Archive for the ‘Intellectuals’ Category

Below we’re reprinting the official statement and itinerary for the speaking tour.

Dr. Ramzy Baroud’s NZ speaking tour itinerary – 18 to 24 May 2018.

Hosted by the NZ Palestine Solidarity Network

Ramzy Baroud brings the authentic voices of the Palestinian struggle for human rights to New Zealand, as part of a world-wide launch of his new book The Last Earth: a Palestinian Story.

Please note that signed copies of Ramzy’s book will be on sale for $35 at each venue – cash or EFTPOS (bookshop retail prices may vary). Other merchandise will be available also.

Each event is free entry and open to the public – bring your friends & workmates. There will be a collection for donations towards tour costs.

 

AUCKLAND: FRIDAY 18 MAY

10:30am: A special book signing event at UBIQ Auckland University Bookshop, 2 Alfred Street, Student Commons (off Princes or Symonds Street, City.)
12:00 midday: Listen to 95bFM radio for Kelly Enright’s studio interview with Ramzy Baroud on ‘The Wire’ current affairs programme.

AUCKLAND: SATURDAY 19 MAY

9:00am: Listen to Kim Hill’s face-to-face live interview with Ramzy on her popular ‘Saturday Morning’ programme, on RNZ National radio (FM 101.4)
2:00pm: Ramzy will speak at the Nakba Rally for Free Palestine, Aotea Square, Queen St, CBD.

AUCKLAND: SUNDAY 20 MAY

Free public talk: 7pm Freemans Bay Community Hall, 52 Hepburn St, Auckland.

 

HAMILTON: MONDAY 21 MAY
Free public talk: 7pm: Wintec, Room A2.05, City Campus, Hamilton.
Access via Gate 3 or Gate 2 on Tristram Street. Free parking.

 

WELLINGTON: TUESDAY 22 MAY

Book signing from 12pm to 1pm: Vic Books, Easterfield Building, 1 Kelburn Parade, Wellington 6012.
Evening event: 6pm Free Public talk: St Andrews on the Terrace, 30 The Terrace, Wellington City 6011. (Wellington event book sales by Vic Books).

 

CHRISTCHURCH: WEDS 23 MAY
Free public talk: 7pm Christchurch Cardboard Cathedral, 234 Hereford St, Christchurch 8011.

 

DUNEDIN: THURSDAY 24 MAY

Free public talk: 5:15pm Burns 2 Lecture theatre, Ground Floor Arts Building, Albany Street, University of Otago.

 

ABOUT THE BOOK AND ITS AUTHOR:

Gaza-born Palestinian author Ramzy Baroud is (more…)

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May 5 marked the 200th anniversary of the birth of Karl Marx.  Below we’re running a review of Francis Wheen’s biography of Marx.  The review was written when the bio first came out and is by a prominent British Marxist.  Its author probably did more than anyone else to re-establish Marx’s crisis theory in the English-speaking world, back in the early 1970s, and also both to re-establish the Marxist tradition in Britain on ‘the Irish Question’ and the imnpact of imperialism on the political outlook of the British working class and the Marxist approach to Labourism and the British Labour Party.  We’ve added a few more subheads and paragraph divides to break up the text.

by David Yaffe

The first short biography of Karl Marx could be said to have been produced by his great friend and collaborator Frederick Engels on 17 March 1883 in a speech heard by the ten other people gathered together in Highgate Cemetery for Marx’s funeral. It offers very clear guidelines to those who would take it upon themselves to write future biographies. Marx, said Engels, was before all else a revolutionary:

‘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.’

So the appearance of yet another biography of Karl Marx, this time by the former Guardian columnist Francis Wheen,1 claiming that ‘it is time to strip away the mythology and rediscover Karl Marx the man’ (p1), should put us on our guard. For Marx the man cannot be separated from his real mission in life and the dedication and commitment that invariably accompanied it.

