This work highlights the Haitian sociopolitical economic organization, Lakous. It posits that the Lakou is a form of libertarian communism that must be vertically integrated at the nation-state level so that the people can experience total freedom from neoliberal capitalist relations of production and their deleterious effects, such as exploitation and climate change.
This work uses the theory of phenomenological structuralism to put forth the argument that neoliberal globalization represents a Durkheimian mechanicalization of the world via the Protestant Ethic and the spirit of capitalism under American hegemony. It concludes that America attempts to “enframe” nation-states around the latter form of social integration via the systemicity of the dollar backed by the world’s commodities, which it privatizes. Amidst reactionary nationalism and fascism, which emerges to protect the citizenry of the world from the exploitative effects of the whole process, climate change threatens the American globalist project.
Using a variant of structuration theory, what Paul C. Mocombe calls phenomenological structuralism, this work explores and highlights how the African religion of Vodou and its ethic, i.e., syncretism, materialism, communal living or social collectivism, democracy, individuality, cosmopolitanism, spirit of social justice, xenophilia, balance, harmony, and gentleness, gave rise, under the leadership of oungan yo, manbo yo, gangan yo, and granmoun yo, to the Haitian spirit of communism and the “counter-plantation system” (Jean Casimir’s term) in the provinces and mountains of Haiti. What Mocombe calls the Vodou Ethic and the spirit of communism of the African people of Haiti would be juxtaposed against the Catholic/Protestant Ethic and the spirit of capitalism of the white, mulatto, gens de couleur, and petit-bourgeois free black classes of the island. This latter worldview, the Catholic/Protestant Ethic and the spirit of capitalism, Mocombe goes on to argue, exercised by the free bourgeois blacks and mulatto elites, Affranchis, on the island undermined the revolutionary and independence movement of Haiti commenced by subjects/agents, oungan yo, manbo yo, gangan yo/dokté fey, and granmoun yo, of the Vodou ethic and the spirit of communism, and made it the poorest, most racist, and tyrannical country in the Western Hemisphere.
Since the 1960s, there have been two schools of thought on the origins and nature of black consciousness: the adaptive-vitality school and the pathological-pathogenic school. The latter argues that in its divergences from white American norms and values, black American consciousness is nothing more than a pathological form of and reaction to American consciousness, rather than a dual (both African and American) counter hegemonic opposing 'identity-in-differential' (the term is Gayatri Spivak's) to the American one. Proponents of the adaptive-vitality school argue that the divergences are not pathologies but African 'institutional transformations' preserved on the American landscape. The purpose of this work is to understand black consciousness by working out the theoretical and methodological problems from which these two divergent schools are constructed, in order to arrive at a more sociohistorical, rather than racial, understanding of black consciousness. Using a variant of structuration theory to account for the sociohistorical development of black consciousness formation within the American social structure, author Paul Mocombe concludes that black American life is dual and pathological only in relation to a particular interpretive community, the black bourgeoisie or liberal middle class.
This work explores the philosophical basis for the author’s theory of phenomenological structuralism. The text is intended for scholars, educators, and students working in the fields of Haitian studies, philosophy, and sociological theory, and gives a hermeneutical approach to understanding and resolving the structure/agency problematic of the social sciences.
This volume is a collection of research on academic performance. Chapters cover such topics as targeting underserved urban youth, education and science, community-based projects, pedagogy, and developing educational programs, among others. Written by experts, this book offers a comprehensive view of recent developments in the field of academic performance.
This book offers both a philosophical and sociological model for understanding the constitution of identity in general, and black social identity in particular, without reverting to either a social or racial deterministic view of identity construction. Using a variant of structuration theory (phenomenological structuralism) this work, against contemporary postmodern and post-structural theories, seeks to offer a dialectical understanding of the constitution of black American and British life within the class division and social relations of production of the global capitalist world-system, while accounting for black social agency.
Georg Lukács was dubbed "the philosopher of the October Revolution" and his masterpiece History and Class Consciousness (1923) is commonly held to be the foundational text for the tradition known as "Western Marxism" which includes the work of Theodor Adorno, Walter Benjamin, Ernst Bloch, Max Horkheimer, and Herbert Marcuse. As the liberating energies of the Russian Revolution were sapped by Stalinism, Lukács was subjected to ferocious attack for "deviations" from the "party line" in History and Class Consciousness. In the mid-1920s, he wrote Talism and the Dialectic, a sustained and passionate response to this onslaught. Unpublished at the time, Lukács himself thought the text had been destroyed. However, a group of researchers recently found the manuscript gathering dust in the newly opened archives of the CPSU in Moscow. Now, for the first time, this fascinating, polemical and intense text is available in English, in an accomplished translation by Esther Leslie and published here with an introduction from John Rees and a postface by Slavoj Zizek. It is a crucial part of a hidden intellectual history and will transform interpretations of Lukács's oeuvre. "Some critiques of my book History and Class Consciousness have appeared (written by Comrades Rudas and Deborin) which I simply cannot let pass without a response ... It is certainly not my intention to defend the book itself. I would be only too glad if I could regard it as completely redundant, if I could see that its purpose had been full accomplished. What is this purpose? To demonstrate methodologically that the organisation and tactics of Bolshevism are the only possible consequence of Marxism; to prove that, of necessity, the problems of Bolshevism follow logically—that is to say logically in a dialectical sense—from the method of materialist dialectics as implemented by its founders. But my critics move instead in the opposite direction. They use their polemics to smuggle Menshevik elements into Marxism and Leninism. I have to retaliate. I am not defending my book. I am attacking the poen Menshevism of Deborin and the tail-ending of Rudas."
This publication focuses on vocabulary, which reflects unique Canadian traits; elements that share not only a Canadian origin but also reference to everyday contexts present on both the micro and macro stage. The conducted study aimed to show variation on the lexical level, which may result from a fluid sense of national identity. The Toronto region, due to its extensive multi-cultural and multi-ethnic background bears a sense of diversity both on the social and linguistic ground. The conducted study involved the distribution of questionnaires, which tested speakers’ knowledge of Canadian register, their ability of using them in the context of everyday discourse and the identification of items. Furthermore, the author had obtained two years worth of texts from the Toronto Sun, which enabled the observation of Canadianisms within the written medium of a media context. The resulting data formed a database labeled by the author as the LCTES (Lodz Corpus for Toronto English Study).
Mocombe and Tomlin explore the black/white achievement gap in America and Great Britain, gaining understanding through black bourgeois living and the labeled pathologies of the black underclass. Within the class dualism of capitalist social relations, blacks throughout the Diaspora attempt to exist in the world. Furthermore, blacks must construct their identities and be in the world by choosing between the discursive practices of the Protestant and capitalist ideology of the black Protestant bourgeoisie, or the beliefs of the black underclass, which appear to dismiss these practices as 'acting-white' (John Ogbu's term). Presently, the practical consciousness (constituted as hip-hop culture) of the black underclass, supported by finance capital, have dominated the American and global social structure, and one of its (dys)functions is the black/white achievement gap, which is a global phenomenon emanating from black America and affecting blacks around the globe. Although the histories of blacks in America and in Great Britain are fundamentally different, Mocombe and Tomlin argue in this work that during the age of globalization, the social functions of the dominating black consciousness (hip-hop culture) coming out of America are the locus of causality for the black/white achievement gap in America and Great Britain. Tomlin highlights this problematic by analyzing effective strategies employed by high achieving blacks in Great Britain, and Mocombe does the same through an analysis of an effective reading curriculum in an American inner-city after-school program.
