Utopia Fading: Taxonomies,Freedom and Dissent in Open Access Publishing

This essay focuses on some of Mayhew's interviews in London Labour and the London Poor, and especially his interview with one coster-girl. Do these sources express the lived experience of a speaking subject; or do they merely rehearse contemporary cultural and linguistic codes? There is no subject without language; language precedes and determines the subject, but nor is there language without subjects. Language exists only insofar as individuals and groups utilize it, reproduce it and transform it – and always within specific social relations and networks of power and in a relentlessly material world. Mayhew's writings provide a wonderful resource to explore some of these complex struggles over meaning – in a precise time and place.     

Between Utopia and Tradition: William Morris’s A Dream of John Ball

ABSTRACT

William Morris, author of the famous nineteenth-century utopian novel News from Nowhere, thought it both possible and desirable to develop a utopian vision that could be affirmed by many individuals. However, Morris also recognised that achieving such utopian unity was not easy. There is, at least potentially, something personal about utopian visions; they are shaped by idiosyncratic desires that cannot be shared. Through a reading of Morris’s A Dream of John Ball, I argue that Morris offers a temporal solution to the problem of utopian unity. The central characters in the text, medieval priest John Ball and a nineteenth-century socialist agitator, come to recognise their shared adherence to the same image of a new society. This is achieved through the mediation of tradition: Ball and the agitator overcome their differences by committing themselves to disappointed hopes elaborated in past struggles that have been handed down to the present. Morris’s articulation of utopia and tradition—the sense that visions of the future can be made shareable through reference to the past—offers the possibility of a transtemporal solidarity of utopians and the bringing together of the dreams of a plurality of individuals.     

Freedom of Information and Democracy in Australia and Beyond

Freedom of Information laws (FOI) throughout Australia have been routinely studied by law and media scholars. These authors have revealed widespread challenges to functioning FOI regimens, which range from government hostility to public sector restructuring to globalisation. Nevertheless, analysts have only begun to fully appreciate and explore the symbolism of FOI. Access laws are situated at the very heart of state and citizen relations, and they are especially sensitive to broader assumptions about citizenship and democracy. This paper aims to explore this sensitivity through a contextual examination that is as much about democratic theory as it is about access law. Many of the deficiencies outlined by various studies, it is argued, can be best viewed as a cluster of concerns that relate to one major problem – a lack of popular sovereignty. Australian and global democracy must be viewed and conducted in a more generally robust manner in order to strengthen FOI.     

Whispered Utopia: Dreams,Agendas, and Theocratic Aspirations in Yehud

ABSTRACT

To provide collective meaning to displacement and subsequent immigration, the authors of the Persian-period Hebrew texts such as Ezra-Nehemiah construct a schema of theocratic utopia. To be clear, however, the expressed theocratic aspirations of the golah community can only be de-scribed in utopian terms because a theocracy had never existed previously in the histories of Israel or Judah. Using Thomas More's model of Utopia this article compares the agendas and aspirations recorded in relevant Persian-period Hebrew texts to selected components or structures of Utopia. It will al-so express a working definition of theocracy and explain why it should be read in utopian terms. While the similarities will be informative, the differ-ences will reveal different visions of utopia; More's will stem from a more social-economic base while that portrayed in the Hebrew texts will stem from a particular religious base. For both, visions of a utopian society are encour-aged by circumstances in which conflict appears to balefully outweigh con-sensus.

A utopia is literally a “nowhere land,” an ideal society in another place, where justice prevails, where people are perfectly content, and from which sadness, pain and violence have been banned. Utopias, although fictions, are characterized by a conviction that the envisioned society will in fact be with-out problems. Other distinguishing features of utopias are that they are ex-tremely critical in regard to the present society, and contain the “blueprints” for a completely new state. (Marius de Geus)

The trebling of the population in this small and impoverished country, flowing with milk and honey but not with sufficient water, rich in rocks and sand dunes but poor in natural resources and vital raw materials, has been no easy task: Indeed, practical men, with their eyes fixed upon things as they are, regarded it as an empty and insubstantial utopian dream. (David Ben Gurion, NY Herald Tribune 28 Apr 63)

