[Marxism] Fwd: H-Net Review [H-Africa]: Mohr on Prichard, 'Sisters in Spirit: Christianity, Affect, and Community Building in East Africa, 1860-1970'

[Andrew Stewart via Marxism]

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Best regards,
Andrew Stewart 
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Begin forwarded message:

> From: H-Net Staff via H-REVIEW 
> Date: June 13, 2020 at 6:18:25 PM EDT
> To: h-rev...@lists.h-net.org
> Cc: H-Net Staff 
> Subject: H-Net Review [H-Africa]:  Mohr on Prichard, 'Sisters in Spirit: 
> Christianity, Affect, and Community Building in East Africa, 1860-1970'
> Reply-To: h-rev...@lists.h-net.org
> 
> Andreana C. Prichard.  Sisters in Spirit: Christianity, Affect, and 
> Community Building in East Africa, 1860-1970.  African History and 
> Culture Series. East Lansing  Michigan State University Press, 2017.  
> 360 pp.  $39.95 (paper), ISBN 978-1-61186-240-9.
> 
> Reviewed by Adam H. Mohr (University of Pennsylvania)
> Published on H-Africa (June, 2020)
> Commissioned by David D. Hurlbut
> 
> In one of the most incisive gendered histories of African 
> Christianity, Andreana C. Prichard, with her incredibly engaging 
> prose, takes her readers on a journey--by relying on narratives 
> especially--of the female evangelists in the Universities' Mission to 
> Central Africa (UMCA) mission across East Africa over the span of one 
> hundred years. While most women are frequently excluded from the very 
> male-centered histories of African missions--mostly due to a lack of 
> primary sources written by and written about them--Prichard has found 
> significant materials outside of the standard archives in "shadow 
> archives" and has conducted oral histories to produce this fantastic 
> monograph. In this book, Prichard explains the creation of what she 
> deems an "affective spiritual community" of women within the mission 
> composed of a diverse, multigenerational network of African UMCA 
> congregants that spread from Zanzibar to mainland Tanzania and Malawi 
> between 1860 and 1970. This community of unofficial female 
> evangelists was produced and sustained by a circuit of emotional 
> feeling and spiritual connection. 
> 
> Chapter 1 details the beginning of the UMCA missions in Britain and 
> its Tractarian theology, which emphasized an embodied, emotional 
> spirituality and focus on building a native church. Furthermore, this 
> chapter documents the initial failure of the UMCA mission in 
> modern-day Malawi, followed by its reestablishment, under new 
> leadership, in Zanzibar. Chapter 2 focuses on the UMCA rescue of 
> young female slaves to build its mission and the ways these young 
> women were refashioned by the mission into "Christian mothers." 
> Single, female British missionaries worked with these young women 
> creating affective fictive kinship relationships and created a sense 
> of fellow feeling among members of the congregation. Chapter 3 
> details the early years of the central missionary institution called 
> the Mbweni Girls' School, which trained former slave girls to become 
> either teachers or domestics, with two tracts: one for "school girls" 
> and one for "industrials." Interestingly, we learn in this chapter 
> that the industrial tract provided much of the daily labor that kept 
> the schoolhouse running and the school girls free for more 
> intellectual pursuits. Chapter 4 examines the first generation of 
> female evangelists trained at Mbweni and sent to the mainland from 
> Zanzibar as well as their networks of affective spirituality created 
> via networks of professional guilds as well as intergenerational 
> fosterage and friendship. Chapter 5 interrogates how women in the 
> UMCA community controlled their own reproduction--in the context of a 
> patriarchal mission--via securing means to abortion and brokering 
> marriages while relying on their affective relationships during the 
> interwar period. Chapter 6 examines the creation and maintenance of a 
> celibate religious order among African women in the UMCA, which 
> offered a viable and respected alternative to marriage and an 
> alternative path toward adult womanhood. Finally, chapter 7 analyzes 
> an archive of personal letters exchanged between two lovers within 
> the UMCA between 1960 and 1970, to demonstrate how community building 
> via marriage was constructed in newly independent Tanzania. 
> 
> What struck me most while reading this monograph is the excellent 
> writing and incorporation of intimate personal narratives of African 
> women, which really bring Prichard's book to life. Unique among 
> histories of African Christianity, these case studies read more like 
> ethnography in their detail, which make for an incredibly engaging 
> read, particularly chapter 7. Beyond the use of narrative, Prichard 
> strongl

