Podcasts about Marxism

ORIGINALLY RELEASED Dec 10, 2024 Alyson and Breht finally dive into the German Revolution of 1918! This pivotal yet often overlooked revolutionary moment saw the collapse of the German Empire at the end of World War I, the rise of workers' and soldiers' councils, and intense ideological and political struggles shaping the future of socialism, liberalism, and fascism in Europe. Together they discuss this rather ambigious revolution, give a detailed overview of events, and reflect on what lessons we can learn from it. From the toppling of the Kaiser, to the brutal fight between social democrats and communists (including the horrible murders of Rosa Luxemburg and Karl Liebknecht), to the rise of the Freikorp and the Weimar Republic (and beyond), they help listeners understand the importance, the successes, the failures, and the tragedies, of this often neglected revolution. Check out the 3-part series on YT mentioned in the episode: https://www.youtube.com/playlist?list=PL7y0zyKXzhwzrZ0raG4HpT8ZdXx9USoW3 ---------------------------------------------------- Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio Follow, Subscribe, & Learn more about Rev Left Radio: https://revleftradio.com/      

ORIGINALLY RELEASED Jan 2, 2025 Capitalism, imperialism, monopoly—far from being separate concepts that just happen to take shape parallel to one another or to overlap from time to time, these terms all really refer to the exact same overall process. We call it capitalism because it's not always practical to call it “monopoly capitalism in its imperialist stage” or something like that, but really, capitalism is, as we'll see, inevitably monopolistic and imperialist. The process of capitalism's historical evolution from its so-called, and somewhat fabricated stage of free-enterprise to monopoly capitalism, and then further into what we refer to as imperialism, was outlined both theoretically and empirically by Vladamir Lenin well over a century ago in his classic text, Imperialism, The Highest Stage of Capitalism. The connection between monopoly and imperialism might not seem quite straightforward to you at first, and an understanding of imperialism itself as a process grounded in political economy may seem somewhat counterintuitive—especially if you're used to thinking of imperialism and empire in the more popular sense of the words. But that's why we've brought on two guests to walk us through this crucial text and help us make sense of it all.  In this episode, we unpack Lenin's Imperialism, The Highest Stage of Capitalism. This episode is an excellent introduction to the text but it also takes deep dives and gets granular at times, picking apart the nuances and various interpretations of the text. We explore the historical context in which Lenin wrote this book and then trace capitalism's history from its early stages into its monopoly form. We explore how finance capital emerged and became similarly concentrated, how this merging of concentrated finance and industrial capital began to spread out from capitalist countries into the periphery and began to carve up the world, and how this process led to what we now understand to be capitalism's final and highest stage: imperialism. And, of course, we apply the text to a variety of current events and explore how we can apply Lenin's ideas in ways that help us grow and strengthen our socialist movements globally.  Learn more about Upstream HERE Learn more about Rev Left and Red Menace HERE

On Wednesday's Mark Levin Show, there's skepticism of any deal with Iran that doesn't destroy their nuclear sites and centrifuges, as they'll still get nuclear weapons like North Korea did. Iran's weak economy and defenses make now the time to act, but a deal lifting sanctions will let them rebuild. Any agreement must be a treaty and go to Congress—it's a constitutional necessity.  If a deal is reached Iran will eventually announce they have a nuclear weapon, causing a Middle East proliferation crisis. Their ideology ignores mutually assured destruction, driven by a belief in the afterlife, and they'll never reveal all their nuclear assets to the world. Later, Alexandria Ocasio-Cortez, AOC, advocates for abolishing ICE in a campaign pitch. Democrats effectively did that under Biden. We can't afford another round of that. Also, On Power, set for release on July 29, is compact yet packed with unique, non-repetitive insights about society, culture, and identifying the enemy. It aims to provide a scholarly yet accessible perspective. On Power will read like a novel, covering historical and philosophical foundations of power, liberty, and ideologies like Marxism and Fascism.  Afterward, Hamas is deliberately preventing Gazans from receiving humanitarian aid. They are blocking aid distribution, stealing it, and reselling it at inflated prices, while warning Gazans not to accept food from Israeli aid mechanisms. Yet, major media outlets ignore these actions, falsely portraying Israel as the cause of Gaza's starvation. This selective silence reflects their deep-seated bias and a commitment to propaganda over truth. In addition, a federal trade court in New York has blocked President Donald Trump's attempt to impose sweeping tariffs on imports using emergency powers under the 1977 International Emergency Economic Powers Act (IEEPA), ruling that he exceeded his authority. As of tonight, the United States of America is no longer a Constitutional Republic. We now live under a judicial tyranny created by the Democratic Party. Since Trump's election, a group of rogue Democratic Party judges has seized all aspects of executive power. Finally, WABC's Sid Rosenberg calls in to express his concern over a troubling trend of Trump looking bad lately with Russia, Iran, and Israel. He questions why Iran, a nation he sees as a global terrorist threat behind events like October 7th, is being engaged in negotiations rather than facing stronger consequences. Learn more about your ad choices. Visit podcastchoices.com/adchoices

ORIGINALLY RELEASED Mar 18, 2018 In this engaging episode, Breht sits down with philosopher and author J. Moufawad-Paul, the mind behind the influential books "The Communist Necessity" and "Continuity and Rupture" among others. Together, they delve deep into JMP's profound exploration of communism and Maoism, unpacking key concepts like revolutionary necessity, historical continuity, and theoretical rupture. This wide-ranging discussion tackles pivotal questions of Marxist theory: Why is communism not merely an ideological preference, but a necessity born from the contradictions of capitalism? How does Maoism represent both a continuity with Marxist-Leninist traditions and a significant rupture, signaling a critical evolution in revolutionary theory and practice? And importantly, what can contemporary revolutionaries and activists learn from this dialectical understanding of revolutionary history? Tune in to deepen your grasp of Marxism, enrich your theoretical toolkit, and learn about the nuances of marxism-leninism-maoism.  ---------------------------------------------------- Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio Follow, Subscribe, & Learn more about Rev Left Radio https://revleftradio.com/ Outro Beat Prod. by flip da hood

On Tuesday's Mark Levin Show, rouge federal district judges are issuing nationwide injunctions against President Trump's voter-supported policies. These judges overstep their constitutional authority, seizing power from elected branches by imposing policy preferences disguised as legal rulings, particularly on immigration and executive actions.  The one big beautiful bill passed by the House would limit judges' ability to enforce contempt citations and would require plaintiffs to post financial bonds for injunctions. Afterward, the Trump administration's Middle East trip was a globalist foreign policy, which involved active engagement with other nations. Interventionism is different from globalism; they do overlap but aren't identical. Interventionism is negotiating peace between Ukraine and Russia or engaging with Iran.  Also, who is the senior Trump administration official who keeps leaking to Axios and driving an intentional wedge between America and Israel? They're undermining Trump and the purported purpose of the negotiations with Iran.  NSC, DOJ, and the FBI need to open up a leak investigation. Later, Trump's actions against Harvard are patriotic and long overdue. Harvard and similar institutions promote Marxism and Islamism, discriminating against Asian students (as ruled by the Supreme Court), and historically providing cover for Nazis in the 1930s. Cutting federal and state subsidies and urging major donors to reconsider support is the way to address these issues. In addition, Gov Ron DeSantis calls in to discuss Convention of States movement. He explained that Congress's failures, driven by politicians' reelection incentives, require structural changes like term limits and a balanced budget requirement. DeSantis dismissed fears of a runaway convention, noting that amendments need three-fourths of states to ratify, ensuring only popular reforms pass. DeSantis also explains that cutting a deal with Iran is dangerous. Learn more about your ad choices. Visit podcastchoices.com/adchoices

ORIGINALLY RELEASED Aug 1, 2023 When you think about the philosophies and practices of Buddhism and Marxism, you might not immediately think that they have much in common. However, you might be surprised at how much overlap and complementary resonance there actually is between these two rich and beautiful traditions. We've brought on Breht O'Shea, a Buddhist practitioner and Marxist political educator based out of Omaha, Nebraska. Breht is the host of the podcast Revolutionary Left Radio and co-host of the podcasts Red Menace, Guerrilla History, and, most recently, Shoeless in South Dakota.  In this conversation, we explore how both Buddhism & Marxism offer helpful pathways to liberation and provide a spot-on analysis of the root causes of suffering. We also explore some of the potential tensions between Buddhism and Marxism, as well as what each tradition can learn from the other. And we end with a powerful invitation to embark on the path of the Bodhisattva Revolutionary to both end the internal and structural causes and conditions of suffering and to bring forth the systemic changes necessary for the transition to a socialist and eventually communist economy based on liberation, equity, and justice for all. This interview was inspired by an episode of Revolutionary Left Radio titled Dialectics & Liberation: Insights from Buddhism and Marxism where Breht read a speech he gave at Arizona State University on the topic of dialectical materialism, Buddhism, and Marxism. Definitely check that episode out when you're done listening to this — it's a great complement to this conversation. Thank you to Carolyn Raider for this episode's cover art and to Mount Eerie for the intermission music. Upstream theme music was composed by Robert Raymond/Lanterns. Further Resources: Upstream: Revolutionary Leftism with Breht O'Shea (In Conversation) Dialectics & Liberation: Insights from Buddhism and Marxism, by Breht O'Shea on Revolutionary Left Radio  For more from Upstream, visit www.upstreampodcast.org 

In this episode, Alyson and Breht explore Friedrich Engels' Dialectics of Nature, a bold and underappreciated attempt to apply dialectical materialism to the natural sciences. Often dismissed or misunderstood, this unfinished work offers a sweeping view of reality - from physics and chemistry to evolution, human consciousness, and ecological breakdown - through the lens of Marxist philosophy. Together, they unpack Engels' central claim that nature itself unfolds dialectically: through contradiction, motion, transformation, and interconnection. They cover the three laws of dialectics, Engels' materialist account of human evolution, his critique of mechanistic science, vulgar materialism, and metaphysical thinking, and his early warnings about capitalism's ecological consequences. Along the way, they connect these insights to Marx's concept of species-being, and reflect on what this revolutionary worldview offers in the age of climate crisis, hyper-alienation, and late capitalist decay. Finally, Alyson and Breht have a fascinating open-ended discussion about the existential and spiritual implications of dialectical materialism as a worldview. Whether you're new to dialectical materialism or looking to deepen your understanding, this conversation reframes Engels' work as a profound contribution not just to Marxism, but to the philosophy of science itself. ---------------------------------------------------- Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio or here: https://www.patreon.com/TheRedMenace Follow, Subscribe, & Learn more about Rev Left Radio & Red Menace HERE

-Carson discusses the 2020 George Floyd incident, labeling it an "overdose death" exploited by Democrats to spark a "Marxist revolution," leading to riots, over 3,000 deaths, and significant property damage, arguing it contributed to the Democratic Party's loss of power. -Brianna Lyman, election correspondent for The Federalist and Newsmax contributor, joined on the Newsmax Hotline to discuss Democrats' loss of young male voters, Tapper's credibility, vaccine concerns, and Harvard's anti-Semitism issues. Today's podcast is sponsored by : BIRCH GOLD - Protect and grow your retirement savings with gold. Text ROB to 98 98 98 for your FREE information kit CBDistillery : Get healthy sleep with 25% off your first order at http://CBDistillery.com and use promo code CARSON YOUR CASE COUNTS : Justice for commercial vehicle victims starts here. http://YourCaseCounts.com To call in and speak with Rob Carson live on the show, dial 1-800-922-6680 between the hours of 12 Noon and 3:00 pm Eastern Time Monday through Friday…E-mail Rob Carson at : RobCarsonShow@gmail.com Musical parodies provided by Jim Gossett (www.patreon.com/JimGossettComedy) Listen to Newsmax LIVE and see our entire podcast lineup at http://Newsmax.com/Listen Make the switch to NEWSMAX today! Get your 15 day free trial of NEWSMAX+ at http://NewsmaxPlus.com Looking for NEWSMAX caps, tees, mugs & more? Check out the Newsmax merchandise shop at : http://nws.mx/shop Follow NEWSMAX on Social Media:  -Facebook: http://nws.mx/FB  -X/Twitter: http://nws.mx/twitter -Instagram: http://nws.mx/IG -YouTube: https://youtube.com/NewsmaxTV -Rumble: https://rumble.com/c/NewsmaxTV -TRUTH Social: https://truthsocial.com/@NEWSMAX -GETTR: https://gettr.com/user/newsmax -Threads: http://threads.net/@NEWSMAX  -Telegram: http://t.me/newsmax  -BlueSky: https://bsky.app/profile/newsmax.com -Parler: http://app.parler.com/newsmax Learn more about your ad choices. Visit megaphone.fm/adchoices

Episode Notes You can find our podcast and get a hold of David on twitter @marxmadnesspod or at marxmadnesspod@gmail.com You can find Sungmanitu @: Patreon: https://www.patreon.com/c/ChunkaLutaNetwork Cashapp: $ZitkatosTinCan @DecolonialMarx on Twitter! You can find Prez on twitter @marxymarx2 You can find Crow on Bluesky @pinko-fuck please support an Itazipco Lakota's efforts at practicing sustainable resource management https://ko-fi.com/emsenn/ Please review us on iTunes so we can reach more people Logo by @commissartist on twitter, reach out to them at commissartist@gmail.com! Find out more at https://marxmadness.pinecast.co This podcast is powered by Pinecast.

ORIGINALLY RELEASED Oct 23, 2023 UPSTREAM INTERVIEW W/ BREHT AND ALYSON:  What Is To Be Done? This is the question so profoundly posed by the Russian Revolutionary and Bolshevik leader, Vladimir Lenin, in his landmark text of the same name. Although it was written well over a century ago, this text, the questions it asked, and the paths forward that it provided, are just as relevant today as they were a hundred years ago. And just as urgent. What roles do spontaneity and disciplined organization have in leftist movements? Can we focus simply on economic reform, or do our actions need a larger political framework to structure, guide, and propel them?  Why does it feel like even though so many of us are motivated to work towards structural change, that things continue to get worse? Why does it seem like potential revolutionary struggles in the West always seem to stall and fail to move from a singular moment to a protracted movement?  These are old and familiar questions — a lot of ink has been spilled and speeches made exploring them — and in this Conversation, we've brought on two guests who've not only thought about these questions in depth, but who have some pretty compelling answers that draw from revolutionary theory and practice in both their personal lives and from the deep well of wisdom bequeathed by theorists Marx, Engels, Lenin, and Mao.  Breht O'Shea is the host of the podcast Revolutionary Left Radio and a co-host of Guerrilla History. He's been on the show multiple times so you may already be familiar with his voice. Alyson Escalate, who has also been on the show, is the co-host, along with Breht, of Red Menace, a podcast that explains and analyzes revolutionary theory and then applies its lessons to our contemporary conditions.  Further Resources: Red Menace – What Is To Be Done? - V.I. Lenin  Revolutionary Left Radio – Politics in Command: Analyzing the Error of Economism  Red Menace – The Wretched of the Earth - Frantz Fanon: On Violence and Spontaneity Red Menace – Understanding Settler Colonialism in Israel and the United States Revolutionary Left Radio on Instagram Upstream – Buddhism and Marxism with Breht O'Shea (In Conversation) Upstream – Trans Liberation and Solidarity with Alyson Escalante (In Conversation) Upstream – Revolutionary Leftism with Breht O'Shea (In Conversation)  

This is small snippet from a much larger episode coming soon wherein Alyson and Breht cover Friedrich Engel's famous text “Dialectics of Nature”, in which Engels argues for dialectical materialism as a scientifically grounded, philosophically rigorous, and holistic worldview—one that understands nature, society, and thought as deeply interconnected and constantly evolving. Find the clip used at the end of this teaser here: https://youtu.be/YbgnlkJPga4    

The boys and Varn Vlog are back again, for the long-awaited return to our series talking about "Decadence Theory." This week, the boys respond to a response to the ICC's pamphlet on decadence theory. The article we read and discussed was published by Aufheben and is titled The Theory of Decline or the Decline of Theory. Decadence: The Theory of Decline or the Decline of Theory? Part Varn VlogSend us a message (sorry we can't respond on here). Support the show

Alberto Toscano is Professor of Critical Theory in the Department of Sociology and Co-Director of the Centre for Philosophy and Critical Theory at Goldsmiths, University of London, and Term Research Associate Professor at the School of Communications at Simon Fraser University. He is the author of Fanaticism: On the Uses of an Idea (Verso, 2010; 2017, 2nd ed.), Cartographies of the Absolute (with Jeff Kinkle, Zero Books, 2015), Una visión compleja. Hacía una estética de la economía (Meier Ramirez, 2021), La abstracción real. Filosofia, estética y capital (Palinodia, 2021), and the co-editor of the 3-volume The SAGE Handbook of Marxism (with Sara Farris, Bev Skeggs and Svenja Bromberg, SAGE, 2022), and Ruth Wilson Gilmore's Abolition Geography: Essays in Liberation (with Brenna Bhandar, Verso, 2022). He is a member of the editorial board of the journal Historical Materialism: Research in Critical Marxist Theory and is series editor of The Italian List for Seagull Books. He is also the translator of numerous books and essays by Antonio Negri, Alain Badiou, Franco Fortini, Furio Jesi and others. Subscribe to our newsletter

America's hidden Marxist history reveals a country where radical ideas took root in ways we've deliberately forgotten. Dr. Andrew Hartman takes us on a journey through this erased past, uncovering how deeply Marx's ideas penetrated American society from the Civil War through today.Marx himself was surprisingly connected to America, writing hundreds of articles for the New York Tribune—the world's most-read newspaper in the 1850s—and developing key theories about labor and freedom through his analysis of American slavery. These writings would profoundly shape his masterwork, Capital, yet few Americans know this historical connection exists.The real revelation comes when we discover how widely Marx's ideas spread across America's heartland. Oklahoma socialists outnumbered Republicans for a decade. Mining towns in Montana and Colorado witnessed class warfare that rivals any European struggle. Jack London wasn't just writing adventure tales but promoting Marxism through passionate speeches and novels like The Iron Heel. These weren't fringe movements but significant political forces shaping American life.What makes American Marxism distinct is its remarkable hybridization—merging with evangelical Christianity in the South, populism in the Midwest, and civil rights activism in Black communities. Far from a rigid foreign ideology, Marxist thought provided analytical tools that diverse Americans adapted to understand their specific struggles against exploitation.Through economic crashes, war, and cultural upheaval, Marxist ideas have resurged repeatedly in American life—most recently since the 2008 financial crisis. By recovering this deliberately obscured history, we gain insight not just into our past but into the persistent appeal of radical critiques when capitalism fails to deliver on its promises of freedom and prosperity for all.Send us a text Musis by Bitterlake, Used with Permission, all rights to BitterlakeLeadership Lessons From The Great BooksReading great literature is better than trying to read and understand...Listen on: Apple Podcasts SpotifySupport the showCrew:Host: C. Derick VarnIntro and Outro Music by Bitter Lake.Intro Video Design: Jason MylesArt Design: Corn and C. Derick VarnLinks and Social Media:twitter: @varnvlogblue sky: @varnvlog.bsky.socialYou can find the additional streams on YoutubeCurrent Patreon at the Sponsor Tier: Jordan Sheldon, Mark J. Matthews, Lindsay Kimbrough, RedWolf, DRV, Kenneth McKee, JY Chan, Matthew Monahan, Parzival, Adriel Mixon

