Heath to the Lord Southhampton pub which was the old man’s local on Grafton Terrace – then onwards to Engels’ house, then to the pub where the Manifesto was adopted by the Communist League, – now a crappy cocktail bar – and more… All welcome (kids could surely come for the first couple of hours – but warning, its a longish walk across the heath between Highgate and the Grafton Terrace HouseBYO libations for the first part.

.

Last year’s trot = http://hutnyk.wordpress.com/2012/07/03/marx-trot-2012-july-7-2/

(and links to previous) here: http://hutnyk.wordpress.com/2011/05/21/marx-trot-29-5-2011/

Pics of the houses: http://www.marxists.org/archive/marx/photo/london/index.htm

Other links:

http://www.alphabetthreat.co.uk/pasttense/pdf/communistclub.pdf

The Great Windmill Street venue is where Liebknecht says the Manifesto was adopted by the League of the Just/German Workers Educational Association/Communist League – but some say it was at the White Hart in Dury Lane. In any case Marx lectures on Capital at Great Windmill Street, but see here:http://www.alphabetthreat.co.uk/pasttense/pdf/communistclub.pdf

For Leninists – a diversion on the trot might take in Charing Cross station, and areas near Kings Cross and Pentonville:http://sarahjyoung.com/site/2011/01/16/russians-in-london-lenin/

Dancing the first international! http://history-is-made-at-night.blogspot.co.uk/2009_10_01_archive.html

A pub crawl with Karl http://www.mytimemachine.co.uk/pubcrawl.htm

Capital in Manga

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Marx’s own copy of Kapital, page one

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195 trinketization

Each miniature sculpture, which stands less than a meter (3.3 feet) tall,...

DPA

“Four shades of red: To honor Karl Marx’ 195th birthday, artist Ottmar Hörl set 500 of these sculptures up throughout the philosopher’s hometown of Trier, a city in western Germany near the border with Luxembourg. The different shades are reportedly meant to suggest that Marxism can be interpreted in more than one way.

Political artist Ottmar Hörl captured headlines from away from his hometown of Nuremberg in 2009 when he created garden gnomes performing Nazi salutes. And now he’s back to making what he hopes will be another controversial statement.

Each miniature sculpture, which stands less than a meter (3.3 feet) tall, portrays Marx in the exact same pose, but in different shades of red. “I want to inspire pedestrians to think about Karl Marx in a different way,” Hörl explains while his installation is being set up next to Trier’s historic Roman city gate, Porta Nigra, adding that the German philosopher has often been misinterpreted.”

HT Karen, – from:  Philosopher as Farce: Artist Immortalizes Marx as Garden Gnome  Sebastian Hammelehle

Happy 195th Old Beardo.

420KarlMarx-420x0

Marxism for Beginners

blocksWhy when I look for trinkets for the kids can’t I find the things I assume would be best sellers in a certain bourgie corner of London?

For example, a set of building blocks with pictures of Marx, Engels, Mao…?

 

 

 

Update: And Giles is first with a design, though I had to get him to swap M.N Roy for his inclusion of Gandhi
http://bookleteer.com/publication.html?id=2808

block

On the Courtyard, talk at Tate from January

On 26 Jan 2013, a talk at Tate Modern on the Sharjah Art Foundation Biennale proposed theme of New Cultural Cartographies. My views, given late in the day, reliant on Gayatri Spivak’s hugely influential work, and following talks by the excellent Sarat Maharaj, Yuko Hasegawa and Wael Shawky (interviewed). Slightly combative  and with a slip in putting the Danes in Chandenaggor, it is the talk I wish I could have parsed for Princeton – but that was not recorded, even though some people asked for it (thanks Anisha, Saleh, Ben). Click the picture to get to the Tate link.

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Karl Marx 5 May 1818 – 14 March 1883

Asked to write a few paragraphs on Marx’s death anniversary for The People’s Daily (China)… (who knows if it will get in):
Karl Marx 5 May 1818 – 14 March 1883

130 years after Marx passed away his words are still relevant. His critical perspective and his depth of thought remain something from which we can learn. To teach Marx today, as we do at Goldsmiths, requires careful reading of his inspired, always interesting and yet often difficult and changing work. It is not enough to know just a few of the slogans of Marx and Engels, the reader must work to understand what his life’s effort was trying to achieve – a critique of political economy and a complete transformation of the social and economic exploitation of a brutal capitalism and emergent colonialism. So the reader must read Marx in his context then and in the reader’s context now – this of course changes the reader, as Marx also knew. Marx himself read widely, and wrote with humour, learning and passion. His texts remain essential for anyone who would grasp history, or know the current economic turmoil of our present world.