[Marxism] Fwd: H-Net Review [H-Diplo]: Oltman on Aleinikoff and Zamore, 'The Arc of Protection: Reforming the International Refugee Regime'

[Andrew Stewart via Marxism]

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Best regards,
Andrew Stewart 
- - -
Subscribe to the Washington Babylon newsletter via 
https://washingtonbabylon.com/newsletter/

Begin forwarded message:

> From: H-Net Staff via H-REVIEW 
> Date: June 13, 2020 at 10:41:09 AM EDT
> To: h-rev...@lists.h-net.org
> Cc: H-Net Staff 
> Subject: H-Net Review [H-Diplo]:  Oltman on Aleinikoff and  Zamore, 'The Arc 
> of Protection: Reforming the International Refugee Regime'
> Reply-To: h-rev...@lists.h-net.org
> 
> T. Alexander Aleinikoff, Leah Zamore.  The Arc of Protection: 
> Reforming the International Refugee Regime.  Stanford  Stanford 
> University Press, 2019.  viii + 169 pp.  $14.00 (paper), ISBN 
> 978-1-5036-1141-2.
> 
> Reviewed by Anna R. Oltman (University of Wisconsin-Madison)
> Published on H-Diplo (June, 2020)
> Commissioned by Seth Offenbach
> 
> In _The Arc of Protection,_ T. Alexander Aleinikoff and Leah Zamore 
> take up the dual perennial questions of refugee studies: what should 
> refugee protection consist of, and for whom? The term "arc" of 
> protection refers to the trajectory of refugee protection since the 
> mid-twentieth century, during which time there has been an expansion 
> of the range of actors who provide protection to refugees, the 
> content of that protection, and the categories of people who receive 
> protection. Though the authors are not overly sanguine about the 
> present state of the international refugee regime, they present this 
> historical arc as a progressive one that has moved beyond the overly 
> specific persecution-based regime imagined in the 1951 Refugee 
> Convention. The problem for today's refugee regime is that as our 
> understanding of who counts as a refugee and how the international 
> community ought to treat them has expanded, powerful states have 
> pushed back with ever more vigorous assertions of sovereignty. 
> 
> The book begins in chapter 1, "The Inconvenient Refugee," by 
> examining the idea of refugee protection contained in the 1951 
> Refugee Convention and its evolution over time, culminating in the 
> 2016 Global Compact on Refugees. Whereas in the early years of the 
> post-World War II era the imperative for the international community 
> was to guarantee the rights of those who no longer had the protection 
> of a sovereign state, over time it has become increasingly focused on 
> humanitarian assistance for displaced people and the countries that 
> host them, primarily in the global South. This shift from rights to 
> rescue in the mission of the United Nations High Commissioner for 
> Refugees (UNHCR) and refugee advocacy groups has been well documented 
> in the literature, but the authors shed new light on the uneasy 
> relationship between state interests and individual rights that has 
> been its driving force. The Convention itself, they point out, was 
> not written to provide a framework for solving mass displacement but 
> rather to establish a pathway for individuals outside of the system 
> of sovereign nation-states to escape the condition of 
> "rightslessness." Yet this system was premised on the idea that most 
> displaced people would soon return to their country of origin or 
> integrate seamlessly into a country of first asylum, so that Western 
> states (as the drafters of the Refugee Convention) would only be 
> expected to absorb the relatively small number of individuals who 
> could do neither. The Convention makes no requirement that states 
> resettle refugees to their territory or support one another in their 
> local protection efforts. As the authors note, this leaves the legal 
> protection of refugee rights contingent on admittance to a state, 
> while also preserving the right of states to regulate entry and stay 
> on their territory. This is a system that privileges state 
> sovereignty over cooperation, though it is worth noting that with the 
> vast majority of displaced people today living either within their 
> country of origin or in neighboring states in the global South, it is 
> primarily the states of the global North that benefit from this 
> arrangement.   
> 
> Chapter 2, "The International Protection Regime," illustrates how 
> this system reflects a contested and historically contingent 
> understanding of refugee protection. The legal and conceptual 
> foundations of the regime regard the treatment of refugees by host 
> societies as a stand-in for the protection that should be offered by 
> their countries of origin. Displaced people seeking asylum, 
> particularly in Western countries, must demonstrate that their origin 
> country has failed to protect them from political persecution, which 
> combined with

[Marxism] Duncan rally

[Ken Hiebert via Marxism]

