Marxism and history
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A channel about the history of Marxism, Marxist approaches to history and social history. Materials will be published in English (#en), German (#de), Ukrainian (#ua), and Russian (#ru). #podcasts #documentary #lecture #books #article #memes #fiction
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پست‌های کانال
Tedesco published an obituary to Jacobin, discussing Wickham’s contribution to historical scholarship, but here I’ll quote only the concluding passage about “the human”:
His intellectual formation was the result of a lateral collaboration between students of history rather than a vertical transfer of knowledge from a senior to a junior scholar. Wickham pursued this strategy even in the later stages of his career by participating in collaborative projects in which everybody was welcome to offer their contribution. For this reason, perhaps, Wickham never created a proper school in the traditional academic sense: a group of scholars who can be recognized as his students.
That said, he had an enormous impact on the way many of us write about history. A small group — including myself — embraced his Marxist approach to history, even though, in keeping with the leftist tradition, we never agreed on a single Marxist interpretation (Chris was glad of this variety). The majority appreciated his rigorous methodology, his ability to combine history, archaeology, and anthropology, and his deep familiarity with the scholarly tradition of each country he interacted with, through his research and through his personal and intellectual relations.
But the human factor made the true difference. Since he could not change the world the way he wanted, he introduced a sort of intellectual socialism in the academic world. We did not all have (or want to have) a master to follow, and we could not all go to Oxford to learn history, but we all had the chance to share our ideas with Chris Wickham: he was always there offering advice, comments, or criticisms.
Chris has left us an enormous legacy, a gift I like to call, paraphrasing the historian Giovanni Levi, “immaterial inheritance”: a rich and polyhedric constellation of methods, questions, and ideas that have fostered — and will indubitably keep fostering — deeply meaningful academic connections.
#en #article #history
| 2 | Episode 75: The Death and Life of Southern Soviet Cities with David Leupold (Podcast Reimaging Soviet Georgia)
#en #history #podcasts
The episode discusses “The Death and Life of Southern Soviet Cities: Urban Futures and their Afterlives” with the book’s author David Leupold.
Book description:
What does it mean, three decades after the demise of the USSR, to inhabit cities built for a future that has never arrived? In pursuit of the question – what is left of the socialist city? – this book aims not only to trace the material and mnemonic remains of the socialist city, but to show how the Soviet discourse of the city at times engendered radical ideas that challenged the narrow confines of state socialism itself.
These ideas are, for instance, the efforts of Esperanto-speaking internationalists from Czechoslovakia to build the internationalist city from below in the Central Asian steppe, the quest of Armenian Futurists to root the architectural style of Soviet Armenia in the country’s Persianate heritage, or a Jewish-Kyrgyz philosopher’s vision of turning a science town in the hinterland of Moscow into the first ecopolis of the USSR. In an effort to rethink the life and afterlife of the Soviet city from its geographical South, the book explores the material and immaterial legacies of socialist-era urbanization in Central Asia and the Southern Caucasus. To this end, it embarks on a historical and ethnographic journey to urban sites in Armenia and Kyrgyzstan. In a quest to reconstruct competing visions of urbanity that emerged from within the Soviet South, using varied empirical sources in Armenian, Czech, Kyrgyz, and Russian, the book outlines four urban visions: bottom-up urbanity, rooted urbanity, polycentric urbanity, and ecocentric urbanity. By understanding the social vision of a “socialist city of the future” beyond the political center in its trans-local independence, the book highlights the cultural and linguistic diversity of the Soviet South and its historical embeddedness within the regional dynamics of the Global South.
In this book David Leupold brings formidable historical imagination and ethnographic research to enliven the shape, contours, and textures of the “socialist city” and its afterlife beyond the demise of the Soviet Union.