To remember Marx today is not only to memorialise an historical figure. Marx changed the way the world thinks. He is arguably the most important social scientist who ever lived, and yet his works can be reread anew and be found useful, in different ways, by each generation that follows. Marx changes with the times because his thought is rich, and his dialectical method is able to bend in ways that reveal the underpinnings of each fluctuation of political fortune. To read Marx thoroughly is an all-important formative moment for every scholar. There are other authors – Freud, Darwin, de Bouvoir – but who has really changed the world?
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In recent years another Marx emerges from the archives. More of his writing is translated and published (it is not all out even yet) and a more careful assessment of his concepts of subsumption, original accumulation, labour theory of value and composition of capital becomes possible. His work on credit, banks and fictitious money can help us understand the global crisis, and his notion of cycles and time of capital provides a welcome wider perspective. In Europe, as with elsewhere across our planet, political upheavals bring readers back again and again to Marx, as always because the books of Marx are not answers, but tools for making those answers. For the unity of the workers of the world, for the ‘ruthless criticism of everything that exists’ and for the redistribution of the surplus of production in a planned way to each according to their need. It would be a smart student who picked up the book of Capital of the first time, and joined with others in reading groups, seminars or college classes, to work out what all that fuss was about. Read Marx again, you have nothing to lose but your chains.
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- Professor John Hutnyk teaches the course Capitalism and Cultural Studies – a lecture course on Marx’s Capital – at Goldsmiths College, University of London.

The Communist Horizon: Talk by author Jodi Dean 7pm 19.3.2013

A book talk by Jodi Dean, author.

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The Communist Horizon charts the re-emergence of communism as a magnet for political energy following the collapse of the Soviet Union and the stalling of the Occupy movement.

Jodi Dean will introduce the book – 45 minutes approx – then answer questions from the audience, followed by wine reception and book signing. Lal salaam.


Event Information

Location: rm309, 3rd floor, Richard Hoggart Building
Cost: free
Department: Centre For Cultural Studies
Time: 19 March 2013, 19:00 – 21:00


For Further Details

E-mail: john.hutnyk

- See more at: http://www.gold.ac.uk/calendar/?id=6283#sthash.ly0s3RBo.dpuf

Talk at Princeton in April

“‘The East as a Career’ – How Disraeli, Marx, Charnok and Clive met in India”
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I want to think about some specific small scenes from Marx’s writings on India, mostly from his journalism and notes, that address the East India Company sending assessors to Bengal and dates like 1690, 1757, 1857, so as to suggest a necessary remap of socio-political contact and the ways concepts like exchange, the social, politics, tolerance, trade and custom might need renovation today, for studies of the past and the present. Charnok, Suraj-ud-Dualla, Clive, Knox feature…
-JH

Gradgrind – for Girl No 20

photonote to self: on the origins of Mr Gradgrind

 

Where’s Friday?

I have started to gather my notes for the next lecture on Marx tomorrow. Here is what I had last year on Robinson. To which I hope to add some more this evening…

Spivak uses the occasion of Derrida saying ‘hello to Marx’ (Spivak 1995:78) to make some key points about women in the contemporary condition of financialised capitalism, and offer a reading of Assia Djebar’s Far From Medina and the ghosts of many women that must be retrieved from this text on Islam. I am not able to engage with Fatima, like Spivak I am ‘no Islamic scholar’, and anyway you must read both Spivak and Djebar. I also consider Spivak more interesting on finacialisation and women than anyone else writing on this. It is curious that few Marxists take this up, as class conscious ‘future socialists’ we cannot ignore the need to work through such questions, as we shall. Spivak insists:

‘According, then, to the strictest Marxian sense, the reproductive body of woman has now been “socialized” – computed into average abstract labor and thus released into what I call the spectrality of reason – a specter that haunts the merely empirical, dislocating it from itself. According to Marx, this is the specter that must haunt the daily life of the class-conscious worker, the future socialist, so that she can dislocate him herself into the counterintuitive average part-subject (agent) of labor, recognize that, in the everyday, es spukt. It is only then that the fetish character of labor-power as commodity can be grasped and can become the pivot that wrenches capitalism into socialism’ (Spivak 1995:67-8)

In Capital, the tale of Robinson is used to show that the operations of use-value are not somehow prior or isolated from exchange as relations of production. Even alone, Robinson calculates. It is not an innate nature, but a social condition (that can be changed).

‘The first example is Robinson Crusoe, to demonstrate that the relations of production can be known even in a situation of “pure” use-value’ (Spivak 1995:76)

Immediately before this, in search of Ghosts, Derrida finds that the translation occludes the literal ghost in referring to the ‘magic and necromancy that surrounds the products of labour so long as they take the form of commodities’ (Marx 1867/1970:76 L&W Pen-169, Derrida 1993/1994:164). Necromancy substitutes for spuk and Derrida wants to stress the apparition, that the ghost is something like Marx’s familiar, that he wants to exorcise and retain.