Faint praise

A biography like any other ‘commodity’ has to have a market niche. Another tabloid-style denunciation of the man and his works would have little mileage. Neither would a revolutionary vindication of Marx. Wheen knows his punters – he wrote weekly for them in The Guardian. They rejected Thatcherism and a Labour Party gone Thatcherite. They are disturbed by untrammelled market forces, corporate domination, financial speculation and increasing stress and insecurity at work. They are alarmed by environmental destruction and Third World poverty but want well-stocked supermarkets supplied by global markets. They want to see change but not (more…)

As part of commemorating 1968, “The Year of Revolutions”, we are running the piece below.  It is the text of a talk given by Ernest Mandel, plus excerpts from the discussion, at the International Assembly of Revolutionary Student Movements, which was sponsored by the Columbia University Students for a Democratic Society (SDS), the major radical youth movement in the USA in the 1960s.  Mandels’s talk took place on Saturday evening, September 21st at the Education Auditorium of New York University. More than 600 people packed the auditorium and the question and answer period extended for several hours.

The introduction to the pamphlet based on the talk notes, “Mandel’s speech was a powerful polemic against the tendencies of pure ‘activism’ and ‘spontaneism’ which have recently sprung up among some radicals in the West. He argued in defense of the Marxist conception of the indispensable integration of theory and practice. During the question period, Mandel gave extended replies to a number of controversial questions in radical circles today. Among them were the socio-economic nature of the Soviet Union, the Cultural Revolution in China, the necessity for a Leninist party, and moral vs. material incentives in the construction of socialism.

A Belgian, Ernest Mandel took part in the resistance movement there during the Nazi occupation in World War 2.  He became a leader of the Fourth International after the war and an important Marxist theorist and educator.  He wrote widely on political struggles of the 1960s and was popular with radicalising students in many countries.  Mandel was the author of Marxist Economic Theory,  and a number of other important texts, including An Introduction to Marxist Economic Theory.  His The Formation of the Economic Thought of Karl Marx traced the main discoveries of Marx from his first economic investigations in 1843 to the publication of Capital. Mandel’s work was translated into a range of languages from English to Arabic.

by Ernest Mandel

Rudi Dutschke, the leader of the Berlin students, and many of the other representative student figures in Europe, have advanced as the central idea of their activity the concept of the unity of theory and action, of revolutionary theory and revolutionary action. This is not an arbitrary choice. The unity of theory and action can be considered the most important lesson of historical experience drawn from past revolutions in Europe, America and other parts of the world.

The historical tradition which embodies that idea goes from Babeuf through Hegel to Marx. This ideological conquest means that the great liberation movement of mankind must be directed by a conscious effort to reconstruct society, to overcome a situation in which man is dominated by the blind forces of market economy and starts to take his destiny in his own hands. This conscious action of emancipation cannot be carried on effectively, and certainly not carried through, unless man is aware of the social environment in which he is living, of the social forces he has to confront and the general social and economic conditions of this liberation movement.

Just as the unity of theory and action is an essential guide for any emancipation movement today, so Marxism teaches that revolution, conscious revolution, can only be successful if man first understands the nature of society in which he is living, if he understands the motive forces behind social and economic development in that society. In other words, unless he understands the forces that command social evolution, he will not be able to change that evolution into revolution. That is the main conception that Marxist consciousness has been introducing into the revolutionary student movement in Europe.

We will try to show that these two concepts, unity of theory and action, and a Marxist understanding of the objective conditions of society, which existed for a long time before the student movement in Europe was born, were rediscovered and reintegrated in practical struggle by the European student movement as a result of its own experiences.

The student movement starts everywhere – and it is no different in the United States – as a revolt against the (more…)

Ghassan Kanafani

by As’ad AbuKhalil

In the early 1970s, three Palestinian intellectuals – Ghassan Kanafani, Majed Abu Sharar and Kamal Nasser – collaborated to form the Palestine Liberation Organization’s information office.

Within a decade, Israeli terrorists managed to kill all three – Kanafani in 1972, Nasser in 1973 and Abu Sharar in 1981.

