Affinities: A Journal of Radical Theory, Culture, and Action

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Harvey, A. McMeekin and A. Manchester: Manchester University Press. Peisert, Arkadiusz.

Communist Left and Ultra-left resource list

Piechowski, Adam. Polanyi, Karl. Boston: Beacon Press. The Great Transformation: the political and economic origins of our time. Rose, Fred. Sennett, Richard. Together: the rituals, pleasures and politics of cooperation. Stryjan, Yohanan. Vieta, Marcelo. Winter, Michael. Wedel, Janine. Zarycki, Tomasz. Warsaw: PWN. Indeksowane metadane. E-mail do autora Logowanie jest wymagane. A Path to a Countermovement? Forms of Integration in Polish Consumer Cooperatives. Abstrakt This paper discusses Polish consumer cooperatives in terms of the embedded economy as understood by Karl Polanyi.

This paper also discusses the nature of class barriers in the contemporary and historical consumer-cooperative movement, and relates this issue to Polanyian notions of countermovement and class interest. Bibliografia Abramowski, Edward.


  1. Right Next Door: Fathers Day; The Courtship of Carol Sommars;
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  3. Criteria of Certainty: Truth and Judgment in the English Enlightenment?
  4. Natural Disasters, Cultural Responses: Case Studies toward a Global Environmental History (Publications of the German Historical Institute) (Publications ... the German Historical Institute (Hardcover)).

Zagadnienia socjalizmu. Bilewicz, Aleksandra. Tom 1. Warszawa: Oficyna Naukowa. Polanyi: the limits of the market. Cambridge, Malden: Polity Books.

Reconstructing Polanyi: excavation and critique. London: Pluto Press. Gide, Charles. Binghamton, NY: Alfred A. Graeber, David. As one account of the post- relocation experience has it, "unlike their prominent role in communities back home on the reservations, urban Indian women were not even marginal; they were the unseen and received less respect from the urban mainstream.

Feeling helpless and powerless, they became more dependent on their husbands until they could form circles of friends and relatives that took time to establish in urban neighborhoods and at Indian centers". Subjected to practices of sterilization and a culture of rape, these women are not merely scapegoated, she argues, but are "biologized" - they are rendered as "internal enemies", objects of state domestication, administration and eradication. Both "present", in order to be rendered governable subjects and "absent" in order to render the founding violence of the nation-state imperceptible, Native American women are reduced to the precarious status of bare life, forced to perform these nuances of "present absence" as the situation requires.

Whether marked as "unclean" and therefore in need of ethnic cleansing, or "sexually perverse" and therefore in need of reform, Native American women are never allowed to escape their "non-status status", lest either their eradicability or governability fall into question. The police removal of homeless urban Indians from the core of Canadian cities such as Calgary and Saskatoon to their outskirts in the dead of winter which has lead to their freezing to death on numerous occasions 29 certainly has its parallels in the cities of the United States, with their sterilization campaigns and other such activities.

Indeed, the experiences of urban Indian women in particular, as the most vulnerable subjects of termination and relocation policy, necessarily introduce such intersectionalities, not only because they are Native, but even more because they are urban, and as such, they are both the greatest victims of and the greatest threats to the ontopolitical foundations of IR, which requires the relegation of both to the oikos. As Smith notes, "native women as bearers of a counter-imperial order Dorothy Olkowski's argument, that feminism should be understood as a critique of representation, in particular, the representation of women, is prescient here.

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Building on the work of Elizabeth Grosz and Gilles Deleuze, Olkowski argues that representation has historically served the political function of constructing an image of otherness as a "fixed model" such as that of "present absence" mentioned above. By presenting monolithic identities as the basis from which a politics of difference should proceed as though they were not themselves composed of difference , thinkers and actors often reify precisely those avatars that enable biopolitical governance.

Rather, she says, the real challenge is to think both forms of difference as sites of the political at once, so as to both overcome the reification of those identities produced within contingent temporal and spatial power arrangements, and to enable the more practical task of emancipating those subjected through them. Indeed, urban Indian women are perhaps the most marginalized of all Native Americans, even while, given their precarious locus of enunciation, they may well possess the richest form of intersectionality of any minority group within the city as such, thereby enabling new forms of "interconnectedness" and, under the right conditions, resistance.

