With appropriate lags for rethinking, research, writing and publication, international events impinge strongly on the work of social scientists and social historians. The recent popularity of democratization, globalization, international institutions, ethnicity, nationalism, citizenship and identity as research themes stems largely from world affairs: civilianization of major authoritarian regimes in Latin America; dismantling of apartheid in South Africa; collapse of the Soviet Union, the Warsaw Pact and Yugoslavia; ethnic struggles and nationalist claims in Eastern Europe, Asia and Africa; extension of the European Union; rise of East Asian economic powers. Just as African decolonization spurred an enormous literature on modernization and political development, the explosion of claims to political independence on the basis of ethnic distinctness is fomenting a new literature on nationalism.

In a sub-field of Marxism, A.G. Frank and E. Laclau debated the intricate details of Frank's critique of the “dualist thesis”. That thesis argued that capitalism failed to overcome feudalism in its colonial adventure; Frank argued that to posit the duality between capital and feudal forms does violence to the structural integration of feudal forms into the logic of capital. Frank's critique, however, remained wedded to a level of abstraction which was unable to reveal the full implications of his suggestions. In this essay, I attempt to show that the logic of capital during colonial rule produced a municipal sanitation regime which relied upon the control over the labor of manual sweepers mediated through jobbers, overseers and contractors. Far from being the embodiment of “tradition”, the sweepers since colonial India bear on their bodies the marks of capital. This essay reveals those marks as well as demonstrating the integral relation between the logic of capital and barbaric colonial rule.

This article examines the labour disturbances which occurred in Freetown, Sierra Leone (Figure 1), between 1938 and 1939. Contrary to the prevailing interpretation that the colonial state in Africa was faced with an alternative of either forcefully pushing the working class out of the city or moving towards some form of corporatism, this article argues that such an option was only feasible in situations where labour was relatively quiescent or where a casual labour problem existed. In Freetown, where a stable labour force existed, the choice was between accepting a militant labour movement over whom officials had little or no control, or creating a labour movement that would eschew militant protest and follow the path dictated from above. The existence of a militant organization committed to continous agitation and the use of strike weapons to force employers to acknowledge the presence of a working class were critical factors in shaping official response to labour disturbances in the British colonies.

Nineteenth-century Cuban colonial and slave society sharply divided its inhabitants by race and ethnicity. These race and ethnicity divisions, and the formidable repressive apparatus necessary to sustain slavery and colonialism, hindered the emergence of a class identity among the urban popular classes. However, this oppressive atmosphere created working and living conditions that compelled workers of diverse ethnicity and race to participate, increasingly, in collective action together. Free labour shared many of the adversities imposed on unfree labour, which led the emerging Cuban labour movement, first to oppose the use of unfree labour in the factories, and later, to become openly abolitionist.

In the heat of the battle for parliamentary reform William Cobbett preached to the working people of England in his inimitable blustery dictums. “[I]f you labour honestly,” he counselled, “you have a right to have, in exchange for your labour, a sufficiency out of the produce of the earth, to maintain yourself and your family as well; and, if you are unable to labour, or if you cannot obtain labour, you have a right to maintenance out of the produce of the land […]”. For honest working men this was part of the legacy of constitutional Britain, which bequeathed to them not only sustenance but, “The greatest right […] of every man, the right of rights, […] the right of having a share in the making of the laws, to which the good of the whole makes it his duty to submit”. Nonetheless, he warned, such rights could not legitimately negate the toiling lot that was the laborer's fate: “Remember that poverty is decreed by the very nature of man […]. It is necessary to the existence of mankind, that a very large proportion of every people should live by manual labour […]”.

