What does solidarity look like? There have not been enough in the way of critiques of revolutionary tourism, of the exoticist trap of romanticising rebel movements abroad while ignoring practical tasks at home. A critique of that from an internationalist position would have to stress the co-constitution of the oppressions over there and over here. Often the same corporate and government players, yet, also often the same sort of privileged myopia within and among those who say co-constitution and act only, or at best, in the ways Amnesty International or similar might do – insisting on the expertise of the well placed, thriving on the time drain of those accessed at the front lines. Trying to hold the two ends together is no doubt hard, but hang on to only one and you float away into la la land. Learn from those cut at the cutting edge, and don’t be the cutter.
Can someone in the UK souvenir one of these fab posters for me please (for ‘research’ purposes). I find them amazing. Yes, I know, it was the flip-floppery on Brexit, the contempt of the class (failure to purge the party, and inexplicable tolerance of the Blairite Right with their vicous articulation of privilege in a virulently prejudiced class system) and media demonisation. And yes, more youth and more votes and etc.
But this poster is truly awesome:
Is this poster even true – crikey, there were posters like this! So bad, I want one. The absolute gobsmacking craziness of the three-toed mugwumps that dreamed these up. Oh, wait, maybe here, and here, and here:
Foolish to ask if Jeremy can sue them – sue who? – for this kind of smear. Its of the level of the “For Wider Streets Vote Conservative” poster (that I love, and used in Australia) or the Saatchi and Saatchi (Thatcherite) campaign posters of yore. Only lawyers would gain from such a move. And, well, maybe that will permit the luvvies to indulge in still more endless recriminations, rather than getting in the way of a larger necessary project. They will never be the ones able to transmute the interest in the ‘manifesto’ into something that really is for the many.
The point is, if you can hear this outside the triple echo-camber, with the three scourges of pointless reaction: going off social media for a while, sniping at everyone, or I told you so (well, I did – can only support labour for so long) you can get on with generalising and universalising the so-called little Britain manifesto. Then, whatever the vote tally that so reassures you however you do the sums, it is still the case that a left labour step towards a larger communist future has to be better than what Boris has in store.
(NB. Before I knew he was labour party, that Jeremy bloke came to demonstrations I’d helped organise – eg a London group against the Internal Security Act in Malaysia, a protest of 6 people outside Malaysian Airlines office decades ago. So, you know, if he keeps on, it is a good thing. He does not have to be Jezza the superstar to do worthwhile things). So, in return for joining an overlooked cause, please see the video:
Then, finally, to bring something forward from elsewhere,there is Neil Davenport, who I also knew as a journalist in Manchester long ago. He seems spot on to say:
‘It is wrong to assume that a re-run of mild social democracy was to blame for Labour’s catastrophe on Friday. Instead it was a reliance on continuity Blairism that led to the collapse of its northern heartland. There are a number of key aspects of Blairism that Corbyn and Momentum continued and went further with. The most obvious one was Blair’s peace with the EU and outright Europhilia, a position miles away from Labour’s old left and ex miner’s in the north. Secondly, the replacement of class solidarity with institutionalising diversity and identity politics, with the narrative of suspicion and at times outright hostility towards its traditional constituency.”
and to point out the pressing need to dismantle the middle-class drive
“to culturally reform the masses along middle class hairshirt lines”
Yes – it is high time to abandon that moralising sermonizing class and tone – the very middle-class hairshirt which is so beloved of moaners of many stripes. It has always been a less scratchy version of hairshirt than usually imagined. I mean, it seems like it comes in a whole variety of designer styles, slinky, sexy, never take it off, dom-fem versions, versions approved by your valet, gortex and microfiber outdoor hiking versions and more. Suits you sir, they say. Wearing political t-shirts with a 800 thread count. That hairshirt comes tailored and home delivered in Rugby and Superdry options. Nothing should be moist. They for sure aren’t taking it off for a proper scratch anytime soon.
‘To care for someone is not only to give him or her the possibility not to die, it is above all to give him or her the possibility to live’ (1954 Bilda clinic journal – in Alienation and Freedom, p321).
And from his letter of resignation:
A society that forces its members into desperate solutions is a non-viable society, a society that needs replacing. The citizen’s duty is to say so. No professional morality, no class solidarity, no desire to refrain from washing the dirty laundry in public, can have a prior claim. No pseudo-national mystification finds grace when up against the demand to think (Fanon, Letter to the Resident Minister, 1956)
And then I read some more – the whole volume is great and basically 800 pages in two days later, I feel like I’ve learned something and now have to go back and read The Wretched of the Earth again. So many reasons to be a fan of Fanon. For example, around the time of Sartre’s Critique of Dialectical Reason, when we know from De Beauvoir that Sartre was eating amphetamines by the handful, Fanon spends three days non-stop talking with Sartre. This is before Sarre rattles off the intro to Wretched.
Then on his library – at the end of the book there is one of those ‘what was in his library’ things. Fanon has some Plekhanov, a bit of Lenin, Ho Chi Minh, not much Marx, (the 18th Brumaire of course, the Critique, Anti-Duhring and something else), but lots and lots of Mao. I guess pamphlets he may have picked up in China. Also, Merleau-Ponty, Bachelard and a few other French thinkers of the 50s.
And Freud. It seems Fanon annotated his copy of Interpretation of dreams with quite hostile marginalia. For every time Freud uses the word ‘primitive’, as in ‘in primitive cases the sex drive is…’, Fanon would write the word ‘Bastard’ in the margin, with an angry exclamation mark. Choice. He was similarly unimpressed with Jung’s primitivism, though I have not found out what he thought of Mandalas and all that. Of course Fanon did start off heavily committed to electric shock treatments (to ‘clear’ a patient before rebuilding their personality) so criticism of Freud is worth a bag of salt, but he also went on to develop institutional therapy, and indirectly – through a follower – his Tunis clinic influences Guattari the the Bordo, and he was a huge practitioner of open psychiatry, that I now find out was started pretty much in Nottingham in the 19th century or so with the Mapperley clinic, eventually ransacked by Care in the Community, and now a National Health Trust facility that has been in deep trouble for various irregularities with funds and because the orderlies were writing the facebook comments on behalf of patients ‘who could not write for themselves’ or something like that (some TV expose).
All of this comes after reading Alienation and Freedom. How great to have a new Fanon collection of previously obscure and unpublished work, including all his psych essays and his dissertation. Alienation and Freedom basically doubles the amount of Fanon text in the public domain. And the critique of colonialism is a sharply relevant now as it was when France was the brutal colonial power it still tries to be under the armed wings of NATO.