But Spivak notes that Derrida ‘goofs a bit’ here:

‘the passage quoted on page 164 [by Derrida] does not directly refer to the socialist future, as Derrida seems to think. Marx’s point is that simply to see the relations of production clearly is no big deal’ (Spivak 1995:76)

It may be worth thinking through whyo the charaters are here, and who appears on stage and who not – remember Hamlet’s father saying ‘I am dead’? Well, what of Robinson, and indeed Friday? Why is it important that Friday not be mentined? Clearly that Marx wants to say that even the isolated Robinson on his Island makes his objects according to a social code, not as an isolated individual. We are all social, even when it seems not. This is a key to anthropology isn’t it? But more, Pawler shows that Marx works this story up more and more over time. He explains that it is the bourgeois isolated individual that Marx has in mind, writing of ‘Robinsonades’ in The Poverty of Philosophyand again in the Grundrisse, the allegory in Capital is more developed than its first appearance, where ‘every man is a hermit and produces only for himself’ (Prawler1978:134). By the time of the Grundrisse ‘Robinsonaden’ offer ‘not the image of some primitive social organization, but as so clear a view of tendencies inherent in English society of the eighteenth century that they can serve as a symbolic adumbration of that society’s future. On closer examination the loneliness of Robinson Crusoe becomes a symbol for social alienation in the ‘civil society’ of the nineteenth century” (Pawler 1978:275-6). By the time of Capital Robinson is keeping a set of books, listing his possessions, and working out the sums of his own labour time, and presumably that of the unfortunate Friday. Here Pawler suggests Marx has found in Robinson the ‘character-type of “economic planners” in general and the “true-born Englishman” in particular … [and] … affords a simple model of economic activities in a setting in which the value of an object can be directly proportional to the quantity of labour expended upon it, undistorted by market considerations’ (Pawler 1978:335). Friday is not mentioned, yet would no doubt fit well and has often been recalled by postcolonial revision

The discussion of Robinson on his Island, as an English book-keeper, is Marx having his fun. The next moment we are to ‘transport ourselves from Robinson’s island, bathed in light to the European middle ages shrouded in Darkness’ where the hierarchy of serf and lord, compulsory labour, services, payments in kind, entails a society where the social relations are personal, and ‘not disguised under the social relations between the products of labour’ (Marx 1867/1970:77L&W). We need not go back to examine the different forms of common property, though Marx shows he has the scholarship to do this, but we can see the distribution of the work and consumption of produce in the peasant family is not one organized by commodities, but subject to arrangements of age, sex, the seasons, a spontaneously developed division of labour, etc.

Then, suggesting something different, but not yet the only possible difference, Marx asks us to ‘picture to ourselves, for a change, a community of free individuals, carrying on their work with the means of production in common’ (Marx, 1867/1970:78 L&W), social labour-power and social product, planned distribution, surplus consumed according to – in this, again not the only possible assumption – and distributed according to input of labour-time.

‘The social relations of the individual producers, with regard to both their labour and their products, are in this case perfectly simple and intelligible, and with regard not only to production but also to distribution’ (Marx 1867/1970:79 L&W)

There may be different forms in which this distribution is organized, according to the level of development of the productive forces, and a future communism would not assume distribution according to labour time but rather to each according to need, yet this scenario where production has stripped off its ‘mystical veil’ [this veil stuff is from Schiller’s The Bell, as Prawler shows, 1978:322) and is ‘consciously regulated’ in ‘accordance with a settled plan’ comes only at the expense of ‘a long and painful process’ (Marx 1867/1970:80 L&W). Marx’s point in the next pages is to show that the commodity as bourgeois form has everything reversed – like Dogberry in Much Ado About Nothing who things ‘reading and writing come by nature’ (Marx 1867/1970:83 L&W Pen.177, D.98).

Also want to read Ian Watt ‘Robinson Crusoe as Myth’ Essays in Criticism 1 1951 95-119…

Cotton – money – Bible – money – Brandy

by far and away the best response to lecture three ever….oldbeardo

Marx’s letter to Abe.

The International Workingmen’s Association 1864

Address of the International Working Men’s Association to Abraham Lincoln, President of the United States of America

Presented to U.S. Ambassador Charles Francis Adams
January 28, 1865 [A]


Written: by Marx between November 22 & 29, 1864
First Published: The Bee-Hive Newspaper, No. 169, November 7, 1865;
Transcription/Markup: Zodiac/Brian Baggins;
Online Version: Marx & Engels Internet Archive (marxists.org) 2000.


