This section does not attempt to offer references for every statement made in this book (which would make for a very long bibliography for chapter 2, for example), but simply gives credit where it is due and references for authors or quotes mentioned in the text (other than literary references). The works by Marx, Lenin and Lukács listed here are available free online via marxists.org. Colin Barker’s excellent work is available via https://sites.google.com/site/colinbarkersite/home.
Many of the arguments and empirical claims in the book are discussed in greater depth in Laurence Cox and Alf Gunvald Nilsen, We Make Our Own History: Marxism and Social Movements in the Twilight of Neoliberalism (Pluto 2014).
Habermas’ four pages are ‘New Social Movements’, pp. 33–37 in Telos (21 September 1981). Gramsci’s discussions of traditional intellectuals are collected in many sources; the classical place to start in English is Selections from the Prison Notebooks (Lawrence and Wishart 2005, original texts 1929–1935). The ‘five filters’ are discussed in Edward Herman and Noam Chomsky, Manufacturing Consent: the Political Economy of the Mass Media (Vintage 1995; originally 1988). The approach to social movements as formed through conflict draws on Touraine, The Voice and the Eye: An Analysis of Social Movements (Cambridge University Press 1981) and Mario Diani, ‘The concept of social movement’, Sociological Review 40/1 (1992): 1–25. The idea of an ecology of knowledges comes from Boaventura de Sousa Santos, The Rise of the Global Left: The World Social Forum and Beyond (Zed 2006). E. P. Thompson’s arguments about experience can be found in The Poverty of Theory: Or an Orrery of Errors (Merlin 1995; originally 1978).
The argument about the different parts of our lives that social movements take place in is from my ‘How do we keep going? Skills and strategies for movement sustainability’ (Into 2011; free online). Oliver James’ book is Affluenza (Vermilion 2007).
This chapter is particularly influenced by E. P. Thompson’s pamphlet Beyond the Cold War (Merlin 1982; now free online) and Luciano Canfora’s Democracy in Europe: A History of an Ideology (Wiley-Blackwell 2005). The discussion of historical waves of revolutions draws on Laurence Cox, ‘Waves of protest and revolution: elements of a Marxist analysis’, available free online. The discussion of 1968 draws on Voices of 1968: Documents from the Global North, which I am coediting with Bjarke Risager and Salar Mohandesi (Pluto 2018). For the discussion of working-class self-organisation and the history of the welfare state, see Colin Ward, Social Policy: An Anarchist Response (Freedom Press 2000; originally 1996) and Jean-Louis Laville, L’Economie sociale et solidaire: pratiques, théories, débats (Seuil 2016). The comments on managerialism in the Soviet bloc draw on George Konrad and Istvan Szelényi, The Intellectuals on the Road to Class Power: A Sociological Study of the Role of the Intelligentsia in Socialism (Harcourt 1979). The discussion of 1968’s rejection of top-down power is shaped by Giovanni Arrighi, Terence Hopkins and Immanuel Wallerstein, Anti-Systemic Movements (Verso 1989); Hilary Wainwright’s discussion of how neoliberalism selectively appropriated the movements of 1968 is in Arguments for a New Left: Answering the Free-Market Right (Blackwell 1994). On the movement of movements, see Jai Sen (ed.), The Movements of Movements: Struggles for Other Worlds (OpenWord/PM Press 2018). Gramsci’s discussion of good sense can be found in Selections from the Prison Notebooks and elsewhere.
‘The social movement as a whole’ is a free rendering of Marx’s ‘die soziale Bewegung überhaupt’, ‘the social movement as such’ or ‘in general’ (letter to Engels, 11 December 1869). On the broader point, see Colin Barker, ‘Class struggle and social movement – an effort at untangling’ (2010; free online). E. P. Thompson’s Making of the English Working Class (Penguin 1968) contains both the ‘enormous condescension of posterity’ discussion and that of the working-class struggle for political rights. For an introduction to Sheila Rowbotham’s work, try Rebel Crossings: New Women, Free Lovers and Radicals in Britain and the United States (Verso 2016). For Peter Linebaugh and Marcus Rediker, try their co-written book, The Many-Headed Hydra: The Hidden History of the Revolutionary Atlantic (new edition, Verso 2012). On Michels, Luxemburg and democracy, see Colin Barker, ‘Robert Michels and the Cruel Game’ (2001; free online). The ‘movement of the present’ quote is in the conclusion to the Communist Manifesto. On Chiapas, Subcomandante Marcos, Our Word Is Our Weapon (Serpent’s Tail 2000) is a great introduction. On Rojava, Michael Knapp, Anja Flach and Erçan Ayboga, Revolution in Rojava: Democratic Autonomy and Women’s Liberation in the Syrian Kurdistan (Pluto 2016). On the situation of labour movements today, Peter Waterman, The Old Is Dying and the New Is Hardly Yet Born: Questioning the Global Legacies of Labour and the Left; Devising New Languages of Struggle (2017; free online). Lukács’ discussion of totality is in History and Class Consciousness (1923; free online).