ORIGINALLY RELEASED Jul 28, 2020 Chris and Dave from the Mandatory OT and IWW join Breht to cover the fascinating and crucially important history of the Battle of Blair Mountain, the largest labor uprising in American history and the largest armed uprising in America since the Civil War.  In this powerful episode, we dive deep into the largest labor uprising in U.S. history—the 1921 Battle of Blair Mountain. This was no metaphorical struggle: 10,000 coal miners, armed and organized, rose up against brutal exploitation, corporate tyranny, and state violence in the heart of Appalachia. It's a story of working-class militancy, raw courage, and revolutionary spirit—one deliberately buried and whitewashed by history. We bring it back to light. Check out Dixieland of the Proletariat  ---------------------------------------------------- Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio Follow, Subscribe, & Learn more about Rev Left Radio HERE Outro Beat Prod. by flip da hood

Educator and journalist Inemesit Richardson—co-founder of the Thomas Sankara Center in Burkina Faso and contributor to African Stream—joins us for a powerful conversation on the revolutionary history of the Sahel, the legacies of Thomas Sankara and Ibrahim Traoré, and the rise of a multipolar world order. This is a compelling interview you won't want to miss! Follow The Thomas Sankara Center IG: @burkinabooks Support the Thomas Sankara Center on Patreon: patreon.com/BurkinaBooks Follow African Stream: http://africanstream.media/ Support African Stream on Patreon: patreon.com/AfricanStream Support Probably Cancelled on Patreon to get early access to episodes or submit your questions to the new PC Pod advice column!: https://www.patreon.com/probablycancelledpod Subscribe to PC Pod on Rumble & Telegram: t.me/pcpod

On Thursday's Mark Levin Show, a terrorist executed two Israeli Embassy employees, Sarah Milgrim and Yaron Lischinsky, outside the Capital Jewish Museum in Washington, D.C. Rodriguez said he acted for Palestine and for Gaza and was arrested on scene after discarding a 9mm handgun. He is a member of the Party for Socialism and Liberation. We have this fusion of Marxist and Islamist ideologies threatening the West and antisemitic incidents globally. Weak Western policies, foreign funding from Qatar and China, open borders, and ineffective legal systems are enabling this internal threat. This Marxist-Islamist alliance aims to undermine Western civilization from within, exploiting universities where ideological conformity stifles academic freedom, funded by taxpayers and parents. The ongoing internal war, evident in cities like London, Paris, and Washington, threatens national survival, with some political defenses and isolationist views exacerbating the crisis. Also, the Supreme Court, in a 4-4 split with Justice Barrett recusing herself, failed to rule on a case from Oklahoma, effectively blocking a proposed Catholic charter school due to Chief Justice John Roberts likely siding with the liberal justices. This upheld a lower federal court's decision against state funding for religious charter schools - such funding does not breach the Constitution's Establishment Clause. Later, Erin Molan calls in to discuss her horror and anger at the global rise of the Marxist Islamist movement, particularly in the U.S., Australia, and Europe. Molan condemns Qatar's role in funding terrorism and spreading harmful narratives.  Finally, Israel's ambassador to the U.S., Michael Leiter calls in to explain that the terrorist in D.C is an evil nexus of Marxism and Islamism – the Red Green Alliance. This alliance is a dangerous, totalitarian fusion responsible for significant historical and ongoing violence, particularly Iran's role in promoting a death cult with nuclear ambitions. Learn more about your ad choices. Visit podcastchoices.com/adchoices

In this episode of the Happy Women Podcast, hosts Jen Horn and Katie Gorka are joined by TPUSA's Morgonn McMichael and they discuss the tragic shooting of two Israeli embassy staff members in Washington, D.C., linking it to the rising antisemitism on college campuses. They explore the influence of socialism and Marxism among students, the importance of empowering young women in politics through events like the Young Women's Leadership Summit, and the significant shift in Gen Z's political engagement. The conversation also touches on the recent passing of the Take It Down Act, aimed at protecting individuals from AI deepfakes and non-consensual content online. See omnystudio.com/listener for privacy information.

Joining Audrey for this week's REELTalk -  Legal Analyst and bestselling author CHRISTOPHER HORNER will be here! PLUS, Senior Reporter and Chief European Correspondent for CBN News, DALE HURD will be here! AND, Founder of Stand Up America and bestselling author MG PAUL VALLELY will be here! PLUS, Dr. STEVEN BUCCI of the Heritage FDN will be here! In the words of Benjamin Franklin, "If we do not hang together, we shall surely hang separately." Come hang with us...  

ORIGINALLY RELEASED Jul 24, 2023 Dr. Gerald Horne, renowned historian, prolific author, and leading scholar of African American history, joins host Breht O'Shea and guest co-host PM Irvin for the inaugural episode of a compelling new series dedicated to exploring the profound life and influential work of W.E.B. Du Bois. A towering figure in American intellectual history, Du Bois was an innovative sociologist, pioneering Marxist socialist thinker, distinguished historian, and a passionate advocate of Pan-Africanist civil rights and liberation. In this richly detailed discussion, Dr. Horne provides his deep historical expertise and sharp analytical insight to illuminate Du Bois's groundbreaking masterpiece, Black Reconstruction in America. This seminal text revolutionized the historiography of the Reconstruction era by highlighting the central role that African Americans played in striving for democracy and liberation following the Civil War, while powerfully dismantling the myths perpetuated by white supremacist narratives of American history. Listeners will gain a profound appreciation for Du Bois's rigorous methodology, his penetrating critique of capitalist exploitation and racial oppression, and his visionary perspective on racial solidarity and international struggle. This episode not only marks the beginning of a comprehensive exploration of Du Bois's prolific intellectual contributions but also serves as a crucial foundation for understanding the historical dynamics that continue to shape racial politics and liberation movements today.   Check out our other interviews with Professor Horne over at Guerrilla History:   Texas and the Roots of US Fascism and The Counter-Revolution of 1776   Also check out Dr. Horne's writings in The Nation ---------------------------------------------------- Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio Follow, Subscribe, & Learn more about Rev Left Radio https://revleftradio.com/

Episode Notes You can find our podcast and get a hold of David on twitter @marxmadnesspod or at marxmadnesspod@gmail.com You can find Sungmanitu @: Patreon: https://www.patreon.com/c/ChunkaLutaNetwork Cashapp: $ZitkatosTinCan @DecolonialMarx on Twitter! You can find Prez on twitter @marxymarx2 You can find Crow on Bluesky @pinko-fuck please support an Itazipco Lakota's efforts at practicing sustainable resource management https://ko-fi.com/emsenn/ Please review us on iTunes so we can reach more people Logo by @commissartist on twitter, reach out to them at commissartist@gmail.com! Find out more at https://marxmadness.pinecast.co This podcast is powered by Pinecast.

