This study examines the development of Third World solidarity within the broader historical context of changing hegemonic power systems, from Pax Britannia to Pax Americana. Thomas focuses on the political, economic, and racial structures that are fundamental to hegemonic supremacy over peripheral and semiperipheral states, and he analyzes the divergent modes of Third World incorporation (subordination) into the world system. He concludes that the racial structure of global apartheid that dominated the world system during the colonial period is re-emerging under the rubric of a New World Order.
This book brings together philosophers, social psychologists and social scientists to approach contemporary social reality from the viewpoint of solidarity. It examines the nature of different kinds of solidarity and assesses the normative and explanatory potential of the concept. Various aspects of solidarity as a special emotionally and ethically responsive relation are studied: the nature of collective emotions and mutual recognition, responsiveness to others’ suffering and needs, and the nature of moral partiality included in solidarity. The evolution of norms of solidarity is examined both via the natural evolution of the human “social brain” and via the institutional changes in legal constitutions and contemporary work life. This text will appeal to students, scholars, and anyone interested in the interdisciplinary topic of social solidarity.
The emergence of the 'Third World' is generally traced to onset of the Cold War and decolonization in the 1940s and 1950s. In the 1960s and 1970s the "three worlds of development" were central to the wider dynamics of the changing international order. By the 1980s, Third Worldism had peaked entering a period of dramatic decline that paralleled the end of the Cold War. Into the 21st century, the idea of a Third World and even the pursuit of some form of Third Worldism has continued to be advocated and debated. For some it has passed into history, and may never have had as much substance as it was credited with, while others seek to retain or recuperate the Third World and give Third Worldism contemporary relevance. Beginning with a comprehensive introduction this edited volume brings together a wide range of important contributions. Collectively they offer a powerful overview from a variety of angles of the history and contemporary significance of Third Worldism in international affairs. The question remains; did the Third World exist, what was it, does it still have intellectual and political purchase or do we live in a global era that can be described as After the Third World? This book was previously published as a special issue of Third world Quarterly.
This completely revised edition builds on the framework provided by the earlier text. It traces the history of development communication, presents and critiques diverse approaches and their proponents, and provides ideas and models for development communication in the new century.
This book addresses the themes of praxis and the role of international lawyers as intellectuals and political actors engaging with questions of justice for Third World peoples. The book brings together 12 contributions from a total of 15 scholars working in the TWAIL (Third World Approaches to International Law) network or tradition. It includes chapters from some of the pioneering Third World jurists who have led this field since the time of decolonization, as well as prominent emerging scholars in the field. Broadly, the TWAIL orientation understands praxis as the relationship between what we say as scholars and what we do – as the inextricability of theory from lived experience. Understood in this way, praxis is central to TWAIL, as TWAIL scholars strive to reconcile international law’s promise of justice with the proliferation of injustice in the world it purports to govern. Reconciliation occurs in the realm of praxis and TWAIL scholars engage in a variety of struggles, including those for greater self-awareness, disciplinary upheaval, and institutional resistance and transformation. The rich diversity of contributions in the book engage these themes and questions through the various prisms of international institutional engagement, world trade and investment law, critical comparative law, Palestine solidarity and decolonization, judicial education, revolutionary struggle against imperial sovereignty, Muslim Marxism, Third World intellectual traditions, Global South constitutionalism, and migration. This book was originally published as a special issue of Third World Quarterly.
Soul Power is a cultural history of those whom Cynthia A. Young calls “U.S. Third World Leftists,” activists of color who appropriated theories and strategies from Third World anticolonial struggles in their fight for social and economic justice in the United States during the “long 1960s.” Nearly thirty countries in Africa, Asia, and Latin America declared formal independence in the 1960s alone. Arguing that the significance of this wave of decolonization to U.S. activists has been vastly underestimated, Young describes how literature, films, ideologies, and political movements that originated in the Third World were absorbed by U.S. activists of color. She shows how these transnational influences were then used to forge alliances, create new vocabularies and aesthetic forms, and describe race, class, and gender oppression in the United States in compelling terms. Young analyzes a range of U.S. figures and organizations, examining how each deployed Third World discourse toward various cultural and political ends. She considers a trip that LeRoi Jones, Harold Cruse, and Robert F. Williams made to Cuba in 1960; traces key intellectual influences on Angela Y. Davis’s writing; and reveals the early history of the hospital workers’ 1199 union as a model of U.S. Third World activism. She investigates Newsreel, a late 1960s activist documentary film movement, and its successor, Third World Newsreel, which produced a seminal 1972 film on the Attica prison rebellion. She also considers the L.A. Rebellion, a group of African and African American artists who made films about conditions in the Watts neighborhood of Los Angeles. By demonstrating the breadth, vitality, and legacy of the work of U.S. Third World Leftists, Soul Power firmly establishes their crucial place in the history of twentieth-century American struggles for social change.
Solidarity--the reciprocal relations of trust and obligation between citizens that are essential for a thriving polity--is a basic goal of all political communities. Yet it is extremely difficult to achieve, especially in multiracial societies. In an era of increasing global migration and democratization, that issue is more pressing than perhaps ever before. In the past few decades, racial diversity and the problems of justice that often accompany it have risen dramatically throughout the world. It features prominently nearly everywhere: from the United States, where it has been a perennial social and political problem, to Europe, which has experienced an unprecedented influx of Muslim and African immigrants, to Latin America, where the rise of vocal black and indigenous movements has brought the question to the fore. Political theorists have long wrestled with the topic of political solidarity, but they have not had much to say about the impact of race on such solidarity, except to claim that what is necessary is to move beyond race. The prevailing approach has been: How can a multicultural and multiracial polity, with all of the different allegiances inherent in it, be transformed into a unified, liberal one? Juliet Hooker flips this question around. In multiracial and multicultural societies, she argues, the practice of political solidarity has been indelibly shaped by the social fact of race. The starting point should thus be the existence of racialized solidarity itself: How can we create political solidarity when racial and cultural diversity are more or less permanent? Unlike the tendency to claim that the best way to deal with the problem of racism is to abandon the concept of race altogether, Hooker stresses the importance of coming to terms with racial injustice, and explores the role that it plays in both the United States and Latin America. Coming to terms with the lasting power of racial identity, she contends, is the starting point for any political project attempting to achieve solidarity.