‘These new movements do not need an intellectual vanguard to provide them with an ideology because they already have one: the rejection of intellectual vanguards and embrace of multiplicity and horizontal democracy itself‘ infoshack, radioshackorsomesuch.com
People got wishful thinking a lot, and I am always for breaking the borders, but as this can be read from afar, I reckon yes, but the prognosis offered below by Hardt and Negri back in the Empire day ends up objectively anti-communist – the wrong side is lauded as abandoning the discipline of the system. What if rather, all the exploited under capitalism had pushed at the wall the other way, the former soviet block might not be a pit of cowboy corruption and proto-fascist gangsterism, but rather a renewal – walls can fall both ways, and maybe H&N were pushing the wrong way. I don’t mean everyone should now move to Mexico, but abandoning the shopping centre queues in favour of a Leninist discipline supporting an organised alternative to empty glitz is a long term better solution for all rather than this multitude exodus which does tend to me to sound a bit like Pol Pot’s year zero as well.
“A specter haunts the world and it is the specter of migration. All the powers of the old world are allied in a merciless operation against it, but the movement is irresistible. Along with the flight from the so-called Third World there are flows of political refugees and transfers of intellectual labor power, in addition to the massive movements of the agricultural, manufacturing, and service proletariat. The legal and documented movements are dwarfed by clandestine migrations: the borders of national sovereignty are sieves, and every attempt at complete regulation runs up against violent pressure. Economists attempt to explain this phenomenon by presenting their equations and models, which even if they were complete would not explain that irrepressible desire for free movement. In effect, what pushes from behind is, negatively, desertion from the miserable cultural and material conditions of imperial reproduction; but positively, what pulls forward is the wealth of desire and the accumulation of expressive and productive capacities that the processes of globalization have determined in the consciousness of every individual and social group—and thus a certain hope. Desertion and exodus are a powerful form of class struggle within and against imperial postmodernity. This mobility, however, still constitutes a spontaneous level of struggle, and, as we noted earlier, it most often leads today to a new rootless condition of poverty and misery. A new nomad horde, a new race of barbarians, will arise to invade or evacuate Empire. Nietzsche was oddly prescient of their destiny in the nineteenth century. ‘‘Problem: where are the barbarians of the twentieth century? Obviously they will come into view and consolidate themselves only after tremendous socialist crises.’’ We cannot say exactly what Nietzsche foresaw in his lucid delirium, but indeed what recent event could be a stronger example of the power of desertion and exodus, the power of the nomad horde, than the fall of the Berlin Wall and the collapse of the entire Soviet bloc? In the desertion from ‘‘socialist discipline,’’ savage mobility and mass migration contributed substantially to the collapse of the system. In fact, the desertion of productive cadres disorganized and struck at the heart of the disciplinary system of the bureaucratic Soviet world. The mass exodus of highly trained workers from Eastern Europe played a central role in provoking the collapse of the Wall. Even though it refers to the particularities of the socialist state system, this example demonstrates that the mobility of the labor force can indeed express an open political conflict and contribute to the destruction of the regime. What we need, however, is more. We need a force capable of not only organizing the destructive capacities of the multitude, but also constituting through the desires of the multitude an alternative. The counter-Empire must also be a new global vision, a new way of living in the world… If in a first moment the multitude demands that each state recognize juridically the migrations that are necessary to capital, in a second moment it must demand control over the movements themselves. The multitude must be able to decide if, when, and where it moves. It must have the right also to stay still and enjoy one place rather than being forced constantly to be on the move. The general right to control its own movement is the multitude’s ultimate demand for global citizenship. This demand is radical insofar as it challenges the fundamental apparatus of imperial control over the production and life of the multitude. Global citizenship is the multitude’s power to reappropriate control over space and thus to design the new cartography.”
Thanks J Adams for the reminder of this bit of Empire
My longe essay critiquing Empire is here
4th and 5th of October 2019.
Ho Chi Minh City, Socialist republic of Vietnam
Welcome to the website for the conference Innovations in the Social Sciences and Humanities, jointly organised by The University of Trieste, Italy; the Universität Leipzig, Germany; National Chiao Tung University, Taiwan; University of Warwick, UK; College of Humanities, Education and Social Sciences (CHESS) at Purdue University Northwest (PNW), USA; and Ton Duc Thang University, Socialist Republic of Vietnam.
Conference Venue – Ton Duc Thang University
Address: 19 Nguyen Huu Tho Street, Tan Phong Ward, District 7, Ho Chi Minh City, Vietnam.
Invitation and Call for papers:
For the International Conference 4-5 October 2019 at Ton Duc Thang University, HCMC, Vietnam, we would like to hear from those working on innovative approaches to public engagement in the social sciences and humanities. Methodological, empirical, archival or conceptual-theoretical work is encouraged, especially where a keen interest in application, consequence, practice or outcome is involved. Sometimes this is called impact on the one side, or intervention on the other, but we are nevertheless interested in all inquiries and investigations which advance the emancipatory possibilities of scholarship in a radically changed global context.
Social and cultural practices in both modern life and in the preservation of historical memory, could suitably connect sociology, social work, history, ethno-anthropology (museums, exhibitions, fairs, monuments, collective ceremonies), cultural tourism, eco-preservation policies, and other urgent contemporary social issues. Comparative studies are welcome, but not the only focus. We are especially interested in deep and detailed studies which have wider significance and suggestions for ‘best practice’. After many years of ‘interdisciplinarity’, or at least talk about this, we are interested to see examples where this works well in practice. We can assume all studies are comparative and interdisciplinary in a way, and all certainly have consequences, implications…
We are especially keen to hear from those working in three overlapping areas of engaged activity: these may be people working as anthropologists, historians, museum and preservation/heritage studies; cultural geographers, sociologists and in cultural studies; or on border studies, migrant labor and workplace and institutional inquiries. Our themes will interact within the structure of the conference, but we are keen in particular to go deeply into each area.
With Innovations in Public Engagement we anticipate discussions of the ways scholarship might best go about communicating in public the experience of the past and of human, cultural and environmental diversity, including technological and bio-political innovations and their contemporary reshaping of pasts and presents. Challenges to questions of who produces scholarship and why, for whom and by whom, can apply to past and present uses of knowledge, where the models of research and inquiry are actively reworked in the face of new public demands.
With Historical/contemporary practices and policies we seek to address issues related to contemporary forms of social conflict, including unequal citizenship and new racisms, the rise of right-wing populist movements and infiltration of religious power in secular governmentality, migrant workers as neoliberal slavery, questions of human trafficking and refugees, developmentalism and environmental pollution, crony capitalism and geo-economic zoning politics.
With Innovations of methodology, training and new skills for the future it seems to us crucial that our work respond to rapid reconfigurations of the very possibility and consequences of engaged social sciences and humanities scholarship. Whether the changing context is imposed by governments by industry or by civil society, when we deal with institutional change and competitive and imperative demands, we do need to develop new tools for knowledge(s) and new sensibilities/sensitivities. Education, reform and responsiveness, new skills and objectives, new modes of investigation and teaching in general. An urgent and targeted focus on how scholarship might remain relevant and critical in the face of global trends – funding cuts, social constraints, new demands, new conservatism, and crises of certitude.