Yesterday, the self-styled San Francisco “progressive” Joan Williams was on the show arguing that Democrats need to relearn the language of the American working class. But, as some of you have noted, Williams seems oblivious to the fact that politics is about more than simply aping other people's language. What you say matters, and the language of American working class, like all industrial working classes, is rooted in a critique of capitalism. She should probably read the New Yorker staff writer John Cassidy's excellent new book, Capitalism and its Critics, which traces capitalism's evolution and criticism from the East India Company through modern times. He defines capitalism as production for profit by privately-owned companies in markets, encompassing various forms from Chinese state capitalism to hyper-globalization. The book examines capitalism's most articulate critics including the Luddites, Marx, Engels, Thomas Carlisle, Adam Smith, Rosa Luxemburg, Keynes & Hayek, and contemporary figures like Sylvia Federici and Thomas Piketty. Cassidy explores how major economists were often critics of their era's dominant capitalist model, and untangles capitalism's complicated relationship with colonialism, slavery and AI which he regards as a potentially unprecedented economic disruption. This should be essential listening for all Democrats seeking to reinvent a post Biden-Harris party and message. 5 key takeaways* Capitalism has many forms - From Chinese state capitalism to Keynesian managed capitalism to hyper-globalization, all fitting the basic definition of production for profit by privately-owned companies in markets.* Great economists are typically critics - Smith criticized mercantile capitalism, Keynes critiqued laissez-faire capitalism, and Hayek/Friedman opposed managed capitalism. Each generation's leading economists challenge their era's dominant model.* Modern corporate structure has deep roots - The East India Company was essentially a modern multinational corporation with headquarters, board of directors, stockholders, and even a private army - showing capitalism's organizational continuity across centuries.* Capitalism is intertwined with colonialism and slavery - Industrial capitalism was built on pre-existing colonial and slave systems, particularly through the cotton industry and plantation economies.* AI represents a potentially unprecedented disruption - Unlike previous technological waves, AI may substitute rather than complement human labor on a massive scale, potentially creating political backlash exceeding even the "China shock" that contributed to Trump's rise.Keen On America is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. Full TranscriptAndrew Keen: Hello, everybody. A couple of days ago, we did a show with Joan Williams. She has a new book out, "Outclassed: How the Left Lost the Working Class and How to Win Them Back." A book about language, about how to talk to the American working class. She also had a piece in Jacobin Magazine, an anti-capitalist magazine, about how the left needs to speak to what she calls average American values. We talked, of course, about Bernie Sanders and AOC and their language of fighting oligarchy, and the New York Times followed that up with "The Enduring Power of Anti-Capitalism in American Politics."But of course, that brings the question: what exactly is capitalism? I did a little bit of research. We can find definitions of capitalism from AI, from Wikipedia, even from online dictionaries, but I thought we might do a little better than relying on Wikipedia and come to a man who's given capitalism and its critics a great deal of thought. John Cassidy is well known as a staff writer at The New Yorker. He's the author of a wonderful book, the best book, actually, on the dot-com insanity. And his new book, "Capitalism and its Critics," is out this week. John, congratulations on the book.So I've got to be a bit of a schoolmaster with you, John, and get some definitions first. What exactly is capitalism before we get to criticism of it?John Cassidy: Yeah, I mean, it's a very good question, Andrew. Obviously, through the decades, even the centuries, there have been many different definitions of the term capitalism and there are different types of capitalism. To not be sort of too ideological about it, the working definition I use is basically production for profit—that could be production of goods or mostly in the new and, you know, in today's economy, production of services—for profit by companies which are privately owned in markets. That's a very sort of all-encompassing definition.Within that, you can have all sorts of different types of capitalism. You can have Chinese state capitalism, you can have the old mercantilism, which industrial capitalism came after, which Trump seems to be trying to resurrect. You can have Keynesian managed capitalism that we had for 30 or 40 years after the Second World War, which I grew up in in the UK. Or you can have sort of hyper-globalization, hyper-capitalism that we've tried for the last 30 years. There are all those different varieties of capitalism consistent with a basic definition, I think.Andrew Keen: That keeps you busy, John. I know you started this project, which is a big book and it's a wonderful book. I read it. I don't always read all the books I have on the show, but I read from cover to cover full of remarkable stories of the critics of capitalism. You note in the beginning that you began this in 2016 with the beginnings of Trump. What was it about the 2016 election that triggered a book about capitalism and its critics?John Cassidy: Well, I was reporting on it at the time for The New Yorker and it struck me—I covered, I basically covered the economy in various forms for various publications since the late 80s, early 90s. In fact, one of my first big stories was the stock market crash of '87. So yes, I am that old. But it seemed to me in 2016 when you had Bernie Sanders running from the left and Trump running from the right, but both in some way offering very sort of similar critiques of capitalism. People forget that Trump in 2016 actually was running from the left of the Republican Party. He was attacking big business. He was attacking Wall Street. He doesn't do that these days very much, but at the time he was very much posing as the sort of outsider here to protect the interests of the average working man.And it seemed to me that when you had this sort of pincer movement against the then ruling model, this wasn't just a one-off. It seemed to me it was a sort of an emerging crisis of legitimacy for the system. And I thought there could be a good book written about how we got to here. And originally I thought it would be a relatively short book just based on the last sort of 20 or 30 years since the collapse of the Cold War and the sort of triumphalism of the early 90s.But as I got into it more and more, I realized that so many of the issues which had been raised, things like globalization, rising inequality, monopoly power, exploitation, even pollution and climate change, these issues go back to the very start of the capitalist system or the industrial capitalist system back in sort of late 18th century, early 19th century Britain. So I thought, in the end, I thought, you know what, let's just do the whole thing soup to nuts through the eyes of the critics.There have obviously been many, many histories of capitalism written. I thought that an original way to do it, or hopefully original, would be to do a sort of a narrative through the lives and the critiques of the critics of various stages. So that's, I hope, what sets it apart from other books on the subject, and also provides a sort of narrative frame because, you know, I am a New Yorker writer, I realize if you want people to read things, you've got to make it readable. Easiest way to make things readable is to center them around people. People love reading about other people. So that's sort of the narrative frame. I start off with a whistleblower from the East India Company back in the—Andrew Keen: Yeah, I want to come to that. But before, John, my sense is that to simplify what you're saying, this is a labor of love. You're originally from Leeds, the heart of Yorkshire, the center of the very industrial revolution, the first industrial revolution where, in your historical analysis, capitalism was born. Is it a labor of love? What's your family relationship with capitalism? How long was the family in Leeds?John Cassidy: Right, I mean that's a very good question. It is a labor of love in a way, but it's not—our family doesn't go—I'm from an Irish family, family of Irish immigrants who moved to England in the 1940s and 1950s. So my father actually did start working in a big mill, the Kirkstall Forge in Leeds, which is a big steel mill, and he left after seeing one of his co-workers have his arms chopped off in one of the machinery, so he decided it wasn't for him and he spent his life working in the construction industry, which was dominated by immigrants as it is here now.So I don't have a—it's not like I go back to sort of the start of the industrial revolution, but I did grow up in the middle of Leeds, very working class, very industrial neighborhood. And what a sort of irony is, I'll point out, I used to, when I was a kid, I used to play golf on a municipal golf course called Gotts Park in Leeds, which—you know, most golf courses in America are sort of in the affluent suburbs, country clubs. This was right in the middle of Armley in Leeds, which is where the Victorian jail is and a very rough neighborhood. There's a small bit of land which they built a golf course on. It turns out it was named after one of the very first industrialists, Benjamin Gott, who was a wool and textile industrialist, and who played a part in the Luddite movement, which I mention.So it turns out, I was there when I was 11 or 12, just learning how to play golf on this scrappy golf course. And here I am, 50 years later, writing about Benjamin Gott at the start of the Industrial Revolution. So yeah, no, sure. I think it speaks to me in a way that perhaps it wouldn't to somebody else from a different background.Andrew Keen: We did a show with William Dalrymple, actually, a couple of years ago. He's been on actually since, the Anglo or Scottish Indian historian. His book on the East India Company, "The Anarchy," is a classic. You begin in some ways your history of capitalism with the East India Company. What was it about the East India Company, John, that makes it different from other for-profit organizations in economic, Western economic history?John Cassidy: I mean, I read that. It's a great book, by the way. That was actually quoted in my chapter on these. Yeah, I remember. I mean, the reason I focused on it was for two reasons. Number one, I was looking for a start, a narrative start to the book. And it seemed to me, you know, the obvious place to start is with the start of the industrial revolution. If you look at economics history textbooks, that's where they always start with Arkwright and all the inventors, you know, who were the sort of techno-entrepreneurs of their time, the sort of British Silicon Valley, if you could think of it as, in Lancashire and Derbyshire in the late 18th century.So I knew I had to sort of start there in some way, but I thought that's a bit pat. Is there another way into it? And it turns out that in 1772 in England, there was a huge bailout of the East India Company, very much like the sort of 2008, 2009 bailout of Wall Street. The company got into trouble. So I thought, you know, maybe there's something there. And I eventually found this guy, William Bolts, who worked for the East India Company, turned into a whistleblower after he was fired for finagling in India like lots of the people who worked for the company did.So that gave me two things. Number one, it gave me—you know, I'm a writer, so it gave me something to focus on a narrative. His personal history is very interesting. But number two, it gave me a sort of foundation because industrial capitalism didn't come from nowhere. You know, it was built on top of a pre-existing form of capitalism, which we now call mercantile capitalism, which was very protectionist, which speaks to us now. But also it had these big monopolistic multinational companies.The East India Company, in some ways, was a very modern corporation. It had a headquarters in Leadenhall Street in the city of London. It had a board of directors, it had stockholders, the company sent out very detailed instructions to the people in the field in India and Indonesia and Malaysia who were traders who bought things from the locals there, brought them back to England on their company ships. They had a company army even to enforce—to protect their operations there. It was an incredible multinational corporation.So that was also, I think, fascinating because it showed that even in the pre-existing system, you know, big corporations existed, there were monopolies, they had royal monopolies given—first the East India Company got one from Queen Elizabeth. But in some ways, they were very similar to modern monopolistic corporations. And they had some of the problems we've seen with modern monopolistic corporations, the way they acted. And Bolts was the sort of first corporate whistleblower, I thought. Yeah, that was a way of sort of getting into the story, I think. Hopefully, you know, it's just a good read, I think.William Bolts's story because he was—he came from nowhere, he was Dutch, he wasn't even English and he joined the company as a sort of impoverished young man, went to India like a lot of English minor aristocrats did to sort of make your fortune. The way the company worked, you had to sort of work on company time and make as much money as you could for the company, but then in your spare time you're allowed to trade for yourself. So a lot of the—without getting into too much detail, but you know, English aristocracy was based on—you know, the eldest child inherits everything, so if you were the younger brother of the Duke of Norfolk, you actually didn't inherit anything. So all of these minor aristocrats, so major aristocrats, but who weren't first born, joined the East India Company, went out to India and made a fortune, and then came back and built huge houses. Lots of the great manor houses in southern England were built by people from the East India Company and they were known as Nabobs, which is an Indian term. So they were the sort of, you know, billionaires of their time, and it was based on—as I say, it wasn't based on industrial capitalism, it was based on mercantile capitalism.Andrew Keen: Yeah, the beginning of the book, which focuses on Bolts and the East India Company, brings to mind for me two things. Firstly, the intimacy of modern capitalism, modern industrial capitalism with colonialism and of course slavery—lots of books have been written on that. Touch on this and also the relationship between the birth of capitalism and the birth of liberalism or democracy. John Stuart Mill, of course, the father in many ways of Western democracy. His day job, ironically enough, or perhaps not ironically, was at the East India Company. So how do those two things connect, or is it just coincidental?John Cassidy: Well, I don't think it is entirely coincidental, I mean, J.S. Mill—his father, James Mill, was also a well-known philosopher in the sort of, obviously, in the earlier generation, earlier than him. And he actually wrote the official history of the East India Company. And I think they gave his son, the sort of brilliant protégé, J.S. Mill, a job as largely as a sort of sinecure, I think. But he did go in and work there in the offices three or four days a week.But I think it does show how sort of integral—the sort of—as you say, the inheritor and the servant in Britain, particularly, of colonial capitalism was. So the East India Company was, you know, it was in decline by that stage in the middle of the 19th century, but it didn't actually give up its monopoly. It wasn't forced to give up its monopoly on the Indian trade until 1857, after, you know, some notorious massacres and there was a sort of public outcry.So yeah, no, that's—it's very interesting that the British—it's sort of unique to Britain in a way, but it's interesting that industrial capitalism arose alongside this pre-existing capitalist structure and somebody like Mill is a sort of paradoxical figure because actually he was quite critical of aspects of industrial capitalism and supported sort of taxes on the rich, even though he's known as the great, you know, one of the great apostles of the free market and free market liberalism. And his day job, as you say, he was working for the East India Company.Andrew Keen: What about the relationship between the birth of industrial capitalism, colonialism and slavery? Those are big questions and I know you deal with them in some—John Cassidy: I think you can't just write an economic history of capitalism now just starting with the cotton industry and say, you know, it was all about—it was all about just technical progress and gadgets, etc. It was built on a sort of pre-existing system which was colonial and, you know, the slave trade was a central element of that. Now, as you say, there have been lots and lots of books written about it, the whole 1619 project got an incredible amount of attention a few years ago. So I didn't really want to rehash all that, but I did want to acknowledge the sort of role of slavery, especially in the rise of the cotton industry because of course, a lot of the raw cotton was grown in the plantations in the American South.So the way I actually ended up doing that was by writing a chapter about Eric Williams, a Trinidadian writer who ended up as the Prime Minister of Trinidad when it became independent in the 1960s. But when he was younger, he wrote a book which is now regarded as a classic. He went to Oxford to do a PhD, won a scholarship. He was very smart. I won a sort of Oxford scholarship myself but 50 years before that, he came across the Atlantic and did an undergraduate degree in history and then did a PhD there and his PhD thesis was on slavery and capitalism.And at the time, in the 1930s, the link really wasn't acknowledged. You could read any sort of standard economic history written by British historians, and they completely ignored that. He made the argument that, you know, slavery was integral to the rise of capitalism and he basically started an argument which has been raging ever since the 1930s and, you know, if you want to study economic history now you have to sort of—you know, have to have to address that. And the way I thought, even though the—it's called the Williams thesis is very famous. I don't think many people knew much about where it came from. So I thought I'd do a chapter on—Andrew Keen: Yeah, that chapter is excellent. You mentioned earlier the Luddites, you're from Yorkshire where Luddism in some ways was born. One of the early chapters is on the Luddites. We did a show with Brian Merchant, his book, "Blood in the Machine," has done very well, I'm sure you're familiar with it. I always understood the Luddites as being against industrialization, against the machine, as opposed to being against capitalism. But did those two things get muddled together in the history of the Luddites?John Cassidy: I think they did. I mean, you know, Luddites, when we grew up, I mean you're English too, you know to be called a Luddite was a term of abuse, right? You know, you were sort of antediluvian, anti-technology, you're stupid. It was only, I think, with the sort of computer revolution, the tech revolution of the last 30, 40 years and the sort of disruptions it's caused, that people have started to look back at the Luddites and say, perhaps they had a point.For them, they were basically pre-industrial capitalism artisans. They worked for profit-making concerns, small workshops. Some of them worked for themselves, so they were sort of sole proprietor capitalists. Or they worked in small venues, but the rise of industrial capitalism, factory capitalism or whatever, basically took away their livelihoods progressively. So they associated capitalism with new technology. In their minds it was the same. But their argument wasn't really a technological one or even an economic one, it was more a moral one. They basically made the moral argument that capitalists shouldn't have the right to just take away their livelihoods with no sort of recompense for them.At the time they didn't have any parliamentary representation. You know, they weren't revolutionaries. The first thing they did was create petitions to try and get parliament to step in, sort of introduce some regulation here. They got turned down repeatedly by the sort of—even though it was a very aristocratic parliament, places like Manchester and Leeds didn't have any representation at all. So it was only after that that they sort of turned violent and started, you know, smashing machines and machines, I think, were sort of symbols of the system, which they saw as morally unjust.And I think that's sort of what—obviously, there's, you know, a lot of technological disruption now, so we can, especially as it starts to come for the educated cognitive class, we can sort of sympathize with them more. But I think the sort of moral critique that there's this, you know, underneath the sort of great creativity and economic growth that capitalism produces, there is also a lot of destruction and a lot of victims. And I think that message, you know, is becoming a lot more—that's why I think why they've been rediscovered in the last five or ten years and I'm one of the people I guess contributing to that rediscovery.Andrew Keen: There's obviously many critiques of capitalism politically. I want to come to Marx in a second, but your chapter, I thought, on Thomas Carlyle and this nostalgic conservatism was very important and there are other conservatives as well. John, do you think that—and you mentioned Trump earlier, who is essentially a nostalgist for a—I don't know, some sort of bizarre pre-capitalist age in America. Is there something particularly powerful about the anti-capitalism of romantics like Carlyle, 19th century Englishman, there were many others of course.John Cassidy: Well, I think so. I mean, I think what is—conservatism, when we were young anyway, was associated with Thatcherism and Reaganism, which, you know, lionized the free market and free market capitalism and was a reaction against the pre-existing form of capitalism, Keynesian capitalism of the sort of 40s to the 80s. But I think what got lost in that era was the fact that there have always been—you've got Hayek up there, obviously—Andrew Keen: And then Keynes and Hayek, the two—John Cassidy: Right, it goes to the end of that. They had a great debate in the 1930s about these issues. But Hayek really wasn't a conservative person, and neither was Milton Friedman. They were sort of free market revolutionaries, really, that you'd let the market rip and it does good things. And I think that that sort of a view, you know, it just became very powerful. But we sort of lost sight of the fact that there was also a much older tradition of sort of suspicion of radical changes of any type. And that was what conservatism was about to some extent. If you think about Baldwin in Britain, for example.And there was a sort of—during the Industrial Revolution, some of the strongest supporters of factory acts to reduce hours and hourly wages for women and kids were actually conservatives, Tories, as they were called at the time, like Ashley. That tradition, Carlyle was a sort of extreme representative of that. I mean, Carlyle was a sort of proto-fascist, let's not romanticize him, he lionized strongmen, Frederick the Great, and he didn't really believe in democracy. But he also had—he was appalled by the sort of, you know, the—like, what's the phrase I'm looking for? The sort of destructive aspects of industrial capitalism, both on the workers, you know, he said it was a dehumanizing system, sounded like Marx in some ways. That it dehumanized the workers, but also it destroyed the environment.He was an early environmentalist. He venerated the environment, was actually very strongly linked to the transcendentalists in America, people like Thoreau, who went to visit him when he visited Britain and he saw the sort of destructive impact that capitalism was having locally in places like Manchester, which were filthy with filthy rivers, etc. So he just saw the whole system as sort of morally bankrupt and he was a great writer, Carlyle, whatever you think of him. Great user of language, so he has these great ringing phrases like, you know, the cash nexus or calling it the Gospel of Mammonism, the shabbiest gospel ever preached under the sun was industrial capitalism.So, again, you know, that's a sort of paradoxical thing, because I think for so long conservatism was associated with, you know, with support for the free market and still is in most of the Republican Party, but then along comes Trump and sort of conquers the party with a, you know, more skeptical, as you say, romantic, not really based on any reality, but a sort of romantic view that America can stand by itself in the world. I mean, I see Trump actually as a sort of an effort to sort of throw back to mercantile capitalism in a way. You know, which was not just pre-industrial, but was also pre-democracy, run by monarchs, which I'm sure appeals to him, and it was based on, you know, large—there were large tariffs. You couldn't import things in the UK. If you want to import anything to the UK, you have to send it on a British ship because of the navigation laws. It was a very protectionist system and it's actually, you know, as I said, had a lot of parallels with what Trump's trying to do or tries to do until he backs off.Andrew Keen: You cheat a little bit in the book in the sense that you—everyone has their own chapter. We'll talk a little bit about Hayek and Smith and Lenin and Friedman. You do have one chapter on Marx, but you also have a chapter on Engels. So you kind of cheat. You combine the two. Is it possible, though, to do—and you've just written this book, so you know this as well as anyone. How do you write a book about capitalism and its critics and only really give one chapter to Marx, who is so dominant? I mean, you've got lots of Marxists in the book, including Lenin and Luxemburg. How fundamental is Marx to a criticism of capitalism? Is most criticism, especially from the left, from progressives, is it really just all a footnote to Marx?John Cassidy: I wouldn't go that far, but I think obviously on the left he is the central figure. But there's an element of sort of trying to rebuild Engels a bit in this. I mean, I think of Engels and Marx—I mean obviously Marx wrote the great classic "Capital," etc. But in the 1840s, when they both started writing about capitalism, Engels was sort of ahead of Marx in some ways. I mean, the sort of materialist concept, the idea that economics rules everything, Engels actually was the first one to come up with that in an essay in the 1840s which Marx then published in one of his—in the German newspaper he worked for at the time, radical newspaper, and he acknowledged openly that that was really what got him thinking seriously about economics, and even in the late—in 20, 25 years later when he wrote "Capital," all three volumes of it and the Grundrisse, just these enormous outpourings of analysis on capitalism.He acknowledged Engels's role in that and obviously Engels wrote the first draft of the Communist Manifesto in 1848 too, which Marx then topped and tailed and—he was a better writer obviously, Marx, and he gave it the dramatic language that we all know it for. So I think Engels and Marx together obviously are the central sort of figures in the sort of left-wing critique. But they didn't start out like that. I mean, they were very obscure, you've got to remember.You know, they were—when they were writing, Marx was writing "Capital" in London, it never even got published in English for another 20 years. It was just published in German. He was basically an expat. He had been thrown out of Germany, he had been thrown out of France, so England was last resort and the British didn't consider him a threat so they were happy to let him and the rest of the German sort of left in there. I think it became—it became the sort of epochal figure after his death really, I think, when he was picked up by the left-wing parties, which are especially the SPD in Germany, which was the first sort of socialist mass party and was officially Marxist until the First World War and there were great internal debates.And then of course, because Lenin and the Russians came out of that tradition too, Marxism then became the official doctrine of the Soviet Union when they adopted a version of it. And again there were massive internal arguments about what Marx really meant, and in fact, you know, one interpretation of the last 150 years of left-wing sort of intellectual development is as a sort of argument about what did Marx really mean and what are the important bits of it, what are the less essential bits of it. It's a bit like the "what did Keynes really mean" that you get in liberal circles.So yeah, Marx, obviously, this is basically an intellectual history of critiques of capitalism. In that frame, he is absolutely a central figure. Why didn't I give him more space than a chapter and a chapter and a half with Engels? There have been a million books written about Marx. I mean, it's not that—it's not that he's an unknown figure. You know, there's a best-selling book written in Britain about 20 years ago about him and then I was quoting, in my biographical research, I relied on some more recent, more scholarly biographies. So he's an endlessly fascinating figure but I didn't want him to dominate the book so I gave him basically the same space as everybody else.Andrew Keen: You've got, as I said, you've got a chapter on Adam Smith who's often considered the father of economics. You've got a chapter on Keynes. You've got a chapter on Friedman. And you've got a chapter on Hayek, all the great modern economists. Is it possible, John, to be a distinguished economist one way or the other and not be a critic of capitalism?John Cassidy: Well, I don't—I mean, I think history would suggest that the greatest economists have been critics of capitalism in their own time. People would say to me, what the hell have you got Milton Friedman and Friedrich Hayek in a book about critics of capitalism? They were great exponents, defenders of capitalism. They loved the system. That is perfectly true. But in the 1930s, 40s, 50s, 60s, and 70s, middle of the 20th century, they were actually arch-critics of the ruling form of capitalism at the time, which was what I call managed capitalism. What some people call Keynesianism, what other people call European social democracy, whatever you call it, it was a model of a mixed economy in which the government played a large role both in propping up demand and in providing an extensive social safety net in the UK and providing public healthcare and public education. It was a sort of hybrid model.Most of the economy in terms of the businesses remained in private hands. So most production was capitalistic. It was a capitalist system. They didn't go to the Soviet model of nationalizing everything and Britain did nationalize some businesses, but most places didn't. The US of course didn't but it was a form of managed capitalism. And Hayek and Friedman were both great critics of that and wanted to sort of move back to 19th century laissez-faire model.Keynes was a—was actually a great, I view him anyway, as really a sort of late Victorian liberal and was trying to protect as much of the sort of J.S. Mill view of the world as he could, but he thought capitalism had one fatal flaw: that it tended to fall into recessions and then they can snowball and the whole system can collapse which is what had basically happened in the early 1930s until Keynesian policies were adopted. Keynes sort of differed from a lot of his followers—I have a chapter on Joan Robinson in there, who were pretty left-wing and wanted to sort of use Keynesianism as a way to shift the economy quite far to the left. Keynes didn't really believe in that. He has a famous quote that, you know, once you get to full employment, you can then rely on the free market to sort of take care of things. He was still a liberal at heart.Going back to Adam Smith, why is he in a book on criticism of capitalism? And again, it goes back to what I said at the beginning. He actually wrote "The Wealth of Nations"—he explains in the introduction—as a critique of mercantile capitalism. His argument was that he was a pro-free trader, pro-small business, free enterprise. His argument was if you get the government out of the way, we don't need these government-sponsored monopolies like the East India Company. If you just rely on the market, the sort of market forces and competition will produce a good outcome. So then he was seen as a great—you know, he is then seen as the apostle of free market capitalism. I mean when I started as a young reporter, when I used to report in Washington, all the conservatives used to wear Adam Smith badges. You don't see Donald Trump wearing an Adam Smith badge, but that was the case.He was also—the other aspect of Smith, which I highlight, which is not often remarked on—he's also a critic of big business. He has a famous section where he discusses the sort of tendency of any group of more than three businessmen when they get together to try and raise prices and conspire against consumers. And he was very suspicious of, as I say, large companies, monopolies. I think if Adam Smith existed today, I mean, I think he would be a big supporter of Lina Khan and the sort of antitrust movement, he would say capitalism is great as long as you have competition, but if you don't have competition it becomes, you know, exploitative.Andrew Keen: Yeah, if Smith came back to live today, you have a chapter on Thomas Piketty, maybe he may not be French, but he may be taking that position about how the rich benefit from the structure of investment. Piketty's core—I've never had Piketty on the show, but I've had some of his followers like Emmanuel Saez from Berkeley. Yeah. How powerful is Piketty's critique of capitalism within the context of the classical economic analysis from Hayek and Friedman? Yeah, it's a very good question.John Cassidy: It's a very good question. I mean, he's a very paradoxical figure, Piketty, in that he obviously shot to world fame and stardom with his book on capital in the 21st century, which in some ways he obviously used the capital as a way of linking himself to Marx, even though he said he never read Marx. But he was basically making the same argument that if you leave capitalism unrestrained and don't do anything about monopolies etc. or wealth, you're going to get massive inequality and he—I think his great contribution, Piketty and the school of people, one of them you mentioned, around him was we sort of had a vague idea that inequality was going up and that, you know, wages were stagnating, etc.What he and his colleagues did is they produced these sort of scientific empirical studies showing in very simple to understand terms how the sort of share of income and wealth of the top 10 percent, the top 5 percent, the top 1 percent and the top 0.1 percent basically skyrocketed from the 1970s to about 2010. And it was, you know, he was an MIT PhD. Saez, who you mentioned, is a Berkeley professor. They were schooled in neoclassical economics at Harvard and MIT and places like that. So the right couldn't dismiss them as sort of, you know, lefties or Trots or whatever who're just sort of making this stuff up. They had to acknowledge that this was actually an empirical reality.I think it did change the whole basis of the debate and it was sort of part of this reaction against capitalism in the 2010s. You know it was obviously linked to the sort of Sanders and the Occupy Wall Street movement at the time. It came out of the—you know, the financial crisis as well when Wall Street disgraced itself. I mean, I wrote a previous book on all that, but people have sort of, I think, forgotten the great reaction against that a decade ago, which I think even Trump sort of exploited, as I say, by using anti-banker rhetoric at the time.So, Piketty was a great figure, I think, from, you know, I was thinking, who are the most influential critics of capitalism in the 21st century? And I think you'd have to put him up there on the list. I'm not saying he's the only one or the most eminent one. But I think he is a central figure. Now, of course, you'd think, well, this is a really powerful critic of capitalism, and nobody's going to pick up, and Bernie's going to take off and everything. But here we are a decade later now. It seems to be what the backlash has produced is a swing to the right, not a swing to the left. So that's, again, a sort of paradox.Andrew Keen: One person I didn't expect to come up in the book, John, and I was fascinated with this chapter, is Silvia Federici. I've tried to get her on the show. We've had some books about her writing and her kind of—I don't know, you treat her critique as a feminist one. The role of women. Why did you choose to write a chapter about Federici and that feminist critique of capitalism?John Cassidy: Right, right. Well, I don't think it was just feminist. I'll explain what I think it was. Two reasons. Number one, I wanted to get more women into the book. I mean, it's in some sense, it is a history of economics and economic critiques. And they are overwhelmingly written by men and women were sort of written out of the narrative of capitalism for a very long time. So I tried to include as many sort of women as actual thinkers as I could and I have a couple of early socialist feminist thinkers, Anna Wheeler and Flora Tristan and then I cover some of the—I cover Rosa Luxemburg as the great sort of tribune of the left revolutionary socialist, communist whatever you want to call it. Anti-capitalist I think is probably also important to note about. Yeah, and then I also have Joan Robinson, but I wanted somebody to do something in the modern era, and I thought Federici, in the world of the Wages for Housework movement, is very interesting from two perspectives.Number one, Federici herself is a Marxist, and I think she probably would still consider herself a revolutionary. She's based in New York, as you know now. She lived in New York for 50 years, but she came from—she's originally Italian and came out of the Italian left in the 1960s, which was very radical. Do you know her? Did you talk to her? I didn't talk to her on this. No, she—I basically relied on, there has been a lot of, as you say, there's been a lot of stuff written about her over the years. She's written, you know, she's given various long interviews and she's written a book herself, a version, a history of housework, so I figured it was all there and it was just a matter of pulling it together.But I think the critique, why the critique is interesting, most of the book is a sort of critique of how capitalism works, you know, in the production or you know, in factories or in offices or you know, wherever capitalist operations are working, but her critique is sort of domestic reproduction, as she calls it, the role of unpaid labor in supporting capitalism. I mean it goes back a long way actually. There was this moment, I sort of trace it back to the 1940s and 1950s when there were feminists in America who were demonstrating outside factories and making the point that you know, the factory workers and the operations of the factory, it couldn't—there's one of the famous sort of tire factory in California demonstrations where the women made the argument, look this factory can't continue to operate unless we feed and clothe the workers and provide the next generation of workers. You know, that's domestic reproduction. So their argument was that housework should be paid and Federici took that idea and a couple of her colleagues, she founded the—it's a global movement, but she founded the most famous branch in New York City in the 1970s. In Park Slope near where I live actually.And they were—you call it feminists, they were feminists in a way, but they were rejected by the sort of mainstream feminist movement, the sort of Gloria Steinems of the world, who Federici was very critical of because she said they ignored, they really just wanted to get women ahead in the sort of capitalist economy and they ignored the sort of underlying from her perspective, the underlying sort of illegitimacy and exploitation of that system. So they were never accepted as part of the feminist movement. They're to the left of the Feminist Movement.Andrew Keen: You mentioned Keynes, of course, so central in all this, particularly his analysis of the role of automation in capitalism. We did a show recently with Robert Skidelsky and I'm sure you're familiar—John Cassidy: Yeah, yeah, great, great biography of Keynes.Andrew Keen: Yeah, the great biographer of Keynes, whose latest book is "Mindless: The Human Condition in the Age of AI." You yourself wrote a brilliant book on the last tech mania and dot-com capitalism. I used it in a lot of my writing and books. What's your analysis of AI in this latest mania and the role generally of manias in the history of capitalism and indeed in critiquing capitalism? Is AI just the next chapter of the dot-com boom?John Cassidy: I think it's a very deep question. I think I'd give two answers to it. In one sense it is just the latest mania the way—I mean, the way capitalism works is we have these, I go back to Kondratiev, one of my Russian economists who ended up being killed by Stalin. He was the sort of inventor of the long wave theory of capitalism. We have these short waves where you have sort of booms and busts driven by finance and debt etc. But we also have long waves driven by technology.And obviously, in the last 40, 50 years, the two big ones are the original deployment of the internet and microchip technology in the sort of 80s and 90s culminating in the dot-com boom of the late 90s, which as you say, I wrote about. Thanks very much for your kind comments on the book. If you just sort of compare it from a financial basis I think they are very similar just in terms of the sort of role of hype from Wall Street in hyping up these companies. The sort of FOMO aspect of it among investors that they you know, you can't miss out. So just buy the companies blindly. And the sort of lionization in the press and the media of, you know, of AI as the sort of great wave of the future.So if you take a sort of skeptical market based approach, I would say, yeah, this is just another sort of another mania which will eventually burst and it looked like it had burst for a few weeks when Trump put the tariffs up, now the market seemed to be recovering. But I think there is, there may be something new about it. I am not, I don't pretend to be a technical expert. I try to rely on the evidence of or the testimony of people who know the systems well and also economists who have studied it. It seems to me the closer you get to it the more alarming it is in terms of the potential shock value that there is there.I mean Trump and the sort of reaction to a larger extent can be traced back to the China shock where we had this global shock to American manufacturing and sort of hollowed out a lot of the industrial areas much of it, like industrial Britain was hollowed out in the 80s. If you, you know, even people like Altman and Elon Musk, they seem to think that this is going to be on a much larger scale than that and will basically, you know, get rid of the professions as they exist. Which would be a huge, huge shock. And I think a lot of the economists who studied this, who four or five years ago were relatively optimistic, people like Daron Acemoglu, David Autor—Andrew Keen: Simon Johnson, of course, who just won the Nobel Prize, and he's from England.John Cassidy: Simon, I did an event with Simon earlier this week. You know they've studied this a lot more closely than I have but I do interview them and I think five, six years ago they were sort of optimistic that you know this could just be a new steam engine or could be a microchip which would lead to sort of a lot more growth, rising productivity, rising productivity is usually associated with rising wages so sure there'd be short-term costs but ultimately it would be a good thing. Now, I think if you speak to them, they see since the, you know, obviously, the OpenAI—the original launch and now there's just this huge arms race with no government involvement at all I think they're coming to the conclusion that rather than being developed to sort of complement human labor, all these systems are just being rushed out to substitute for human labor. And it's just going, if current trends persist, it's going to be a China shock on an even bigger scale.You know what is going to, if that, if they're right, that is going to produce some huge political backlash at some point, that's inevitable. So I know—the thing when the dot-com bubble burst, it didn't really have that much long-term impact on the economy. People lost the sort of fake money they thought they'd made. And then the companies, obviously some of the companies like Amazon and you know Google were real genuine profit-making companies and if you bought them early you made a fortune. But AI does seem a sort of bigger, scarier phenomenon to me. I don't know. I mean, you're close to it. What do you think?Andrew Keen: Well, I'm waiting for a book, John, from you. I think you can combine dot-com and capitalism and its critics. We need you probably to cover it—you know more about it than me. Final question, I mean, it's a wonderful book and we haven't even scratched the surface everyone needs to get it. I enjoyed the chapter, for example, on Karl Polanyi and so much more. I mean, it's a big book. But my final question, John, is do you have any regrets about anyone you left out? The one person I would have liked to have been included was Rawls because of his sort of treatment of capitalism and luck as a kind of casino. I'm not sure whether you gave any thought to Rawls, but is there someone in retrospect you should have had a chapter on that you left out?John Cassidy: There are lots of people I left out. I mean, that's the problem. I mean there have been hundreds and hundreds of critics of capitalism. Rawls, of course, incredibly influential and his idea of the sort of, you know, the veil of ignorance that you should judge things not knowing where you are in the income distribution and then—Andrew Keen: And it's luck. I mean the idea of some people get lucky and some people don't.John Cassidy: It is the luck of the draw, obviously, what card you pull. I think that is a very powerful critique, but I just—because I am more of an expert on economics, I tended to leave out philosophers and sociologists. I mean, you know, you could say, where's Max Weber? Where are the anarchists? You know, where's Emma Goldman? Where's John Kenneth Galbraith, the sort of great mid-century critic of American industrial capitalism? There's so many people that you could include. I mean, I could have written 10 volumes. In fact, I refer in the book to, you know, there's always been a problem. G.D.H. Cole, a famous English historian, wrote a history of socialism back in the 1960s and 70s. You know, just getting to 1850 took him six volumes. So, you've got to pick and choose, and I don't claim this is the history of capitalism and its critics. That would be a ridiculous claim to make. I just claim it's a history written by me, and hopefully the people are interested in it, and they're sufficiently diverse that you can address all the big questions.Andrew Keen: Well it's certainly incredibly timely. Capitalism and its critics—more and more of them. Sometimes they don't even describe themselves as critics of capitalism when they're talking about oligarchs or billionaires, they're really criticizing capitalism. A must read from one of America's leading journalists. And would you call yourself a critic of capitalism, John?John Cassidy: Yeah, I guess I am, to some extent, sure. I mean, I'm not a—you know, I'm not on the far left, but I'd say I'm a center-left critic of capitalism. Yes, definitely, that would be fair.Andrew Keen: And does the left need to learn? Does everyone on the left need to read the book and learn the language of anti-capitalism in a more coherent and honest way?John Cassidy: I hope so. I mean, obviously, I'd be talking my own book there, as they say, but I hope that people on the left, but not just people on the left. I really did try to sort of be fair to the sort of right-wing critiques as well. I included the Carlyle chapter particularly, obviously, but in the later chapters, I also sort of refer to this emerging critique on the right, the sort of economic nationalist critique. So hopefully, I think people on the right could read it to understand the critiques from the left, and people on the left could read it to understand some of the critiques on the right as well.Andrew Keen: Well, it's a lovely book. It's enormously erudite and simultaneously readable. Anyone who likes John Cassidy's work from The New Yorker will love it. Congratulations, John, on the new book, and I'd love to get you back on the show as anti-capitalism in America picks up steam and perhaps manifests itself in the 2028 election. Thank you so much.John Cassidy: Thanks very much for inviting me on, it was fun.Keen On America is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