Although urban Indian women live some of the most precarious lives in the United States, perhaps Agamben's argument that the city itself is a space within which bare life can "free itself" should be more carefully thought through - that is, if the state's domesticating representation of "Indianness" is to actually be undone.

As he argues so powerfully in Homo Sacer: Sovereign Power and Bare Life, "the decisive fact is that, together with the process by which the exception everywhere becomes the rule, the real of bare life - which is originally situated at the margins of the political order - gradually begins to coincide with the political realm, and exclusion and inclusion, outside and inside, bios and zoe, right and fact, enter into a zone of irreducible indistinction. At once excluding bare life and capturing it within the political order, the state of exception actually constituted, in its very separateness, the hidden foundation on which the entire political system rested.

When its borders begin to be blurred, the bare life that dwelt there frees itself inside the city and becomes both subject and object of the conflicts of the political order, the one place for both the organization of State power and emancipation from it". Once a nation-state can intervene into what had previously been a shared space of indigenous peoples, and sometimes as in Mexico, of indigenous and non-indigenous peoples, it can then domesticate the remnant as colonized subjects while representing them as parochial and non- cosmopolitan.

For instance, the first major city in North America was not Philadelphia, but the trade and transportation center of Cahokia, which consisted of some 40, inhabitants over eight hundred years ago, whereas no more than 30, residents lived in even the largest of America's colonial cities until well into the Nineteenth century. In Mesoamerica, the half-million city- dwellers of Tenochtitlan constituted one of the world's largest urban zones as recently as the Sixteenth century, as was also the case with the Incan city of Cuzco, which boasted a quarter-million.

Rather, just as Kropotkin argued with respect to Europeans, the city undoubtedly also served Amerindians as spaces that facilitated "a close union for mutual aid and support…[for] each separate group of individuals" inhabiting or passing through them. Just as William Cronon has argued with respect to the "frontier" then, that prior to the consolidation of a settler state's territory into an assemblage of regions, there is a period in which a "peculiar fluidity" between settlers and indigenous peoples will emerge, perhaps we might argue with Krupat, but in a manner that he himself did not, that within the global city itself, a "new frontier" is emerging that might point beyond the hegemony of the nation-state itself, of which the New Social Movements were the first indication.

If such an argument were to be made, and scholarly foci redirected as such, state-oriented disciplines like IR would have a much more difficult time reducing indigenous peoples down to just merely "subnational" rather than the "international", or even as I would argue , "postnational" populations that like everyone else, they are today.

Furthermore, Andrea Smith's argument that by questioning the nation-state as an institution, critical scholars enable the thinking of "nation" as separate from "state" can thereby be extended to the "city" as well, in which, as Philadelphia's mayor seems to have abruptly realized, multiple "nations" exist within a shared space, and which can also be thought as separate from "state".

When we hear Means argue that AIM "really took off" in the wake of the Alcatraz Occupation of ''70 in the San Francisco Bay, we should remember that this was the case, at least partially, because movements of multiple minority groups were occurring simultaneously throughout the nation's cities, just as many different tribes were cooperating through ad-hoc institutions such as United Indians of All Tribes.

Kropotkin's celebrated medieval city then, as the space in which divergent groups were able to finally "begin to free themselves from their lord's yoke" and create a common space "without imposing upon men the fetters of the State", is therefore particularly suggestive today, with respect to the global city. While there is no doubt that in the wake of the so-called "revitalization" campaigns of the last few decades, the late modern city increasingly constitutes what Neil Smith calls the "New Urban Frontier"37 in which moneyed "new pioneers" routinely colonize historically majority-minority neighborhoods , one cannot ignore that while the demographic constitution of neighborhoods is constantly shifting along with such processes, "majority-minority" is nevertheless the greatest trend in terms of the demographic constitution of the metropolis as a whole, and that, as we have seen, unprecedented, cross-cultural solidarities often arise out of this complex process of urban becoming.

Far from bearing the iron imprint of empire, many frontier communities fostered a genuine mixture, or at least coexistence, of European and native traditions and eventually African and Asian traditions as well in which no side enjoyed clear cultural superiority". Shapiro adds that what this suggests for contemporary critical theory including it's IR equivalent is "a model in which the western frontier is a place of encounter between disparate meaning cultures [that necessarily] involved a coinvention, as whites and Indians alternatively fought and traded, struggled and cooperated to create 'new landscapes, new property systems, new social relations' [until] the fluid situation of encounter gave way to an imposed regionalization, based on the extension of Euro American proprietary practices and political economy, the coinvention ended, and autocratic and unreliable white words took over the West".

