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One of the significant figures of the “domestic-labour debate” in the United States of the 1970s was Wally Seccombe, who was among the firsts to understand the centrality of housewives’ labour to capitalism through Marxist terminology. He consistently applied the value theory of labour to the reproduction of labour itself, challenging both Marxist and bourgeois economic approaches which did not consider domestic labour as a structural part of the capitalist mode of production, and therefore participated in making the labour and position of housewives ‘invisible’. For Seccombe, the fundamental and unsolved duality of domestic labour is that while it constantly creates value through the reproduction of commodified labour, it is not recognized as productive labour since it is not directly related to capital and does not produce surplus value. Therefore, domestic 258 FORDULAT 24 labour is not renumerated by any wage, which has important consequences for the social position, conscience and possibilities of the housewife. Reproductive work necessary for the sustainment of her husband, her children and herself is presented as a natural female obligation and charity, masking the fundamental deception of capitalism that wage is in fact not meant to be for labour, but for the reproduction of the labour force. Domestic labour signifies her total material dependence from her husband and her isolation from the public sphere, which together limit her possibilities to represent her own interests and to take part in collective resistance. Between the industrial and the domestic domain lies therefore the most remarkable fault line of the working class, which turns members of the same household silently against each other and excludes housewives from the sphere of collective organization and struggle.
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Od kilku lat w najpopularniejszych polskich filmach można zauważyć nowy trend: eksplorowanie ekranowej przemocy. Mamy dziś do czynienia z nadprodukcją obrazów gwałtu, cierpienia i zabijania; konstruowaniem fabuł wokół sadyzmu, masochizmu i innych sposobów zadawania bólu.
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The aim of the article is to evaluate Israel’s security perceptions about the Arab Spring. The study argues that The Arab Spring is the reshuffling of the Middle East by realigned U.S.-Turkish common policies. For Israel the devil you know is more acceptable than the unknown future. Bearing in mind all the results of the surveys showing that Arabs can easily fall into radical Islam, Israel prefers not to enter such a dangerous and risky game for toppling down the old dictators and establishing new regimes. Israel could resist such a change and force U.S. to postpone or cancel their new policies if it were a decade ago, but today she is extremely isolated in international arena thanks to Bibi’s government. On the other hand, Israel struggles to counter the Turkish offenses in diplomacy, has to avoid the ―Iranian Trap‖ that is being set by Iran slowly and carefully for the past few years, and also domestically facing serious crises. All those dynamics are forcing Israel to remain silent unless it breaks the isolation that it fell, and watch carefully the games played by U.S., Turkey and Iran in the Middle East.
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Bulgarian lawmakers ban women from wearing the burqa and niqab in public; those who do will be fined and lose their social benefits.
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Some worry about cooperation of extremists with the police to patrol city streets.
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Latvia, Lithuania, and Poland were dubbed the worst three EU countries for sexual minorities in newly released ranking, while Azerbaijan came in last in Europe.
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Disruption appears to be work of far-right extremists acting against a symbol of an alternative lifestyle.
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The major argument in this article is that the contemporary concept of jihad inclines to have a heavy personal political baggage. In Southeast Asia, the talibanization and the influence of the al-Qaeda interpretation of the jihad appear to have made their inroad in regional radical salafi movements such as the Jamaah Islamiyah (JI), Jama’ah Anshorut Tauhid (JAT), and Hizbut Tahrir (HT). Radical salafi differs from the traditional salafi given its belief in the use of force to achieve religious-political objectives. Indonesia has been the center for these movements and their presence has been felt in Malaysia, Singapore, Brunei, Thailand and Philippines. Some of them have been active in propagating the new concept of jihad. Therefore, this article maps out the conception of jihad as it is propounded by the three movements. It discusses how the conception of these movements of jihad has departed from the earlier salafi movements. In addition, it discusses how the idea has been expanded from Indonesia to other parts of the Southeast Asian archipelago.
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This is an introduction to the issue of Theoretical Practice (Praktyka Teoretyczna), titled “Cooperation as the Institution of the Common” (2018, no. 1).