The quote is from Marx’s 1845 Theses on Feuerbach. On working-class community activism in Ireland, see my article ‘The Irish water charges movement: theorising “the social movement as a whole”’ (2017; free online). For Ariel Salleh’s work, see her Ecofeminism as Politics: Nature, Marx and the Postmodern (Zed 2017; originally 1997). Rjurik Davidson’s article is ‘Between Como and confinement: Gramsci’s early Leninism’ (Marxist Left Review 14, 2017). With other Interface editors, the call to theorise collective agency starting from feminist perspectives can be found in the Interface special issue on ‘Feminism, women’s movements and women in movement’ (3/2; free online). The argument against structuralism draws from Thompson, Poverty of Theory. Lenin’s definition of revolution is in his 1915 ‘The collapse of the Second International’. The Diggers and Levellers are discussed in Christopher Hill, The World Turned Upside Down: Radical Ideas during the English Revolution (Penguin 1991; originally 1972), incidentally one of the few history books to give its name to a folk song (by Leon Rosselson) still widely sung at protests. On subaltern studies, see Alf Nilsen and Srila Roy (eds.), New Subaltern Politics: Reconceptualizing Hegemony and Resistance in Contemporary India (Oxford University Press 2015). Touraine’s I-O-T model is in The Voice and the Eye. Marx’s ‘dull compulsion’ is in volume I of Capital. Raymond Williams’ 50/50 point is in Towards 2000 (Chatto and Windus 1983). The dialogue between social movements research and Vygotsky is currently being carried out by some of the best researchers in social movements: a recent book-length version can be found in Brecht de Smet, A Dialogical Pedagogy of Revolt: Gramsci, Vygotsky and the Egyptian Revolution (Brill 2015). The (long) Buddhist text mentioned is Buddhaghosa’s Visuddhimagga (free online; originally fifth century). Gramsci’s ‘good sense’ is, once again, in the Prison Notebooks. Wainwright’s discussion of tacit knowledge is in Arguments for a New Left. The discussion of different types of movement knowledge draws on Ron Eyerman and Andrew Jamison, Social Movements: A Cognitive Approach (Polity 1991) and Ed O’Sullivan, Transformative Learning: Educational Vision for the 21st Century (Zed 1991). Gramsci’s comments on anti-racist alliance-building are in his On the Southern Question, written in 1926 just before his arrest and available in various collections.
Ulex is at ulexproject.org. Marx and Engels’ comments on the ‘means of mental production’ are in The German Ideology (1845). Marx’s comments on ‘the primary freedom of the press’ are in the Rheinische Zeitung no. 139 (1842). U Dhammaloka is the subject of a forthcoming book by Brian Bocking, Alicia Turner and myself; existing research can be found via dhammalokaproject.wordpress.com. The argument by Colin Barker and myself is ‘What have the Romans ever done for us? Academic and activist forms of theorizing’ (free online from Into 2011; originally 2001). The discussion of the pseudo-histories of social movement thinking in PhDs draws on ‘European social movements and social theory: a richer narrative?’ (coauthored with Cristina Flesher Fominaya in our Understanding European Movements: New Social Movements, Global Justice Struggles, Anti-Austerity Protest [Routledge 2013]). Nancy Fraser’s discussion of ‘progressive neoliberalism’ can be found in various places, including ‘The end of progressive neoliberalism’, Dissent (2 January 2017). The masters in activism is discussed further in my ‘Pedagogy from and for social movements: a conversation between theory and practice’, in Capitalism Nature Socialism (2017).
Lenin, What Is to Be Done? is from 1902. The ‘muck of ages’ is discussed in Colin Barker, ‘“The muck of ages”: reflections on proletarian self-emancipation’ (1995; free online). On trauma, see Steve Wineman’s fine book Power-under: Trauma and Nonviolent Social Change (2003; free online). William Carlos Williams’ introduction is to Allen Ginsberg, Howl and Other Poems (City Lights 1955).