Download Bad Marxism: Capitalism and Cultural Studies by John Hutnyk PDF

By John Hutnyk

Cultural experiences in general claims to be an intensive self-discipline. This e-book thinks that is a foul evaluate. Cultural theorists like to toy with Marx, yet serious considering turns out to fall into visible traps. After an creation and is the reason why the 'Marxism' of the academy is unrecognisable and mostly unrecognised in anti-capitalist struggles, undesirable Marxism offers distinctive analyses of Cultural reports' loved strikes via preserving fieldwork, documents, empires, hybrids and trade up opposed to the sensible feedback of anti-capitalism. attractive with the paintings of key thinkers: Jacques Derrida, James Clifford, Gayatri Spivak, Georges Bataille, Homi Bhabha, Michael Hardt and Toni Negri, Hutnyk concludes through advocating an open Marxism that's either pro-party and pro-critique, whereas being neither dogmatic, nor dull.

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Some people will get suspicious when citizen-ideologues of the singularly dominant world power tell us there is no culture, and imply that the global extension of Coca-Cola and Christianity (1997:161) entails no remarkable threat. All this matters at the point where Clifford offers a political diagnostic (of sorts) for the fate of the planet. In our responses to the politics of travel in a world rife with political and racialist inequalities, for sure we do not need further parochialisms and anachronisms (Clifford 1982:197).

Annette Weiner, who also did her fieldwork on Kiriwina in the Trobriands, says ‘No other ethnography has had a more lasting impact’ (Weiner 1988:140), and it has never been out of print. qxd 5/8/04 10:45 PM Page 26 26 Bad Marxism structures the book (Hutnyk 1988:46). 1922). The influence of Malinowski’s Trobriand text has travelled in many directions and justice could not be done in a single essay to the disciplinary ramifications alone, leaving aside the political, social, economic and psychological consequences of the work’s itinerary.

Stocking quotes Rivers’ suggestion that the optimal time for ethnographic work was ten to thirty years: … after a people had been brought under the ‘mollifying influences of the official and the missionary’ – long enough to ensure the ‘friendly reception and peaceful surroundings’ that were ‘essential to such work’ but not long enough to have allowed any serious impairment of native culture. 4 A similar list may be gleaned from Malinowski’s writings. In early articles for the International Africa Institute, Malinowski mentions forced labour, conscription, coercion, enticement and hangings.

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