In this episode, I examine the relationship between metaphysics and language, addressing listener questions about reality. I discuss Aristotle's metaphysics as a framework for understanding sensory experiences and differentiate between descriptive and prescriptive language. I explore the implications of psychosis and the necessity for accurate reality processing, then transition to epistemology, highlighting its role in discerning truth. A major focus is on contemporary language manipulation within Marxist ideologies and its potential to detach thought from reality.Through personal anecdotes and historical context, I illustrate how state structures foster dependency and hinder growth. I argue for the importance of responsibility and rejecting victimhood, concluding with a call for listeners to critically reflect on how language influences their understanding of reality and personal agency.GET MY NEW BOOK 'PEACEFUL PARENTING', THE INTERACTIVE PEACEFUL PARENTING AI, AND THE FULL AUDIOBOOK!https://peacefulparenting.com/Join the PREMIUM philosophy community on the web for free!Subscribers get 12 HOURS on the "Truth About the French Revolution," multiple interactive multi-lingual philosophy AIs trained on thousands of hours of my material - as well as AIs for Real-Time Relationships, Bitcoin, Peaceful Parenting, and Call-In Shows!You also receive private livestreams, HUNDREDS of exclusive premium shows, early release podcasts, the 22 Part History of Philosophers series and much more!See you soon!https://freedomain.locals.com/support/promo/UPB2025

While we're told by politicians that the ideas of Karl Marx are foreign and have no place in this country, history proves otherwise. Andrew Hartman shows that Marx and Marxism have had an a significant influence on the United States, from Marx's journalistic writings for the New York Daily Tribune, to the mass politics the Socialist and Communist Parties and the Wobblies, on the most radical edge of the New Deal, and the New Left, and finally with the return to Marx's ideas since the Global Financial Crisis. The post Fund Drive Special: Marx's Influence on America appeared first on KPFA.

ORIGINALLY RELEASED May 21, 2018 Professor of History at ASU, Alex Aviña, returns to RLR to discuss the Chilean coup of 1973. In this gripping episode, Alex and Breht delve deep into the tragic and pivotal events surrounding the Chilean Coup of 1973. Learn about Salvador Allende's courageous attempt to build democratic socialism, Augusto Pinochet's brutal dictatorship backed by US imperialism, and the CIA's covert operations to undermine and overthrow Chilean democracy. From the economic sabotage and propaganda warfare to the violence and terror unleashed on the Chilean people, this conversation sheds critical light on a watershed moment in Cold War history—one that continues to echo powerfully into our present day. Join us as we unravel the lessons and legacies of Chile's 9/11, exploring what it reveals about imperialism, democracy, socialism, and the extremely violent and inhuman lengths to which capitalist powers will go to protect their interests. Outro Music: Monsters by Bambu ---------------------------------------------------- Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio Follow, Subscribe, & Learn more about Rev Left Radio https://revleftradio.com/

The Trump administration presses charges against a Democratic representative for assaulting federal officers at an ICE facility. This move, following a warning from Minority Leader Hakeem Jeffries, highlights a stark power dynamic and the Justice Department's firm stance. Learn more about this latest arrest and the leftist meltdown over it.--Head over to https://turley.pub/VegasGoesBitcoin and reserve your seat today. I'll see you there!Highlights:“For her part, McIver was defiant; she is, of course, playing the victim. Victimhood is the lifeblood of liberalism, you don't have liberalism without an oppressed population who need to be liberated.” “Once morality is replaced with Marxism, then pressing charges against Trump is good, because he's an oppressor, but pressing charges against Congresswoman McIver is bad because she's supposedly oppressed!”“They believe it's legal to break the law and illegal to enforce it.”Timestamps: [00:21] Charges against Rep. McIver and the fallout from the ICE facility incident[02:06] The political context of the charges and the response from Democratic leadership[04:08] Cultural Marxism's redefinition of justice through identity politics[06:43] Contrasting legal actions taken against Democrats versus those against President Donald Trump--Thank you for taking the time to listen to this episode. If you enjoyed this episode, please subscribe and/or leave a review.FOLLOW me on X (Twitter): https://twitter.com/DrTurleyTalksSign up for the 'New Conservative Age Rising' Email Alerts to get lots of articles on conservative trends: https://turleytalks.com/subscribe-to-our-newsletter**The use of any copyrighted material in this podcast is done so for educational and informational purposes only including parody, commentary, and criticism. See Hosseinzadeh v. Klein, 276 F.Supp.3d 34 (S.D.N.Y. 2017); Equals Three, LLC v. Jukin Media, Inc., 139 F. Supp. 3d 1094 (C.D. Cal. 2015). It is believed that this constitutes a "fair use" of any such copyrighted material as provided for in section 107 of the US Copyright Law.

We recently went on the For a New Republic podcast to talk about Trump, fascism, and rebuilding the workers' movement in the United States. For a New Republic is the official podcast of Éirígí For A New Republic, an Irish socialist republican party that seeks the reunification of Ireland and the establishment of a workers' republic. Éirígí For A New RepublicFor a New Republic PodcastSend us a message (sorry we can't respond on here). Support the show

Gwenda, short for Gwendoline, convinced her father to let her go into the circus as long as she got an official job or "booking." She did not want to get a traditional job such as working in the postal service, as her father had dreamed she'd do.Gwenda and her mother were very very close but unfortunately her mother died way too early.In spite of her parents, Gwenda became a Catholic. She fell in love with Stephen's father who was Italian and catholic.Well he had already abandoned the Catholic church by the time they met, but she was certain she could convince this enthusiastic atheist to come back to the church.  And she was a success on both fronts. Stephen did not enjoy his experience being raised in the Catholic church and schools. As a young boy Stephen struggles with anxiety, stealing from local vendors, fights and more. Gwenda was a storyteller and that's one of manny gifts she gave to Stephen. Years later when Stephen was teaching Mindfulness lessons she came to some of his teachings.Stephen left home in order to find himself. This journey had experiences of exploring Catholicism, Marxism, drugs, Buddhism, Mindfulness, compassion and more.Years later while raising her children, Gwenda used the expression "never mind"  when Stephen would come to her hurt or upset. She was say "never mind" and offer a smile and have them move on. Stephen was looking for more than that from his mother.My guest trained as a Buddhist Monk in the Tibetan tradition for eight years. To this day he still uses and teaches his practice and he enjoys applying his practice to real life situations and can help others without them knowing it's a Buddhist technique.  I was looking for something but more importantly I was leaving behind stuff, everything," Stephen explains. Stephen asked his mother years later, why she hadn't protected him more from his father when he was younger . "She was angry at me for asking that, she was angry at herself. She thought she'd done what she could. She was protecting herself as well."After reading Stephan's first draft of his book, "The Novice, Why I Became a Buddhist Monk", Gwenda said  "Don't you think it would have been nice if we'd listened to you a little more when you were young?" Stephen got very emotional. Their relationship changed so much for the better after that. She was acknowledging that they could have done more. That was what I wanted to hear.Gwenda had a big heart. Bio:Stephen has a fascinating story that could offer a unique perspective. His journey, shaped by both his mother and his unconventional upbringing, has deeply influenced his life and work. Growing up in a challenging environment, Stephen learned lessons from his family and from overcoming obstacles, which he now shares through his coaching and mindfulness framework. His story isn't just about overcoming adversity but also about the lessons learned along the way, including how his relationship with his family, especially his mother, shaped his journey to becoming a Buddhist monk and later a TEDx speaker.I believe his experiences of both struggling with and learning from his upbringing would provide a heartfelt and insightful conversation for your listeners, touching on themes of resilience, personal growth, and how those early life lessons shaped the person he is today.BOOKS:The Novice-Why I Became a Buddhist Monk, Why I Quit & What I Learned By Stephen SchettiniIt Begins Silence-the art of mindful reflection-Al Practical Guide to Meditation based on the teachings of theHistorical Buddha By Stephen Schettini Instagram:https://www.instagram.com/the.innermonk/Facebook:https://www.facebook.com/stephen.schettini.3/LinkedIn:www.linkedin.com/in/schettiniYouTube:https://www.youtube.com/@theinnermonkX: Stephen SchettiniWEBSITE: THEINNERMONK.COM (https://schettini.com/) "Should Have Listened To My Mother" is an ongoing conversation about mothers/female role models and the roles they play in our lives. Jackie's guests are open and honest and answer the question, are you who you are today because of, or in spite of, your mother and so much more. You'll be amazed at what the responses are.Gina Kunadian wrote this 5 Star review on Apple Podcast:SHLTMM TESTIMONIAL GINA KUNADIAN JUNE 18, 2024“A Heartfelt and Insightful Exploration of Maternal Love”Jackie Tantillo's “Should Have Listened To My Mother” Podcast is a treasure and it's clear why it's a 2023 People's Choice Podcast Award Nominee. This show delves into the profound impact mother and maternal role models have on our lives through personal stories and reflections.Each episode offers a chance to learn how different individuals have been shaped by their mothers' actions and words. Jackie skillfully guides these conversations, revealing why guests with similar backgrounds have forged different paths.This podcast is a collection of timeless stories that highlight the powerful role of maternal figures in our society. Whether your mother influenced you positively or you thrived despite challenges, this show resonates deeply.I highly recommend “Should Have Listened To My Mother” Podcast for its insightful, heartfelt and enriching content.Gina Kunadian"Should Have Listened To My Mother" would not be possible without the generosity, sincerity and insight from my guests. In 2018/2019, in getting ready to launch my podcast, so many were willing to give their time and share their personal stories of their relationship with their mother, for better or worse and what they learned from that maternal relationship. Some of my guests include Nationally and Internationally recognized authors, Journalists, Columbia University Professors, Health Practitioners, Scientists, Artists, Attorneys, Baritone Singer, Pulitzer Prize Winning Journalist, Activists, Freighter Sea Captain, Film Production Manager, Professor of Writing Montclair State University, Attorney and family advocate @CUNY Law; NYC First Responder/NYC Firefighter, Child and Adult Special Needs Activist, Property Manager, Chefs, Self Help Advocates, therapists and so many more talented and insightful women and men.Jackie has worked in the broadcasting industry for over four decades. She has interviewed many fascinating people including musicians, celebrities, authors, activists, entrepreneurs, politicians and more.A big thank you goes to Ricky Soto, NYC based Graphic Designer, who created the logo for "Should Have Listened To My Mother".Check out our website for more background information: https://www.jackietantillo.com/Or more demos of what's to come at https://soundcloud.com/jackie-tantilloLink to website and show notes: https://shltmm.simplecast.com/Or Find SHLTMM Website here: https://shltmm.simplecast.com/Listen wherever you find podcasts: https://www.facebook.com/ShouldHaveListenedToMyMotherhttps://www.facebook.com/jackietantilloInstagram:https://www.instagram.com/shouldhavelistenedtomymother/https://www.instagram.com/jackietantillo7/LinkedIn:https://www.linkedin.com/in/jackie-tantillo/YOUTUBE: https://www.youtube.com/@ShouldHaveListenedToMyMother

