Reworking the metabolic rift: La Vía Campesina,agrarian citizenship,and food sovereignty

Amidst increasing concerns about climate change, food shortages, and widespread environmental degradation, a demand is emerging for ways to resolve longstanding social and ecological contradictions present in contemporary capitalist models of production and social organisation. This paper first discusses how agriculture, as the most intensive historical nexus between society and nature, has played a pivotal role in social and ecological change. I explore how agriculture has been integrally associated with successive metabolic ruptures between society and nature, and then argue that these ruptures have not only led to widespread rural dislocation and environmental degradation, but have also disrupted the practice of agrarian citizenship through a series of interlinked and evolving philosophical, ideological, and material conditions. The first section of the paper thus examines the de-linking of agriculture, citizenship, and nature as a result of ongoing cycles of a metabolic rift, as a ‘crucial law of motion’ and central contradiction of changing socio-ecological relations in the countryside. I then argue that new forms of agrarian resistance, exemplified by the contemporary international peasant movement La Vía Campesina's call for food sovereignty, create a potential to reframe and reconstitute an agrarian citizenship that reworks the metabolic rift between society and nature. A food sovereignty model founded on practices of agrarian citizenship and ecologically sustainable local food production is then analysed for its potential to challenge the dominant model of large-scale, capitalist, and export-based agriculture.     

PEASANTS SPEAK - The Vía Campesina: Consolidating an International Peasant and Farm Movement

Concerted attempts to exclude farming people from policy development and decision-making have been accompanied by the formation of an international peasant and farm movement, the Vía Campesina, which emerged in 1993. This article examines the response of peasant and farm organizations to the increased globalization of an industrialized and liberalized model of agriculture by analyzing the formation, consolidation and functioning of the Vía Campesina. The Vía Campesina is using three traditional weapons of the weak - organization, cooperation and community - to redefine rural development and to build an alternative model, one that is based on social justice, gender and ethnic equality, economic equity and environmental sustainability.     

Masquerading machismo: La India and the staging of chusmería on the salsa scene

This article explores slide guitar as the basis for an ethics of listening. Here, slide guitar serves as a metaphor through which alternative possibilities of hearing, performing, thinking, and living might be explored. By analyzing slide guitar and the particular sonic elements that characterize its tone and techniques of sounding, I argue that sliding—with all of the risks its movement entails—signifies a mode of recursive questioning through which totalizing gestures might be eluded or radically undercut. As a mode of maneuvering that is both interrogative and generative, slide's gestures prompt us to consider the ways in which its poised instability might yield an expanded breadth of critical movement—one whose stakes need to be considered in relation to race and gender's intersectional bearing on its production (or smooth elision) of sonic subjects and objects.     

Women's studies and the women's movement in Britain: origins and evolution, 1970–2000

The article is based on research carried out in 1998-99 which involved interviewing United Kingdom based women who had been responsible for introducing degree courses in women's studies into British universities and polytechnics. The interviews are records of the memories of those women as they look back on a political moment when they were engaged in collective attempts to transform the academic curriculum. Personal memories are placed alongside accounts and debates which appeared in printed sources, such as books and newsletters from the British Women's liberation movement from 1970 onwards. The article also reflects on the process in which past events and personal memoirs move from stories to histories, enter the archive, and begin to acquire the status of history.     

‘they’re talkin’ bout a revolution’: feminism,anarchism and the politics of social change in the global justice movement

Despite the proliferation of works on the ‘global justice movement’ (GJM) in recent years, surprisingly little has been written on the intersections between feminist and anarchist strands within this ‘movement of movements’. In an effort to rectify this gap in the literature, this article seeks to explore in what ways and to what extent anarchist and feminist renditions of revolution, within the context of the GJM, are conceptually compatible and thereby potentially politically reinforcing. In order to ascertain the degree of convergence between these two radical projects, in the first part of the article I examine what each camp is fighting for and against and whether their struggles for social justice are ideologically consonant. In the second part, I turn my attention to the types of practices being enacted and defended by these two activist constituencies and ask how they see their respective revolutions being brought about. What notions of social change are at work here and are their political practices, and the different temporalities sustaining them, reconcilable? After arguing in the first two parts of this article that anarchism and feminism are more compatible than is often acknowledged and that the considerable synergies between feminist notions of social justice and social change and anarchist conceptions of revolution merit far more attention than they currently receive, I end the piece by reflecting on some of the points of tension that still militate against merging their respective political imaginaries. I do so in an attempt to identify what I see as the conditions of possibility for a more integrated, mutually collaborative feminist anarchist revolutionary politics.     

