Dave Morland

1 Dave Morland Anti-capitalism and poststructuralist anarchism1 Introduction Social anarchism has a long reputation as a disparate and incoherent ideology. Commentators, sympathetic and objective alike, have frequently accused social anarchism of being too diverse to constitute a singular, recognisable ideology at all (Chomsky, 1970; Miller, 1984; Ball and Dagger, 1991). To a degree this is true: social anarchism is a loose and diverse ideology that may be too elusive for some commentators to categorise neatly and clearly. However, other commentators, myself

in Changing anarchism
Core historical concepts reconsidered
Adrian Zimmermann

14 Economic democracy instead of more capitalism: core historical concepts reconsidered Adrian Zimmermann Introduction ‘“More capitalism” or “economic democracy” are . . . the signposts at the crossroads where the Swedes will have to make a choice during the 1980s’, the Swedish political scientist Walter Korpi wrote in 1983 (Korpi 1983: 3). Today we know only too well where the journey went and not only in the stronghold of social democracy in the North. Everywhere in Europe the social democratic left was driven back into defensive positions during the 1980s

in In search of social democracy
Open Access (free)
Governing Precarity through Adaptive Design
Mark Duffield

accept and work with the world as is – rather than how it ought to be . In celebrating the positive demand for empathy, humility and resilience, adaptive design supplants the call for systemic change. This conservatism is an example of how a progressive neoliberalism ( Fraser, 2017 ) is dissolving and sapping the powers of resistance ( Han, 2010 ). The excessive positivity of adaptive design, its endless willingness to happily fail-forward into the future, suits the economic logic of late-capitalism. 2 To draw this out, it is necessary to

Journal of Humanitarian Affairs
James Baldwin, the Religious Right, and the Moral Minority
Joseph Vogel

In the 1980s, James Baldwin recognized that a major transformation had occurred in the socio-political functions of religion. His critique adapted accordingly, focusing on the ways in which religion—particularly white evangelical Christianity—had morphed into a movement deeply enmeshed with mass media, conservativepolitics, and late capitalism. Religion in the Reagan era was leveraged, sold, and consumed in ways never before seen, from charismatic televangelists, to Christian-themed amusement parks, to mega-churches. The new movement was often characterized as the “religious right” or the “Moral Majority” and was central to both Reagan’s political coalition as well as the broader culture wars. For Baldwin, this development had wide-ranging ramifications for society and the individual. This article draws on Baldwin’s final major essay, “To Crush the Serpent” (1987), to examine the author’s evolving thoughts on religion, salvation, and transgression in the context of the Reagan era.

James Baldwin Review
An Interview with Celso Amorim, Former Brazilian Foreign Minister
Juliano Fiori

states, others, like the GATT [General Agreement on Tariffs and Trade], were only for the capitalist world. There was an order, which, in theory, combined Western democracy with a more-or-less regulated capitalism: the so-called liberal order – although perhaps ‘liberal’ isn’t the most precise term, either in political or economic terms. There were of course other characteristics. The promotion of human rights became one, for example, albeit selective. When South Korea was still under dictatorship, we would ask ‘What about South Korea? Shouldn’t it

Journal of Humanitarian Affairs
Open Access (free)
Humanitarianism in a Post-Liberal World Order
Stephen Hopgood

disillusioned with the truncated horizons of the New Left and resigned to the triumph, for a generation or two, of welfare capitalism ( Meiksins Wood, 1995 ). Before this, global humanitarianism had been a largely religious exercise, an extension of Christian ministry ( Barnett, 2011 ), while human rights barely registered on the world stage ( Moyn, 2010 ). From the 1970s on, the humanist international became a place where disillusioned rebels could continue to work, albeit in a new idiom, for those who suffered. They ceased working to any great extent on their

Journal of Humanitarian Affairs
Paul Currion

.1017/S181638311700042X . Schumpeter , J. A. ( 2003 ), Capitalism, Socialism and Democracy ( London : Routledge ). Scott-Smith , T. ( 2016 ), ‘ Humanitarian Neophilia: The “Innovation Turn” and Its Implications’ , Third World Quarterly , doi

Journal of Humanitarian Affairs
Catherine Akurut

. Holter , Ø. G. ( 1997 ). Gender, Patriarchy and Capitalism: A Social Forms Analysis , ( PhD thesis , The Work Research Institute and University of Oslo ). Inter-Agency Standing Committee (IASC) ( 2015 ), Guidelines for Integrating Gender-Based Violence Interventions in Humanitarian Action: Reducing Risk, Promoting Resilience and Aiding Recovery

Journal of Humanitarian Affairs
Bert Ingelaere

Rwanda’s Gacaca Courts for Genocide Crimes ( Cambridge : Cambridge University Press ). Clark , P. ( 2010 ), The Gacaca Courts, Post-Genocide Justice and Reconciliation in Rwanda: Justice without Lawyers ( Cambridge : Cambridge University Press ). de Lame , D. ( 2004 ), ‘Mighty Secrets, Public Commensality, and the Crisis of Transparency: Rwanda through the Looking Glass’ , Canadian Journal of African Studies , 38 : 2 , 279 – 317 . Deleuze , G. and Guattari , F. ( 2004 ), A Thousand Plateaus: Capitalism and Schizophrenia ( New York : Continuum

Journal of Humanitarian Affairs
Open Access (free)
Digital Bodies, Data and Gifts
Kristin Bergtora Sandvik

Quarterly , 37 : 12 , 2229 – 51 . Segura , M. S. and Waisbord , S. ( 2019 ), ‘ Between Data Capitalism and Data Citizenship’ , Television & New Media , 20 : 4 , 412 – 19 Silk J. ( 2004 ), ‘ Caring at a

Journal of Humanitarian Affairs