David Leupold is a scholar of memory politics, research fellow at the University of Rijeka and the author of the award-winning book Embattled Dreamlands. The Politics of Contesting Armenian, Turkish and Kurdish Memory (2020). He was a postdoctoral fellow in the University of Michigan Department of Sociology and the principal investigator of his DFG-funded research project Future Images of the Past (2021-25) at the Leibniz-Zentrum Moderner Orient. | 156 |
| 3 | On the occasion of the centenary of Michel Foucault’s birth, Russian historian Alexander Fokin recalled a fascinating episode from the philosopher’s life: a gathering of French intellectuals and Soviet dissidents, opened by Foucault himself.
Also in attendance were the Soviet singer-songwriter Alexander Galich, who performed several of his songs, and French intellectuals Gilles Deleuze, Roland Barthes, and Eugène Ionesco.
A short television recording of the event has survived and is available in the archives of the French National Audiovisual Institute. | 145 |
| 4 | Interview with Louis Althusser, April 30, 1980, from the Italian Radio Television (RAI) program "Multimedia Encyclopaedia of the Philosophical Sciences"
#it #en #lecture #theory
Althusser: [Communism] exists among us here on this rooftop of Rome. [...] Communism is a mode of production where there are no economic relationships of exploitation nor any political relationships of domination. Neither are there ideological relationships of intimidation or pressure, nor of ideological enslavement. And here among us these relationships do not exist.
Journalist: Among us here, in this very moment?
Althusser: Yes, in this moment. There are islands of communism everywhere across the world, for example: the church, certain trade unions, also in certain cells/units of the Communist Party. At my Communist Party we have a cell/unit which is communist; it means that communism has been realized… Look at how football is played, what happens… It is not about market relationships, it is not about political domination, it is not about ideological intimidation. There are people from [different] teams that oppose each other, they respect the rules, that is, they respect each other. Communism is the respect for humankind.
Transcript of his conversation | 154 |
| 5 | Socialism and Its Concepts
#en #lecture
Held on October 2nd, this Black Sheep panel zeroed in on cultural, social, and economic aspects of life and thought under postwar Soviet socialism, which made it distinct from its Stalinist predecessor as well as its capitalist counterparts. To capture its distinct historicity, it proposed to rethink such cardinal concepts and experiences of Soviet life as beauty, knowledge, inequality, and exploitation.
Participants:
Sofia Guerra (Princeton University), Chair
Anna Krylova (Duke University), Socialism and Inequality
Sergei Oushakine (Princeton University), Socialism and Beauty
Alexey Golubev (University of Houston), Socialism and Knowledge
Olena Lyubchenko (York University), Socialism and Exploitation | 140 |
| 6 | October 14 - Ukrainian Insurgent Army Day
What to read or listen to on this topic?
A must-read is, of course, John-Paul Himka's "Ukrainian Nationalists and the Holocaust: OUN and UPA’s Participation in the Destruction of Ukrainian Jewry, 1941–1944"
#books #history #en
It delineates the participation of the Organization of Ukrainian Nationalists and its armed force, the Ukrainian Insurgent Army, in the destruction of the Jewish population of Ukraine under German occupation in 1941–44. Triangulating different sources it has been possible to establish that: OUN militias were key actors in the anti-Jewish violence of summer 1941; OUN recruited for and infiltrated police formations that provided indispensable manpower for the Germans' mobile killing units; and in 1943, thousands of these policemen deserted from German service to join the OUN-led nationalist insurgency, during which UPA killed Jews who had managed to survive the major liquidations of 1942. | 134 |
| 7 | If you understand German or French, I recommend watching the ARTE documentary on the history of the peasantry, in which Wickham is one of the main commentators. | 180 |
| 8 |  Another major historian has passed away. Yesterday, Chris Wickham (1950–2026), one of the most influential medievalists and a British Marxist historian, died.
His work fundamentally reshaped our understanding of medieval history, particularly the transformations of European and Mediterranean societies between the fifth and twelfth centuries. Among his major works are Framing the Early Middle Ages: Europe and the Mediterranean, 400–800 (2005), and The Donkey and the Boat: Reinterpreting the Mediterranean Economy, 950–1180 (2023).
