John Chalcraft interviewed by George Souvlis. George Souvlis: By way of introduction, could you explain what personal experiences strongly influenced you, politically and academically? John Chalcraft: I grew up the son of a social worker and a vicar in a provincial milieu. I remember defending a motion supporting the miners’ strike with a friend at a school debate in the 1980s and being genuinely surprised by the anger our stance aroused in our conservative context. Cycling alone in North Africa in my late teens had a major impact on my perceptions of a part of the Third World that
by G. M. Tamás. The ‘changes’ in Eastern Europe took place on the 200th anniversary of the French revolution. It seemed to many that it might be a second coming: a new revolution about, and for, human rights.
by Andrew Ryder The Invisible Committee, a French revolutionary collective, has emerged as an influential voice in anarchist and left-communist political thought and activism worldwide. This is partly owed to the intense repression directed against them by the state, as well as their striking formulations and the unusual lineage of ideas from which they draw. Combining biopolitical theories (largely academic) with anarchist activism, they argue that logistics of control have largely replaced economic production as the basis of society. Moreover, they emphasize war as a fundamental element of existence; both these theses have led to considerable controversy. My inquiry
by Franco Fortini. Those as old as I read Marx in light of our wars. They always heard called ‘Marxist’ those whom the power of weapons, profit or power sought to reduce to silence. ‘And you, how do you call the people oppressed or killed in the name of Marx?’ I will now be asked – perhaps imagining that I haven’t yet found the time to ask myself. I answer that they’re on my side. I count them among those who since 1917, the year of my birth, have been the enemies of my enemies, in Madrid as in
by Franco Fortini How have we lived, in the last thirty years? Before replying, try to read the conclusions of this book*, which did so much in its time. The first of eight Italian editions is from 1962, one year after the French, a few months before Fanon’s death. The revolt of the Arab world and of the Black world, Africa and Algeria. Who was that doctor from the Antilles, between psychoanalysis and Marxism, prefaced by Sartre, who still dared to write: ‘Come, then, comrades, brothers’? The idiot who, one eye open, dozes in all of us, opens the
by Alberto Toscano. Marxism is an ephemeral, partisan knowledge. The obsessiveness with which it has sought to secure its documents against the vicissitudes of struggle is perhaps an ironic statement to the condition of a thought and practice whose apotheosis, like that of the proletariat and of philosophy, would mean its disappearance – or at least a change beyond recognition. The ponderous bound volumes of Kim Il Sung’s or Hoxha’s Collected Works are the grim side of this predicament, the philological minutiae of contemporary Marxology its honourable sublimation.
by Daniel Hartley. The Anthropocene is a term geologists have begun using to refer to a new geological epoch, in which the action of humans has had such a dramatic effect upon the Earth’s climate, land, oceans and biosphere that humanity itself must now be considered a geological force in its own right1. Whilst there is some disagreement over when precisely the Anthropocene began, scientists generally date it to the end of the eighteenth century and the beginning of the Industrial Revolution, mainly because of the newly-invented steam engine and the enormous expansion in the use of fossil fuels.