Photo by James Andanson (Apis/Sygma/Corbis).

Christina Howell’s writes about Sartre’s place in contemporary philosophy:

Not only did Sartre’s critics of the sixties and seventies attempt, unwittingly perhaps, to fossilize him in the classical works he had himself by then outgrown, but they did not accord those works themselves a fair reading.  The decentered subject, the rejection of a metaphysics of presence, the critique of bourgeois humanism and individualism, the conception of the reader as producer of the text’s multiple meaning, the recognition of language and thought structures as masters rather than mastered in most acts of discourse and thinking, a materialist philosophy of history as detotalized and fragmented, these are not the inventions of Lacan, Foucault, Levi-Strauss and Derrida; nor are they to be found merely in Sartre’s latter works such as the Critique (1960), Words (1966) or the Idiot of the Family (1971-1972) where it could be argued that they should be attributed to his receptivity to the major trends of his age (though the Critique of Dialectical Reason would still predate most of the French Structuralists’ major works).  The notions are, rather, present from the outset: in the Transcendence of the Ego (1936), in Sketch for a Theory of the Emotions (1940), in Nausea (1941), in Being and Nothingness (1943), and even in his most polemical theoretical work, What is Literature? (1948).  This preoccupation with the deconstruction as well as the reconstruction of the human is also to be found in the posthumously published works…(Howells, 2)

I cover some of these early writings by Sartre in a podcast with xmabaitx.

Source

Howells, Christina.  ”Introdcution.”  In The Cambridge Companion to Sartre, edited by Christina Howells, 1-9.  New York: Cambridge University Press, 1992.

Lego Marx (photo by Dunechaser).

Ken C. Kawashima writes:

One of the abiding insights made by Marx in Capital is that in the colonies of capitalist nation-states the illusions of the capitalist law of supply and demand of labor are shattered.  In the home country, the great beauty of capitalist production consists in being able to reproduce the wage worker by periodically setting him free, i.e., firing him, and producing a surplus population that stands in relative exteriority to capitalist production as the precondition for the commodification of labor power.  Periodically treating labor power as a disposable commodity is thus the way capitalist production can ensure that its most indispensable commodity–labor power–is always already there when capitalist production experiences so-called labor shortages during times of industrial expansion.  It is this reproductive mechanism that allows for the smug deceitfulness of the political economist, not to mention the Japanese colonial policy maker, to think, and to formalize into naturalized axioms of economic movement, that owners of labor power–who are in fact compelled to enter into a relation of dependence with the wage form–can enter into a free contract between sellers and buyers, between owners of the commodity labor power, on one side, and owners of capital, on the other.  In the colonies, however, “this beautiful illusion is torn aside” because the conditions for the appearance of owners of labor power on the stage of the capitalist market do not originally exist there.  The dependence on wages must therefore be “created by artificial means,” and until that happens, the law of supply and demand of labor is torn aside.  In this way, this artificial and historical process in the colonies represents that which originally took place in the home country, but which has long since been repressed and disavowed there.  The political and economic unconsciousness of the home country dwells in the artificial processes in the colonies (Kawashima, 25).

Source

Ken C. Kawashima.  The Proletarian Gamble: Korean Workers in Interwar Japan.  Durham, USA: Duke University Press, 2009.

I have Part I of a two part book review of Benito M. Vergara’s book Pinoy Capital: The Filipino Nation in Daly City at my blog The Mustard Seed:

Benito “Sunny” M. Vergara’s ethnographic study of Filipinos in Daly City is a very welcomed and much needed academic work centering on one of the more predominate Filipino communities within the United States, Daly City (which lies on the southern border of San Francisco).  When one looks at the back cover one sees a quote by Martin Manalansan who states that “Pinoy Capital is a colorful and nuanced ethnographic foray into the social institutions and quotidian lives of Filipino Americans living in Daly City.”

Report on Congress of American Women (LexusNexus).