The Socialist Republic of Vietnam will be our venue, but it need not necessarily be the context or focus of all papers, nor are comparative, or East-West or ‘post’ or neo-colonial framings always to be foregrounded in the papers. We are interested however in papers that encourage us to think anew about the implications of where we are and about how to re-orient humanities and social sciences scholarship in contexts where rising tensions in East Asia, Southeast Asia and South Asia call on us to innovate and apply once more.
On acceptance of your paper, we will provide you a letter of acceptance or an invitation letter for your visa application to Vietnam or financial sponsorship from your institution. Therefore, you are encouraged to submit your paper at the earliest time possible.
The conference proceedings and papers will be in English.
- Abstract Submission: By February 28th, 2019
- Notification of Paper Acceptance: Before March 30th, 2019
- Full Paper Submission: By May 30th, 2019
- Registration and Payment by: August 20th, 2019 (early bird discounts apply)
- Conference Dates: October 4th– 5th, 2019
We look forward to receiving your contributions and kindly ask you to disseminate the call to your colleagues who may be interested in participating the conference.
Please do not hesitate to contact us at firstname.lastname@example.org if you need any further information.
Assoc. Prof. Le Thi Mai, Ph.D
Head of Sociology Department
I am on (of course) various lists like that of the Posadaists, so this is interesting because to my shame my best efforts to keep up have not kept up. I suspect that is nearly universally true among my friends. So, who else has news on this?:
No end in sight to ‘Silent War’ in the Donbas –
bombing, shelling and blockade go on
End British military aid to Kiev!
Protest opposite Downing Street, Whitehall, London
Thursday 4 October 5.30-7pm
200,000 people line the streets of Donetsk City for Alexander Zakharchenko’s funeral
Rumours of a big new offensive by the Ukraine army against the anti-fascist People’s Republics in eastern Ukraine have been rife for weeks, while the daily bombardment and sniper attacks continue daily.
The attacks and ongoing war are recorded by the Organization for Security and Co-operation in Europe mission in Ukraine, but totally ignored across the Western media.
On September 2 Alexander Zakharchenko, prime minister of the Donetsk People’s Republic, died in an explosion in a restaurant in Donetsk city, the latest in a string of assassinations.
According to the DPR authorities, the terrorist act was carried out by Security Service of Ukraine operatives trained by the US and NATO.
As new information shows that the fascist dictatorship in Ukraine is far worse than previously realised, and the Minsk peace process is blocked by Kiev and its US masters, calls are growing for the Donbas republics to become part of the Russian Federation.
This would at last bring about peace in the Donbas, but the leave the rest of Ukraine languishing under brutal fascist repression.
10-15,000 people, mainly civilians, have already died in the war, and men, women and children in the Donbas are still being killed or injured daily.
The war started with Kiev‘s massive “Anti-Terrorist Operation” to crush the anti-fascist resistance in the Donbass against the US-backed February 22 2014 “Maidan” coup. That operation was announced by Ukraine’s acting president Aleksandr Turchinov one week after a visit to Kiev by CIA chief John Brennan.
We recognise that without Russia’s humanitarian support the Donbas republics may well not have survived four years of war and blockade. This assistance has included giving refuge to thousands of children from the Donbas including breaks in holiday camps.
We must continue to build solidarity with the Lugansk and Donetsk People’s Republics and all anti-fascists in Ukraine, and to defend whatever measures Russia takes to support and defend the Donbass.
Meanwhile the British government continues to support the illegal fascist-backed Poroshenko regime in Kiev, including sending military personnel to train Ukrainian armed forces troops.
We do not agree with the then foreign secretary William Hague, who told parliament in 2014 that the regime change on Ukraine was legal.
We call on the British government to end all support for the current government in Kiev, and to back a peaceful negotiated end the war in Ukraine.
Organised by the New Communist Party, Socialist Fight, Posadists in Britain,
and members of Solidarity with the Anti-Fascist Resistance in Ukraine.
An article just appeared on mela which I had not seen when writing about mela films in Global South Asia on screen, but it looks pretty much on point when in the end it:
“argues for the need to build questions of history and of power back in to our understanding of diaspora, without falling back on reductive and essentialised tropes of ethnicity, religion or origin. The arguments are fourfold: first, that the Mela enacts powerful imaginative and emotional ties to idealised notions of ‘home’ and ‘origins’ in Bangladesh among British Bengalis; second, that rather than simply replicating essentialised ideas of Bengali identity and culture, the contemporary shape and significance of these events must be placed within a more locally situated context and (hi)story, conjuring multiple points and moments of emergence and affiliation; third, that these rituals recreate the borders of ‘community’ identity in the UK through appeals to shared national history, experience and ‘culture’ and in so doing generate new borders of inclusion and exclusion (marked particularly through a religious/secular divide and its gendered and generational consequences); and fourth, that these events incorporate multiple histories and (con)temporalities, opening up these sites as demotic spaces of encounter, dialogue and conflict that challenge and unsettle bordering processes”
The rest of the article leading up to this is a great survey of the literature on bengali diaspora in the UK. Have a look: here
Rosa writing to Henriette Roland Holst, August 2011 is firm, chastising and correct, and it seems effective, Holst forms a new group which later enters the SPD, although I know zilch about their influence after joining:
“Your long silence was all the more painful for me because I had to assume for various reasons you were dissatisfied with the general situation and consequently with your own. Now I hear: things are going well with you personally and with your health, but you want to leave the SDAP. The first things make me truly happy, but the last one—no! You certainly know I was strongly opposed to your staying in the party at the time when the others left it. I was and am of the opinion that you should all stay together—inside or outside. Fragmentation of the Marxists (not to be confused with having differences of opinion) is fatal. But now, when you want to leave the party, I would like with all my might to prevent you from doing that. You do not want to join the SPD, or so I hear. I’m not able to judge whether that is correct or not. If you want to join the SDP but can’t, enough said. But then by leaving the SDAP you are leaving the Social Democratic movement! You can’t do that, none of us can! can’t be outside the organizations of the musses, out of contact with them. The worst working-class party is better than none. And times can change. In few years a stormy period could sweep away the opportunist muck in Holland or even in all of Europe. But a person can not wait for such times from the outside, one must carry on the fight within, no matter how sterile or fruitless the effort may seem—to the very end. If you stay outside, You you are finished, dead for the political movement. Don’t do that! You also have responsibilities toward the International. Stay with the rank and file, that is our duty, we are all soldiers. I warn you against taking a false step”.
[Fn… Holst left the SDAP in 1911, founded the Revolutionair Socialistisch Verband (Revolutionary Socialist Association). and together with that group joined the SDP in 1916.]