 

Sir:

We congratulate the American people upon your re-election by a large majority. If resistance to the Slave Power was the reserved watchword of your first election, the triumphant war cry of your re-election is Death to Slavery.

From the commencement of the titanic American strife the workingmen of Europe felt instinctively that the star-spangled banner carried the destiny of their class. The contest for the territories which opened the dire epopee, was it not to decide whether the virgin soil of immense tracts should be wedded to the labor of the emigrant or prostituted by the tramp of the slave driver?

When an oligarchy of 300,000 slaveholders dared to inscribe, for the first time in the annals of the world, “slavery” on the banner of Armed Revolt, when on the very spots where hardly a century ago the idea of one great Democratic Republic had first sprung up, whence the first Declaration of the Rights of Man was issued, and the first impulse given to the European revolution of the eighteenth century; when on those very spots counterrevolution, with systematic thoroughness, gloried in rescinding “the ideas entertained at the time of the formation of the old constitution”, and maintained slavery to be “a beneficent institution”, indeed, the old solution of the great problem of “the relation of capital to labor”, and cynically proclaimed property in man “the cornerstone of the new edifice” — then the working classes of Europe understood at once, even before the fanatic partisanship of the upper classes for the Confederate gentry had given its dismal warning, that the slaveholders’ rebellion was to sound the tocsin for a general holy crusade of property against labor, and that for the men of labor, with their hopes for the future, even their past conquests were at stake in that tremendous conflict on the other side of the Atlantic. Everywhere they bore therefore patiently the hardships imposed upon them by the cotton crisis, opposed enthusiastically the proslavery intervention of their betters — and, from most parts of Europe, contributed their quota of blood to the good cause.

While the workingmen, the true political powers of the North, allowed slavery to defile their own republic, while before the Negro, mastered and sold without his concurrence, they boasted it the highest prerogative of the white-skinned laborer to sell himself and choose his own master, they were unable to attain the true freedom of labor, or to support their European brethren in their struggle for emancipation; but this barrier to progress has been swept off by the red sea of civil war.

The workingmen of Europe feel sure that, as the American War of Independence initiated a new era of ascendancy for the middle class, so the American Antislavery War will do for the working classes. They consider it an earnest of the epoch to come that it fell to the lot of Abraham Lincoln, the single-minded son of the working class, to lead his country through the matchless struggle for the rescue of an enchained race and the reconstruction of a social world. [B]

Signed on behalf of the International Workingmen’s Association, the Central Council:

Longmaid, Worley, Whitlock, Fox, Blackmore, Hartwell, Pidgeon, Lucraft, Weston, Dell, Nieass, Shaw, Lake, Buckley, Osbourne, Howell, Carter, Wheeler, Stainsby, Morgan, Grossmith, Dick, Denoual, Jourdain, Morrissot, Leroux, Bordage, Bocquet, Talandier, Dupont, L.Wolff, Aldovrandi, Lama, Solustri, Nusperli, Eccarius, Wolff, Lessner, Pfander, Lochner, Kaub, Bolleter, Rybczinski, Hansen, Schantzenbach, Smales, Cornelius, Petersen, Otto, Bagnagatti, Setacci;

George Odger, President of the Council; P.V. Lubez, Corresponding Secretary for France; Karl Marx, Corresponding Secretary for Germany; G.P. Fontana, Corresponding Secretary for Italy; J.E. Holtorp, Corresponding Secretary for Poland; H.F. Jung, Corresponding Secretary for Switzerland; William R. Cremer, Honorary General Secretary.

18 Greek Street, Soho.


[A] From the minutes of the Central (General) Council of the International — November 19, 1864:

“Dr. Marx then brought up the report of the subcommittee, also a draft of the address which had been drawn up for presentation to the people of America congratulating them on their having re-elected Abraham Lincoln as President. The address is as follows and was unanimously agreed to.”

[B] The minutes of the meeting continue:

“A long discussion then took place as to the mode of presenting the address and the propriety of having a M.P. with the deputation; this was strongly opposed by many members, who said workingmen should rely on themselves and not seek for extraneous aid…. It was then proposed… and carried unanimously. The secretary correspond with the United States Minister asking to appoint a time for receiving the deputation, such deputation to consist of the members of the Central Council.”

Course Guide for lectures on Marx’s Capital 2013

Lecture course on Marx’s “Capital” at Goldsmiths: everybody is welcome

Capitalism and Cultural Studies – Prof John Hutnyk:

tuesday evenings from january 8, 2013 – 5pm-8pm Goldsmiths Room RHB 309. Free – all welcome.