Wickham also wrote extensively about Marxist approaches to history. Unfortunately, his work remains largely unknown in the post-Soviet world. To my knowledge, only one of his articles on Marxism and medieval studies, and one of his books, «Средневековая Европа. От падения Рима до Реформации», have been translated in #ru. I am not aware of any Ukrainian translations. | 182 |
| 9 | Continuing the theme of the transition debates. Here is another critique of the Brenner-Wood-Chibber approach - specifically, their methodological nationalism - but this time from a perspective close to value-form analysis. In his article “A Commodity-Form Theory of Transition”, historian Andrew B. Liu revisits the classic Marxist debates on the origins of capitalism, arguing that the transition to capitalism cannot be reduced to the emergence of free wage labor or industrial production. Instead, he proposes understanding capitalism through the universalization of the commodity form and the global dynamics of value accumulation:
In short, past Marxist scholars who fixated on the site of production envisioned a global economy composed of a patchwork of capitalist and non-capitalist producers, of local “transitions” and “non-transitions” to capitalism. In the nineteenth century, hypothetically, the British waged economy may have been capitalist but the suppliers of their sugar, tea, raw cotton, and other consumer goods and materials remained non-capitalist. The logical and historical problems that arise from this conception should be plainly visible. Instead, it is more useful to read Marx as positing one fundamental epochal transformation, which he called at various moments “the capitalist mode of production” or “capitalist era” or “capitalist epoch.” He described this transition conceptually. In terms of real history, he speculated that it began several centuries ago and has since become global in scale. It has also been characterized by unevenness, or the impersonal dynamics of many capitals in contention with one another.
For those of us studying the last two centuries, my guess is that many of the “transitions” we are attempting to theorize are transitions not to capitalism but from within capitalism’s history — namely, from absolute to relative surplus-value, or, from inherited processes (slavery and family farms) to novel ones overhauled and restructured in capital’s image (industrial plantations and Fordist factories).
#en #article #history #theory
Liu is Associate Professor of History at Villanova University and the author of Tea War: A History of Capitalism in China and India (Yale University Press, 2020). His research brings together the history of modern Asia, global capitalism, and Marxist political economy. | 158 |
| 10 | 😐 Чи завжди діє правило «одна нація — одна держава»?
На межі ХІХ–ХХ століть над цим питанням розмірковував Карл Реннер — австрійський державний службовець, правник і один із провідних теоретиків австромарксизму.
В умовах, коли багатонаціональну Австро-Угорську імперію зсередини роздирали національні рухи, Реннер сформулював альтернативний підхід до національного питання. Виходячи з того, що держава і нація — не одне й те саме, він розробив ідею спільної федерації, у межах якої національні спільноти мали б самоврядування у справах мови, культури та освіти незалежно від місця проживання.
Описана в його книжці «Боротьба австрійських національностей за державність» модель нетериторіальної автономії стала однією з найвпливовіших ідей австромарксизму та вийшла далеко за межі дискусій у Габсбурзькій імперії. Подібні принципи втілювалися, зокрема, і в УНР.
Як зазначає автор передмови до нового англомовного видання цієї книжки, її основна тема «й нині залишається напрочуд актуальною для сучасних дискусій про національну належність, суверенітет і способи врахування етнічного різноманіття».
📚 Публікуємо український переклад цієї передмови — про історичний контекст появи ідей Реннера, його суперечливу політичну біографію та спробу уявити багатонаціональну державу без боротьби націй за панування одна над одною. | 151 |
| 11 | It’s been a while since I’ve posted anything in German. I just came across a short interview with the renowned Marxist historian Isaac Deutscher for the West German Abendschau program on SWR, dated March 20, 1965. He talks about his criticism of ex-communists (renegades) and why heretics are better:).