Andy Zee talk worth hearing. The Joy of bookshops. I love it. They mean it – as he says, the place is named “revolution AND books”. Although a healthy scepticism about Berkley t-shirts only got a slightly uncomfortable laugh, I found that a great point – trinketization of BA is a part of the RCP’s different take on, well, modesty. Let that not take away the love of books of revolution – even if the BA books are on display at the door, the shelves are full of much much more. Support Revolution Books. Needed.
Gah. Still. No. Change.
>Subject: Call for solidarity for the academics for peace on trial
Our colleagues in Turkey are facing incredible repression under a populist leader. This is part of a wider, global trend where academic and speech freedoms have increasingly been stifled due to neoliberalism and authoritarianism. I hope you can spread this call below widely and show your solidarity by following and publicizing peace academics’ court hearings that are scheduled to begin soon. Kind regards.
Call for solidarity for the academics for peace on trial
Violations of academic freedom and freedom of speech in Turkey have reached a dire situation. The intimidations from Turkish government and its affiliates toward academics have escalated to legal action, whereby peace signatory academics face 7.5 years’ imprisonment if convicted for “propagandizing for a terrorist organization.”
In January 2016, 1128 academics signed the Peace Petition, titled ‘We Will Not Be A Party To This Crime’ in order to draw the public’s attention to the brutal acts of violence perpetrated by the state in the Kurdish regions of Turkey. Immediately after the release of the petition, many signatories were prosecuted, dismissed from their posts, and their citizenship rights were seized. A large number of academics including Nobel Prize laureates and members of major science academies around the world initiated a support campaign nationally and internationally. People from different professions, such as journalists, artists, screen actors and actresses, and writers voiced their support for the persecuted academics. More people signed the petition, yet the suppression on the signatory academics got fiercer; hundreds of more academics were dismissed with statutory decrees, their passports were confiscated, they were banned from public sector employment, and criminal investigations were launched. Many of those academics had to leave the country and are now facing extreme difficulties in resettling their lives and professions. One of the signatory academics –Mehmet Fatih Traş– could not stand this injustice and committed suicide. The declaration of state of emergency in July 2016 after a military coup attempt further blurred the distinction between criminal investigations and political punishment, and opened an arduous and painful avenue for not only the academics but also for journalists, writers, teachers, artists and others who demand freedom of speech in Turkey.
The signatory academics abroad have recently initiated a targeted boycott towards the Turkish higher education system, and its complicit universities. The aim of the academic boycott is to ensure that all dismissals are revoked and the persecution of academics, exacerbated under the state of emergency regime, is ended. To this boycott, and continuous struggle of Academics for Peace, the government recently responded by a harsher strategy: signatory academics are sued on an individual basis based on the accusation of terror propaganda according to the Law on Struggle against Terrorism, Article 7/2. The public prosecutor proposes imprisonment extending to 7.5 years. The number of academics with indictments is increasing day by day, and their trials start on December 5, 2017.
Since the petition, one of the most important acts of support for the academics who demanded peace has been the solidarity from colleagues who are not content with Turkey’s oppressive regime and its fatal actions on freedom of speech. In this new turn, we are well aware that we will need a stronger voice of resistance and call for justice! This solidarity can be through standing by us in the court hearings starting December 5, 2017, sending monitoring teams, observers, and news-makers; spreading the word and raising the awareness for what is happening now in Turkey regarding the academics.
In order to stand in solidarity with the persecuted academics, we, the peace academics from North America, call on you to:
1. Share and spread this call for solidarity; show your solidarity by following the trials,
commenting on them in your blogs, social media and/or writing a news article. For more
info on the latest attacks on academics in Turkey, please visit <https://barisicinakademisyenler.net/English>
https://barisicinakademisyenler.net/<https://barisicinakademisyenler.net/English> or http://mesana.org/pdf/Turkey20171017.pdf
2. Contact email@example.com<mailto:firstname.lastname@example.org> if you want to attend the trials as an observer, or
write to a human rights organization to send a delegate;
3. Sign the petition https://academicboycottofturkey.wordpress.com/petition/ to support the
targeted boycott on complicit universities in Turkey;
4. Inform your professional organizations and university senate to take action against
complicit institutions, such as The Scientific and Technological Research Council of
Turkey (TUBITAK; www.tubitak.gov.tr/en<http://www.tubitak.gov.tr/en>);
5. Support dismissed scholars financially by donating to the education union that supports
This call can also be accessed via this link for posting on social media: https://docs.google.com/document/d/1ktAwJ6tS5xVZa6uKqXu1rH843u7NDj5aj0OwGvPv7bo/edit?usp=sharing
Katie Sims / Sun Staff Photographer
The Rohingya crisis has been termed a “textbook example of ethnic cleansing” and one of the worst humanitarian disasters of this decade. At Cornell, organizations will be rallying to raise awareness about the crisis in November, but students were able to hear about it firsthand from Prof. Gayatri Spivak, English and comparative literature, Columbia, on Monday.
The Rohingya are a stateless Indo-Aryan, dominantly Muslim people living in Myanmar. They are persecuted in a country where Buddhism is the prevalent religion, and they are even denied citizenship.
Spivak, an activist for rural education in Asia, first encountered the Rohingya in Bangladesh in the 1980s, where she said she saw them being shot at as they attempted to cross the Naf River, which marks the boundary between Bangladesh and Myanmar.
“I have never seen human beings so degraded by oppression, so robbed of dignity,” Spivak said.
Today, she said she feels a need to “speak for them, to them, and about them” whenever possible.
Spivak urged her audience to not only consider the Rohingya as a minority oppressed group, but to also regard them as human beings. Rather than think “they are like us,” imagine “we are like them,” she said.
Spivak said that unless we can envision ourselves as the same as them — as human beings — all the same, it is not worth it in the long run working to emancipate them.
“They cannot represent themselves, so they must be represented” by us, she said.
While in Myanmar, she witnessed a couple of Rohingya women sitting in the mud. Born in Calcutta, India, and similar in appearance, Spivak said she was willing to stand in the most impoverished parts of Myanmar and immerse herself completely in the culture.
The Rohingya women “saw something in my face” and thought “this is one of us,” Spivak said. “They spoke to me … They could tell I thought they were human beings. This was a huge discovery.”
The ability to draw a response from the other side acted as the impetus to dedicate herself to the Rohingya issue and reach out to these mistreated men and women, Spivak said.
One major abuse Rohingya women face is rape, Spivak said.
“Rape is at work all over the world, including in countries where we live,” she said.
In Myanmar, it is both a millennial tradition and a weapon to ethnic cleanse, Spivak said.
Furthermore, the Rohingya lack equality in regards to the people of Myanmar. In the nation-state, they are denied citizenship and cannot vote.
The Rohingya are not technically illegal immigrants, but they are stateless, Spivak said.
“We can relate [this] to Mexico. We can relate it to all kinds of places. One day, it was my place. Next day, it became illegal,” she said. “The land under my foot becomes illegal because it belongs to someone else.”