Vtopia priscis dicta, ob infrequentiam, Nunc ciuitatis aemula Platonicae,

Fortasse uictrix, (nam quod illa literis Deliniauit, hoc ego una praestiti, Viris & opibus, optimisque legibus) Eutopia merito sum uocanda nomine. (Anemolius [in T. More, Utopia])     

Ecology,equality and change: Mayan Indians in Guatemala

Douglas E. Brintnall. Revolt against the Dead: The Modernization of a Mayan Community in the Highlands of Guatemala. New York: Gordon and Breach, Science Publishers, Inc., 1979. xxiii + 199 pp. Maps, tables, photographs, appendices and references. $21.00.     

The Freedom of Archaeological Research: Archaeological Heritage Protection and Civil Rights in Austria (and Beyond)

Archaeologists like to think that heritage protection laws serve the purpose of protecting all archaeology from damage. Thus, provisions like that of §11 (1) Austrian Denkmalschutzgesetz or Art. 3 i-ii of the Valletta Convention are interpreted as a blanket ban on archaeological fieldwork ‘unauthorized’ by national heritage agencies, and a general prohibition against archaeological field research by non-professionals. The Austrian National Heritage Agency, the Bundesdenkmalamt, interprets the Austrian law in this way. Using the Austrian example as a case study, this paper demonstrates that this interpretation must be wrong, since, if it were true, it would revoke a fundamental civil right enshrined both in the Austrian constitution and the Charter of Fundamental Rights of the European Union: the unconditional freedom of research, which applies to archaeological field research as to any other kind of academic research, and extends equally to every citizen.     

Religion and communism: Feuerbach,Marx and Bloch

Whilst Marx made scattered positive remarks about the details of communist society, he also made important negative indications. Religion features in this negativity: his critique of religion is withering, there is no mention of religious life in communism, and he is emphatic that religion will play no role in such a society. For Marx, one of the tangible freedoms of communism was freedom from religion. The critique of religion is fundamentally inscribed in the very genesis of Marx's thought, and Feuerbach is crucial to understanding Marx's strictures on religion. Yet Feuerbach also figures in Ernst Bloch's very positive approach to religion, which argues that communism involves the freedom to be religious, in the sense of opening up oneself and society to the gold-bearing seams of the religious experience. This essay explores how such different conceptions of the relationship between religion and communism both draw sustenance from Feuerbach.     

Marx and Modernity: Rethinking Labour,Capital, and Capitalism

This article argues that China’s modern historical development and, more generally, modern global developments can be illuminated by a renewed encounter with Marx’s critical analysis of capitalism. This renewed encounter entails a fundamental critique of traditional Marxism’s understanding of capitalism and of socialism. It seeks to explain the historically dynamic character of capitalist society as a system of ongoing constraints. This central feature of the contemporary world cannot be grasped adequately by intellectual paradigms, such as theories of identity or of politics, which have been dominant in recent decades. The approach outlined here analyzes capitalist modernity as structured by a historically unique social function of labour, and is based on a fundamental reevaluation of the meaning of labour in Marx’s analysis as the object, rather than the standpoint of his critique. The focus on the historical specificity of Marx’s analytic categories also calls into question any conception of a transhistorically valid social science.     

Beyond Revolution,Beyond the Law: Christian Anarchism in Conversation with Giorgio Agamben

ABSTRACT

The Christian anarchist tradition and the work of Giorgio Agamben fit within a subversive trajectory of political theology that critiques the state paradigm, while also operating at a distance from it in their creation of a newly imagined political community. This research asks what it could look like to conceive of a political community beyond the state, imagined from the subject position of the marginalized. It also seeks a mutually informed path towards the practical formation of such communities, as elaborated through a case study of the Anabaptist tradition. Agamben’s concepts provide a renovation of the political themes of Christian anarchism, including the ideas of moving beyond revolution, voluntary exile through the abdication of rights, and messianic vocation. As the space for political praxis within Agamben’s work continues to evolve, the Anabaptist tradition provides helpful practices to imagine a withdrawal from the governmental machine as a community of voluntary exiles.