On the first Raymond Williams Society blog of 2020 we have a podcast of David Wilkinson’s Raymond Williams Society Annual Lecture, delivered on 20th November last year at the International Anthony Burgess Foundation in Manchester.
We end 2019 on the Raymond Williams Society blog with a translation of an interview Williams gave to Didier Eribon in 1980. This is the first time it’s been published in English after first appearing in Libération as part of a series of interviews with leading figures of the New Left, including Stuart Hall and E. P. Thompson. It’s a wonderful interview, with Williams discussing theories of culture, mass communication, the New Left, cultural studies, the sixties, dominant, residual, and emergent culture, the New Right, the working class, and cultural resistance to Thatcherism. Many thanks to Edward Lee-Six for translating from the French and to Didier for granting permission for its use by the society.
On the blog for November we have two short pieces by David Wilkinson to preview his annual Raymond Williams Society lecture on Wednesday 20th November in Manchester. Below is an abstract to the talk, which is titled ‘”The Dropouts Are Anticipating Future Economic Policy”: Work, Class, and Countercultural Legacies’, as well as a reflection on what the work of Raymond Williams means in the twenty-first century. Full details can be found here. It starts at 5pm and will be followed by the launch of this year’s Key Words: A Journal of Cultural Materialism.
This month on the Raymond Williams Society blog we are pleased to publish a talk Yaron Golan originally gave at this year’s RWS Conference in Manchester. He looks at the possible responses to the current crisis of capitalism and how we can move beyond the ideologies of capital by re-evaluating the modes of thinking which emerged with the co-operative movement.
Mark Fisher, in his book Capitalist Realism: Is There No Alternative?, defines capitalist realism as an ideological framework that obscures anything that lies beyond the horizon of capitalism. It gives the impression that there is no alternative, that there is no choice between capitalism and other possibilities, that the world was always going to evolve in the direction of capitalism, and that nothing will ever evolve beyond it. Capitalist realism, then, is a closing-off of the horizon of possibilities, of our ability to imagine anything beyond what already is. It is common sense.
The Raymond Williams Society blog this month sees the return of Daniel Gerke who recently published an article on Williams and Antonio Gramsci in Key Words. Here, Daniel turns to the thinking of André Gorz, in relation to Williams, in order to outline the revival and significance of class consciousness in the twenty-first century.
In a 1995 essay titled ‘Raymond Williams and Marxism’, John Brenkman diagnosed Williams with a case of over-attachment to the working class. The prescribed tincture was a dose of André Gorz, whose work, Brenkman argued, better grappled with the necessity of decentering class, both in response to the radical challenges of feminism and post-colonialism, and as a way of facing the realities of post-industrial capitalism. In one respect, this was an unusual critique of Williams, who had more often been regarded, even by comrades, as insufficiently attentive to class, at least in its structural dimension. But in the mid-nineties, with the collapse of ‘really existing socialism’ provoking announcements of the end of history, the idea of the revolutionary proletariat as the agent of historical change must have seemed passé.
On the Raymond Williams Society blog for August we have an extract from the Introduction to this year’s Key Words: A Journal of Cultural Materialism. Robert Spencer and Christopher Vardy are editors of the special issue on ‘Crisis’ and argue below for urgent critical, theoretical, and political questions to be posed to greater understand how crises are understood and narrativized. Key Words 17 is out this autumn; to receive a copy please join the society or renew your membership by 31st August 2019. It includes essays by Daniel Gerke on Raymond Williams and Antonio Gramsci, Robert Spencer on James Kelman and post-work, Christopher Vardy on Colson Whitehead and climate change, Amy Rushton on mental health and the Manic Street Preachers, and former RWS Essay Prize winner Ryan David Furlong on nineteenth-century working-class autobiography and William Dodd.
On the Raymond Williams Society blog this month, Virginia L. Conn shares some of her fascinating research on lian huan hua. Virginia approaches these Chinese ‘comics’ as works which operate within the ‘parameters of science fiction’ in order to engage with and construct notions of utopia and futurity. Such concepts were also addressed by Williams in his writings on similar subjunctive tendencies, notably in the essay Utopia and Science Fiction, for Science Fiction Studies, and collected in Tenses of Imagination. Here, Virginia, who recently spoke at the RWS Annual Conference, explains how, within the context of the Cultural Revolution in China, a range of fictional and visual practices were deployed as both propaganda and pedagogical tools during attempts at state modernisation and technological development.
Labour was a complicated issue in socialist countries, conceptualized both as a necessity of every citizen but also a hardship from which the populace could be freed by further technological progress, allowing them to live a life of unburdened luxury. Before such a post-scarcity future could be achieved, however, states required the mass participation of their citizens, working both individually and together, to physically labour for the benefit of the body politic. In mainland China during the Cultural Revolution, for example, Mao Zedong claimed that to strengthen the nation would require curing ‘the first four illnesses’: ignorance, poverty, selfishness, and weak physiques. Each of these would be addressed and improved through manual labour, thus imposing legitimacy upon the national call for the populace to work at the limits of their physical capacities. To do so, however, required that the people be mobilized in the first place to contribute towards this shared vision of futurity; it was a difficult proposition given the relative isolation of many communities during the years leading up to the Cultural Revolution (1966-1976) coupled with widespread illiteracy and a lack of access to contemporary mass entertainment culture. Continue reading Communism, Comics, and Cultural Revolution
The Raymond Williams Society is delighted to announce the launch of the 2019 Simon Dentith Memorial Prize. This postgraduate essay competition, now in its eighth year, is open to anyone studying for a higher degree (masters or doctoral) in the UK or elsewhere, or who graduated no earlier than 31 July 2017. The prize for the winning entry is £100 and a year’s subscription to the Society. The winning essay will also be published in Key Words: A Journal of Cultural Materialism (subject to peer review).
On the April Raymond Williams Society blog we are delighted to share the abstracts for three of the four plenary lectures to be given as part of the Raymond Williams Society Conference. Here Mike Wayne, Esther Leslie, and Pablo Mukherjee give previews of what they will discuss in Manchester on April 26-27. Helen Hester completes our line-up of keynotes, speaking on ‘Work/Space: Architectures of Refusal from the Bachelor Pad to the Commune’.
On the Raymond Williams Society blog for March, we are delighted to publish Daniel Gerke’s response to a recently rediscovered essay by Williams which is back in print after 58 years. Daniel, who has a forthcoming article in the next issue of Key Words, will be speaking at the RWS Conference in April. Here he offers an illuminating account of what is identified as the consistency of Williams’s internationalism.
No sooner had the ink dried on my PhD thesis, ‘Raymond Williams and European Marxism: Lukács, Sartre, Gramsci’, than New Left Review published ‘The Future of Marxism’, a relatively unknown 1961 essay of Williams’s that represents perhaps his most sustained analysis of international Marxism. In it, Williams assesses the progress of Soviet society, Leninism, authoritarianism, the problems of socialist development in agrarian societies, the necessity of anti-imperialism for Western socialists and the continuing relevance of Marxism in the era of the welfare state.