D.D.Kosambi’s summary of Buddhist political economy circa 500bc.
From ‘The Culture and Civilisation of Ancient India in Historical Outline’ 1964. (P113 1996 reprint by Vikas Publishing House)
Mrinal Sen’s great film Interview begins with a few shots of the removal of colonial statues from the Maidan in Calcutta, shipped off to a closed space in Barrackpur Cantonment. You can enable the player here and watch the film (and so many others, its a treat):
[A set of cuts that jettison the last underworked section of the book – residue of a previous plan, now offcuts in the sawdust.]
Ethnography as a hobby or habit. The day off.
With comrades, significantly not anthropologists, I visited the 2012 London Mela with this in mind: to make clear a parochial orientation, as comparative diasporic-settler dispensation, that conviviality and cosmopolitanism were not only buzz words, but also not much put into everyday political context. The Mela in Gunnersbury Park looks just like the Mela films I’ve described [forthcoming book]. I half expect a storm to rise up, the weather in so-called British summer is so unpredictable. The initial interactions we have are screen-time-esque, we pose for a selfie, someone is shooting video for Asianet or similar, vox pops on why we are here before we even get past the entrance gate. If it is also a media event inside it is also at least a welcome escape from wall-to-wall screen time, a temporary respite from media under the trees where the carcinogens and drones cannot so easily reach, and Wi-Fi options are rubbish. Phones in our pockets though, and texting to find each other when lost in the crowd works with a delay, perhaps because of the crowds, or the cops. The world in microcosm already begins to replicate the exotic locations of non-resident and diasporic masala drama.
We meet with friends and join conversations on the events of the day, we set about setting the world to rights, as Mrinal Sen once told me was the point of adda (personal communication 1998). There are a number of Melas held throughout the UK in summer – Nottingham, Leicester, Bradford are regulars – and researching South Asian musics made this too part of that amorphous festive research non-category then in its sonic register in the North of England. Anticipating relaxation and conversation, but also some stage action, as well as decent food, sunshine – it is London in summer, I am still wary – and carnival rides, we seek out the sensibility of diasporic South Asias in this idea of conviviality, the social reproduction of support and solidarity. Under austerity this is also strained and increasingly threatened, as ever, but still it can be identified. The idea of community as manifest in Gunnersbury Park, in the family groups welcoming relatives, children, friends and comrades in convivial festive embrace is the take-home experience of Mela.
At Gunnersbury Park there is the chance of taking an angular, or should it be greater, more expansive, interpretive perspective over the everyday routines that leave convention untouched. Mundane and routine and full of problems it may be, but life and food and music and weather are more nuanced than all your concepts and theories. Isn’t it important to think about these things more than the conceptual egotism of non-referential writing for impact, awards or self-advancement.
This year the Ferris wheel is wholly commercial, but offered fun times and an atmosphere of celebration in contrast to the mood of the previous year just three weeks after London had been ‘consumed’ by riots AKA uprising after the police had killed the unarmed Mark Duggan. Other contextualising factors can be listed, but in the 2012 edition even before getting to the venue and the memory of the previous year’s uprisings, police panic and government rhetoric was on display amidst quite different feelings both before and after the Olympics event. I introduce my partner to a friend after we arrive and it turns out they both have previously lived in one of the most effected areas in 2011, the borough of Ealing was subject to ‘disorder’ on the third night of the uprising. What to say of those events? A vast number of words were spilled in the press and in research reports which tried to explain why London erupted in ‘spontaneous bouts of aggressive late night shopping’ as one government pundit glossed it on BBC’s Newsnight. A subsequent police crackdown, with emergency courts convened, and youths sent to prison for not paying for bottled water, buns, cans of drink or DVDs.
Looking back from Mela to the previous August, of 2011, there are videophone images of wrongful arrest added to a vast rota of unacceptable and flagrant disregard of process on the part of the police. No surprise was expressed about this in conversation with people too often at the sharp end of stop and search interventions in present-day London. While Mela is relaxed, it is impossible to consider any community gathering without remembering the wider record of murders by Police that to date have gone unaddressed in the UK. This because of the presence of numbers of Jankel armoured police vans and busloads of riot cops waiting in the streets not far from Gunnersbury Park. A vivid reminder that multicultural celebration has a harsh reception in some sections. The cops for one, but also the well to do art crowd, the bureaucrats and managers, those who are cops in other uniforms. Exposure of Police murders in London, as documented in the film Injustice (2000 dir. Fero/Mehmood), shows that community policing, with its stop and search power and ready-response teams, is no straightforward ‘service’ – friendly cops at a carnival – but rather comes across often as aggressive and provocative threat well beyond lawful regulations. If the police have an explicit duty of care, there are far too many examples where this has broken down in ‘broken Britain’.
The London Mela in 2012 was the tenth version of that event, and it was no surprise our next discussion about the Olympics served as contrast to the previous year of conflict. The Mayor of London’s ‘celebrations’ (strangely possessive mode of expression) for Eid ul Fitr had been moved to Gunnersbury Park because of the Paralympics. Boris Johnson’s sponsorship of the Eid stage at the Mela was quite some way from his celebrated – and heckled – appearance with a broom to clean up the streets in Clapham the previous year. Perception on the ground, as opposed to the media, often runs a different course. What this means is that political self-regard is a mere contrivance – the idea that Mela can suggest an alternative modality for thinking of culture, commerce and globality, a vernacular form of cultural exchange already there in the city, but countermanded by the presence of Johnson and the cops.
The impact of the Olympics raised discussion of a long history of disconnect between the white Left and the militant Black and Asian anti-imperialists. One comrade railed against the ways the SWP had mismanaged Stop the War (STW), claiming leadership of the activist coalition, failing to ‘Stop’ the invasions of Afghanistan and Iraq, and presiding over a decline in numbers mobilised from the high-point of February 15th 2003, when two million people protested in London. Sectarian splits and squabbles left the organisation as a dysfunctional rump by 2007, while the wars escalated. Subsequent silence on NATO involvement in Libya was only confirmation of the ineffectual character of STW (Chandan 2015). So much so, even the suggestion that STW might ‘mobilise’ to attend the Mela and protest Johnson’s sponsorship was laughable. Sitting in the sun by the Eid stage, which was somewhat away from the commercial parts of the Mela further up the park in Gunnersbury, it was easier to enjoy a day out without the constant need to negotiate the egos of self-promoting anti-racist pseudo-Left posturing. This does not mean the day was without cost or exertion. Long queues for the food at the Moti Mahal restaurant tent, curiosity piqued at what the Rotary Association, the Red Cross or the Post Office had to offer amongst the various stallholders. Membership, health aid, and special parcel rates for the subcontinent were the obvious answers easily found. Clothing stalls sold tie-dye and kaftans from what seems like a much earlier era, and the travel company next door to the Bikram Yoga promotional stand made appropriate partners in the business of getting away from it all – the global extension and adaptation of yoga to suit varied European and North American audiences, regardless of culture, is phenomenal. Selling yoga back to South Asians as a novelty must be one of the strangest twists in the convoluted game. Wondering what people made of that. To look at London activism through the eyes of those in the British-Asian contingent, informed and critical of Islamism or Hindutva as represented in its war versions, is a necessary empathy that needs more effort. There are so many who are far more knowledgeable of the culture turned exotic and the cinema made subject of study than I can be, which means being left thinking there is still too much to learn. Yet the suggestion is readily accepted that on the one hand NATO attacks, on the other, the Olympics, might be taken as a dialectical code through which to understand ‘the two Augusts’ of festival Britain.