#de #history #lecture
Abkehr vom Kommunismus. Ein Gespräch mit Isaac Deutscher 20.03.1965. SWR Retro – Abendschau. | 186 |
| 12 | A lovely fragment from Émile Chabal’s new book on Eric Hobsbawm about the historian’s first journey to India in 1968.
#en #article #book #history
Hobsbawm arrived to discover that he was already something of a Marxist academic superstar: his writings on pre-capitalist formations had circulated through cheap reprints, photocopies, study groups, cafés and communist bookshops, and were being argued over by Indian historians years before he appeared in person. Then, after being “mobbed” by students at Aligarh, he travelled through northern India, attended communist meetings in Bihar, took notes on party cadres, asked about the wages of rickshaw pullers and shoemakers and the illnesses of the working class, and became fascinated by a bandit-turned-Communist candidate who looked suspiciously like material for his work on social banditry.
The piece is an excerpt from Chabal’s The Age of Hobsbawm: The Life of a Revolutionary Historian (2026). | 262 |
| 13 | Episode 47: Does Central Asia need left-wing politics?
#en #podcast
In the latest episode of Turan Tales, Agnieszka Pikulicka talks to Georgy Mamedov - curator, activist, and scholar of Marxism and Soviet socialism - about why organized left-wing politics is so strikingly absent from much of contemporary Central Asia.
They discuss the Soviet legacy, the strange fate of Marxism after 1991, why radical politics did not simply survive underground, and whether the region needs a new Left today.
Worth listening to, especially for anyone interested in what remains of the socialist political imagination in the post-Soviet space. | 258 |
| 14 | I haven’t posted anything in German for quite a while, so here’s a good reason to do so: the ARTE documentary “Polen 39. Wie deutsche Soldaten zu Mördern wurden” (Poland ’39: How German Soldiers Became Murderers).
The film looks at the German invasion of Poland in 1939 and at how, from the very first days of the Second World War, the Wehrmacht and the SS committed crimes against the civilian population. Its central question is a simple but important one: how could “ordinary men” become perpetrators of mass violence in such a short period of time - and why did some nevertheless refuse to take part?
The story is told in part through the diaries and letters of three German participants in the campaign, alongside archival footage, maps, and commentary by German and Polish historians, sociologists, and psychologists.
You can switch from the German to the French version as well. ARTE also offers subtitles in several languages (incl. English).
#de #fr #history #documentary | 242 |
| 15 | The Bolshevik Rank and File by Eurasian Knot
#en #podcast #history
In 1917, the Bolshevik Party had roughly 24,000 members. A decade later, it boasted about 1.2 million. Recruitment came in waves and so did the purges. Still, Party members were found at the top and bottom of the system. In the Kremlin and in the factories. The Party rank and file were vital to the establishment of the Soviet system, its day-to-day functioning, and the human material for campaigns whether they be for literary, industrialization, collectivization or terror. But who were these people? How engaged were they in politics? Were they a constituency for Party leaders to appeal to or was the rank and file mere material to be mobilized and directed without its own agency? There are few studies looking at the Party at the shop floor and its place in shaping Soviet socialism. Yiannis Kokosalakis’ book Building Socialism does just that. The Eurasian Knot spoke to Kokosalakis to learn more about the role of the Bolshevik rank and file in the early Soviet system.
Guest: Yiannis Kokosalakis is a visiting researcher at Bielefeld University. He’s the author of Building Socialism: The Communist Party and the Making of the Soviet System, 1921-1941 published by Cambridge University Press. | 307 |
| 16 | Ukraine’s politics of memory are sliding further and further into the quagmire of nationalism. After Nazi collaborator Melnyk, they’re now reburying Konovalets, "Führer, Founder, and
Renewer" of OUN, in the national pantheon of heroes. The far right even held a farewell ceremony for Konovalets yesterday in Kyiv. If they manage to reburial Bandera as well, the reunification of the OUN finally comes. Figures like Kovpak or Skrypnyk won’t be part of that pantheon.