Mi entrevistado en este episodio es Ernest Cañada. Es coordinador de Alba Sud y docente de la Universidad de Barcelona. Investiga en torno al trabajo, los conflictos socioecológicos y las alternativas en el desarrollo turístico. Ha publicado: Viajar a todo tren. Turismo, desarrollo y sostenibilidad (Icaria, 2005, con Jordi Gascón); Turismo en Centroamérica: un nuevo escenario de conflictividad social (Enlace Editorial, 2010); Turismo placebo. Nueva colonización turística: del Mediterráneo a Mesoamérica y El Caribe. Lógicas espaciales del capital turístico (Enlace Editorial, 2011, con Macià Blàzquez); El turismo en el inicio del milenio: una lectura crítica a tres voces (FTR, 2012, con Jordi Gascón y Joan Buades); Turismos en Centroamérica. Un diagnóstico para el debate (Enlace Editorial, 2013); Turismo comunitario en Centroamérica. Experiencias y aprendizajes (Enlace Editorial, 2014).Notas del Episodio* Alba Sud y su historia* El despojo en Nicaragua* El surgimiento de turismo en Costa Rica como una herramienta neoliberal*  El Malestar en la Turistificación: Pensamiento Crítico Para Una Transformación de Turismo* El fin de turismo barato y el policrisis de hoy* Postcapitalismo y terminos complementarios* Monstruos peores* Aprender poner limites* La pluralidad de posibilidades de turismos postcapitalistasTarea* El malestar en la turistificación. Pensamiento crítico para una transformación del turismo - Icaria Editorial* Alba Sud - Facebook - Instagram - Twitter* #TourismPostCOVID19. Turistificación confinada* Ernest Cañada - Facebook - Instagram - TwitterTranscripcion en espanol (English Below)Chris: [00:00:00] Bienvenido Ernest, al podcast del fin de turismo. Ernest: Muchas gracias. Muy encantado estar aquí. Chris: igual es un gran honor poder hablar finalmente contigo. Mi pregunto si, pues, para empezar, si podrías decirnos de este, dónde hablas hoy y cómo es el mundo allá por ti? Ernest: Yo habitualmente resido en Barcelona, entre Barcelona y Mallorca, porque estoy entre la universidad de las Islas Baleares y Alba Sud, y en estos momentos estoy en Buenos Aires que estoy trabajando en una investigación sobre experiencias de gestión distinta, fuera de las lógicas del capitalismo. Y esto nos llevo a identificar distintas experiencias. Y ahora estoy empezando una investigación con el Hotel Bauen, a lo que fue el Hotel Bauen y a cerrado y la cooperativa que lo gestionó durante 20 años, Es parte el proceso que estamos haciendo, identificación [00:01:00] de experiencias diversas plurales que tienen que ver con como pensar la posibilidad de organizar el turismo bajo otros modos y esto nos elevado por caminos distintos de América Latina, de España. Y ahora estoy aquí.Chris: Pues gracias Ernest. Y si vamos a estar hablando de ese tema pero más allá de las vision que que hay, que existe, que podemos imaginar sobre un turismo post-capitalista o algo alrededor, algo así. Pero antes de meternos en eso, pues tú y yo hemos estado en contacto durante los últimos dos años, en parte debido a tu trabajo en el ámbito de los estudios críticos de turismo y a tu proyecto Alba Sud que en algunos de nuestros invitados anteriores incluidos de Ivan Murray, Robert Fletcher y Macia Blasquez ha participado.Me encantaría que pudieras contarme un poco [00:02:00] sobre Alba Sud, Ernest, su misión, su historia y su situación actual Ernest: Con mucho gusto. Ah, mira, Alba Sud nace en 2008. Legalmente lo habíamos legalizado antes por si algún grupo de compañeros por si algún día nos hacía falta, pero formalmente empieza a funcionar el año 2008 y empieza a funcionar en Managua, Nicaragua, que era donde yo residía en ese momento.Y fundamentalmente fue un acuerdo de personas que nos dedicábamos a la investigación y a la comunicación para trabajar con análisis críticos y al mismo tiempo propositivos en torno al turismo. Esto fue algo que fue original desde el principio, esta doble preocupación, por cómo pensar los impactos, los efectos que tenía el desarrollo turístico bajo el capitalismo y que tipo de dinámicas de violencia estructural y directa generaban y al mismo tiempo, cómo pensar posibilidades de salir de ese [00:03:00] marco de esas lógicas. Y eso fue un sello que desde el principio empezamos. Con los años Alba Sud fue creciendo, integrándose como una red de investigadoras e investigadores en turismo. Ahora tenemos presencia en 10 países en España, en Francia, en Europa, y luego en América latina, en la República Dominicana, en México, en El Salvador, Nicaragua, Costa Rica, Brasil, Uruguay y Argentina.Entonces es una red que conformamos gentes que nos dedicamos a distintos ámbitos de la análisis turístico y que compartimos espacios de trabajo y análisis e intervención política. Para nosotros, Alba Sud es un centro de investigación, pero no es un centro académico si nos preocupa menos las dinámicas académicas, aunque hay una parte de nuestro equipo de personas que colaboran que están en la universidad, distintas universidades. Lo que nos preocupa es cómo generar [00:04:00] conocimiento que sea útil para las comunidades, para las organizaciones comunitarias, para las asociaciones civiles, para sindicatos, para cuando es posible la administración pública. Es decir, intentamos generar conocimiento, análisis sistematización, propuestas que de alguna manera contribuyen a hacer visible las cosas que funcionan mal, que son un desastre que generan dolor en este mundo en relación con el turismo y al mismo tiempo, a pensar horizontes de esperanza.Este es un poco el propósito. Para ello, nos dotamos de eso de un equipo amplio de personas que colaboran unas más estrechamente con el día a día, otras que puntualmente colaboran y montamos básicamente nuestros trabajos se articula en torno a una web, la www.AlbaSud.Org, y lo estructuramos en trabajos de investigación que salen después en un formato [00:05:00] escrito por distintas formas, que luego te cuento un trabajo, además de la forma de la investigación, vinculado a la formación a poner a generar procesos de diálogo que nos permitan escuchar, reflexionar conjuntamente, poniendo en el mismo nivel personas que vienen de la academia con personas que tienen experiencias concretas de trabajo. Y finalmente, un ámbito más de incidencia política, más de acompañamiento organizaciones y de acompañarles para incidir políticamente. En el ámbito de la investigación, luego lo expresamos, básicamente a través de unos artículos cortos que hacemos, publicamos alrededor de 100, 110, 120 al año, que son artículos cortos de 2000-2500 palabras, que sabemos que son muy usados en las universidades, como material de discusión. Y un poco del propósito es este que se hiervan como pequeñas artículos bien escritos o intentamos que estén bien [00:06:00] escritos, que estén en un lenguaje simple, que la complejidad no tiene que ver con las palabrotas académicas que usamos, sino la profundidad del pensamiento que incorporan, pero que tienen que estar poder ser leídas por mucha gente.Tenemos esto. Luego, pusimos en marcha un sello editorial propio que es Alba Sud Editorial, en el cual tenemos una colección de libros, una de informes y recientemente una de policy brief más dirigidos a recomendaciones de política. Y básicamente Alba Sud eso. Es un espacio de encuentro entre personas que no nos resignamos a pensar que el desarrollo turístico necesariamente tenga que comportar esto, que estamos acompañando las resistencias, las luchas de los muchos males y violencias que genera este desarrollo capitalista a través del turismo y que al mismo tiempo, intentamos construir lo que decía antes "horizontes de esperanza" que nos permitan estimular la lucha y la resistencia, [00:07:00] pensando en en futuros más deseables que es creo que en estos momentos también necesitamos.Chris: Gracias, Ernest. Sí. Pues por lo que he visto, lo que he leído, lo que he encontrado ahi en el sitio de Alba Sud. Pues es, es una organización y sitio único en el mundo. Y pues yo tengo mucho honor de estar contigo hoy hablando de estas cosas y especialmente contigo como el fundador, Y entonces, para agregar, para profundizar un poco más de la historia, de tu historia, la próxima pregunta viene de nuestro amigo mutuo compañero Macía Blasquez a quien entrevisté en la temporada cuatro. Europa. Y el pregunta, "afirma que tú has sido entre muchas otras cosas activista en Centroamérica, como nos dijiste, y entonces él quiere saber cómo han cambiado tus opiniones y tu carrera de este [00:08:00] entonces?" Ernest: Buena pregunta.Ah, yo empecé a trabajar en Centroamérica acompañando. Bueno, primero pasé seis años que iba y venía. Estaba medio año en Centroamérica más o menos a otro medio en España. Y finalmente me quedé a trabajar en Nicaragua con una organización que se le llamaba "Luciérnaga" ahora "Ilegalizada," dedicada a la comunicación.Y desde ahí empezamos a organizar campañas de comunicación en distintos temas que tenían que ver con las necesidades y los derechos de la mayoría de la gente y de como estaban sufriendo procesos de despojo de posesión. Y trabajamos en torno a temas que tenían que ver con la salud y los derechos sexuales o reproductivos o la soberanía alimentaria. Y en una de estas, organizamos una campaña que duró cuatro años de investigación y comunicación sobre turismo. En un contexto, estoy hablando del año [00:09:00] 2004-2008, en el cual Nicaragua se estaba abriendo al turismo en esos momentos. Y entonces identificábamos claramente los altos niveles de violencia que eso podía comportar con procesos de desplazamiento.Y había que acompañar a las comunidades en esas dinámicas, y que además eran compartidas en El Salvador, en Guatemala, en Honduras, en Costa Rica y al mismo tiempo, empezar a pensar posibilidades de "si era posible utilizar el turismo bajo el control de las propias comunidades." Esa fue mi mi inserción en el mundo fundamentalmente del turismo.Y a partir de ahí, después de trabajar unos cuatro años en Luciérnaga y pusimos en marcha Alba Sud y en parte recuperamos en Alba Sud esa especialización vinculado con el turismo. Pensábamos, y es algo que hemos reflectado muchas veces con Ivan Murray que también le entrevistaste que no nos estábamos dando cuenta desde el mundo de las [00:10:00] izquierdas de la importancia que tenía el turismo para el funcionamiento al capitalismo.Y a veces cuando decíamos que nos necesitábamos al turismo, la gente lo tomaba como algo como irrelevante, como algo superficial, incluso casi jocoso como te gusta viajar, verdad? Y entonces era como, como no darse cuenta de, por un lado, como sobre todo desde la aplicación de los programas neoliberales, cómo el el turismo estaba ayudando a expandir los procesos de desarrollo capitalista, pero al mismo tiempo, como tenía una segunda función muy importante que era, cómo ayudaba a a estabilizar los desórdenes que provocaba ese mismo programa neoliberal? Recuerdo que me impresionó mucho trabajando en Costa Rica cuando me di cuenta que el año 1985, cuando se aplican los programas de ajuste estructural, [00:11:00] una de las cosas que se hace es desmontar el CNP, que era el consejo nacional de producción, que era lo que permitía durante bastantes años, que el campesinado costarricense tuviera la seguridad de que los granos básicos, frijoles, arroz, maíz tenía donde venderlos con precios estables. Y esto le daba seguridad al campesinado. Esto el año en el marco de la aplicación de esas políticas neoliberales que eran de hecho un chantaje, decir bueno, en un contexto de crisis de la deuda o aplicas determinadas programas políticos para liberalizar el comercio o no tienes apoyo en ese contexto, la contrapartida de achicar el estado y reducirlo.Y uno de los ejes de disminución del gasto público fue, por ejemplo, desmontar el CNP, este consejo nacional de producción. Y a cambio, lo que se pedía al campesinado estimularlo en la producción [00:12:00] de cultivos que tuvieran supuestamente mejor inserción en el mercado internacional para atraer la llegada de divisas.Y ahí se promovía la vainilla, la curcuma, la pimienta, productos que al final no acabaron de funcionar. Pero al mismo tiempo se promovió el turismo rural como un mecanismo para que el campesinado, por una parte, aportara con esa desarrollo de servicios turísticos divisas, al mismo tiempo le permitiera estabilizarse y no comprometerse en una dinámica que tenía que ver con el sufrimiento que estaban viviendo, que estaban generando procesos migratorios muy grandes.Entonces, con Iván, una de las cosas que reflexionábamos es, esto del turismo empieza a ser muy importante para el capitalismo. Y después de la crisis de 2008 creo que tuvimos bastante conciencia de que la dinámica de solución que encuentre el capitalismo para su [00:13:00] reproducción en parte tiene que ver con la expansión del turismo.Y esto lo hemos visto después de la crisis de la COVID con la pandemia que tuvimos en la cual... recuerdo perfectamente una llamada que nos hicimos con Iván, decíamos no nos puede pasar en 2020 lo mismo que nos pasó en 2008, que no nos dimos cuenta hasta mucho después de lo que estaba ocurriendo. Y por tanto, dijimos "paremos todas las publicaciones que tenemos pendientes y pidamos a todo el equipo amplio que está en torno de Alba Sud, pongámonos a reflexionar y analizaron que nos equivoquemos, pero pongámonos a analizar que cambios supone esto." Y en ese memento, alguna gente se reía de nosotros. Decía que seamos futurologia, que si habíamos convertido Alba Sud en una bola de cristal y que pretendíamos invocar el futuro. Y de hecho, lo que intentábamos hacer era el análisis desde la economía política para entender qué es lo que nos venía encima y de alguna manera, respondiendo a la pregunta que nos hacía [00:14:00] Macia, yo creo que lo que ha cambiado mi pensamiento es la intuición.O sea lo que antes era una intuición de que debíamos trabajar, generando conocimiento fuera de las lógicas de la reproducción académica y teníamos que generar conocimiento vinculado a los problemas sentidos por la gente más desfavorecida, que esa institución estaba en lo cierto y que había un espacio para hacer eso y que era necesario hacerlo.Y que este era un espacio que debíamos construir en relación con el mundo de las universidades de la academia, pero independiente de él, pero también independiente de las empresas, que es lo que vimos que también les había ocurrido algunas ONGs que durante años trabajaron tratando de generar algún tipo de pensamiento en torno de turismo, pero que rápidamente habían caído en una cierta trampa de pensar que era posible incidir en las empresas, generar dinámicas de responsabilidad, etcétera. Y nosotros pensamos que la cosa no iba por ahí, que la cosa tenía que ver con cómo [00:15:00] fortalecíamos otros actores para que pudieran combatir, resistir y construir cosas fuera de los marcos del capitalismo. Entonces, yo creo que, no sé si cambiaron muchas las cosas en términos de pensamiento, pero si se consolidó una convicción de lo que empezamos a hacer de una forma un poco intuitiva, se acabó convirtiendo en un espacio de investigación, de colaboración, de acompañamiento, de formación, de ciencia política para para un montón de gente que está vinculado con el turismo.Chris: Yeah. Gracias, Ernest. Pues yo siento que esa intuicion ha abierto un montón en los últimos años. Y hay un montón de gente en muchos lados, normalmente los lugares turisteados o sobreturisteados dando cuenta y dando cuenta no solo de [00:16:00] las consecuencias, pero de los patrones y pues, a dónde vamos con los patrones o canales de turismo convencional, pero también, como dijiste, en el turismo, como un gran factor dentro de la expansión y destrucción del capitalismo en nuestro tiempo. Entonces, a través de Alba Sud y Icaria Editorial en España, ustedes han publicado recientemente una antología titulada El Malestar en la Turistificación: Pensamiento Crítico Para Una Transformación de Turismo. Hay toneladas de capítulos fascinantes, tengo que decir, de excelentes autores y investigadores, incluidos trabajos que hacen referencia Silvia Federici y David Harvey, Pierre Biourdeau, Donna Haraway, Foucault, Graeber, y Ursula Le Guin, entre otros. [00:17:00] Estoy curioso, Ernest, cuál fue el impulso detrás de la creación de este antología? Ernest: Muchas veces, buena parte de las cosas que hacemos o que impulsamos de que son más grandes, vienen de una llamada telefónica con Ivan Murray y nos llamamos decimos, "tenemos que hacer esto, tenemos que hacerlo otro."Y de estas llamadas, lo que acabamos, y luego es algunos elevándolas a cabo. En este caso concreto, recurrentemente, teníamos una reflexión que cada vez era menos interesante leer sobre el turismo o que nos interesaba menos leer sobre turismo y que para entender el turismo, necesitábamos leer otras cosas. Y incluso la gente que nos dedicamos a los análisis críticos del turismo, nos dábamos cuenta de que estábamos leyendo mucho solamente entre nosotros.Y que de alguna manera estábamos reproduciendo lo mismo que le pasaba la academia vinculada al turismo. Es una academia muy endogámica, [00:18:00] muy auto concentrada que discute los mismos temas que se cita unos a otros y nos dábamos cuenta que de alguna manera, los que nos dictábamos a la crítica y a la propuesta fuera de esos marcos, teníamos el riesgo de no estar captando parte de la complejidad que tenía el desarrollo turístico en la medida que este se estaba haciendo cada vez más grande y que estaba penetrando en más esferas de la vida. Y ahí la idea fue, necesitamos hacer cuando compartíamos con Iván y luego se sumó Clément Marie dit Chirot, que es un profesor de la Universidad de Angers, que colabora también con con Alba Sud.De ahí surgió la idea de decir bueno, nos compartíamos tú que estás leyendo, que te está interesando. Y ahí empezamos a compartir autores y autoras. Y nació la idea deberíamos hacer algo con esto. Hicimos un primer seminario en Barcelona sobre la obra de David Harvey y en Lefevbre de qué nos pueden aportar estos dos autores a la comprensión [00:19:00] actual del desarrollo turístico.Y fue un seminario por eso el libro en parte, a veces la gente dice, por qué tanto Harvey y tanto Lefevbre, porque el origen del libro tenía que ver con este primer seminario que fue una prueba, un ensayo, de cómo podemos hacer que autores que no necesariamente han hablado sobre turismo, cómo podemos hacer que dialogan con nuestro objeto de de análisis?Y ahí hicimos un poco el mismo llamado que habíamos hecho en 2020 en cuando empezamos a trabajar en torno de la pandemia, que eso se convirtió en dos libros. Uno que fue Turistificación Confinada y otro Turismos de Proximidad, que fue el mismo proceso de empezar a preguntar a nuestros colegas, amigos, compañeros y compañeras, en qué estaban trabajando, que estaban viendo que estaban...Pues hicimos lo mismo, empezar a preguntar en nuestro entorno del equipo de Alba Sud, personas que colaboran, qué autores estaban leyendo que les interesaba y que no hubieran hablado antes de turismo? Y como [00:20:00] podíamos hacer el ejercicio de llevarlos a los análisis turísticos con el fin de robustecerlos, de hacerlos más sólidos, de incorporar dimensiones que si solamente nos fijábamos en lo que veníamos leyendo y escribiendo sobre el turismo, a lo mejor se nos estaban escapando. Por supuesto, nos quedaron un montón de trabajos de referencias fuera de este marco, es decir nos salía un volumen con 25 capítulos y nos podía haber salido perfectamente un segundo volumen, que es algo que no descartamos, pero no en términos inmediatos por el cantidad de trabajo que también supone.Pero si logramos poner en diálogo una serie de personas que nos permitían, de alguna manera, enriquecer el análisis turístico y brindar a gente que se estaban metiendo en determinados temas desde el ámbito de la comprensión, de lo como funciona el turismo, encontrar referencias teóricas, críticas con el capitalismo que le pudieran ayudar a [00:21:00] como mínimo, abrir caminos, entender qué lecturas podríamos hacer a partir de ellas.Seguro que hay autoras o autores que podrían haber tenido otro tipo de lectura, pero es la que hicieron las personas que colaboran con nosotros y de alguna manera era una de las posibles lecturas. Y bueno, ese es el origen del libro y la motivación. Chris: Ajá. Y me gustaría preguntarte sobre, pues, tu capítulo sobre Eric Ollin Wright, pero antes de eso, me gustaría preguntarte qué tipo de reflexiones te sorprendiste más fuera de tus propios investigaciones? Ernest: Sí, Ivan, Clemente y yo no solo lemos, sino que editamos y discutimos todos los capítulos.Tuvimos que rechazar lamentablemente también algunos. En algunos casos, había gente que nos mandó escritos que eran más complejos que el propio autor. Elegimos necesitamos que se entienda o en otros casos, la lectura no nos interesaba mucho. [00:22:00] No fue que aceptáramos todo, en este proceso.Y para mí, uno de los descubrimientos fue Jason Moore y el trabajo que hizo Iván con él para pensar o plantear la hipótesis del fin del turismo barato. Esto ha dado lugar un proyecto de investigación en el que estamos en la Universidad de Las Islas Baleares, con el grupo CRIGUST en el que estoy trabajando, pensando decir, bueno, qué significa este escenario de emergencias crónicas, esta dinámica, la cual el capitalismo ha funcionado a partir de la lógica de disponer de naturalezas baratas... qué significa si esto empieza a acabarse? Y hasta qué punto este modelo de desarrollo turístico que hemos tenido las últimas décadas en realidad no está objeto a demasiadas tensiones? Está demasiado en crisis y habría que tal vez plantear la hipótesis del fin del turismo barato, pero la [00:23:00] apertura de nuevos escenarios y sobre esta hipótesis estamos estamos desarrollando un proyecto de investigación y de alguna manera también ha servido para nosotros desde Alba Sud para pensar los escenarios de esta dinámica de reactivación. Decir no, no todo es igual a lo que venía siendo antes. Yo creo que para entender el memento actual del desarrollo turístico a nivel global, hay que situarnos en dos crisis:ya antes mencionamos el programa neoliberal y como el neoliberalismo incorpora el turismo con un mecanismo de expansión por al mismo tiempo de estabilización. Pero las dos últimas crisis la de 2008 y 2020 generan un salto de escala en términos de turistificación, un proceso turistificación global como nunca habíamos vivido, siendo un salto exponencial, en parte porque después de la crisis de 2008 se produce una situación en la cual las vías que habían optado a través de los préstamos [00:24:00] bancarios, la construcción, hipotecas, etcétera, colapsa y no es posible seguir reproduciendo el capital a través de esas vías. Y esto necesita encontrar otros mecanismos a traves de los cuales el capital se puede reproducir. Ahí, david Harvey ha hablado muchas veces de la importancia que tiene la urbanización de China en este proceso de salida de la crisis de 2008. Nosotros entendemos que, además de esto, el papel del turismo es clave. No es casualidad que una empresa como Airbnb nazca en 2008, que se produzca esta expansión del turismo urbano. Es decir, tiene que ver con esta lógica. Y la pandemia de alguna manera lo que hace es detener, pero al mismo tiempo, una salida, una reacción de los capitales muy agresiva por recuperar lo que no han ganado en los años anteriores.Y por tanto, se produce como una vuelta de tuerca más en esta dinámica. En este punto, para eso no es útil el pensamiento de Jason Moore, que yo lo leo fundamentalmente [00:25:00] como aportación de Iván Murray en esta obra que hacemos, en el malestar de la turistificación. Esta hipótesis del fin del turismo barato que planteamos a partir de la relectura de Jason Moore, lo que nos permite pensar es, o interpretar más bien , la dinámica de redituación es igual que la anterior a la crisis o hay algo cualitativamente distinto? Y hay algo cualitativamente distinto, porque estamos ante un escenario de riesgo para este desarrollo capitalista vinculado a las naturalezas baratas.Y ahí es donde nos damos cuenta que, en parte hay un efecto champagne, que cerca las reactuaciones no has podido viajar durante dos años y cuando hay la apertura, la gente sale. Pero más allá de esto y que nos expresa en estos últimos años de una forma desmesurada de tenemos turismo en los destinos más purificados, turismo de todo tipo, desde lujo a despedidas de [00:26:00] soltero o de soltero, que no alquilan ni una habitación, que sencillamente pasan de noche el viernes y el sábado de fiesta y se va en el domingo y ya está. O sea, tenemos de todo.Y ahí es donde recupero a Jason Moore y la ideas del fin de las del turismo barato, este riesgo de fin de turismo barato, lo que nos empezamos a dar cuenta es que empieza a ver una mayor competencia entre territorios, entre ciudades, por atraer un turismo de mayor poder adquisitivo. Se dan cuenta que hemos salido de la crisis y hay una serie de emergencias crónicas o lo que algunos le llaman policrisis que siguen estando presentes, que tienen que ver con el cambio climático, con la crisis de combustibles o la crisis energética y la crisis de materiales con las interrupciones a las cadenas globales de suministros, con las tensiones geopolíticas. Y todo esto nos ponen alerta de los riesgos que tiene el [00:27:00] desarrollo turístico. Si estamos en un escenario muy vulnerable. Además, después de la salida, empezamos a ver que hay un nivel de destrucción de los ecosistemas enorme, que no decir, esta lógica de crecimiento constante es inviable, porque hemos superado con mucho la capacidad del planeta y en ese contexto también vemos otro naturaleza barata que empieza a ser cuestionada, que es el trabajo, es decir la idea de la renuncia, de la dimisión, y uno de los grandes problemas que tienen las empresas en estos momentos es la falta de personal, gente que no quiere trabajar ahí y que busca trabajo en otros sitios.Entonces, en ese contexto que llamamos de emergencias crónicas que además se retroalimentan unas con otras, lo que empezamos a ver es que los capitales, a través de las autoridades públicas en distintos territorios, empiezan a competir por atraer un turista de mayor poder adquisitivo. Buscan cómo concentrar esa franja de segmento [00:28:00] turístico que va a ser menos sensibles a situaciones de crisis, que va a seguir viajando y cómo traerlo.Y implica un programa de gasto público enorme en términos de infraestructuras para traerlos en términos de promoción internacional, términos de macro-eventos para consolidar esa atracción. El problema es que, por definición, los turistas de mayor poder adquisitivo son mucho menos que la clase media o las clases trabajadoras en las que se ha sentado el turismo en las últimas décadas.Y por tanto, esa competencia entre territorios, por atraer ese segmento turístico de mayor poder adquisitivo, se incrementan. Es una competencia feroz por atraer a ese tipo de turistas y yo creo que estamos en este en este contexto. Y yo creo que no nos hubiéramos dado cuenta si una de las hipótesis posibles que formulamos a partir del libro en Malestar en la Turistificación no fuera precisamente esta [00:29:00] idea que extraemos de Jason Moore sobre el fin de las naturalezas baratas.La otra hipótesis tiene que ver con el trabajo que desarrolla a partir de Erik Ollin Wright sobre las posibilidades y cómo de transformar el sistema capitalista, hablando también desde el turismo, que es algo que Erik Ollin Wright nunca hizo, pero no sé si querías que habláramos ahora de él o o como quieres que lo planteemos.Chris: Pues sí, sí, me encantaría si podrías platicar un poco sobre Erik Ollin Wright, porque escogiste el específicamente, pero también para empezar, porque el capítulo que escribiste está titulado como un Turismo Postcapitalista: Siguiendo Los Pasos de Erik Ollin Wright.Entonces, antes de meternos en sus obras y su trabajo me gustaría preguntarte, pues, cómo defines Postcapitalismo?Ernest: Yo parto un posicionamiento anticapitalista. Y no tengo ninguna duda. Si me [00:30:00] opongo a a este modelo de producción, creo que nos lleva el desastre tanto en términos humanos como planetarios. Desde esa posición de esa convicción anticapitalista, lo que plantea es la necesidad de encontrar salidas que nos lleven a otro escenario.Podríamos llamarle socialismo. Podríamos llamarle ecosocialismo. No lo sé. Me interesa más pensar la posibilidad de pensar horizontes que escapen del capitalismo. Este es el posicionamiento. A veces hay gente que duda, porque una cosa o la otra. No una cosa o la otra. Si partimos del anticapitalismo para intentar construir algo fuera del capitalismo, pero no es algo tampoco mecánico, es algo que construimos. No es una fase superior del capitalismo. Después del capitalismo podría ser formas de violencia y de explotación mucho mayores. Es algo que tenemos que construir. Entonces, la idea es no resistimos, confrontamos con las lógicas capitalistas y desde [00:31:00] intentamos construir algo distinto, algo que podemos llamarle metafóricamente del momento postcapitalismo, pero no es contradictorio una posición con la otra. A partir de ahí, yo, sinceramente, estoy en este camino de buscar como pensar las posibilidades de transformación. Esto lo tenía claro. Y cuando me acerco a distintos autores, Erik Ollin Wright no era un autor que me resultaba especialmente simpático. Venía de una tradición socialdemócrata. Venía del marxismo analítico, que era algo que no especialmente me seducía.Si me interesaba una cosa especialmente de su obra, que era el rigor metodológico en las formas de analizar la sociedad. Esto me a atrevía especialmente. Es decir, salir fuera de las metáforas y del lenguaje a veces tan obtuso del marxismo y empezar a construir utilizando las mejores herramientas de las que disponemos en un determinado memento desde las ciencias [00:32:00] sociales.Esto reconozco que era algo que sí que me atraía, pero no es necesariamente todo el pensamiento de Erik Ollin Wright y Erik Ollin Wright me interesa partir de leer Utopía Reales y después Como Ser Anticapitalista en el Siglo XXI, por la visión que tiene. El lo que hace es un intento de recuperar distintas tradiciones de la izquierda para pensar un programa de acción complementario.Y a mi, esta idea me seduce especialmente, cómo pensamos en términos complementarios. Es decir cómo la acción de uno es la que uno puede hacer, la que uno desea hacer o la que las condiciones le han marcado, pero no son mejores ni peores que las que hace el otro compañero que está desde otra trinchera y como dejamos de competir por cuál es la mejor idea y empezamos a reconocernos que unos están intentando transformaciones desde el ámbito, de la lucha política parlamentaria, otros lo hacen desde del mundo sindical, otros desde del mundo [00:33:00] ecologistas y otros de cooperativismo. Reintegrar, repensar conjuntamente esas distintas tradiciones de acción de la izquierda.Me parecía que era algo necesario. Discrepo en una posición de Erik Ollin Wright que no acabo compartir, que es esta idea de negar la posibilidad de la revolución. Y me explico, Erik Ollin Wright dice en parte como buen social demócrata, lo que viene a decir es, después de las experiencias históricas, es fácilmente reconocible que cuando hemos tomado el poder después de un proceso revolucionario, las dinámicas que hemos generado después casi han sido peores que contra lo que combatíamos. Y probablemente tenga razón.Y yo he vivido 11 años en Nicaragua y sé de lo que estoy hablando. Se de qué significa los supuestos nuestros cuando están en el poder. Entonces, cuidado con esta idea, la simple toma del poder en [00:34:00] nombre de una bandera, de una determinada cristalización ideológica es ya un futuro deseable y mejor. Cuidado porque efectivamente generamos monstruos peores.Pero lo que discrepo con Erik Ollin Wright es que, si bien, en sí misma la toma del poder no te garantiza una sociedad ni mucho más justa, ni mucho más equitativa, sino que al final, muchas veces lo que te encuentras son dinámicas de estabilización de nuevos grupos que ascienden al poder y desde ahí ejercen el control.Pero lo que