Olympic Mela I
The Olympics featured Akram Khan, Anish Kapoor and Eric Idle. The connection between the two Augusts as quite different manifestations of the ‘same’ South Asian cultural management was easy enough to put forward. One August was an uprising with slow but certain legal containment and subsequent media-managed clean up. The second August an extravaganza of merchandising, replete with invitations to well-known and unknown celebrity South Asian figures curating some of the events. The Olympic ceremony was choreographed by a master of ‘new intercultural’ dance, Akram Khan (see Mitra 2015); a twisted challenge to the Eiffel tower was offered by Anish Kapoor as ‘helter skelter’ in the form of the ArcelorMittal Orbit which stood outside the Olympic stadium in Stratford; Eric Idle provided the comic relief. Then Prime Minister David Cameron celebrated the Olympics as a triumph of British business. Uncomfortably, he had to negotiate a complex investment in attending the opening and closing ceremonies while denouncing the declining school sports programming that permits ‘Indian Dancing’ and other non-competitive formats. All the while mouthing platitudes about support for Islam as a religion of peace, while leading trade delegations to Arms Fairs to sell British weapons to despots – with Britain having the 6th highest grossing armaments industry, but the largest percentage of third world sales.
Eric Idle, of the Monty Python comedy team, was perfecting his version of bhangra-style dancing at the Olympic ceremony after singing ‘Always look on the bright side of life’. It would be mean to mock another of the pensionable comedy circuit over such a feel-good expression, but contrasted with the Prime Minister’s pronouncements, this may be considered the high point of political critique in neo-liberal multi-racist Britain. Idle dancing, while Akram Khan watches on and Anish telescoping the view from the tower. How can this confluence sit except as provocation to understand Global South Asia as a zone of interpretation in a war that has two polarities – bombing and exotica? More disturbing perhaps was that the closing ceremony was a kind of expression of release and frankly unexpected comforting celebration. Surprising success in track and field accompanied by no serious logistical breakdowns, and of course no terror ‘incident’ meant the closing ceremony contrasted massively with the atmosphere before the games. The Prime Minister no doubt daydreamed of a poll uptick, on the back of a recovering economy – which was not to be, as the recession seemed locked-in via a mix of austerity policies and permanent stagnation. Citizens wore their Olympics volunteer shirts for weeks after the event, and the stain on the capital from the previous August was seemingly erased. Or at least all those subject to austerity measures were silenced, or had migrated north. Prime Minister Cameron himself felt emboldened enough to praise the games and the people of London, even at one point mentioning its diversity. No mention of the weapons programme, the medals forged by Riotinto, the payback and corporate favours that secured the event in the first place, and his palpable relief to have bumped the criticisms of austerity off the front page of the press for a while. His Brexit demise still some way off, the critique of ‘Indian dancing’ managed to signal the two poles of a demonisation and exoticist versioning of Global South Asia together even as the image was simplified in a cultural attack. All that is wrong with contemporary Britain was put right in an imaginary fantasy of a sporting pay-off from the Olympics, with school children once again competing in robust, muscular, athletic contests and effete aerobic non-sports triumphantly excised from the curriculum. Global South Asia had thereby degraded under Cameron’s misrule in favour of an image of Eric Idle pointlessly ‘dancing’ while Britain rejoiced in a victorious new dawn of escalating armaments investment and a still greater, if secret death squad proxy war on terror compliment to austerity as the permanent solution to fiscal needs.
Melodrama of the worst kind, her Royal Richness, parachuting in with James Bond was the only saving grace, until the shock of recognition wore off and the multi-millions of extorted wealth in Olympic proportions reminded us that transference and projection are the vehicles of deceit. The allegorical national fantasy here is that 007 protection and a combat ready grandmother can keep the old Empire spirit alive, even if displays of the Koh-i-noor and other splendid stolen baubles are demoted to commonwealth events and shares in the mining industry, weapons trade and off-shore schemings are the real treasures of the day.
In the Mela event immediately after the Olympics it was possible to dwell upon the resources expended to put on and maintain these community cohesions. The logistics of carnival do not extend as far as they do for sport in general, where infrastructural dispensation from Whitehall confers responsibility to set up subsequent decades of enhanced school sports curriculum and competitive business initiatives. The work involved at Gunnersbury Park, without as many volunteers, but still some in branded identification t-shirts, was both incredibly popular and clearly taxing. The steward responsible for the cash box seemed distracted, the cleaners behind the scenes and the coordinators of the amateur Bharatanatyam dance groups were apparently underpaid but dedicated beyond the call. Others were volunteers of a more regular variety, staff of parents’ shops, regulars on the festival circuit, still others roped-in for a one-off. Who else works to make Mela happen? The website operators, those responsible for publicity and liaison with the press, including TV crews which came down at dusk – when the light is best perhaps – and took their story with a few sound bites from the organisers. An appearance by the local councilor, and security provided for them, band security, port-a-cabin monitor – and delivery, maintenance, catering. The significant effort of community organisation members to make an event like the London Mela go off well is not a negligible contribution to annual GDP. It is often unwaged work, not seen or remunerated, as if it were a freely given gift, but even here – as Marx would help us see – the contribution of all parts of the society to the society of surplus labour extraction somehow always contributes, in the end, to the reproduction of labour capacity and profit.
Olympic Mela II
Is it still plausible to talk of allegorical Mela if the London 2012 Olympics is presented as national-ideological and Global South Asian festival-exotica in turn? Analysis means working through the corporate-ideological in the use of the games to provide opportunities for Riotinto to forge the medals and ArcelorMittel to build the tower; the psychological-ideological category of internal revolt in the opening and closing ceremonial performances and the success of Mo Farah; and finally to contrast the threat of international terror-ideological in the surface–to-air missiles stationed very publicly in parks before the games with the affable performative-ethnographic exoticist Pythonesque rendering of the British nation as neo-Global South Asia at the end. Each of these interpretations accesses dimensions of the current corporate psycho-terror-exotic dispensation in turn. At the same time, I do not want to dismiss the critique of allegorical focus as homogenisation and must recognise the Games did function as a celebratory resolution and in fact transformation of a concerted pre-games anxiety. The weeks before the celebration and increased sensitivity to tabloid headlines on corruption and security stemming in part from the previous domestic and international year of rioting and war. The weeks after, a smug satisfaction, and continued austerity and war, with barely felt gestures such as Johnson’s sponsorship of the Eid stage and the installation of a wax figure of Madhuri Dixit at Madame Tussauds.