No fee (unless, sorry, you are doing this for award – and that, friends, is Willetts’ fault – though the Labour Party have a share of the blame too).

****** weekly course reading guide is here: Cap and cult studs outline013********

This course involves a close reading of Karl Marx’s Capital (Volume One).
90 minute lectures, 60 minutes discussion
The connections between cultural studies and critiques of capitalism are considered in an interdisciplinary context (cinema studies, anthropology, musicology, international relations, and philosophy) which reaches from Marx through to Film Studies, from ethnographic approaches to Heidegger, from anarchism and surrealism to German critical theory and poststructuralism/post-colonialism/post-early-for-christmas. Topics covered include: alienation, commodification, production, technology, education, subsumption, anti-imperialism, anti-war movement and complicity. Using a series of illustrative films (documentary and fiction) and key theoretical texts (read alongside the text of Capital), we examine contemporary capitalism as it shifts, changes, lurches through its very late 20th and early 21st century manifestations – we will look at how cultural studies copes with (or does not cope with) class struggle, anti-colonialism, new subjectivities, cultural politics, media, virtual and corporate worlds.
****** weekly course reading guide is here: Cap and cult studs outline013********

The lectures/seminars begin on Tuesday 8th January 2011 between 5 and 8pm and will run for 11 weeks (with a week off in the middle) in the Richard Hoggart Building (Room 309), Goldsmiths College. You are required to bring their own copy of the Penguin, International Publishers/Progress Press or German editions of Karl Marx Capital Vol I. We are reading about 100 pages a week. (Please don’t get tricked into buying the abridged English edition/nonsense!)

Spivak on Hope in 2009 at Whitechapel

Screen shot 2012-12-13 at 23.37.21

Heartfield

One hundred and fifty years ago, on 1 December 1863, President Abraham Lincoln issued the Proclamation that Emancipated America’s slaves, in the middle of the war between the Union and the slaveholding Confederacy.

Inline images 2

 

One hundred and fifty years ago the British government made plans to wage war against Lincoln and support Jefferson’s Davis’ Slaveholders’ rebellion.

The British workers stopped Prime Minister Palmerston in his tracks.


Though their employers rallied to the cause of the slaveholders, and tried to win the weavers over too, Lancashire opposed secession.Though the weavers of Lancashire were suffering from the war, they rallied to support Lincoln and the Union.

British socialists launched the Union Emancipation Society that led the opposition to the war, rallying monster meetings across the county and the country to support Lincoln and emancipation. Karl Marx, John Bright and Manchester’s trade unionists joined in a struggle for freedom in America.

Back then, everyone knew that it was the working class that had stopped the British plutocracy from joining the confederate cause.

President Lincoln thanked the Lancashire workers for their great sacrifice. Gladstone owned up to having been taught a lesson by the labouring class that had earned its right to speak. Karl Marx credited the workers with changing the course of history.

Since then, scholars have baulked at the terrible truth that freedom in America had been helped by Karl Marx and the British working class. Revisionist historians worked hard to cover up the real record. Instead, we were told, the Lancashire weavers were supporters of secession!

But new research shows that the Lancashire workers were indeed overwhelmingly opposed to secession, and rallied in support of the Union. Drawn from the archives of the Union Emancipation Society and contemporary reports British Workers & the US Civil War explains how Karl Marx and the Lancashire weavers joined Abraham Lincoln’s fight against slavery, 150 years ago.

You can buy British Workers & the US Civil War direct, for just £4, post free in the UK (outside, add £2).

Send your name, address, and a cheque payable to James Heartfield, at 17 Giesbach Road, London, N19 3DA, or pay by paypal at www.heartfield.org

 

Perspective Society: Marx, Ford, Jobs

An outline for a block course as part of “Theories of Modern Society” at Zeppelin University Friedrichshafen in Feb-April 2013:
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Perspective Society : Marx, Ford, Jobs.
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This 3-part discussion takes Theories of Modern Society as a research problem in the tradition of workplace Inquiries. In part one, by examining the Blue Books and Factory Inspector reports that Marx used for the Working Day chapter of Capital Volume one, we will look at the Industrial Revolution in the mid 18th Century. In part two we will consider Fordist Production systems and the global advent of assembly work through to finance capital and just-in-time delivery/Toyota-ism, then in part three the co-research tradition of Autonomist Marxism and Kolinko permits us to look at processed work and the alienations and precarity of net-life, internship and service work – the problem of ‘immaterial’ labour and the general intellect/education system. Each of the sections coheres around ideas of workplace or social inquiry and co-research. Each section will also include some topical film analysis and discussion (eg: Hard Times for mid 1800s, Tucker and Modern Times for 1920s, perhaps Wall Street for the 1970s and The Social Network for processed work for late 20th early 21st Century). Assessment will be your own inquiry into your own conditions of work, broadly defined.