James R. Barrett writes about the Communist Party USA’s strategy of the Popular Front during the Great Depression and the Second World War:

[M]any of the roots of modern feminist movement are located in the Popular Front organizations of the postwar period. Throughout the 1930s and early 1940s, as women poured into the Party, they organized national and state commissions on the status of women, raised the issue of women’s rights, and joined with liberal middle- and working-class women in consumer and feminist organizations. The creative thinking of Mary Inman, a theorist whom the feminists of the 1970s often invoked as a mother of the new movement, outlived her 1943 expulsion from the CPUSA. Communist women built on her ideas regarding the special exploitation of women, going beyond the Party’s usual language of class. By the late 1940s, such activity had pushed the CPUSA beyond its narrowly economic interpretation of women’s oppression and produced a campaign within the Party against what came to be called “male chauvinism.” The Party launched the Congress of American Women (CAW) in 1947, which was deeply influenced by Communists but also included many prominent and many anonymous early feminists. Born in the midst of political reaction, the organization was short-lived, but what survived of Popular Front-era women’s activism brought the issues of feminism into the labor movement and a variety of consumer and community groups. The Party’s activities also drew African American women to feminism, highlighting their tripple oppression, and laid the roots for Black feminist theory…The tragedy of these Popular Front women activists, as Landon Storrs (2003) has shown, was that while the Communist party provoked and to some degree nurtured this early feminism this same political link, in the context of postwar political repression and CPUSA sectarianism, helped to isolate them and limit their potential to create a mass feminist movement. The effect of such repression was severe enough that left-wing feminists covered up their close contacts with the CPUSA and their early feminist work in unions, consumer groups, and other Popular Front organizations even as they pioneered “second-wave feminism” in the late 1960s and early 1970s. (Barrett, 544)

Source:

Barrett, James R. “Rethinking the Popular Front.”  Rethinking Marxism 21, no. 4 (Oct. 2009): 531-550.

Serra Pelada gold mine, Brazil (Photo by Sebastiao Salgado).

Jeffery R. Webber, of University of Regina, reviews the book Latin America and Global Capitalism: A Critical Globalization Perspective by William I. Robinson in the October edition of the Monthly Review:

In chapter two, one of the most powerful and persuasive, Robinson charts the crisis of developmental capitalism, or import-substitution industrialization, in the 1960s and 1970s, and then shifts to neoliberalism, or export-led development, in the 1980s and 1990s across Latin America. Drawing on the historical materialist categories of proletarianization and primitive accumulation, he examines the contours of the new economic model through a focused exploration of nontraditional exports and services. He offers a penetrating look at the cut flowers industry in Ecuador and Colombia, the explosive growth of the fruits and wines sector in Chile, soy production in Argentina and the rest of the Southern Cone, and winter fruits and vegetable production in Central America. He demonstrates how there has been an “accelerated replacement of noncapitalist by capitalist forms of agricultural development” and a “concomitant displacement of the peasantry and its conversion into a rural proletariat. This has occurred along with an increase in rural to urban and transnational migration”; promotion of “flexible…work in the new agro-export platforms”; a move to “predominance of female workers in these platforms”; and “the articulation of local agricultural systems…to global agricultural and industrial food production and distribution chains.”

The main weakness in this otherwise compelling portrait of the political economy of the Latin American countryside today is the one-sided structural power allotted to capital. Opportunities for increases in agricultural workers’ bargaining power under certain conditions, such as those examined by Ben Selwyn in his important study of export grape production in North East Brazil, are elided.

Photo by Henri Cartier-Bresson

Barbara S. Andrew writes about Simone de Beauvoir (1908-1986) and her phenomenology and views of what it is to be a woman in a male-supremacist society:

For phenomenologists, “the world” usually denotes a combination of the natural world and human relationships.  A key aspect of phenomenology is the interaction between self and world, and The Second Sex may be best understood as a work of phenomenlogy in which Beauvior examines the interaction between the gendered self and the gendered world.  The Second Sex looks at how social ideas of femininity shape women’s experiences of self.  One of the most significant aspects of The Second Sex is its encyclopedic indexing of women’s lived experience: biology, psychology, the experience of living in a female body and developing and living with a feminine mind-set.  Many contemporary women’s first reaction to reading it is that they do not experience themselves in the way Beauvior describes.  But this is to miss the point.  Most of The Second Sex is a phenomenological, descriptive analysis.  Beauvoir is not claiming that there is one way that we who are women experience ourselves, our bodies or our minds.  Instead, she describes, and argues against taking as perspective, literary representations of femininity, biological sciences’ accounts of femininity, psychoanalytic theories about femininity, and so on.  It is easy, initially, to confuse her work as participating in negative stereotypes of femininity, rather than cataloging them and analyzing their effect.  Although Beauvoir’s descriptions of women’s bodies may seem negative, Arp argues that she is describing women’s experience of bodily alienation in understanding their social bodies, that is, the body as known through the experience of a sexist world. (Andrew, 30)

Source

Barbara S. Andrew.  ”Beauvior’s place in philosophical thought.”  In The Cambridge Companion to Simone de Beauvoir edited by Claudia Card, 24-44.  New York: Cambridge University Press, 2003.