The Zionist movement has never bothered to distinguish in its killing campaigns between civilians and military targets: in fact, on many occasions the Israeli government (or even the Zionist movement before the establishment of the occupation state) targeted civilians on purpose to create terror among the population. Presumably, Israel wanted to kill Kanafani and silence his voice. Yet the plan did not work as intended.

Forty-five years this month since his assassination, Kanafani’s presence is (more…)

Anwar Shaikh, Capitalism: Competition, Conflict, Crises, Oxford, Oxford University Press, 2016, £35.99; reviewed by Michael Roberts

Anwar Shaikh is one of the world’s leading economists who draws on Karl Marx and the classical economists (“political economy”, if you like). He has taught at New York’s New School for Social Research for more than 30 years, and authored three books and six dozen articles.1 This is his most ambitious work. As Shaikh says, it is an attempt to derive economic theory from the real world and then apply it to real problems. He applies the categories and theory of classical economics to all the major economic issues, including those that are supposed to be the province of mainstream economics, like supply and
demand, relative prices in goods and
services, interest rates, financial asset prices and technological change.

A classical approach

Shaikh says that his approach “is very different from both orthodox economics and the dominant heterodox tradition”.2 It is the classical approach as opposed to the neoclassical one. In other words, he rejects the approach that starts from “perfect firms, perfect individuals, perfect knowledge, perfectly selfish behaviour, rational expectations, etc” and then (more…)

downloadby The Spark

Before electronic computers, and multifunctioning calculators, there were human computers. Black and white women mathematicians were tasked with turning numbers into meaningful data for NASA. Their calculations made possible many ground-breaking missions. These calculations, done by hand, with pencil and paper, often took more than a week to complete, filling six to eight notebooks with data and formulas.

Hidden Figures follows three black women “computers”: Katherine Johnson (Taraji P. Henson), Dorothy Vaughan (Octavia Spencer), and Mary Jackson (Janelle Monae) – and their work at NASA’s Langley Research Center in Hampton, Virginia in the ‘60s.

All three of these women were brilliant mathematicians living and working in segregated and sexist Virginia. The film gives a sense of the indignities and humiliations these women endured. At one point Katherine Johnson is sent to a new department to calculate the trajectories for Alan Shepard’s space flight. The men – all white – were not (more…)

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by O’Shay Muir                                    

In Adam Curtis’ new documentary film, Hypernormalisation, he describes the spirit of our time as one in which people have lost faith in the political status-quo. Due to this loss of faith, popular demagogues like newly-elected US president Donald Trump have come to fill the void (Curtis, 2016). Curtis argues that political figures like Trump are the creation of the cultural logic of modern consumer societies (2016). Deformed chimeras that have escaped the control of the sorcerers who created them.

Curtis argues that from the 1970s onwards, the worsening economic and political conditions of many western nations resulted in a retreat into fantasy for both the right and the left (2016). Not wanting to, or unable to, comprehend the social complexities of the time, the right opted for the fantasy that the logic of the market could solve the crisis (Curtis, 2016). This faith in the market was combined with the belief that technological progress in the field of information and communications was giving rise to a new form of capitalism. This new capitalism was believed to be free from the limitations of material production and able to avoid speculative risk through the advance of information technologies.

Illusions on left and right

The hope that the right placed in their economic models and the advances in information and communication technologies led to the fantasy that the world was entering a stage of capitalism freed from the periodic crises of the past (Curtis, 2016). The left on the other hand, disheartened by their inability to create revolutionary social change during the upheavals of the late 1960s and 1970s, retreated into self-made fantasies of creating revolutionary social change from outside economic and universal political struggle (Curtis, 2016). Instead they increasingly turned to creating new communities and identities outside the cultural and political mainstream (Curtis, 2016). Militant political agitation was replaced with artistic expression and universal emancipatory politics was replaced with supporting the isolated struggles of marginalised groups while fetishizing the alienation of such groups from one another in a positive light.

For both the right and the left this created a bizarre fantasy world, where both sides could convince themselves that what they were doing was (more…)