sí, quiero que no podemos renunciar a la idea de la movilización social, incluso de la toma del poder político como un mecanismo defensivo, como un mecanismo de respuesta ante el desorden que genera el capitalismo. En estos contextos, aunque fuera para salvaguardar dinámicas democráticas, aunque fuera para salvaguardar, creo que no podemos renunciar a la herramienta [00:35:00] revolución, pensado probablemente en términos defensivos no ofensivos, si no pensando que vamos a cambiar y vamos a generar un mundo mejor a partir de la toma del poder inmediata. Pero sí, salvaguardarlo como un mecanismo defensivo ante la lógica del avance del desorden que genera el capitalismo, la posibilidad de restaurar ciertos equilibrios a través de procesos revolucionarios.Creo que esta es la idea que recuperamos de Walter Benjamin cuando dicen que a veces se marca como la revolución, como la locomotora de la historia y el dice más bien, es el freno de mano. Es decir, es ante el despeñadero pensar en esto. Bueno, esto mi distancia de esta posición tan categórica de Erik Ollin Wright, pero en cambio, me parece interesante cómo construir una posibilidad de un mundo post capitalista a partir de cuatro grandes estrategias o vías de lo que ella denomina erosión del [00:36:00] capitalismo. O sea si no es posible darle la vuelta de inmediato, probablemente habrá que pensar en un tránsito a largo plazo en el cual este orden capitalista he agujereado desde distintos ámbitos de intervención y fundamentalmente desde el estado y desde fuera del estado.Y él plantea esta idea del desmantelar, domesticar, huir y resistir como formas de intervención. Y yo lo que hago en el capítulo es subir, bueno, si el turismo es tan importante en el capitalismo, cómo podríamos pensar estas categorías, estas dinámicas de ejes de intervención que contribuyen a erosionar el capitalismo de ir agujereándolo, de ir creando nuevas lógicas, aunque sean frágiles, aunque sean temporales, pero como mostrar, y como de algún modo ir asentando y que iba creciendo áreas de funcionamiento social que no reproducen las lógicas del capitalismo, sino que [00:37:00] avancen en otras direcciones. Y esto en un largo proceso que nos vaya avanzando, que nos permite avanzar.Y yo lo que intento hacer es cómo podría ser esto desde el turismo? Y ahí implica, por una parte, la intervención desde el estado, es decir por un lado, desde el estado, entendiendo al estado cómo la cristalización de una determinada correlación de fuerzas en un determinado memento. Podríamos pensarlo en términos de, bueno, es la reproducción de, es el mecanismo que tienen las clases dominantes para reproducir bien. Yo quiero más bien siguiendo otros autores de la tradicion marxista, como Poblanzas y otros más bien entendiendo como una cristalización de una determinada correlación de fuerzas. Y esto puede cambiar. Bien, desde esa perspectiva, pensar como desde el estado, podemos intervenir abriendo dinámicas que funcionen fuera de las lógicas del capitalismo. Una de ellas que no significa que sean necesariamente anticapitalistas, que a veces ayudan a [00:38:00] estabilizar el mismo capitalismo, pero pueden ser leídas de múltiples maneras.Una de ellas tiene que ver con esta idea de ponerle límites al capital, introduciendo mecanismos de control, de regulación, de fiscalidad. Es decir desde la inspección del trabajo hasta la fiscalidad hasta las tonificaciones en determinadas ciudades de qué se puede hacer, si podemos permitir más hoteles o no podemos permitirlos, cierto?Todo esta dimensión de "desde el estado," cómo ponemos mecanismos de limitación y contención al desarrollo de capital turístico? Otra vía, otra estrategias, como desde el mismo estado, generamos igual que por ejemplo, hemos hecho en algunos países en el ámbito de la salud o en el ámbito de la educación, cómo establecemos programas públicos que garanticen el acceso a las vacaciones, al descanso, etc. de una parte de la población, con programas de turismo social, [00:39:00] con creación de infraestructuras, desde parques urbanos a mejora transporte público, acompañamiento los programas de la economía social y solidaria, el cooperativismo. Es decir cómo desde el estado generamos dinámicas que contribuían a garantizar el acceso de los sectores más desfavorecidos a vacaciones. La tercer eje de intervención de que plantea Erik Ollin Wright tiene que ver con la idea de resistir resistir fuera del estado, es decir, resistir en el combate a este desorden que genera el capitalismo, el capital turístico.Y esto implica resistir desde dentro de las empresas con las organizaciones sindicales, pero tremendas de fuera desde los movimientos comunitarios, ecologistas, vecinales, es decir, ponerle límites al capital, no solamente esperando lo que va a hacer el estado con políticas públicas, sino que hacemos de forma organizada colectivamente dentro y fuera de las empresas.[00:40:00] Y la cuarta dimensión de esta proceso de entender mecanismos de erosión del capitalismo y en este caso, del capitalismo de base turística, sería la idea de huir. Hay que salir ya hoy y aquí de este mundo capitalista. Y esto implica crear cooperativas, ensayar formas de organización distinta que nos permitan garantizar vacaciones, descanso, formas diversas de construir el ocio que pueden incluir el desplazamiento.Y esto podemos hacerlo fundamentalmente desde las organizaciones comunitarias, desde el ámbito de las cooperativas, pero también desde fuera del mercado. Es decir, si la tutela del estado y si la tutela del mercado. Es decir, reorganización del ocio popular sin pasar por el mercado. Esto que en algunos países llamamos domingueros, dominguiar, hacer uso del día del señor para [00:41:00] descansar o tocarnos las narices o leer debajo un árbol. Es esta idea de hacer lo que queramos de forma autoorganizada, en colectivo o individualmente. Es decir, abrir estos espacios. Entonces yo creo que estas cuatro dimensiones es lo que nos permite pensar la posibilidad de una transformación del turismo bajo otras lógicas. Y aquí creo que hay que introducir un matiz porque a veces siento que hay una cierta confusión, como si todo fuera un problema de palabras. Es decir que nos negamos a utilizar la palabra turismo porque es una palabra que es capital.Bueno, nosotros, lo que reivindicamos fundamentalmente es el tiempo libre, el tiempo liberado del trabajo. Esto es lo que nosotros reivindicamos. Y creo que eso es lo que tenemos derecho a el tiempo que liberamos del trabajo para poder hacer lo que necesitemos en términos de descanso, de alimento de nuestro pensamiento, de goce, de desarrollo, de posibilidades.[00:42:00] Esto es lo que nos interesa. Y esto se puede organizar en el propio lugar de residencia en tu espacio próximo de residencia en términos de ocio, de entretenimiento, de recreación. Pero si implica desplazamiento, es cuando empezamos a hablar de turismo y este turismo, podemos organizarlo que implica ocio más desplazamiento.Esto podemos organizarlo, que es como hemos hecho hasta ahora, bajo las lógicas del capitalismo para reproducir el capital o podemos organizar este ocio con desplazamiento para satisfacer necesidades humanas. Y ahí es donde creo que tenemos el centro de la propuesta. Es decir, cómo pensar que una práctica humana, una práctica social no pueda ser solamente definida por las lógicas de reproducción del capital, sino que tenemos que poder desarrollarla bajo otras lógicas. Y esta es la reivindicación. Es decir, no resignarnos a que solamente el [00:43:00] capital organice nuestras vidas. Hay una frase de David Harvey que tiene toda la razón cuando dice no hay ninguna idea moralmente buena que el capitalismo no pueda compartir en algo horroroso.Y tiene toda la razón. El capitalismo tiene la capacidad para hacer esto, pero nosotros también pensamos que al mismo tiempo, no hay ninguna práctica social que no podamos organizar bajo otras lógicas distintas a las del capitalismo, que un mundo socialista, un mundo ecosocialista, podría ser organizado bajo otras lógicas y eso tiene que empezar ya ahora y aquí. No esperar a que venga una revolución y no sabemos cómo saldremos de ésa, sino que tenemos que empezar a organizarlo ya ahora y aquí. Yo creo que esta es la segunda hipótesis con la que construimos a partir de este libro del Malestar en la Turistificacion, que creo que, como mínimo a mí, hay muchísimas más lecturas del libro.Pero a [00:44:00] mí esta idea que extraemos de Jason Moore en torno al fin del turismo barato y la disyuntiva entre elitizacion o empezamos a pensar propuestas de transformación que den respuesta a las necesidades de la mayoría social, esta segunda hipótesis es lo que creo que sale con más fuerza de este libro. O como mínimo es mi lectura.Estoy seguro que otras compañeras y otros compañeros han hecho otras lecturas del del libro y les está estimulando para hacer otras cosas. Y creo que esa es la potencia que tiene el libro, que es empezar a robustecer el pensamiento crítico en turismo con abriendo nosotros posibilidades. Chris: Mm-hmm. Wow,Gracias, Ernest. Este yo creo que para mucho de nosotros, más ustedes que tiene mucho más tiempo en las investigaciones, los límites o el límite es la palabra, es el concepto [00:45:00] central de cómo podemos pensar, distintamente cuando estabas hablando de esas cosas, yo pensé, casi no hay límites a los instituciones que tenemos en el mundo capitalista moderna, solo los límites que los instituciones ponen en uno mismo. Pero luego tenemos que invertir lo que está pasando en el sentido de poner límites en las instituciones y luego poner en pausa las límites que son impuestos a nuestras lógicas, nuestras capacidades o maneras de pensar el mundo, de entender al mundo, pero también de pensar de otros mundos.Y entonces, poner un límite en cuántas vuelos puede llegar en un lugar en un día o cuántos hoteles podemos construir, etcétera. Cuántos turistas podemos tener? Pero al final cuando yo pienso en eso, a veces pienso como los pueblos en México y Oaxaca en donde vivo que algunos son pueblos ecoturísticos y tienen economías relativamente cerradas o relativamente mucho más [00:46:00] cerradas que las ciudades y eso y que tienen la capacidad, que si se hacen, se ponen los límites y se dice vamos a aceptar toda x cantidad de gente en este año porque entendemos que Los recursos o la naturaleza alrededor va a sufrir sino. Pero también se este. Hay otras preguntas, eh, como de la influencia social, el intercambio de capital entre gente de culturas distintas que viene con expectativas.Pero entonces quizás empezamos con la la cuestión de resistencia, porque a México, como muchos otros países que dependen en gran medida de las economías turísticas, las formas de resistencia política, no todas, pero algunas sí, que se emprenden contra esas economías a menudo apuntan a los turistas como los principales beneficiarios o cupables. Parece haber una fuerte resistencia a nombrar a la población local como dependiente y defensora de estas [00:47:00] economías. Si vamos a construir una resistencia política que abarque las necesidades económicas de todas las personas dentro de un lugar, cómo podemos ir más allá de esta crítica, yo digo superficial, que tiene la capacidad de esencializar a los extranjeros y infantalizar a los locales. Ernest: Yo creo que, bueno, has dicho un montón de cosas que me sugieren en reacción. Ah, pero para empezar por el final, yo diría que muchas veces nos encontramos con formas des legitimación de las protestas diciendo bueno, todos somos turistas, como si tuviéramos que tener un comportamiento virtuoso, decir apelando una cierta coherencia individual en todos nuestros comportamientos.De hecho, lo que están haciendo con este tipo de críticas, es sencillamente negar la legitimidad de las reivindicaciones, decir, señalando la contradicción como si todo fuera un problema individual [00:48:00] de comportamientos individuales. Y cuando lo que nos estamos diciendo es esto es un problema político, no de una persona en concreto, sea turista o sea población local que resiste y luego hace turismo, si el problema dejémonos ya de moralismo y de buscar ciudadanos virtuosos moralmente. Y empecemos a plantear que ambas son las estructuras políticas que pongan límites a este capital turístico. Yo creo que el grueso de la pelea es salir de esta idea de la responsabilidad individual de quedar atrapados en estas ideas de responsabilidad que tampoco sin desmerecerla, es decir es otro campo de intervención, pero el centro no puede ser la decisión individual y la coherencia individual en relación a nuestros comportamientos. Tiene que ver con dinámicas estructurales y lo que hay que cambiar son dinámicas de conjunto y para eso se falta hacer política con mayúsculas, ,implica movilización, pero para [00:49:00] cambiar estructuras. Cuál es el problema que a veces en esta maraña de capitales, que haces más difícil de identificar quién es el responsable de estas políticas o de estas violencias? Si quienes al final del último, que toma decisiones detrás de estos fondos de inversión. En cambio, el turista lo tenemos cerca y puede ser efectivamente blanco del malestar, porque es el que tienes más cerca. Entonces, y yo creo que desde los medios de comunicación, se nos intenta situar en ese terreno, a cuando se pone en circulación la idea de turismofobia, que empieza sobre todo en Barcelona y que luego circula a nivel internacional.Es una campaña dirigida a quitar la legitimación al movimiento vecinal que está protestando. No hay turismofobia. Puede haber alguien que de un día te caiga mal a alguien, pero no es un problema contra una persona. Lo que pasa es que a veces al que tienes cerca, el que te molesta es el turista, [00:50:00] es la parte final de ese proceso y es mucho más difícil señalar a las autoridades públicas, locales, nacionales, internacionales que han diseñado esos marcos de representación, a las empresas escondidas en esas dinámicas financieras.Entonces yo creo que es un proceso contradictorio, pero que, al mismo tiempo, no debemos renunciar a él. Es decir, aquí la cuestión no tiene que ver con como eres más o menos coherente, más o menos responsable, siendo población local, receptora o siendo turista o siendo muchas cosas a la vez. No tiene tanto que ver con eso, sino como reorganizamos el sistema de organizar el sistema turístico.Esta es la clave. Aquí está el problema. Y esto implica ponerle límites. Y como bien decías en tu primera parte, la intervención, si yo creo que la palabra límites adquirido, una connotación política fundamental. Las últimas manifestaciones que se están organizando [00:51:00] en España, en la que tuvimos hace dos, dos fines de semana en Barcelona, o la que va a ver este domingo en Palma, especialmente pongámosle límites al turismo.Pero esta demanda de ponerle límites y al mismo tiempo que le ponemos límites, tenemos que saber que hay una parte de la población que en España es de un 30 porciento, pero que la Union Europea gira en torno también otro 30% con niveles también muy desiguales, pero que cuando lo miramos desde América Latina, es mucho más, más de la mitad de la población que no puede hacer vacaciones. Es decir que estamos en esa discusión pero por otra parte, tenemos una parte de la población que no tiene infraestructuras que le permiten hacer vacaciones, sea desde que legalmente, no le permiten tener esas vacaciones en buenas condiciones, que no hay infraestructuras para que puedan pagárselas, que faltan programas públicos de calidad de turismo social que le [00:52:00] permitan disponer de esas infraestructuras.Entonces, yo creo que la dinámica es doble, es por uno de que ponerle límites al capital. Y hay que hacerlo como parte de una reflexión y de una intervención política no individual en términos morales, pero que al mismo tiempo, hay que plantear un horizonte de deseo. Queremos algo, queremos disfrutar del tiempo libre.Queremos disfrutar de un tiempo libre de calidad. Una de las formas posibles, no la única puede ser el turismo, que implicar este ocio más desplazamiento. Y para hacer esto y poder gozar de conocer otros espacios, otros lugares fuera de mi realidad cotidiana. Para hacer esto, necesitamos infraestructuras sociales que nos permiten hacerlo.Y yo creo que ahí está la batalla, por un lado, ponerle límites al capital y por otro lado, expandirnos. Ofreciendo un mundo deseable. Queremos disponer de tiempo libre. [00:53:00] Queremos desarrollarnos en nuestro tiempo libre. Queremos que nuestro tiempo libre lo podamos organizar en la proximidad en nuestra casa, en nuestros alrededores, pero puntualmente también viajando.Y eso significa disponer de infraestructuras públicas y también de mecanismos porque el dinero y el mercado va a ser la única forma de decidir quien vuela y quien no vuela. Si tenemos que ir un mundo con muchos menos vuelos, serán los que puedan pagarlos o podemos organizarlo de otro modo. Cuántas veces puedes volar al año? Cuántas veces puedes hacer por cuánto tiempo? Como podemos, si le imp, implica un un ejercicio que a veces, cuando lo planteas, parece que esta gente no vive en el mundo, que la realidad es otra efectivamente. Ocurre esto, pero para avanzar en esta dirección, necesitamos horizontes de esperanza, horizontes que nos digan debemos ir para allá, no solamente como pérdida de privilegios, no [00:54:00] solamente por restringirnos porque el planeta se desmonta, sino porque queremos vivir mejor y queremos vivir mejor todos.Entonces, yo creo que esta conjunción, porque si no tenemos otro problema que tiene que ver con el crecimiento de la extrema derecha en un mundo de inseguridades en un mundo de amenazas, quién está ofreciendo seguridades, aunque sea con discursos racistas xenófobos de culpar al penúltimo, culpando al último. Es decir en este contexto, cómo podemos organizar dinámicas que a la vez que le ponemos límites a este desarrollo turístico capitalista, estemos ofreciendo seguridades, seguridades en términos de el control implica también mejores de condiciones de trabajo. Y el control sobre esto es también para poder organizar el turismo de otra manera que tú no pierdas tu trabajo, sino que podamos organizarlo de otra manera y que podamos satisfacer las necesidades [00:55:00] que tiene mucha más gente.Yo creo que la cosa va por ahí entre la resistencia y la propuesta de un mundo deseable también en el turismo. Chris: Ya ya igual subió mi mente como esa noción de el ocio, el tiempo de ocio son momentos también fuera de trabajo que en un análisis puede decir que el trabajo es un tipo de esclavitud moderna, a veces no, pero a veces sí, muchas veces creo y que tiempo de ocio o descanso es un tiempo también para organizarse.Organizar la comunidad. Organizar por otros mundos o contra lo que tienes, eh? Pero el turismo parece que también ha sido como un herramienta contra eso. O sea, ya tienes tu tiempo descanso. Pero mira, mira, mira las playas de Cuba... Ernest: No es exclusivo del turismo. Es decir, cuando hablamos de turismo, estamos hablando de ocio, más desplazamiento. [00:56:00] Si no nos desplazamos, resulta que este ocio que hacemos desde nuestra casa es el mas emancipatorio del mundo. Es decir, estar en casa viendo Netflix es lo mejor, estar yendo al centro comercial a pasear porque hubiese en un mundo de inseguridades de mierda.Es decir, en este contexto, esto no es algo exclusivo del turismo. También desde el ocio, tenemos estas dinámicas de alineación y de mercantilizacion. Entonces, necesitamos salir de las palabras para construir escenarios que nos permitan satisfacer necesidades y expandir posibilidades, capacidades de la gente de explorar y vivir mejor.Pero hay muchos ejemplos que te permiten de manera diversa y es parte de lo que decíamos al principio de la conversación de en lo que estamos trabajando en Alba Sud de intentarse sistematizar un montón de estas experiencias que han [00:57:00] probado aspectos distintos de transformación, de salir de estas lógicas y avanzar en otras direcciones.Y quiero que el problema es que muchas veces la academia no ha puesto atención en estas posibilidades. Y en cambio, en la vida, en la vida cotidiana, hay muchas más cosas que se están haciendo que no hace falta que nos pongamos a inventar que también, pero empecemos también por reconocer y recuperar muchas de las cosas que están en nuestra propia historia y también en nuestro alrededor, en en estos otros contextos que podemos encontrar experiencias ricas en estas otras formas y las encontraremos en el ocio y las encontraremos en el turismo. Pero a veces tengo la sensación de que cuando solamente identificábamos el turismo como un proceso de mercantilizacion, nos estamos pegando un tiro al pie. El turismo, igual que muchas otras cosas, puede ser eso y efectivamente es una dinámica de reproducción del capital que [00:58:00] genera violencia, violencia estructural y directa. Nos tenemos que resignar a que solamente pueda ser eso. Podríamos imaginar cómo construimos eso de otra manera y para imaginar, empecemos por reconocer lo que está en otro alrededor que ya está funcionando de otras maneras y que a lo mejor algunas de estas experiencias son frágiles, son limitadas, tienen contradicciones, fracasan, pero muestran que durante un tiempo ha sido posible organizar esto.La próxima fracasaremos mejor. Y a la siguiente, lo haremos perfecto. Es decir, es un proceso constante de tensión, de organización, de intento de generar cambios que nos permitan construir una vida digna, que también pasa por recuperar ese tiempo libre que lo podremos organizar de maneras distintas. Y ahí podríamos o no incluir el turismo en función de nuestras necesidades y posibilidades.Chris: Gracias, Ernest. Gracias por ofrecer eso y [00:59:00] clarificar. Entonces, si podemos imaginar otros mundos, otras formas de caminar y caminar juntos, podemos comenzar a dar pasos hacia esos caminos. Si pudieras imaginar un otro mundo de esa manera, libre de las limitaciones contemporáneas de las fronteras estatales, la hospitalidad industrial y las expectativas extractivas cómo sería para ti, Ernest?Ese viaje que tanto deseas hacer sería una peregrinación? Sería posible solo una vez en tu vida? Cómo sería ese viaje para ti? Ernest: Claro, yo diferenciaría y pensaría en que necesariamente sea plural. Es decir, que las opciones sean múltiples. No hay una respuesta, no hay una forma de organizar otro turismo. Hay o deben haber muchas formas. En función de las muchas necesidades que tenga la gente. El otro día, en una entrevista, a preguntar cómo hacías vacaciones tú cuando eras adolescente? Como pensando en [01:00:00] cómo encontrar ese anexo en lo que ahora me preocupa y yo digo, lo que hacía era pasarme en los veranos en la biblioteca. Y lo que deseaba era tener infraestructuras públicas de calidad en la que pudieras leer sin ruido, constantemente. Y quería infraestructuras públicas que me permitieran hacer eso. Y creo que una forma de organizar tu tiempo libre tiene que ver con que dispongamos de infraestructuras públicas que nos permitan organizarlo.Y ahí, no hay una sola forma, ni una sola necesidad. La mía tiene que ver con esto o ha tenido que ver con esto en un determinado momento de mi vida y para otros es otra y para otros es una distinta. Entonces yo me imagino no un camino, sino me imagino unos muchos caminos que pueden responder a formas y necesidades distintas.Si me imagino programas robustos potentes de calidad de turismo social en el que [01:01:00] la gente pueda acceder al mar, puede acceder a la montaña, puede acceder a espacios que en la cercanía y tomando en cuenta a los límites del planeta, podamos movilizarnos masivamente para dormir fuera de nuestra casa, viendo las experiencias, pero que no solamente en infraestructuras o espacios natural, sino que también implique un programa pedagógico pensado para cómo desarrollar potencialidades, como ver esas distintas apuestas.Pero veo esto y también veo con deseo, las apropiaciones que hace a la gente los parques públicos, como la gente se toma al parque y celebra fiestas y organiza actividades. Creo que necesitamos pensar en términos plurales. Es decir no hay unas vacaciones. A lo mejor en la vida, necesitaremos tener disponer de la posibilidad de organizar nuestros tiempos de trabajo de manera distinta, que nos permitan viajar más tiempo que en lugar de hacer lo que no tendría [01:02:00] sentido es pensar que podemos universalizar viajes de Alemania al Caribe por cuatro días.Eso no tiene ningún sentido, pero estamos seguros de que ya no podremos conocer otros territorios. A lo mejor será menos veces en la vida. Será por más tiempo. Será combinando trabajo con espacios de ocio con espacios. Es decir, creo que lo que debemos abrirnos es a la pluralidad de posibilidades de organizar esta parte de nuestro tiempo libre que hemos asociado con el desplazamiento.De alguna manera, yo creo que lo que necesitamos son horizontes por los que merezca la pena, no solamente resistir, sino movilizarse para avanzar hacia ellos. Queremos vivir mejor y tenemos derecho a vivir mejor. Tenemos que resistir todas las mierdas y todas las cabronadas que nos hace el capital. Pero al mismo tiempo, tenemos que poder aspirar a una [01:03:00] vida organizada bajo otras lógicas. Ahí es donde creo que que está la clave algo por lo que merezca la pena luchar.Chris: Gracias, Ernest por esas palabras muy importantes y tus reflexiones en el día dehoy, desde mí, mi parte y mi corazón y la parte de los oyentes también. Entonces, por último, Ernest, cómo podrían nuestros oyentes saber más sobre tu trabajo y Alba Sud y donde se pueden comprar el Malestar en la Turistificacion? Ernest: Al bas sud?Tenemos nuestra página web AlbaSud.Org. Ahí, todas nuestras publicaciones son de descarga gratuita. Tenemos una sección de formación en la que vamos recuperando todos los videos de los debates actividades que organizamos. Si la página web, la herramienta. Disponemos de un boletín que mandamos mensualmente.Estamos en redes [01:04:00] sociales varias, en Facebook, en Twitter, en Linkedin, disponemos de un canal en Telegram. Por ahí se pueden informar de lo que hacemos, de las actividades de las convocatorias y con Icaria que tenemos varios libros publicados, dependiendo del lugar en España, es posible en cualquier librería.Si no lo tienen, pedirlo y lo llevan. Y en muchos otros lugares, creo que hay que pedirlo directamente por la editorial. Es decir, en algunos países de América Latina, Icaria tiene distribución comercial normal. En otros es más difícil, pero en la página web de Icaria Editorial se pueden conseguir estos trabajos. Y si no lo encuentran, que nos escriban que algo resolveremos.Chris: Muy bien, pues voy a asegurar que todos esos enlaces están ya en el sitio de Fin de Turismo cuando lanza el episodio y una vez más Ernest, desee que tendríamos más tiempo para [01:05:00] platicar, pero seguramente en otra ocasión. Fue un gran honor, oportunidad de hablar contigo y espero que podemos hacerlo de nuevo en algún momento. Ernest: Con mucho gusto. Encantado de poder conversar contigo. Y estoy realmente seguro de que vamos a continuar caminando juntos. Muchas gracias. English Transcription Chris: [00:00:00] Welcome Ernest, to the end of tourism podcast.Ernest: Thank you very much. It's a pleasure to be here.Chris: It's a great honor to finally be able to talk to you. I wonder if, to start with, you could tell us about this, where you speak today and what the world is like there for you?Ernest: I usually live in Barcelona, between Barcelona and Mallorca, because I am between the University of the Balearic Islands and Alba Sud, and at the moment I am in Buenos Aires working on research into different management experiences, outside the logic of capitalism. And this led us to identify different experiences. And now I am starting a research with the Hotel Bauen, what was the now closed Hotel Bauen and the cooperative that managed it for 20 years,It is part of the process that we are doing, identifying [00:01:00] diverse plural experiences that have to do with how to think about the possibility of organizing tourism under other modes and this has taken us along different paths from Latin America, from Spain. And now I am here.Chris: Well, thank you Ernest. And yes, we are going to talk about this topic, but beyond the visions that exist, that we can imagine about post - capitalist tourism or something around it, something like that. But before we get into that, you and I have been in contact for the last two years, partly due to your work in the field of critical tourism studies and your Alba Sud project, in which some of our previous guests, including Ivan Murray, Robert Fletcher and Macia Blasquez, have participated.I would love for you to tell me a little bit [00:02:00] about Alba Sud, Ernest, its mission, its history and its current situation.Ernest: With pleasure. Oh, look, Alba Sud was founded in 2008. We had legalized it before in case some group of colleagues needed it one day, but it formally began to operate in 2008 and it began to operate in Managua, Nicaragua, which was where I lived at the time.And it was basically an agreement between people who were dedicated to research and communication to work with critical and at the same time propositional analysis around tourism. This was something that was original from the beginning, this double concern, about how to think about the impacts, the effects that tourism development had under capitalism and what kind of dynamics of structural and direct violence they generated and at the same time, how to think about possibilities of getting out of that [00:03:00] framework of those logics. And that was a hallmark that we started with from the beginning.Over the years, Alba Sud has grown, becoming a network of tourism researchers. We now have a presence in 10 countries in Spain, France, Europe, and then in Latin America, in the Dominican Republic, Mexico, El Salvador, Nicaragua, Costa Rica, Brazil, Uruguay and Argentina.So it is a network made up of people who are dedicated to different areas of tourism analysis and who share work spaces and analysis and political intervention. For us, Alba Sud is a research centre, but it is not an academic centre and we are less concerned about academic dynamics, although there is a part of our team of people who collaborate who are at the university, different universities.What we are concerned about is how to generate [00:04:00] knowledge that is useful for communities, for community organizations, for civil associations, for unions, and for public administration when possible. That is, we try to generate knowledge, analysis, systematization, proposals that in some way contribute to making visible the things that do not work well, that are a disaster that generate pain in this world in relation to tourism and at the same time, to think of horizons of hope.This is the purpose. To do this, we have a large team of people who collaborate more closely on a day-to-day basis, others who collaborate occasionally, and we basically put together our work, which is organized around a website, www.AlbaSud.Org, and we structure it into research papers that are later published in a format [00:05:00] written in different ways, which I will then tell you about. In addition to the form of research, work is linked to training to generate dialogue processes that allow us to listen, to reflect together, putting people who come from the academy on the same level as people who have specific work experiences. And finally, a more political influence area, more of accompanying organizations and accompanying them to influence politically.In the field of research, we then express it, basically through short articles that we write, we publish around 100, 110, 120 a year, which are short articles of 2000-2500 words, which we know are widely used in universities, as discussion material.And a bit of the purpose is this, that they are boiled down as small, well-written articles, or we try to make them well [00:06:00] written, that they are in simple language, that the complexity has nothing to do with the academic swear words that we use, but the depth of t