‘Labour and new social movements in a globalising world system’: the future of the past

A new set of questions [is] being created by a changing present. Questions about who constitutes the working class, about how fragmented and divided groups of workers have organised, issues about workplace and community and the democratisation of unions and state policies are assuming centre stage. As the contours of the present shift, it is becoming possible to look back from new perspectives.1 Rowbotham, ‘New Entry Points,’ 68.      

the home,the veil and the world: reading Ismat Chughtai towards a ‘progressive’ history of the Indian women's movement

This paper discusses the work of Ismat Chughtai (1911–1991), a controversial writer whose long literary career extending over four decades roughly corresponds to the formative stages of the Indian women's movement. It interprets Chughtai's novella The Heart Breaks Free (1966) to forward an anti-teleological enquiry of the women's movement in India. This progressive teleology often suggested by a discussion of the ‘waves’, ‘stages’ or ‘phases’ of the Euro-American women's movement and adopted to postcolonial women's movements, such as those in India, Jamaica and South Africa, is belied by the piecemeal legislative gains won by activist efforts. Some of the questions governing my enquiry are: What lessons can a questioning of teleology teach us about the gains and losses of postcolonial women's movements? If the alternative to teleology is, as I suggest, a genealogy, then what constitutes a genealogical enquiry into the women's movement in India? In face of apparent and self-acknowledged losses and ineffectiveness in recent times, would the movement's apparent unity across religious differences be a way of initiating such an inquiry or is another mode of analysis required? The paper directs attention to the Indian women's movement's attempts at bringing together women of different religious persuasions, legislative, and religious edicts related to Muslim women's right to co-habitation and divorce, and ‘cases’ that serve as testing points of the movement's struggle against religious and state authority. It also points to the neglected factor of economic security for women as a way in which a genealogical inquiry can proceed so as to strengthen the legislation and the movement itself.     

‘Philosophical vacuity and political ineptitude’: the freewoman's critique of the suffrage movement 1

The Freewoman has commonly been read as an example of New Woman periodical publishing, through its focus on women's sexuality and autonomy from men. The journal appears to offer a more daring, twentieth-century and modern ‘new woman’, more willing than even her 1890s counterpart to embrace free unions or sexual experimentation. The Freewoman's extraordinary discussions of sexuality have tended to distract historians' attention from other elements of the debates it engendered. In particular, the political argument found within its pages has received insufficient attention; the journal tends to be misread as a socialist publication. Placing the journal as part of the New Woman narrative lends itself to an alternative view of the political subject of The Freewoman; the New Woman focus on individuality, autonomy and creative genius plays an important part in the distinctive political debates found within the journal. Although the suffrage struggle dominated Edwardian feminist activism, many Freewoman contributors rejected the vote entirely. In aperiod when new liberal or Fabian conceptions of an increasingly interventionist state appeared to sit comfortably with feminist demands for a more inclusive and socially responsible state, The Freewoman took an anti-statist stance. Rejecting the common suffragist metaphor of the state as the home writ large, Freewoman contributors saw the state as machine-like. The author explores the motivations for these positions, and the development of an individualist-feminist, or even egoist stance. Specifically, she outlines contributors' rejection of militant suffrage activism, and their contestation of the citizen as a rights-holding and consenting political subject, and maps the alternative political structures suggested within The Freewoman, and the manner in which concepts of individuality found within New Woman discourse served to construct a disturbingly elitist and even coercive feminist politics.     

“Disrupting the surface of order and innocence”: Towards a theory of sexuality and the law

Conclusion The dominant male discourse as expressed in the law of sexuality constructs the male subject. In each area — rape, incest and prostitution, it creates and extends the power which underpins the sexuality of the male subject to facilitate the non-consensual taking of women in rape and incest and the buying of them on the subject's own terms in prostitution.Further, the law constructs the female as Other not as freely consenting subject but as Other for the male subject in the space of unreason, for the logic of desire.In these constructions, lie the paradox of the law of sexuality. It exists purportedly to defend and protect the victims of rape, incest and prostitution but even in so far as it does so, it reasserts, through its constructions, the power of the speaking male subject through and the exclusion of the woman as Other from, the dominant male discourse as it is expressed in and enshrined by that law.The author is grateful for the comments of Glynis Cousin, Mike McConville, Brendan McSweeney and an anonymous referee on this work.     

