, in the fifth section, I consider a communist outlook and a comprehensive transformation as a means of effectively overcoming this perhaps epochal socio-ecological crisis. In the final, sixth section I outline briefly the dialectic of reform and revolution toward communism. Such a revolutionary
A Political Autobiography 1890-1921
Edited by Reiner Tosstorff
The Passionate Infrastructure of the French Catholic Church
In this essay, I analyze the efforts of a French Roman Catholic organization committed to reproducing the ubiquity of Roman Catholic built space in the landscapes of Paris and its suburbs. Over its nearly 100-year-existence, the “Cardinal’s Construction Site” has variously advertised its efforts as those necessary to combat communism, modernism, and secular apathy. I argue that its labors demonstrate how two concepts central to the anthropological study of Roman Catholicism exist in powerful tension. While Roman Catholicism has the capacity to recede into the background—in part through the ubiquity of its built space—and appear as nothing more than the unmarked or normative culture in countries in which it is the majority religion, its power as a social “institution” is maintained by numerous practices that invoke the “passions.” That is, in order to uphold the status that allows it to go unmarked, Roman Catholicism must also function as what Valentina Napolitano has described as a “passionate machine.” It is in part Catholicism’s capacity to uphold the normative by way of the passions that explains its current role in the xenophobic politics of Europe in the present.
A radical revolution is not complete without a radical transformation of the ways we view interpersonal relationships. What possibilities do non-normative sexualities, particularly Queerness, genderqueer, and non-monogamy, offer to the theories and practices of Marxist revolution? How would this transformation contribute to and be understood as human evolution, as Boggs and Boggs (1974) urge us to envisage? These questions challenge some assumptions: 1) that only certain sexualities are acceptable; 2) that revolutionary movements merely involve class struggles separately and remotely from our sexuality; and 3) that sexuality is in any way mutable in our attempts to break away from capitalism that helped create dichotomies between mind and body, labour and leisure, women and men, land and people, public and private, and so on. Drawing on existing literature around class struggle and sexuality, I will explore how various social theories help us understand the workings of oppression through capitalism, hetero-patriarchy, and monogamy. I will examine how the social norms of monogamy is placed on different types of gendered, racialised, dis/abled, and classed bodies, then analyse how we can deconstruct this system through communism and non-monogamy, and finally suggest some radical possibilities that non-monogamy offers to us. Because such English terms as ‘polyamory’ and ‘non-mongamy’ are limiting in discussing the most revolutionary interpersonal relationships, I coin a term ‘intimate agency’ to highlight the capability of defining and redefining our own individual intimate relationships. I argue that intimate agency can promote individual autonomy in defining our own intimate relationships regardless of the level of sexual interaction because it disrupts the normativity of monogamy and revolutionises the ways in which we relate to one another. If we are to take the Marxist sense of equity seriously, we must integrate this sexual revolution and evolution into our social revolution and evolution.
Haynes, John Earl
Bibliographic entry in Chapter 14: The United States and the Early Cold War, 1945-1961 | Bibliographies and Other Reference Works editorHaynes, John EarlimprintNew York: Garland, 1987.annotationThis guide includes sections on espionage, public attitudes toward the Soviet Union and communism
The enduring appeal of early Christian communism requires more attention, so in the present chapter I focus on this specific feature of Kautsky’s construction of the long tradition of radical Christianity. Indeed, it was precisely this argument in Forerunners that he was prompted, due to
communism had emerged full-blown from within a communist party thought to be utterly incapable of reforming itself. What can explain the fact that such people who had been disgraced, imprisoned, and tortured were brought back to power by the very party that had victimized them? Why was it that people like
Allen H. Kassof
COMMENTARY AND MEMOIRS ALLEN H. KASSOF (Princeton, NJ, USA) SCHOLARLY EXCHANGES AND THE COLLAPSE OF COMMUNISM If there is a leitmotif to Peter Sager's distinguished career as scholar, publicist and statesman, surely it is his appreciation of the power of ideas ' to liberate and his conviction
Communism and the Jews in Eastern Europe* STANISLAV ANDRESKI University of Reading, Reading, U.K. TI-3E ABSENCE OF JEWS among the known figures of the great English and French revolutions can be attributed primarily to their small numbers in the population (which was especially the case in
MARTHA BRILL OLCOTT
MARTHA BRILL OLCOTT PASTORALISM, NATIONALISM, A N D COMMUNISM I N K A Z A K H S T A N * The study o f nomads has for a long time been considered the private domain o f ethnographers and anthropologists, with periodic forays by geo- graphers being permitted, yet rarely have political scientists