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Feb 8-9 Read ‘The Working Day’ chapter of Marx’s Das Kapital (chapter 8) or in English as Capital (chapter 10). This is about 90 pages. (you may of course read the earlier chapters if you wish, but these are not compulsory, though they will be referred to in class, alongside illustrative films for discussion).

March 1-2 Read ‘Machinery and Modern Industry’ in Marx’s Capital (chapter 13 in the German or 15 in the English). Again there will be films, discussion and additional reading in class. Links to the English translation – here http://www.marxists.org/archive/marx/works/1867-c1/ch15.htm

April 26-27 Read ‘The General Law of Capitalist Accumulation’ chapter 25 of Capital (23 German edn) and ‘Hotlines’. Available online in English and German: http://www.nadir.org/nadir/initiativ/kolinko/lebuk/e_lebuk.htm

The class will be in English, but reading can be German or English. Additional resources on the blog http://hutnyk.wordpress.com
All welcome.
Professor John Hutnyk
Goldsmiths College,University of London

Marx Trot 2012 – July 7

The Marx Trot… this year will be on July 7. Hurrah! Leaving from Archway tube 2:30 pm, then to Highgate Cemetery Marx’s Grave about 3pm – heading across the Heath to the old man’s local on Grafton Terrace – and onwards to Engels’ house, then to the pub – now crappy cocktail bar – where the Manifesto was adopted by the Communist League, and much more… All welcome.

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Last year’s trot (and links to previous) here: http://hutnyk.wordpress.com/2011/05/21/marx-trot-29-5-2011/

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Pics of the houses: http://www.marxists.org/archive/marx/photo/london/index.htm

Marx Trot 2012 – July 7

Notice. The date has just been announced – The Marx Trot this year will be on July 7. Hurrah! Leaving from Archway tube 2:30 pm, then to Highgate Cemetery Marx’s Grave about 3pm – heading across the Heath to the old man’s local on Grafton Terrace – and onwards to Engels’ house, then to the pub – now crappy cocktail bar – where the Manifesto was adopted by the Communist League, and much more… All welcome.

,.

Last year’s trot (and links to previous) here: http://hutnyk.wordpress.com/2011/05/21/marx-trot-29-5-2011/

.

Pics of the houses: http://www.marxists.org/archive/marx/photo/london/index.htm

Marx Trot 2012 – July 7

Notice. The date has just been announced – The Marx Trot this year will be on July 7. Hurrah! Leaving from Archway tube 2:30 pm, then to Highgate Cemetery Marx’s Grave about 3pm – heading across the Heath to the old man’s local on Grafton Terrace – and onwards to Engels’ house, then to the pub – now crappy cocktail bar – where the Manifesto was adopted by the Communist League, and much more… All welcome.

,.

Last year’s trot (and links to previous) here: http://hutnyk.wordpress.com/2011/05/21/marx-trot-29-5-2011/

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Pics of the houses: http://www.marxists.org/archive/marx/photo/london/index.htm

Marx argues for legalisation of Class As

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Notes for the Clapham Common Bandstand Marx talk:

Is everything OK? Is this the best of all possible worlds?

Boris and the city

Everything for capital, even redeeming the banks with a bike branding scheme

The olympiss

The city as machine for life now also an enclosure – dialectical reading of history

Marx moves, as we read, as implied living readers (Spivak)

Jameson and unemployment – especially youth, but also those moved out

Think all workers together – Lumpen floating, stagnant, latent, us.

Why is it still so easy for the mainstream ‘Left’ to excise foreign workers from its thinking

British jobs for British Workers was not a shop floor position but one of the bosses slogans that seek to manage work flows/ borders for capital

Precarious workers and race, also overlooked/glossed away in talk of ‘multitude’ (Mitropoulis, Negri-Hardt)

Yet great initiatives in new thinking on social reproduction in the City, the unexamined gift of labour in the family home which supports capital (Barbagallo Federici, Fortunati), or in the community – more and more subject to monetization. Even our fone calls and our ‘friends’ are calculated, timed and circulated as ‘Value’ (which is not value)

Super-adequacy of Labour power and decisions, made collectively, as to how to use the surplus to distribute and replicate a thousand pleasure now

Sportscars for all, not just the ruling class

No return to feudal (austerity). What is required to win, rather than meek polite thinking small and righteous.

