The convergence of capitalism and print technology on the fatal diversity of human language created the possibility of a new form of imagined community, which in its basic morphology set the stage for the modern nation.
What about the role of women in the Sex Offense movement and their relationship to feminism, victims’ rights organizations, and survivors themselves? That role and that relationship are surprising and complex. For while there are many men in both the leadership and the rank and file—and of course, the objects of the laws are almost all men—the registrants’ rights movement is a women’s movement.
Historians and sociologists of race and racism have charted the origins and development of racism through the theorisation of race and racial differences in Europe, and among the intellectual establishment, since the sixteenth century.
Henry Wallace was attacked and then dismissed because he proposed “a century of the common man and woman.” Almost eighty years of that century have passed since his dismissal, and his fight for the future is largely forgotten.
All collaboration, all the human worth of social mixing and participation, merely masks a tacit acceptance of inhumanity. It is the sufferings of men that should be shared: the smallest step towards their pleasures is one towards the hardening of their pains.
Unpolitical attempts to break out of the bourgeois family usually lead only to deeper entanglement in it, and it sometimes seems as if the fatal germ-cell of society, the family, were at the same time the nurturing germ-cell of uncompromising pursuit of another.
In a violent and warming world the rich can afford to protect themselves—with gated neighborhoods, getaway homes, and walled nations—and the poor are left with few options but climbing over the barriers and sometimes cramming their life stories into a sympathetic narrative. As other doors have been slammed on migrants by successive administrations—the “line” to get in has become so long and serpentine, it effectively serves as another wall—claims of fear are increasing.
Solidarity was once intended to make the talk of brotherhood real, by lifting it out of generality, where it was an ideology, and reserving it for the particular, the Party, as the sole representative in an antagonistic world of generality.