Subjects Archives: Class

Felipe Bascuñán responds to a debate on the Left about the relationship between oppression and class and why getting the answer right is essential to forging a united class struggle.

In March, hundreds of thousands of Haitians took to the streets of Port au Prince to demand an end to corruption and the departure of President Jovenel Moïse, whose term of office had expired.

CounterSpin interview with Vivek Shandas on climate impacts

The tradition of Caribbean intelligentsia insists on a grounding with the masses against the elites.

Largely abandoned by middle-class gays, urban parks remain an important refuge for gay migrants in an otherwise hostile city.

In this episode, we’re joined by Rohan Grey (@rohangrey), President of the Modern Money Network, Director of the National Jobs for All Coalition, Research Fellow at the Global Institute for Sustainable Prosperity, and JSD student at Cornell Law school. Our conversation is dedicated to Rohan’s current work on the political, economic, and cultural implications of money’s digital future.

Four years after the Grenfell Tower fire, rapper and activist Lowkey revisits the tragic fire that tore through the North Kensington tower block on June 14, 2017—killing 72 low-income residents of housing owned by real-estate moguls.

The catastrophe of the Great War, along with the Russian Revolution of 1917, led to a “second foundation” of Marxism. This was both political, with the birth of the Third International, and theoretical: as Lenin notably said reading Hegel’s Science of Logic in the summer 1914, since no Marxist had seriously engaged with the Logic before, none had really understood Marx’s Capital.

There appears to be a reluctance in the United States to wear the mantle of “working class.” Its connotation appears to be a relic from the economic revolutions of Europe in the late nineteenth century. However, they remain the economic class that built the nation’s now failing economy.

COVID-19 patients dying on the streets gasping for oxygen. Hundreds of wailing, desperate folks searching for hospital beds to access treatment. Even the dead denied dignified funerals, their bodies dumped unceremoniously in the rivers of India.

After an alumnus of an elite Beijing high school made a video showing off its pristine facilities and supposedly laid-back pace, many online demanded that she and her ilk stop rubbing their privilege in others’ faces.

Capitalist society is divided into different classes, and the relationships between those classes shape the production of wealth, the dissemination of ideas and the nature of politics.

COVID has upended urban life as we once knew it. But it intensified already existing pathologies, those contaminating “normal,” pre-pandemic life. Our present urban reality is one of the de-encounter, a thinning down rather than thickening up, the dispersion and dilution of city life, its fear and loathing.

Police publicly executed a woman who was the leader of the workers.

At the end of December 2019, the world was notified about the existence of a new coronavirus in the city of Wuhan in China. This virus, SARS-COV-2 (COVID-19), rapidly spread and was declared a pandemic by the World Health Organization (WHO) on 11 March 2020.

Stencilled in red on the walls of Santiago, Chile is a statement of fact: ‘your privileges are not universal’ (tus privilegios no son universales).

If half a million people in the United States were murdered by an evil cult, the leaders of which said that they would keep killing thousands a day to satisfy their rapacious urge for power and money, what do you think the response would be?

It is important to see both Marx’s brilliant generalisations about capitalist society and the very concrete ways in which he examined not only class, but also gender, race, and colonialism, and what today would be called the intersectionality of all of these. His underlying revolutionary humanism was the enemy of all forms of abstraction that denied the variety and multiplicity of human experience. For these reasons, no thinker speaks to us today with such force and clarity.

Leith Mullings, an anthropologist whose work on what she dubbed the Sojourner Syndrome created a baseline understanding of the “weathering” that the amplified stresses of race, class, and inequality have on African Americans, and in particular African American women, died of cancer on December 12.

How can we spread the idea that politics is not the exclusive field of social actors who formally hold a given position? Politics, as the Revolution has shown since its first days, is the everyday arena in which we clarify everything that makes sense in our lives.