Musa W. Dube writes that the Jesus of the Gospel of John must be understood in the context of Roman colonialism and modern day imperialism:

Western academic biblical readings, therefore, tend to read the Johannine texts, and other books of the Bible, as if they only refer to ancient times and having nothing to do with our current world.  The reluctance to cross the borderline of the ancient setting and to assess how the biblical texts, together with such texts as Heart of Darkness and the Aeneid, inform contemporary structures and power of the world…is one way in which biblical studies are not only colonized, but become a colonizing body of knowledge.  Biblical studies vigilantly guards the boundaries, insisting on reading biblical texts without assessing or relating them to modern and contemporary world politics.  For the most part biblical texts are read in isolation from other secular works of literature.  Whether this is intended or not, this approach maintains and perpetuates the imperialistic power of the West over non-Western and non-Christian places, peoples and cultures.

…I therefore hold that the Johannine approach to exalting Jesus to divine status, above all Jewish figures and above all other cultural figures of the world, is a colonizing ideology that is not so different from the ideology of the Aeneid and Heart of Darkness.  More importantly, John’s colonizing ideology calls upon academic readers to go beyond just expounding and explaining the construction of John’s text.  Rather, readers are called upon to decolonize its ideology and to work on readings of liberating interdependence between Christians and Jews, One-Third World and Two-Thirds World, Western and Non-Western, Christian and Non-Christian cultures, women and men, etc. (Dube, 131-132)

Source

Dube, Musa W.  “Savior of the World but not of This World: A Post-Colonial Reading of Spatial Construction in John.”  In The Postcolonial Bible edited by R.S. Sugirtharajah, 118-135.  Sheffield: Sheffield Academic Press, 1998.

Sociologists Michael O. Emerson and Christian Smith write about race relations and white evangelicals:

The racially important cultural tools in the white evangelical tool kit are “accountable freewill individualism,” “relationism” (attaching central importance to interpersonal relationships), and antistructuralism (inability to perceive or unwillingness to accept social structural influences).

…

Absent from their accounts is the idea that poor relationships might be shaped by social structures, such as laws, the ways institutions operate, or forms of segregation.  Again, understanding evangelicals’ cultural tools illuminates why this element is missing.  White evangelicals not only interpret race issues by using accountable freewill individualism and relationalism, but they often find structural explanations irrelevant or even wrongheaded…Evangelicals are thus also antistructural because they believe that invoking social structures shifts guild away from the root source—the accountable individual.  However, evangelicals are selectively aware of social institutions—they see those both impact them in their own social location and tend to undermine accountable freewill individualism.  For instance, they are aware of affirmative action because such programs can impact them in their social location, and they tend to oppose such programs because they go against evangelical understanding of accountable freewill individualism. (Emerson and Smith, 76, 78-79)

Source

Emerson, Michael O. and Christian Smith.  Divided by Faith: Evangelical Religion and the Problem of Race in America.  New York: Oxford University Press, 2000.

In his book The General Theory of Employment, Interest, and Money, written in 1936, economist John Maynard Keynes (1883-1946) stated:

[T]he actual phenomena of the economic system are coloured by certain special characteristics of the propensity to consume, the schedule of the marginal efficiency of capital and the rate of interests, about which we can safely generalise from experience, but which are not logically necessary.

In particular, it is an outstanding characteristic of the economic system in which we live that, whilst it is subject to severe fluctuations in respect of output and employment, it is not violently unstable.  Indeed it seems capable of remaining in a chronic condition of sub-normal activity for a considerable period without any marked tendency either towards recovery or complete collapse.  Moreover, the evidence indicates that full, or even approximately full, employment is of rare and short-lived occurrence.  Fluctuations may start briskly but seem to wear themselves out before they have proceeded to great extremes, and an intermediate situation which is neither desperate nor satisfactory is our normal lot…The same thing is true of prices, which, in response to an initiating cause of disturbance, seem to be able to find a level at which they can remain, for the time being, moderately stable. (Keynes, 249-250)

Sources

Keynes, John Maynard.  The General Theory of Employment, Interest, and Money.  Houghton Mifflin Harcourt, 1964.

Quoted from John Bellamy Foster and Robert W. McChesney, “Monopoly-Finnance Capital and the Paradox of Accumulaiton,” Monthly Review 61, no. 5 (Oct. 2009): 1-20.  http://search.ebscohost.com.ezproxy.sfpl.org/login.aspx?direct=true&db=f5h&AN=44371140&site=ehost-live (accessed November 2, 2009)