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This article discusses the most recent publishing projects devoted to the history and intellectual accomplishments of the Polish cooperative movement before 1939. It illustrates the political dimension of the concept of cooperation, the need to deepen the research on the symbolic universe of the movement and the effect which defining the peripheral status of the Polish economy had on the development of the economic analyses of the Polish cooperators. The political philosophy of Polish cooperativism, created primarily by Edward Abramowski, in many respects exceeds the limitations characteristic for the classical modern ideologies of the political left-wing, thanks to which it inscribes in the process of ―inventing tradition‖ by the modern emancipation movements in Poland.
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The essay is a review of Michael Hardt’s and Antonio Negri’s Assembly and it aims at a critical evaluation of its empirical relevance and political usefulness. It focuses on two issues. The first one is general and as such relates to the global context of struggles against capital: the notion of social factory and its implications for political action. The essay argues that the concept of social factory grasped an important development within twentieth century capitalism. It is, however, becoming more and more irrelevant as living labour is being systematically replaced by automation. Unlike the social media or other similar forms of “digital capitalism” analysed in Assembly, a very large part of automation does not depend on any kind of continuous, multitudinous human input. It rather aims at uploading the general intellect into the system of autonomous machines, making them independent from the human element. The second issue this essay examines is the recent populist-conservative turn and the situation of peripheral countries that had no part in the recent progressive cycle of struggles (Arab Spring, Occupy, Indignados). The essay points to a bias in the post-Operaist project – its focus on particular geographical and socio-cultural areas – that ignores the different social and political situations of some peripheral countries, especially those of Central-Eastern Europe.
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This text is a reply to Jan Sowa’s article Capitalism: A court durée History - Nineteen Long Reads about "One Thousand Years of Slavery." The author addresses the arguments and objections formulated in the text, and presents his own opinion on the social role and the function of academic discourse. The main issues raised in the text are the relation of the author's project to the theory of Karl Polanyi (in particular his theory of the three fictitious commodities constituting the basis of capitalism), an interpretation of the theoretical meaning of the dispute about the notion of space in the analysis of capitalism, and the issue of the de-westernization of theory.
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Ethnos is a broad term, often understood as an element in nation making, or else an umbrella term for the processes of building the modern nation. The academic discussion around ethnos nowadays is being challenged not only by the principles of globalization, and with them a possibility of a global village, where nations will or will not have an important role, but also the efforts to establish states based on faith and strong ideology on the part of some right wing parties or the supporters of the Muslim caliphate. This article presents a short study on the problems created by globalization and discusses the parameters of possible influences imposed on the nation by world coalitions and associations. It addresses questions like: Can the nation survive in a globalized society? What kinds of nations might be developed in the future? Is the Greek ethnos compatible with these developments? What is the relation of radicalization and terrorism to nation building?
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This article examines successful mass mobilization of Polish women against the proposed total ban on abortion in 2016. It is argued that the mass participation in the protests resulted from a range of factors, e.g. the heightened political climate in Poland and normalization of street protests, as well as an emotional dynamic of mobilization and wide use of social media for communication and networking. The analysis shows that the protests followed the logic of connective action based on the use of flexible, easily personalized action frames, which were well-embedded in local cultural narratives referencing the struggle for Poland’s independence and resistance against an oppressive state.
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The article tells the story of the making of a little-known Polish documentary shot in 1944 and 1945. The film depicts the fate of a group of children from Warsaw who were at a summer camp in Stoczek Lukowski when the Warsaw Uprising began.
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An article refers to the ghettoization of Budapest, which plans was created just after when German troops invaded Hungary on 19 March 1944. Paper presents particular stages of the Jews’ fate in Budapest. Which were: duty of wearing the yellow-stars, establishment of the ‘Yellow-star Houses’ and ‘Protected Houses’, moreover a movement to ghetto, which was established on 5 December 1944. An article contains an analyse of ghettoization theme with an example of the ‘large ghetto’, ‘international ghetto’ and also refers to the people’s fates which rescued Jews (‘Righteous among the Nations’).
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