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I attended this rally last night in Duncan, BC.
As well as black speakers, there were a number of powerful First Nations 
speakers.
https://thediscourse.ca/cowichan-valley/duncan-black-lives-matter-rally-photos 

https://www.facebook.com/sebastian.silva.980/videos/10158357996278703/ 



This happened in Nanaimo June 5th.  
https://nanaimonewsnow.com/2020/06/05/nanaimo-represents-at-peaceful-local-black-lives-matter-anti-police-brutality-protest/
 

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[Marxism] Reed Response COVID 19 - Demand to debate Reed - Google Docs

[Louis Proyect via Marxism]

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https://docs.google.com/document/d/1GnMhl9Mi1UKKbBdX2ygsbAOT9IBlzfrtlPmoxDtdJ5k/edit

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[Marxism] Early American Socialism and the Poverty of Colorblind Marxism - COSMONAUT

[Louis Proyect via Marxism]

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https://cosmonaut.blog/2019/02/17/early-american-socialism-and-the-poverty-of-colorblind-marxism/

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[Marxism] Putting class-reductionism under a microscope: Adolph Reed Jr., Jacobin, and the George Floyd protests | Louis Proyect: The Unrepentant Marxist

[Louis Proyect via Marxism]

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Recently three blips popped up on my radar screen that reminded me it 
was time once again to look at the tortured race/class debate that 
dominates, if not haunts, the American left.


On June 5th, Philly DSA issued a statement on George Floyd’s killing 
that epitomized the class-reductionism that has festered in the group 
for some time now. So much static was generated over the statement, 
especially on social media, that they issued a Maoist-style 
self-criticism3 days later:


	On Friday, Philly DSA posted a statement on our website titled “Against 
Police Violence and Austerity, For Worker Power”. In doing so, we made a 
mistake that we deeply regret. Our statement did not sufficiently 
address the disproportionate impact of police violence on people of 
color, specifically Black Americans, and the significant anti-racist 
character of the protests. George Floyd’s life mattered, and all Black 
lives matter.


full: 
https://louisproyect.org/2020/06/13/putting-class-reductionism-under-a-microscope-adolph-reed-jr-jacobin-and-the-george-floyd-protests/


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[Marxism] Statement of Support for Black Lives Matter and Defund the Police | Editors | The Marxist Sociology Blog

[Kevin Lindemann and Cathy Campo via Marxism]

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https://marxistsociology.org/2020/06/statement-of-support-for-black-lives-matters-and-defund-the-police/


Sent from my iPhone

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[Marxism] “A Question of Land and Existence”: An Introduction to Marx’s Anti-colonialism | The Public Autonomy Project

[Louis Proyect via Marxism]

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https://publicautonomy.org/2020/04/13/marx-on-anti-colonialism/

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[Marxism] Covid-19 as an occupational hazard: the case of Bulgaria | Lefteast

[Louis Proyect via Marxism]

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https://www.criticatac.ro/lefteast/covid-19-as-an-occupational-hazard-the-case-of-bulgaria/

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[Marxism] Anticapitalist strategy and the question of organization

[Ken Hiebert via Marxism]

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There is more than one defect in the translation.
ken h

http://www.internationalviewpoint.org/spip.php?article6599 


Political time, accordingly, does not march in linear fashion towards progress, 
rather, it is broken time, marked by crisis and interruptions of normality, 
opening possibilities for those who are prepared and know how to approach it. 
French revolutionary socialist Daniel Bensaïd spoke of empty, homogenous time 
and dense time, which is to say that there are periods when nothing happens and 
periods when, all of a sudden, time accelerates and many things happen all at 
once. [2 ] 
Revolutionary politics implies the mastery of this kind of political time, of 
knowing how to react in the face of rapidly changing events. To prepare, as 
Trotsky put it, for the “forcible entrance of the masses into the realm of 
rulership over their own destiny.”

* * * * * * * *

A party committed to political action across the whole society. The party must 
not remain passive in the face of injustices, however small they may seem, it 
must participte in all local and sectoral battles, not merely shutting itself 
up on the margins of concrete conflicts. And this is true in all areas of work, 
be it the economic/union struggle or work in elected or other institutions.
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[Marxism] Resetting the economy – for social need not profit | Michael Roberts Blog

[Louis Proyect via Marxism]

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https://thenextrecession.wordpress.com/2020/06/12/resetting-the-economy-for-social-need-not-profit/

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[Marxism] Is Assad About to Fall? - POLITICO

[Louis Proyect via Marxism]

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Lister is something of a neocon but he is always worth reading.

https://www.politico.com/news/magazine/2020/06/11/assad-syria-collapse-313276

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