Thank you to the Historical Expertise for pointing out Oleksandr Zaitsev’s article on OUN anti-Semitism:
The concept of “hostile nations” was applied not only to the political and economic aspects of interethnic relations but also to personal relationships. The OUN fought against mixed marriages with members of nations it considered hostile. When Stsiborsky himself disregarded this principle in early 1934 by marrying a Jewish woman, he faced sharp condemnation from his comrades. Even Yevhen Konovalets, who stood out among other OUN leaders for his greater tolerance and broad-mindedness, felt it necessary to condemn his comrade in a personal letter:
"When nationalism fights against mixed marriages involving foreigners (particularly Poles and Russians), it cannot ignore the issue of mixed marriages with Jews, who are undoubtedly, if not greater, then at least equal enemies of our national revival. When we demand that our declared principles be applied to rank-and-file members, we cannot make exceptions for ourselves. […] Your actions have greatly burdened the organization…"
Konovalets did not explain exactly how Stsiborsky’s actions had burdened the organization, but it was not difficult to guess: it was precisely at that time, in connection with the Polish-German rapprochement, that the Nazis began to withdraw their support for the OUN, and in this situation, a “misalliance” between a member of the PUN and a Jewish woman was entirely inappropriate.
Oleksandr Zaitsev is the author of what is currently the best intellectual history of Ukrainian radical nationalism - "Ukrainian Integral Nationalism, 1920s–1930s" (2013). | 256 |
| 17 |  Виклав невеликий, але дуже цікавий текст Григорія Нудьги 1965 року про історію українських перекладів «Інтернаціоналу».
У ньому - ранні, часом доволі химерні версії гімну робітничого руху, історія його поширення в Україні та еміграції, переклади Миколи Вороного, Євгена Григорука й інших, а також кілька забутих сторінок української революційної пісенної культури.
#ua #article #history | 235 |
| 18 |  Iván Szelényi (1938–2026), the Hungarian sociologist, has died after a long illness, in the 88th year of his life. Szelényi was one of the most influential scholars of socialist and post-socialist societies. Szelényi’s scholarship occupies a central place in the sociology of state socialism and post-socialist transformation. His studies of class formation, intellectuals, entrepreneurship, poverty, and inequality shaped debates on the nature of socialist and capitalist societies for several decades. His best-known books include The Intellectuals on the Road to Class Power (1979), Urban Inequalities under State Socialism (1983), Socialist Entrepreneurs (1988), Making Capitalism without Capitalists (1998), and Patterns of Exclusion (2006).
Here I am sharing his Yale overview course on social theory (thanks to a comrade for bringing it to my attention).
#lecture #en #theory | 316 |
| 19 |  +6Here are a few photos I took at the California African American Museum in LA and the Black Panther Museum in Oakland. | 391 |
| 20 | I haven’t posted in a while - too much work. Here I've put together a short selection of great #podcasts on the revolutionary Black movement in the United States - from its connections with the Comintern and the CPUSA to the emergence of an independent Marxist workers’ movement in Detroit.
Black Radicalism and the USSR — The Eurasian Knot
Meredith Roman and Minkah Makalani on Black radicalism, the Comintern, and Soviet antiracism.
Black Communists and the Soviet Union with Gerald Horne — Reimagining Soviet Georgia
Discussion about the political connections between the Soviet Union, the CPUSA, and the Black liberation movement. The conversation covers Paul Robeson, Black Marxists, communist involvement in struggles against segregation, and the ways in which Cold War competition with the USSR increased pressure on the US government over civil rights.
The League of Revolutionary Black Workers — Working Class History
On the League of Revolutionary Black Workers, which emerged among Detroit automobile workers in the late 1960s. The League sought to combine resistance to racism in the workplace with class-based workers’ self-organization and a broader strategy of socialist revolution. The episodes feature the voices of movement participants.
Well, and if anyone's interested, there's also an article about how a Hungarian in the USSR came up with the constructivist concept of race. | 309 |