My question then is, could not a similar argument be made for at least some aspects of the majority-minority cities, such as San Francisco, in which the vast majority of diasporic indigenous peoples live today? If so, then IR, like the other social science disciplines, will have to face up to the history of the state's violent domestication of indigenous peoples and its subsequent representation of them as parochial and non-cosmopolitan, as this has always been part and parcel of the imperative to render them not only invisible, but non-existent as such.

He earned his Ph. The goal of the policy, despite the rhetoric it employed, was assimilation, not self-determination. Decolonizing International Relations. Lost Dimension. Brooklyn: Semiotexte p. London: Routledge. Nationalism and Culture.

London: Michael E. Coughlin Publishers p.

Clifford Geertz: The Interpretation of Cultures (The Balinese Cockfight)

Foucault and the Political. London: Routledge p. New York: Fawcett Columbine Publishers p. What is Philosophy? London: Verso p. In other words, if anarchism both privileged the urban and the state of nature at different points and within divergent tendencies, this may be because in its image of nature, liberty served as a precondition for equality, just as in its image of the urban, equality served as a precondition for liberty.

Locating an Indigenous Anarchism. Green Anarchy 19 Spring. Manchester: Extending Horizons Books p. Tucson: University of Arizona Press. The Feminist Case Against Bureaucracy. Philadelphia: Temple University Press. The Urban Indian Experience in America. Albuquerque: University of New Mexico Press p. CBC News. February 14, Boston: South End Press p. An independent, peer-review journal specializing in conceptual and theoretical questions of organization and in organizational processes or life.

Ephemera also run conferences, details are on the site. Fifth Estate.

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Anti-authoritarian American-based magazine, publishing since , available at www. Records from to are archived in the Labadie collection, University of Michigan. Green Anarchy. Issues of Green Anarchy from to are available to download from the zine library or the wayback machine. Here: Notes from the Present. Stirnerite journal.

Interface: A Journal for and about Social Movements. Designed for activists, researchers and academics as an inclusive, multilingual space for exchange and mutual learning. Interface has pioneered the publication of material in a number of different formats.

International Journal of Inclusive Democracy. A peer-reviewed international journal exploring inclusive democracy — a transformative project drawing on democratic and socialist traditions linked to an activist network. Formerly Democracy and Nature, the journal publishes work by authors writing from different perspectives, including anarchist. International Review of Social History. An international peer-reviewed academic journal, which has a long-established reputation for research excellence.

The journal specializes in social and labour history and has published a wide body of research on anarchism. Jalan Journal of Asian Liberation. Le Monde Libertaire. May Day. Not Bored. Autonomous, situ-inspired, irregularly published journal, available at www. Notes from the Borderland. Magazine of the UK Anarchist Federation, available at www.

Last issue October People of Colour Organize! Online journal and web resource for revolutionary left thinking about race, national oppression and self-determination, available at www. An online journal run by the Institute for Anarchist Studies publishing work by writers and translators supported by the IAS, anarchist views of contemporary events, book reviews and information about IAS events. Przeglad Anarchistyczny The Anarchist Review. Published twice a year to provide a forum for debate of radical movements in Poland and beyond, with a focus on self-organizing and action, available at www.

Psychic Swamp. New from , a quarterly review of surre gion alism, by Hieronymous Fisch, aka John Clark, available at www. Rebel Worker. Paper of the Sydney-based anarcho-syndicalist network. The site includes copies of archived editions. French-language print journal of anarchist research and discussion. Some online materials also in Italian and Spanish. Revista Anarchica. Biannual magazine published by CrimethInc.


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  • Greek-language online journal, available at www. The site also has links, information about events and guides. Shift Magazine. The site has useful links to other magazines. An international peer-reviewed academic journal which publishes on anarchist history, politics, practice, labour and social issues and also includes original poetry, available at www. Socialist Register. A quarterly, independent, radical newspaper published by the Slingshot Collective since The site includes back copies and details of the annual organizer.

    Stir Magazine. Theory in Action. The journal of the Transformative Studies Institute is an interdisciplinary peer-reviewed journal designed to promote dialogue about research into social justice and the interrelationships of theory and practice, available at www. Tolstoy Studies Journal.