Over 350 people, mostly young, attended a conference - "Towards a cosmopolitan Marxism" - sponsored by Historical Materialism magazine in London on 4-6 November.
Eric Hobsbawm somewhere discusses one of the oddest conundrums in labour historiography, one paralleled now in the historiography of IS/SWP: the 20th century reputation of the Fabian Society as far-sighted pioneers of independent labour representation - the gap between what was and what is afterwards widely accepted as having been.
What follows is a summary of the political and ideological traditions on which Workers’ Liberty and Solidarity base ourselves.
La vie et l'œuvre d'un grand historien, par Vincent Présumey
By Chris Reynolds
Why should Marxists want to narrow our appeal to “the workers”, enrolling people from other classes only to the extent that they rally behind the working class? Why not seek a broader unity of “ordinary people”? These questions are live among “anti-capitalist” activists, and on the left generally.
Reading for an AWL day school (24 April 2005).
In his long and cloyingly hagiographical obituary-biography of Al Richardson in Revolutionary History (a journal devoted to the history of the revolutionary Marxist movement: vol 8, no. 4) John McIlroy* in passing revives an old dispute centred on an article I published in Workers’ Liberty 10 years ago.
“Is it necessary to recall that Marxism not only interprets the world but also teaches how to change it?
By Sean Matgamna
Alan Clinton, who in 1974 co-edited, with Richard Chappell, a collection of Trotsky’s writings on Britain in three volumes, has died of cancer at the age of 61. He lived a political life that encapsulated the history of the British left over 40 years. He is entitled to the respect of an honest, critical account of his political life.
By Mark Osborn
How can exhausted, downtrodden workers, bombarded with prejudices, come to see their place in the world as part of a revolutionary class? Or will better-off workers always see their interest in getting what they can out of the system, and will worse-off workers always be helpless objects for charity and welfare?