The New Discourses Podcast with James Lindsay, Ep. 165 The "New Atheism" movement, which lasted more or less from 2005 until 2015, was a cringey and curious thing, and it has become an object of much mythology, particularly on the highly online, largely Christian Right. Unfortunately, they don't know much about it, leading them to turn it into propaganda for a cause that mirrors it more than many might find comfortable. In this casual episode of the New Discourses Podcast, host James Lindsay goes through quite a lot of the history of the New Atheism movement as it really was and compares it against Critical Religion Theory, Marxism, and, ironically, the Woke Right. Join him for a surprising and refreshing discussion. New book! The Queering of the American Child: https://queeringbook.com/ Support New Discourses: https://newdiscourses.com/support Follow New Discourses on other platforms: https://newdiscourses.com/subscribe Follow James Lindsay: https://linktr.ee/conceptualjames © 2025 New Discourses. All rights reserved. #NewDiscourses #JamesLindsay #atheism

ORIGINALLY RELEASED Mar 19, 2024 Alyson and Breht explain and explore Karl Marx's classic work "The 18th Brumaire of Louis Bonaparte." Together, they discuss Marx's incisive analysis of Louis Bonaparte's rise to power, the complex interplay between historical events and class struggle, and the profound insights into how revolutions unfold and regress. In the process, they delve into French history, the peasantry and lumpenproletariat, Bonapartism's relationship to modern Fascism, the role of the State under capitalism, and how all of this helps us to make sense of our contemporary moment of crisis in the US and around the world.  ---------------------------------------------------- Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio Follow, Subscribe, & Learn more about Rev Left Radio HERE  