[this took 2.5 hours - then another two hours in the Bread and Roses pub (with dodgy Iranian Moaists, E&S, FA Cup crowd, and people from P-C and the SP - Love you all, 'cept Chelsea FC not so much)]

Bandstand Lecture on Marx’s Capital from 3pm 5 May 2012

Value, Price and Profit – old beardo

 

‘At the same time, and quite apart from the general servitude involved in the wages system, the working class ought not to exaggerate to themselves the ultimate working of these everyday struggles. They ought not to forget that they are fighting with effects, but not with the causes of those effects; that they are retarding the downward movement, but not  changing its direction; that they are applying palliatives, not curing the malady. They ought, therefore, not to be exclusively absorbed in these unavoidable guerilla fights incessantly springing up from the never ceasing encroachments of capital or changes of the market. They ought to understand that, with all the miseries it imposes upon them, the present system simultaneously engenders the *material conditions*and the *social forms* necessary for an economical reconstruction of society. Instead of the *conservative* motto: “*A fair day’s wage for a fair day’s work!*” they ought to inscribe on their banner the *revolutionary* watchword: “*Abolition of the wages system! *”‘

http://www.facebook.com/l/2AQFYIJnmAQE8xW1tRkusomslayA_TMf5hx_ys9cBEZ8Gkg/www.marxists.org/archive/marx/works/1865/value-price-profit/index.htm

Anderston talk 14.3.2012 (north of the river I’m afraid)

The Raya-esque IMHO are putting on this event:

Karl Marx and the Present Moment: Beyond “Resistance” and Toward Human Emancipation

A talk and discussion: with Kevin B Anderson, author of Marx at the Margins

2 p.m. Saturday 14 April 2012 at The Lucas Arms, 245a Grays Inn Road, King’s Cross, London, WC1 (5 minutes from Kings Cross Tube)

MEETING SPONSORED BY THE HOBGOBLIN ONLINE
The Arab revolutions and the Occupy movement have placed both revolution and anti-capitalism at the forefront of global social consciousness. While many are again evoking Marx, the legacy of decades of postmodernism and postmodernized postcolonial thought has left us, at best, with a politics of resistance rather than one of full human emancipation. This talk will explore Marx’s thought in light of this legacy. It will be argued that his multidimensional dialectical vision encompassed both “totalities” like capitalism and the specificities of nation, ethnicity, gender, and anti-colonial resistance. Moreover, his philosophical dialectic, rooted in Hegel, theorized precisely this type of “concrete totality.” And finally, his critique of capital was accompanied by an always implicit — and sometimes explicit — vision of a radically humanist future beyond the exploitative, alienating, and reified world of the capital relation.

Kevin Anderson’s most recent books are Foucault and the Iranian Revolution; Gender and the Seductions of Islamism(with Janet Afary, 2005), Marx at the Margins: On Nationalism, Ethnicity, and Non-Western Societies(2010), and The Dunayevskaya-Marcuse-Fromm Correspondence, 1954-1978: Dialogues on Hegel, Marx, and Critical Theory(coedited with Russell Rockwell, 2012). He is also the author of Lenin, Hegel, and Western Marxism: A Critical Study(1995) and the coeditor (with Peter Hudis) of The Rosa Luxemburg Reader(2004)

http://www.thehobgoblin.co.uk/

Filosofighters

heh heh – end of term digital philosophy class.

http://super.abril.com.br/multimidia/filosofighters-english-633303.shtml

Thanks Jaron.

‘the best hated and most calumniated man of his time’

Engels speaking at Marx’s burial (Marx died on this day in 1883, the burial was 3 days later):

On the 14th of March, at a quarter to three in the afternoon, the greatest living thinker ceased to think. He had been left alone for scarcely two minutes, and when we came back we found him in his armchair, peacefully gone to sleep — but for ever.

An immeasurable loss has been sustained both by the militant proletariat of Europe and America, and by historical science, in the death of this man. The gap that has been left by the departure of this mighty spirit will soon enough make itself felt.

Just as Darwin discovered the law of development or organic nature, so Marx discovered the law of development of human history: the simple fact, hitherto concealed by an overgrowth of ideology, that mankind must first of all eat, drink, have shelter and clothing, before it can pursue politics, science, art, religion, etc.; that therefore the production of the immediate material means, and consequently the degree of economic development attained by a given people or during a given epoch, form the foundation upon which the state institutions, the legal conceptions, art, and even the ideas on religion, of the people concerned have been evolved, and in the light of which they must, therefore, be explained, instead of vice versa, as had hitherto been the case.

But that is not all. Marx also discovered the special law of motion governing the present-day capitalist mode of production, and the bourgeois society that this mode of production has created. The discovery of surplus value suddenly threw light on the problem, in trying to solve which all previous investigations, of both bourgeois economists and socialist critics, had been groping in the dark.