Is it too strange then to see the Olympics as a melodramatic staging of a festival of Global South Asia – the London Eye and the Ferris wheels of Mela as the chakra in the middle of the Indian national flag, the images of diasporic London in Bollywood cinema and Gunnersbury Bagh all as part of a representation of Asia that has escaped its moorings to do cultural duty for the geopolitical intrigues of business and arms traders.
This phrase was used on the BBC world service a few times yesterday in reference to the ban on laptops and other devices from some airports on some carriers, for reasons to do with airline competition, deflection of other news stories, or plain incoherence. I did not note who said it, but a quick search shows the phrase pop up a few times in the last 6 months, from for example, Shashank Joshi, a senior research fellow at a security think-tank: the Royal United Services Institute. The phrase has some affinity with pantomime terror, but I am more interested in how opportunist news stories can be used to run cover over less savoury announcements. The famous good day to bury a news story Sept 11 incident from Stephen Byers adviser Jo Moore.
This somehow got me to wondering about other ways news which must be gotten out is nevertheless buried in plain sight. I wondered if there were any dissertations written on The Chilcot Inquiry, because when that report finally came, after 7 years, on 6 July, 2016, it was released just one day before the ten year anniversary of the London 7/7 bombing. Was this an attempt that also benefitted from the plain sight effect of their simply being an avalanche of volumes, too expensive for popular reading, too thick for journalists to summarise, and too dull, making it the greatest unread tome since Quixote, so very uninspiring for public commentary, buried in plain sight without any action on the calls to put Blair in front of a war crimes tribunal.
Critics rating: 4 stars.
One of Indian Judicial Systems Most Shameful Decisions since 1947 : DU professor GN Saibaba and four others get life sentence for ‘Maoist links’
Democracy and Class Struggle says this must be one of the most shameful legal decisions since the Independence of India in 1947 a wheelchair bound professor given life Imprisonment
The wheelchair-bound academic was arrested in May 2014. He and five others were convicted under the Unlawful Activities Prevention Act.
DU professor GN Saibaba and four others get life sentence for ‘Maoist links’
The District and Sessions Court in Gadchiroli, Maharashtra, on Tuesday sentenced Delhi University professor Gokarakonda Naga Saibaba and four others to life in prison under the Unlawful Activities Prevention Act.
Besides Saibaba, the five people convicted under the draconian law are journalist and social activist Prashant Rahi, Jawaharlal Nehru University student Hem Mishra and tribals Pandu Pora Narote, Mahesh Kareman Tirki and Vijay Tirki. While five have been sentenced to life term in prison, the court sentenced Vijay Tirki to 10 years in jail, reported ANI.
The wheelchair-bound academic was arrested in May 2014 after the Gadchiroli police claimed that he had links with Maoists and was “likely to indulge in anti-national activities”. Saibaba was granted bail in April, 2016. The Supreme Court had cited his medical condition – he suffers from 90% disability after being struck with polio as a child – and the fact that all material witnesses in the trial had been examined.
On February 22, Saibaba had complained of chest pains and was taken to a local hospital, where he had been admitted to the Intensive Care Unit. He was said to have a pancreas infection, besides stones in his gall bladder stones. Doctors had recommended he have surgery in three weeks, after recovering from the infection.
Between June 2015 and December 2015, he was out on interim bail for medical treatment.
Saibaba’s family said they had been expecting an acquittal. “It is shocking,” Vasantha Saibaba, his wife, told Scroll.in. “There is barely any evidence against him – the trial proved this. We will definitely challenge the verdict.” She also claimed there was “state pressure” to have him convicted too.
His lawyer Rebecca John said they would appeal against this order. “There is absolutely no evidence against him. If the State trying to enter the mind of a person, into what his ideology is, we get these kind of orders under Unlawful Activities Prevention Act.” She added that there was no evidence that he had “any role to play in any violence, or in incitement to violence, or any active participation at all.”
Saibaba had extensively campaigned against the Salwa Judum militia and the human rights violations that accompanied the Operation Green Hunt against Maoists launched under the previous United Progressive Alliance government.
Vasantha Saibaba’s statement to the media is as follows:
Our advocates will move High Court soon. This judgement is shocking. In the history of Maharashtra this is the first case in which all the persons charge sheeted were convicted in all the sections with life imprisonment. Saibaba’s brother attended most of the arguments of our advocates before the hon. judge and found that the judgement has not taken those into consideration. No evidence has been proved by the prosecution, electronic evidence not sealed. It seems the state and Central governments have put a lot of pressure on the judiciary to implement anti people and undemocratic policies at the behest of corporates and MNCs. The governments have selectively chosen to suppress the voice of people to plunder the resources of this country. The BJP govt. wants to push nakedly the agenda of RSS through such people like Saibaba behind the bars.
The government has chosen this case through courts to silence the voice of Dr. Saibaba. By honoring the Court, Saibaba has been attending the Court all these years and today also despite his deteriorated health. As a wife, I will fight in the higher courts to seek justice. The government has been putting relentless pressure on my family for the last four years by raiding my house in Delhi. I appeal to Democrats, people’s organizations, intellectuals, students to condemn such undemocratic character of the government. After the pronouncement, judge has rejected to issue any order on the appeal of our advocate. Advocates asked to issue an order to direct the Jail authorities to give required medicines, help of assistants for Saibaba movement, operation to perform for gall bladder etc. The minimum requirements previous the Court has given when Saibaba was in jail as under trial are also not given.
This will just get bigger:
(This video promotion was authorised by the public campaign to abolish amnesia in parliamentary circus politics. Committee to reelect the candidate).
Listing is not necessarily endorsement. Please add to this.
RCP USA http://www.revcom.us/
Philippines CP https://www.cpp.ph/
Viewpoint Mag https://viewpointmag.com/
Online Uni of the left http://ouleft.org/
Others Democracy Now, Dissent, Jacobin, and so on are easy enough to find, but please add urls. This is barely a start…
Dear comrades on my news feed,
Am sure you probably already will have seen this but I’m sending it out in place of any comment about either Trimp or Clampton just to underline the importance of organisation – organising with a broad array of comrades that will obviously include Maoists and hell, with eyes wide open for their devious ways even Trotskyites. This instead of identitarianisms, egoisms and ‘belligerent superiority signalling’ in blog or FB posts by people saying we must organise, whether or not they are in organisations (ie like this one). Organisations are there, build, join, rejoin, and they must support and sustain us where otherwise fascism, and individualist/quixotic posturing will leave us to be picked off one by one.