ORIGINALLY RELEASED Dec 8, 2022 J. Moufawad Paul returns to the show to discuss his newest book "Politics in Command: A Taxonomy of Economism". Together, Breht and JMP discuss what economism is, what Lenin's critique of it was, how it acts as a keystone of revisionism, its dialectical opposite "voluntarism", how they are tied to movementism, the necessity of a communist vanguard party, how economism distorts our understanding of class, the labor aristocracy, MLM analysis of modern China, Refoundationalism and Regroupment, and much more!  Check out JMP's previous appearences on Rev Left here: https://revolutionaryleftradio.libsyn.com/size/5/?search=Moufawad Follow JMP on twitter: https://twitter.com/mlm_mayhem Check out MLM Mayhem here: https://moufawad-paul.blogspot.com/ Check out the Politics in Command podcast mentioned in this episode: https://www.politicsincommand.info/podcast/ ---------------------------------------------------- Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio Follow, Subscribe, & Learn more about Rev Left Radio HERE Outro Beat Prod. by flip da hood

Why do so many corporations still celebrate the cultural Marxism that is DEI? A world-famous Thursday. Are Democrats really lost? Communism demands total control. Why a dress code is so important. The left and their hatred of you. Follow The Jesse Kelly Show on YouTube: https://www.youtube.com/@TheJesseKellyShowSee omnystudio.com/listener for privacy information.

In which brave Henry Heller saves the immortal science of Marxism from the unwarranted revisionism of W O K E political marxism. Reading: "Bourgeois Revolution" from The Birth of Capitalism (2011) by Henry Heller Send us a question, comment or valid concern: auxiliarystatements(at)gmail.com DISCORD: https://discord.gg/jgaCypmP

Joining Audrey for this week's REELTalk -  Executive Director for the American Constitutional Rights Union, LTC ALLEN WEST will be here! PLUS, X-ICE Special Agent and author of Agent Under Fire, VICTOR AVILA will be here! AND, author of A Few Bad Men, MAJOR FRED GALVIN will be here! PLUS, bestselling author, LTG THOMAS McINERNEY of CCNS will be here! In the words of Benjamin Franklin, "If we do not hang together, we shall surely hang separately." Come hang with us... 

In this episode, we sit down with Hakim, a prominent Marxist thinker and educator, to unpack the foundations of Marxist theory and explore its relevance in today's world. From historical materialism and class struggle to the critique of capitalism and imperialism, Hakim offers a clear and engaging overview of the key concepts that define Marxist thought. Hakim's YT: https://www.youtube.com/@YaBoiHakim/ https://www.patreon.com/c/ComradeHakim The Deprogram Podcast: https://open.spotify.com/show/7tk1sTZDeE8p9lnxYLy4Ky https://www.patreon.com/TheDeprogram (00:05:30) Chicago Cop Update (00:16:55) NJ Firefighter Divorce Party (00:22:02) Joe Biden (00:26:48) New AI Bill (00:29:31) Marxism with HakimYou can find every episode of this show on Apple Podcasts, Spotify or YouTube. Prime Members can listen ad-free on Amazon Music. For more, visit barstool.link/macrodosing

ORIGINALLY RELEASED Mar 6, 2023 In this insightful episode, bestselling author and acclaimed literary critic China Miéville joins Breht to explore his newest book, "A Spectre, Haunting: On The Communist Manifesto." Together, they examine the enduring literary power and historical significance of Marx and Engels' groundbreaking text, unpacking its vibrant prose and revolutionary fervor. They also delve into the historical circumstances surrounding its creation and discuss its growing contemporary relevance amid today's global challenges. A must-listen for those interested in literature, history, and the ongoing relevance of radical political thought. ---------------------------------------------------- Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio Follow, Subscribe, & Learn more about Rev Left Radio HERE

On Tuesday's Mark Levin Show, President Trump deserves great credit for the trillions of dollars he's bringing into our country from foreign governments and overseas corporations! It's absolutely unprecedented! Trump's speech in Saudi Arabia included some of the lines used by the Soros-Koch isolationist crowd about neocons and interventionists, but the irony is that it was given in the context of a globalist outreach effort to make economic and military deals with and between Middle East monarchies/dictatorships and the biggest of America's globalists/internationalists/corporatists. Also, in On Power, there's a stark contrast between America's founding, rooted in a blend of faith and Enlightenment ideals, and the centralized control sought by political Islam, as highlighted by Dr. Zuhdi Jasser, a Muslim reformist. Jasser argues that Islamism, unlike the Judeo-Christian principles shaping America's Constitution, rejects individual liberty and enforces a monolithic faith, often tied to anti-Israel and anti-Semitic agendas, as seen in groups like the Muslim Brotherhood. Drawing from Alexis de Tocqueville and Jasser's insights, Mark explores how Islamists, inspired by figures like Sayyid Qutb, aim to dismantle Western society, viewed as ignorant of divine guidance, to impose a rigid “pure Islam.” This clash of ideologies, coupled with the deceptive language of tyrannies like Islamism and Marxism, underscores the battle for liberty and the soul of nations. Later, neocons, many of whom were former Jewish Democrats, left the Democratic Party and adopted a hawkish foreign policy stance. While many are no longer alive, today, some avoid blaming Jews for pushing war, instead pointing to neocons as the instigators. Opposing Iran's nuclear ambitions is patriotism, not neoconservatism, due to Iran's terrorist activities and history of violating agreements. Finally, Ken Hartman, Founder & President of Our Community Salutes, calls in to discuss his national nonprofit organization, which is dedicated to recognizing and supporting high school seniors who plan to enlist in the U.S. Armed Services after graduation.  Their goal is to get 250,000 Americans to sign a thank you card to our nation's newest enlistees in the military. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Episode Notes You can find our podcast and get a hold of David on twitter @marxmadnesspod or at marxmadnesspod@gmail.com You can find Sungmanitu @: Patreon: https://www.patreon.com/c/ChunkaLutaNetwork Cashapp: $ZitkatosTinCan @DecolonialMarx on Twitter! You can find Prez on twitter @marxymarx2 You can find Crow on Bluesky @pinko-fuck please support an Itazipco Lakota's efforts at practicing sustainable resource management https://ko-fi.com/emsenn/ Please review us on iTunes so we can reach more people Logo by @commissartist on twitter, reach out to them at commissartist@gmail.com! Find out more at https://marxmadness.pinecast.co This podcast is powered by Pinecast.

In this episode, we discuss “political marxism” as a paradigm shift in Marxist thinking about historical development, the transition from feudalism to capitalism, and why that should matter to philosophers with an interest in challenging easy conceptual binaries that remain entrenched even in radical circles, like between economics and politics. We take a look at the two leading figures of this kind of Marxism – Robert Brenner and Ellen Meiksins Wood – to put the conflict back into class conflict.This is just a short teaser of the full episode. To hear the rest, please subscribe to us on Patreon:patreon.com/leftofphilosophy References:Robert Brenner, “The Social Basis of Economic Development,” in Analytical Marxism, ed. John Roemer (Cambridge University Press, 1986), pp. 23-53.Ellen Meiksins Wood, Democracy Against Capitalism: Renewing Historical Materialism (Verso Books, 2016 [1995]).Music:“Vintage Memories” by Schematist | schematist.bandcamp.com“My Space” by Overu | https://get.slip.stream/KqmvAN

ORIGINALLY RELEASED Jul 24, 2019 This is a re-upload of an episode we did with Michael Brooks, who tragically passed away in 2020 at the age of 36.  Michael's impact lives on and we humbly carry on his radical spirit of loving kindness, compassion, proletarian internationalism, and genuine existential decency. More than anything, we honor and carry on his spirit of Revolutionary Love. "Be ruthless toward systems, but be kind to people." - Michael Brooks Rest in Power and Peace, Michael. Check out "Honoring Michael Brooks" ---------------------------------------------------- Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio Follow, Subscribe, & Learn more about Rev Left Radio HERE Outro Beat Prod. by flip da hood  

Charlie takes an hour of questions live from CK Exclusives subscribers, including: -How can you predict what candidates will be reliable conservatives if elected, instead of being letdowns? -What should a family visiting D.C. be sure to check out? -Should America be at all involved in the new war between India and Pakistan? Become an Exclusives subscriber and ask Charlie a question on-air by going to members.charliekirk.com. Get new merch at charliekirkstore.com!Support the show: http://www.charliekirk.com/supportSee omnystudio.com/listener for privacy information.

ORIGINALLY RELEASED Oct 11, 2018 In this episode, Alyson joins Breht to do a dive deep into Vladimir Lenin's State and Revolution, one of the most important texts in Marxist political theory. We break down Lenin's core arguments about the state as an instrument of class rule, the necessity of smashing the bourgeois state rather than reforming it, and the vision of a transitional workers' state on the path to communism. We also discuss the historical context of 1917, how Lenin draws from Marx and Engels, and why this work remains essential for understanding the nature of power, revolution, and socialist strategy today. This episode offers an accessible yet rigorous guide to one of Lenin's most influential works. ---------------------------------------------------- Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio Follow, Subscribe, & Learn more about Rev Left Radio https://revleftradio.com/  

ORIGINALLY RELEASED Oct 12, 2019 In this episode, I sit down with author and illustrator Kate Evans to discuss her powerful graphic biography Red Rosa, which vividly brings to life the story of revolutionary Marxist thinker Rosa Luxemburg. We explore Luxemburg's radical politics, her commitment to internationalism and anti-militarism, and the challenges she faced as a Jewish woman in the male-dominated socialist movements of her time. Kate shares her creative process behind the book, how she translated dense political theory into an accessible visual narrative, and why Luxemburg's legacy remains so vital for today's struggles against capitalism and authoritarianism. Whether you're new to Luxemburg or a longtime admirer, this conversation offers fresh insight into one of the most brilliant and courageous figures of the socialist tradition. Find her book, and all her other work, here: https://www.cartoonkate.co.uk/ ---------------------------------------------------- Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio Follow, Subscribe, & Learn more about Rev Left Radio HERE

ORIGINALLY RELEASED Nov 13, 2017 Dr. Thoreau Redcrow is an American academic with a Ph.D. in Conflict Analysis with a concentration in Global Conflict. Thoreau is a researcher who specializes in studying armed guerrilla movements, and who has over a decade of experience studying the life and legacy of Che Guevara. His prior investigations into Che's biography have taken him to Cuba to speak to those who knew and fought alongside Che, as well as to other arenas around the world which have been influenced by Che Guevara's armed struggle. Brett sits down with Dr. Redcrow to discuss the Argentine Marxist revolutionary; including an entire segment of the podcast dedicated to debunking many of the right-wing and anti-communist lies about him. Topics Include: Che's childhood, the political context out of which Che emerged, the Cuban Revolution, Fidel Castro, debunking lies and slander about Che, The Bay of Pigs, Anti-Imperialism, "Guevarism", Marx, Lenin, and much, MUCH more! ---------------------------------------------------- Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio Follow, Subscribe, & Learn more about Rev Left Radio HERE Outro Beat Prod. by flip da hood

ORIGINALLY RELEASED Jun 18, 2021 Kristen R. Ghodsee returns to the show, this time to discuss the life, work, and legacy of the famous Marxist Feminist Alexandra Kollontai. We discuss her life, her radicalization, her relationship with other famous revolutionaries, her role in the October Revolution, her enduring contributions to feminism, Marxism, and proletarian history, and much, much more.  Check out Kristen's work here: https://kristenghodsee.com/ Check out AK-47, Kristen's podcast dedicated to Kollontai here: https://kristenghodsee.com/podcast Here are all the previous episodes of RLR that Kristen has been a guest on: Red Hangover: https://revolutionaryleftradio.libsyn.com/red-hangover-legacies-of-20th-century-communism-w-dr-kristen-r-ghodsee International Women's Day: https://revolutionaryleftradio.libsyn.com/womens-day Women Behind the Iron Curtain: https://revolutionaryleftradio.libsyn.com/women-under-socialism ---------------------------------------------------- Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio Follow, Subscribe, & Learn more about Rev Left Radio HERE  

Original Air Date 5/24/2019 As the neoliberal order collapses from the pressure of its failures to provide for working people, we take a look at the much-maligned, rarely-understood field of economic and social study known as Marxism. Be part of the show! Leave us a message or text at 202-999-3991 or email Jay@BestOfTheLeft.com BestOfTheLeft.com/Support (Members Get Bonus Shows + No Ads!) Use our links to shop Bookshop.org and Libro.fm for a non-evil book and audiobook purchasing experience! Join our Discord community! SHOW NOTES Ch. 1: The Contributions of Karl Marx Part 1 - Economic Update - Air Date 5-25-18 Professor Wolff takes a deeper look at the life and work of Karl Marx in celebration of the 200th anniversary of his birth. Ch. 2: Marxism Today - Analysis - Air Date 6-19-16 Robin who was a BBC reporter for 25 years thinks Marx was always in the background discourse of politics, an influence he partly feared and didn't fully understand. He takes a walk through central London in the footsteps of the great revolutionary. Ch. 3: David Harvey on Marx, Capital, and the Madness of Economic Reason - Left Out - Air Date 11-5-17 David Harvey is arguably the most influential living geographer, as well as one of the world's leading Marxist scholars. He is among the most cited intellectuals of all time across the humanities and social sciences. Ch. 4: This Ruthless Criticism of All That Exists Marxism as Science - Revolutionary Left Radio - Air Date 2-2-19 J. Moufawad-Paul, a Marxist philosopher and author of "Continuity and Rupture", "The Communist Necessity", and "Austerity Apparatus", joins Breht to discuss his most recent essay "This Ruthless Criticism of All That Exists: Marxism as Science". Ch. 5: Erosion of Consumer Choices - David Harvey's Anti-Capitalist Chronicles - Air Date 4-24-19 Prof. Harvey discusses Marx's theory of Capital and its relevance today. Consumers have less and less autonomy. Their choices, even how they will spend their leisure time, are increasingly influenced by capitalists. Ch. 6: The Contributions of Karl Marx Part 2 - Economic Update - Air Date 5-25-18 Professor Wolff takes a deeper look at the life and work of Karl Marx in celebration of the 200th anniversary of his birth. Produced by Jay! Visit us at BestOfTheLeft.com ​ ​ ​

WarRoom Battleground EP 764: Marxism And CCP Infiltration At Stanford

ORIGINALLY RELEASED Apr 13, 2023 In this unlocked patreon episode, Breht, Adnan, and Henry from Guerrilla History discuss their thoughts on the relationship between religion and Marxism, how Marxists today might think differently about religion compared to Marxists 100 years ago, religion and spirituality as a terrain of struggle for the Left, how to think about science vs. religion, the material basis of religion, what form the religious impulse might take under communism, demystification and meditation, and much more. ---------------------------------------------------- Support Rev Left and get access to bonus episodes: www.patreon.com/revleftradio Make a one-time donation to Rev Left at BuyMeACoffee.com/revleftradio Follow, Subscribe, & Learn more about Rev Left Radio HERE

Castro wrestles with Marxism and begins another affair. Attempting to reignite the revolution, he swims naked across the US border. At a get-together in Mexico City, he strikes up a rapport with a scruffy Argentine known as “Che”. Together, in a battered old boat, they will set sail for Cuba - to bring the fight to Batista… A Noiser podcast production.Narrated by Paul McGann. Featuring Michael J. Bustamante, Carlos Eire, Lillian Guerra, Jonathan Hansen, Irene Lopez, Alex von Tunzelmann, Eduardo Zayas-Bazan. This is Part 2 of 10. Written by Edward White | Produced by Ed Baranski and Edward White | Exec produced by Joel Duddell | Sound supervisor: Tom Pink | Sound design & audio editing by George Tapp | Assembly editing by Dorry Macaulay and Anisha Deva | Compositions by Oliver Baines, Dorry Macaulay, Tom Pink | Mix & mastering: Cian Ryan-Morgan | Recording engineer: Joseph McGann. Get every episode of Real Dictators a week early with Noiser+. You'll also get ad-free listening, bonus material and early access to shows across the Noiser podcast network. Click the subscription banner at the top of the feed to get started. Or go to noiser.com/subscriptions Learn more about your ad choices. Visit podcastchoices.com/adchoices