February 1, 2011
H. Rae Aston is a sculptor, poet, and former journalist. He lives on the shore of the Mille Îles River, north of Montreal, and has been for most of his life an advocate and fighter for socialist governance. Those efforts continue.
January 1, 2011
In 1913 Lenin identified three intellectual sources of Marxism: German philosophy, English political economy, and French utopian socialism—each in turn created in the social conditions of their societies. But the process did not end there. Marxism continues to grow and to learn from the most advanced, liberating ideas of each period. (It is also influenced in negative ways, narrowing its horizons and getting dragged along by fashion in times of defeat). Here, I want to identify four contemporary sources of enrichment of Marxism: ecology, feminism, national/racial struggles, and pacifism. It is important to recognize them as sources of ideas, not only as allies in political struggles. Their interaction with Marxism is, of course, different from the pre-Marxist sources. They come to Marxism from the outside, but from an outside already influenced in part by Marxism, and they are both welcomed and resisted.
December 1, 2010
The government and the bosses go hand-in-hand; more often than not, the bosses are the government.…today's Pakistani elite are incestuously interconnected via family relations and marriages with a large patronage network of squabbling, but self-serving, interest groups. Their rationale is to keep the country and its resources for themselves: they negotiate among themselves and take the spoils from any sales to the international elite.… Against these latter-day pharaohs stand the conscious and spirited workers.… Mian Qayyum, Bawa Lalif Ansari, and Muhammad Rana [are contemporary narrators of their struggle].
December 1, 2010
Standardized testing has become central to education policy in the United States. After dramatically expanding in the wake of the No Child Left Behind Act, testing has been further enshrined by the Obama administration's $3.4 billion "Race to the Top" grants. Given the ongoing debate over these policies, it might be useful to hear about the experiences of a hidden sector of the education workforce: those of us who make our living scoring these tests.
December 1, 2010
Feminism Seduced, written for a general audience, presents a powerful, historically grounded critique of liberal feminism. Drawing on three decades of writing by socialist/Marxist feminists and women-of-color feminists, Eisenstein weaves a compelling account of how the central ideas of "hegemonic feminism" have legitimized the corporate capitalist assault on the working class in the United States and on small farmers and workers, both urban and rural, in the global South.… However, when Eisenstein moves from critique to offering an alternative strategy, she only recycles dualisms that have, as she acknowledges, bedeviled the women's movement for well over one hundred years.
October 1, 2010
Organizing immigrant communities is not a matter of taking pity on the downtrodden. It is a matter of understanding what is necessary for the survival of our communities, of our labor movement. If we are serious in wanting to build political power, then we must incorporate migrant workers, fight for their rights, and make the movement for social justice one that belongs to all of us, documented and undocumented.
July 1, 2010
In the eyes of much of the world, the year 1989 has come to stand for the fall of the Berlin Wall, the demise of Soviet-type societies, and the defeat of twentieth-century socialism. However, 1989 for many others, particularly in Spanish-speaking countries, is also associated with the beginning of the Latin American revolt against neoliberal shock therapy and the emergence in the years that followed of a "socialism for the 21st century." This revolutionary turning point in Latin American (and world) history is known as the Caracazo or Sacudón (heavy riot), which erupted in Caracas, Venezuela on February 27, 1989, and quickly became "by far the most massive and severely repressed riot in the history of Latin America."
July 1, 2010
Twenty years ago, left forces in Latin America and in the world in general were going through a difficult period. The Berlin Wall had fallen; the Soviet Union hurtled into an abyss and disappeared completely by the end of 1991. Deprived of the rearguard it needed, the Sandinista Revolution was defeated at the polls in February 1990, and Central American guerrilla movements were forced to demobilize. The only country that kept the banners of revolution flying was Cuba, although all the omens said that its days were numbered. Given that situation, it was difficult to imagine that twenty years later, left-wing leaders would govern most of the Latin American countries.
July 1, 2010
"Why talk of socialism?" we may ask. After all, "socialism" has had such negative connotations since its collapse in the Soviet Union and other Eastern European countries. For many years after Soviet socialism disappeared, intellectuals and progressive forces talked more of what socialism must not be than of the model that we actually wanted to build. Some of the facets of Soviet socialism that were rejected—and rightly so—were: statism, state capitalism, totalitarianism, bureaucratic central planning, the kind of collectivism that seeks to homogenize without respecting differences, productivism (which stresses the growth of productive forces without being concerned about the need to protect nature), dogmatism, atheism, and the need for a single party to lead the transition process.
July 1, 2010
My reflections on the kind of political instrument needed to build twenty-first century socialism are intended to contribute to a larger body of thought about the horizon toward which a growing number of Latin American governments are moving. I conclude by emphasizing the need for a new left culture, a tolerant and pluralist culture that stresses that which unites us rather than that which divides us. A culture that promotes unity around values—such as solidarity, humanism, respect for difference, and protection of the environment—and turns its back on the view that hunger for profit and the laws of the market are the guiding principles of human activity.