Begin forwarded message:
Subject: In the Name of Humanity, We REFUSE To Accept a Fascist America
A seismic shift has taken place with the election of Donald Trump. I urge you to read and share this statement. For those of you in the NYC area, Revolution Books will be holding an emergency forum at 4 pm Sunday–437 Malcolm X Blvd at 132nd St.
From Revolution newspaper:
In the Name of Humanity,
We REFUSE To Accept a Fascist America
Rise Up… Get Into The Streets… Unite With People Everywhere to Build Up Resistance in Every Way You Can
Don’t Stop: Don’t Conciliate… Don’t Accommodate…Don’t Collaborate
Donald Trump has now won the presidency. Under the slogan “Make America Great Again,” he has viciously attacked Mexicans and Muslims, threatened to deport millions and boasted that he will build walls and close borders. He incites people to fear and hate those who are “different,” or who come from other countries or nationalities, or practice different religions. He crudely demeans and degrades women, and openly boasts about molesting them. He’s a champion of white supremacy who has insulted and threatened Black people, and whipped up racist lynch-mob mentality. Trump has mocked the disabled. He is an aggressive and unapologetic militarist, who threatens to use nuclear weapons and will have his fingers on the nuclear codes. He openly advocates war crimes and crimes against humanity–including torture and killing the families of people accused of terrorism. He plans to pack the Supreme Court with justices who will gut and reverse the right to abortion, gay rights, and other important legal rights. He calls climate change a hoax and his policies will wreak further devastation on the environment. He has attacked and threatened the press and stirred up his supporters to do the same. Trump has utter contempt for facts and the truth, and consistently lies to advance his agenda. As for the rule of law, Trump went so far as to openly threaten his opponent, Hillary Clinton, not only with jail, but even assassination. Donald Trump is an outright fascist. And he is now the president-elect.
Fascism is a very serious thing. Fascism foments and relies on xenophobic nationalism, racism, and the aggressive reinstitution of oppressive “traditional values.” Fascism feeds on and encourages the threat and use of violence to build a movement and come to power. Fascism, once in power, essentially eliminates traditional democratic rights. Fascism attacks, jails, and executes its opponents, and launches violent mob attacks on “minorities.” In Nazi Germany in the 1930s and ’40s, under Hitler, fascism did all these things. They imprisoned millions in concentration camps and exterminated millions of Jews, Roma people (Gypsies), and other “undesirables.” And Hitler did almost all of this through the established institutions and the “rule of law.” This is where this goes. And yes, Hitler himself could “talk graciously” when he felt it would serve his interests and lull his opponents.
Trump did not even win the popular vote, (even though he did win the “electoral college” which decides elections in the U.S.). Hitler himself came to power through democratic procedures, including through the process of elections. Should people have accepted Hitler?! Unfortunately, they did, at a horrific cost to humanity. Today, with nuclear weapons, that cost could be far higher.
In the name of humanity, we must refuse to accept a fascist America!
The fact that Trump won as many votes as he did must be understood. The fact that he got more than even 10 percent of the vote is disgraceful and reveals some very ugly things about America. So why did this happen? The world today is turbulent, full of changes. Those who supported Trump’s fascist program were overwhelmingly sections of white people, especially but not only white men, who yearn for the days of open white supremacy and American global domination, and the blatant subjugation of women. A significant minority of white people did oppose him, but we have to confront how deep the racism, the national chauvinism, and the hatred of women is woven into this society… and not give into this, but vigorously challenge and fiercely oppose it.
But even more than this, Trump was backed by powerful forces in this society. Beyond those who directly supported him, the media, the Democratic Party, and others treated him as a legitimate candidate, refused to call him out as the fascist he is, and now call on everyone to accept his ascension to power. All the major powerful forces in this society bear the responsibility–it is they who have, over decades, either built up this fascist force or have “enabled” it.
You cannot try to “wait things out” with fascists. Those who lived through Hitler’s Germany and sat on the sidelines, looking on as Hitler rounded up one group after another, became shameful collaborators with monstrous crimes against humanity. Trump and his regime must be resisted and defied, beginning now, in many different ways and in every corner of society.
Reconciliation and collaboration would be nothing less than criminal and deadly. Literally. Come together… resist… and let the whole world know that we will not allow this to stand!
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Got to get this:
How does JC superstar reconcile this week? Is it that he is crafting soundbites for different audiences (or as preparation for conference did he finally read ch 25 of Capital about how the reserve army is used to keep wages down etc?) and do these statements have consequences? Do they ‘impact’ support? Electability? Political credibility?
Please compare the photo quote from the conference speech and this blaming migrants quote from a recent interview:
“The other issue, which is the one that caused the most concern is the undercutting of wages and conditions and the impact of migration on some communities. So the migrant impact, trying to deal with that, but also the question of the undercutting of wages, bringing people in on lower than local wages, destroying local conditions. So for example, in Lincolnshire there is a average wage rate that is considerably lower than the rest of the country, and that applies in other place.”
This year the Marx Trot is planned for August 14, 2016
Meet 1pm Archway Tube.
bring enthusiasm, vox pop speechifying, money for drinks, drinks, sunscreen (we hope we will need suncreen).
Pic above is from the Maidan, in the area near Rani Rashmoni Avenue, Lenin Sirani, S.N.Banerjee Rd, Kolkata, West Bengal.
Previous Marx Trot itinerary (roughly followed each time): We will again be leaving from Archway tube, then to Highgate Cemetery Marx’s Grave – heading across the Heath to the Lord Southampton pub which was the old man’s local on Grafton Terrace [they also sell juice] – then onwards to Engels’ house, then to the pub where the Manifesto was adopted by the Communist League, – now a crappy cocktail bar, so we prob won’t enter – 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 at the start – and sunscreen, umbrella as weather dictates and dosh for dinner (if interested in Mao’s favourite London place late on). 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 – mostly harmless]
Sort of part of this course in Nottingham:
Pics of the Marx/Engels houses:
The Marx Trot is Party agnostic and non sectarian, except against Tories, other social fascist parties, brexit-racist pogrom enablers, and the majority of the Parliamentary Labour Party, with 40 or so exceptions.
Previous trots were =
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
Huge excitement building in Hsinchu East…
Against descriptive abstracto-clerical abstentionism,
Down with soft-time precariosectionallerationism,
Forget hard core solidarnozaprojevognosticism,
Exotico-vanguardianistas running remedio-databurst
In reeducational therastuparative ontoantileninburgola deepspair
Willi not teleseparational ultranarcolexcptospirational
waste-maskarting for debt-breath-dream-hole tuckffeory,
There unreally else no-one to kick out the codewebs,
Only youblamemetruly now. mthanks. uuu uuu.
Draft discussion paper on the way to becoming a chapter (in the next 2 weeks I hope). If you see any major holes in this please let me know.
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