Two such discoveries would be enough for one lifetime. Happy the man to whom it is granted to make even one such discovery. But in every single field which Marx investigated — and he investigated very many fields, none of them superficially — in every field, even in that of mathematics, he made independent discoveries.

Such was the man of science. But this was not even half the man. Science was for Marx a historically dynamic, revolutionary force. However great the joy with which he welcomed a new discovery in some theoretical science whose practical application perhaps it was as yet quite impossible to envisage, he experienced quite another kind of joy when the discovery involved immediate revolutionary changes in industry, and in historical development in general. For example, he followed closely the development of the discoveries made in the field of electricity and recently those of Marcel Deprez.

For Marx was before all else a revolutionist. His real mission in life was to contribute, in one way or another, to the overthrow of capitalist society and of the state institutions which it had brought into being, to contribute to the liberation of the modern proletariat, which he was the first to make conscious of its own position and its needs, conscious of the conditions of its emancipation. Fighting was his element. And he fought with a passion, a tenacity and a success such as few could rival. His work on the first Rheinische Zeitung (1842), the Paris Vorwarts (1844), the Deutsche Brusseler Zeitung (1847), the Neue Rheinische Zeitung (1848-49), the New York Tribune (1852-61), and, in addition to these, a host of militant pamphlets, work in organisations in Paris, Brussels and London, and finally, crowning all, the formation of the great International Working Men’s Association — this was indeed an achievement of which its founder might well have been proud even if he had done nothing else.

And, consequently, Marx was the best hated and most calumniated man of his time. Governments, both absolutist and republican, deported him from their territories. Bourgeois, whether conservative or ultra-democratic, vied with one another in heaping slanders upon him. All this he brushed aside as though it were a cobweb, ignoring it, answering only when extreme necessity compelled him. And he died beloved, revered and mourned by millions of revolutionary fellow workers — from the mines of Siberia to California, in all parts of Europe and America — and I make bold to say that, though he may have had many opponents, he had hardly one personal enemy.

His name will endure through the ages, and so also will his work.

[the picture is from the 'Marx trot' tour of old beardo's houses and the pubs he drank in - which included a brief stop outside the now cocktail bar where once the Manifesto was adopted by the League. Another Marx trot is planned for the summer, stay tuned]

Social Fabric Symposium 10.3.2012

Social Fabric symposium

Discussions, talks and performances around textile production from guest speakers including trade unionists, artists and academics

Mill label, 1930s, courtesy of Jyotindra Jain and Mr. Abhishek Poddar

How do textiles affect the way we think about art, society and politics? The Social Fabric symposium invites contemporary artists, art historians, curators and cultural theorists to explore this question in a day of presentations and debate.

Taking Iniva’s Social Fabric exhibition as its starting point, it aims to explore textile production and consumption in relation to global trade, labour and radical politics.

In partnership with the Royal College of Art

Speakers

  • Professor Sarat Maharaj
  • Professors Janis Jefferies (Goldsmiths, Univeristy of London)
  • Professor John Hutnyk (Goldmsiths, Univeristy of London)
  • Carol Tulloch (TrAIN Senior Research Fellow)
  • Kit Hammonds (Curating contemporary art lecturer, RCA),
  • Sudhir Patwardhan (Social Fabric exhibiting artist)
  • Alice Creischer (Social Fabric exhibiting artist)
  • Slavs and Tatars (art collective)
  • Grant Watson Iniva’s Senior Curator and Research Associate

Symposium overview

This symposium addresses two basic themes relating to textiles as medium, commodity and ubiquitous presence in everyday life.

Departing from the exhibition Social Fabric at Rivington Place, speakers will draw out the connection between textiles and social processes – the link with patterns of globalised trade, contact between cultures, and textile production as a site of organised labour.

The second strand of the symposium looks at the way artists, art historians and curators have chosen textiles as an area of research, drawn by its relationship to the topics outlined above – demonstrating their reasons for making textile materials and references central to their artworks and exhibition projects.

The Social Fabric symposium highlights how this subject touches on a wide range of different aspects of culture and society, something reflected in the line-up for the day. Speakers with backgrounds in textiles, art, cultural studies and politics, will have a rare opportunity to converse and provide audiences a unique opportunity to join this discussion.

See the full programme for the day here

Venue:

The Tab Centre
2 Austin Street
London
Greater London
E2 7NB

Book online:

Book online here. If you have enquiries please call 0207 749 1240 or emailbookings@rivingtonplace.org.

NB. For a concessionary rate (students, over 60s, unemployed) please enter the promotional code iniva_concession. For group bookings of more than 4 people please contact Rivington Place reception.

Event details

Type: Symposium
Location: The Tab Centre
Date: 10 Mar 2012
9:30am – 6pm
Admission: £25 (£15 concessions) + booking fee
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