October 1, 2002
In late August and early September a number of MR and Socialist Register authors (including Patrick Bond, John Bellamy Foster, Gerard Greenfield, Naomi Klein, and John Saul) participated in forums in Johannesburg related to the World Summit on Sustainable Development. On August 24, they joined in a march led by antiprivatization activists from the black townships (in particular by Trevor Ngwane and Virginia Setshedi—whose role in the struggle in South Africa is discussed in Ashwin Desai’s new MR Press book, We Are the Poors). The march was organized to protest the arrest and jailing of political activists. The marchers lit candles and proceeded peacefully but were met within minutes by the South African police who exploded percussion grenades, injuring three of the protestors. The harsh and unprovoked actions of the police on this occasion pointed to the increasingly antipopular character of the South African state, which is imposing neoliberal economic policy on the society. It also underscored the repressive measures now commonly utilized at world summits in general. We will address the Johannesburg summit and the economic and environmental problems of southern Africa in an upcoming issue of MR
October 1, 2002
In early July 2002, I asked Harry Magdoff if he would be interviewed for the Statesman, a Kolkata, India newspaper for which I write political commentary. Our first interview was so satisfying that we continued for several sessions. What follows is a discussion of something Harry has considered, what we can learn from the experience of the Soviet Union. It is, characteristically, concerned with learning from history. Harry is methodologically committed to the actual world from which all theory springs, to which it must speak, and to meet whose specific particularities it must continually be reshaped.
September 1, 2002
There is no longer an organized feminist movement in the United States that influences the lives and actions of millions of women and engages their political support. There are many organizations, ranging from the National Organization for Women to women’s caucuses in labor unions and professional groups, which fight for women’s rights, and there are many more organizations, many of them including men as well as women, whose priorities include women’s issues. But the mass women’s movement of the late sixties, seventies, and early eighties no longer exists. Few, among the many women who regard themselves as feminists, have anything to do with feminist organizations other than reading about them in the newspapers. Young women who are drawn to political activism do not, for the most part, join women’s groups. They are much more likely to join anticorporate, antiglobalization, or social justice groups. These young women are likely to regard themselves as feminists, and in the groups that they join a feminist perspective is likely to affect the way in which issues are defined and addressed. But this is not the same thing as a mass movement of women for gender equality. A similar dynamic has taken place in other circles as well. There are now very large numbers of women who identify with feminism, or, if they are reluctant to adopt that label, nevertheless expect to be treated as the equals of men. And there are large numbers of men who support this view
September 1, 2002
Liza Featherstone and United Students Against Sweatshops,
Students Against Sweatshops (London and New York:
Verso, 2002), 119 pages, paper $15.00.
Not long ago, the conventional wisdom was that capitalism was so completely triumphant that we were at the "end of history." So strong and seemingly obvious was this view that many progressives embraced it. People's imaginations shrunk and only the smallest and most local kinds of change appeared possible
July 1, 2002
If ever there has been a chapter of the U.S. left with deep cultural roots in every sense, it is the movimiento of New Mexico
July 1, 2002
Doris Haddock (with Dennis Burke), Granny D: Walking Across America in My 90th Year(New York: Villard Books, 2001), 285 pages, $21.95, hardcover.
Doris Haddock is a retired shoe factory worker and a member of the Episcopal Church in Dublin, New Hampshire, where her grandmother came in the nineteenth century to work in a textile mill. Doris married young, raised a family, and has twelve great-grandchildren
April 1, 2002
In large part, the increased mass media coverage and the more favorable reporting (except in the United States) were due to the presence of political notables embracing centrist positions (leading members of the French Socialist Party, representatives from the United Nations and World Bank, and leaders from the moderate/social democratic sector of the Brazilian Workers Party, etc.). The political advances and achievements of SF2002 noted in the Western European media were accompanied by a particular bias in the reporting. Most of the journalists and editors favorably quoted and featured the “serious ideas” of the more moderate notables and political leaders meeting at the Catholic University. Rarely were mass leaders and activists from popular movements quoted or shown in photographs. For example, the Financial Times (February 5, 2002, p. 8) caricatured the differences between radicals and reformists: “Behind the theatrical expressions of protest, the forum was marked by a serious exchange of ideas and proposals, such as reforms of the WTO’s intellectual property rights agreements. Most participants said they were not against globalization but for an equitable form of it with a broader international participation in decision-making”
March 1, 2002
One evening, shortly after September 11, I was conducting a college English class when one of my students asked a question about the accumulating body of information on women and Islam. It was one of many questions about the Middle East asked of me in the days after the tragedies; this one was about the veil, and why women in the Middle East "had to wear it." I explained that not all women in the Middle East were Muslim (I myself am a Palestinian Christian), but that even many Muslim women did not veil. However, many did, and for myriad reasons: mostly for personal and religious reasons and, for some, upon compulsion
February 1, 2002
Until recently, a pervasive sense of there-is-no-alternative left us with a
debilitating pessimism. Seattle was, arguably, the long-awaited antidote. Where social democracy had seen the power of capital and was cowed by it, the Seattle protesters recognized that building a decent world meant actively resisting it. In this defiant understanding that resistance creates the space for hope, the chain of protests initiated by Seattle fell in with a tradition that saw realism in historic terms, rather than in a fetishism of the present
February 1, 2002
Bill Ayers, Fugitive Days: A Memoir (Beacon Press, 2001), 292 pages, $24.00 cloth.
"It is difficult to communicate at a distance the sense of helplessness and suppressed rage we all felt by the end of 1967," historian David Schalk recently recalled of the sixties U.S. antiwar Movement. I certainly would not know. I was not even born then. Yet, if organizing meetings held after September 11 are any indication, the legacy of just this movement looms large. Seattle veterans have started talking about a global peace and justice movement. A recent e-mail even proclaimed, "you don't have to be a weatherman to know which way the wind is blowing." And one wonders if it's time for a pause to consider the story of the underground struggle against the Vietnam war