Command and control at work: the evolution of the rules of work on Mexican railroads, 1883–1923

Abstract

This article examines the evolution of written work rules on the railroads in Mexico from 1883 to 1923, looking at three sets of work rules from the Porfiriato and three from the Revolution. Just as foreign investors, British and American, and foreign skilled workers, mostly American, played an important role in the establishment of Mexico’s first railroad companies, these same foreign businesses brought their written rule books, necessary for the impersonal management of labor in companies with large, diverse, and a far-flung labor force like the railroads, to Mexico. The first rules are often Spanish translations of the English-language originals and paid no attention to the workers’ opinions. Through the Porfiriato, however, Mexican railroad workers unionized, in part following the pattern of the American Brotherhoods, and their unions, through labor activism and strikes, fought to transform work rules from company commands to negotiated terrain, with some success before the Revolution broke out. When the Revolution did break out, however, it radically transformed the terrain of work rules, first because railroad companies, even before they collapsed in the face of revolutionary violence, lost the support of the state that they so needed to impose their work rules, and second, because the new state that emerged from the Revolution allied with organized workers to provide them with many of their revolutionary demands: legal trade unions, mandated work benefits, and collective bargaining. Thus, newly powerful railroad unions through strikes and activism and in alliance with the new state made work rules not only negotiated terrain between companies and workers, but terrain in which workers and their unions held the upper hand. As a consequence, the work rules of 1923, where unions are powerful and impose significant benefits to workers, bear little resemblance to those of 1883, where unions are not recognized by the companies, which felt no obligation to provide any benefits at all.     

State–peasant movement relations and the politics of food sovereignty in Mexico and Ecuador

This contribution argues that the articulation between the state and peasant organizations’ internal structures – the class characteristics of their mass bases, their leaderships and the modes of interaction between the two – is critical for determining the nature of contemporary struggles guided by the discourse of food sovereignty. It will show that that counter-hegemonic demands are not synonymous with counter-hegemonic practice; rather than struggling to replace the neoliberal food regime, many peasant organizations employ the food sovereignty discourse as a political tool in their negotiations with the state in order to access resources from within the prevailing neoliberal model, not to transform it.     

“The tender mother”: The social construction of motherhood and the lady's magazine

My aim in this essay is to explore the politics of one of the seemingly least political forms of literature, the woman's magazine. Specifically, I will analyze the ideological content of the Lady's Magazine, one of the most popular and profitable of British monthly miscellanies in the late eighteenth and early nineteenth‐centuries.¹ In this essay I will explore the role the Lady's Magazine played in the development of the idea of the “tender mother,” a concept which was key in the formation of the cult of domesticity and in the development of the ideology of “woman's sphere” as a realm distinct and separate from the man's world of work.²An underlying assumption informing this essay is that the concept of motherhood was (and still is) culturally constituted,³ and that literature, including popular literature found in magazines, has played an important role in this process.⁴ In the Lady's Magazine's portrayal of motherhood we can see one of the means by which the ideology of motherhood, in particular, the concept of the tender mother, was created, legitimated, and perpetuated.⁵     

Writing independence: Gayatri Spivak and the dark continent of écriture feminíne

Public Sex: The Culture of Radical Sex, by Pat Califia. Cleis Books, 1994.

Stirring, Spinning, Sweeping. Performed by Marilyn Arsem with Virginia Abblitt. Slater Mill Historic Site, Pawtucket, Rhode Island, March, 1995.

The Lesbian Postmodern, edited by Laura Doan. Columbia University Press, 1994.

“Vulvamorphia.” Guest edited by Lillian Lennox. Lusitania #6 (1994).

Wonderland. Performed by Paula Josa‐Jones and Performance Works. Conceived and directed by Paula Josa‐Jones, choreography by Jones and dancers. World premiere at the Jacob's Pillow Dance Festival, Becket, Massachusetts. July 7–9, 1995.

Fast Trip, Long Drop, video by Gregg Bordowitz.     

Segregation,racism and white women reformers: a transnational analysis, 1840–1912

This article tracks continuities between early nineteenth-century female abolitionism and the role of white women reformers in Britain in the campaigns against segregation and lynch law in the USA, and on behalf of black rights in British colonies in the early twentieth century. It argues the value of a transnational perspective to these questions. More particularly, it explores the working out of the ‘maternalist’ legacy of female abolitionism, and the increasing problematising of ‘blackness’ and ‘Africanness’ in the perspectives of a circle of white women reformers in Britain.