This article sketches the background of the development of the “workerist myth” in the Soviet Union in the period 1924–1931. From 1924 onward workers were subjected to mounting pressure to increase productivity and tighten discipline, against the background of the great debate on how to transform the Soviet Union from an agrarian country into a country with a powerful industrial sector as rapidly as possible. Between 1928 and 1929 a vigorous antiworker campaign was launched in the Soviet Press, which in just a few months in the winter of 1929–1930 was transformed into a workerist campaign, glorifying the exemplary shock workers as “enthusiastic builders of socialism”. This myth was used on the domestic as well as on the external front, and meant the ascent to power of the Stalinist elite and the definitive breakthrough of a “national socialism”. It also marked the end of trade unionism as such.

The West Virginia Miners engaged in remarkable inter-ethnic rebellions in the early twentieth century, against the “feudal” conditions in the Mountain State's coalfields. This paper challenges the view that these actions were backed by an equally radical and class-conscious language based on Americanism. It shows how due to various barriers, ranging from ethnic differences to electoral interference, political involvement on the part of the miners was sporadic and unsuccessful, and they were unable to form a common, coherent political identity. Instead they articulated a broad and ultimately ambiguous appeal to “American” rights and values, which focused on the exceptionalism of West Virginia, and took the interpretation of Americanism to be self-evident.

This article places the campaign for rights of public access in London in context. It provides a structural analysis of the importance of public space in metropolitan radicalism, and in so doing explores prevailing assumptions about the different uses of such space in a provincial and metropolitan setting. Its chief focus is upon opposition to restrictions on rights of public meeting in Hyde Park in 1855 and 1866–1867, but it also charts later radical opposition to the enclosures of common-land on the boundaries of London and at Epping Forest in Essex. In particular it engages with recent debates on the demise of Chartism and the political composition of liberalism in an attempt to explain the persistence of an independent tradition of mass participatory political radicalism in the capital. It also seeks explanations for the weakness of conventional liberalism in London in the issues raised by the open spaces movement itself.

Prophecies of doom for both working-class party and labor unions have gained popularity in the Western industrial democracies over the last two decades. The “old” Siamese twins, working-class party and labor unions, have a century-long history of their combined struggle to achieve political and industrial citizenship rights for the working class. Both forms of interest representation are seen as facing new challenges if not a crisis due to internal and external changes of both long-term and recent nature. However, despite these prophecies political parties and union movemehts have been differently affected and have responded in dissimilar ways across Western Europe. The Siamese twins, party and unions, as social institutions, their embeddedness in the social structure, and their linkages, were molded at an earlier time with long-term consequences. Hence, we cannot grasp today's political unionism, party-union relations and organized labor's capacity for change, if we do not understand the social and political conditions under which the organization of labor interests became institutionalized. An understanding of the origins and causes of union diversity helps us to view the variations in union responses to current challenges.

The Industrial Workers of the World (IWW), or “Wobblies”, represented a transitional stage in Mexican labor movement history. The Wobblies enjoyed support from workers because their philosophy corresponded to the Mexican labor movement's deeply-rooted anarchosyndicalist traditions. While cooperating with Mexican radical labor organizations, the IWW advocated workers' control, better pay, conditions, and union recognition. In mining and petroleum, the IWW built upon the earlier organizational efforts of mutual and gremial organizations. And, although the Wobblies failed to establish a permanent foothold inside Mexico, their efforts resulted in the eventual organization of industry-wide unions.

Between 1770 and 1815 the population of Buenos Aires nearly doubled. Despite this impressive growth, the city and its hinterland suffered from a chronic labor shortage. Efforts to expand artisanal production were undermined by the resultant high wage levels. Similar problems affected the countryside where slaves and the forced labor of Indians and convicts failed to meet harvest needs. This paper examines the competition among these forms of labor. Economic, social and cultural factors that helped determine the allocation of labor types are also analyzed. Finally, since scores of slaves and Indian laborers gained freedom and entered the labor market each year, the economic and cultural factors that facilitated this movement are examined.

This paper examines the relationship between science and anarchism in Kropotkin's theory of mutual aid and analyses it in the light of his concerns about the rise of social democracy and individualism. Tracing the development of the theory from the 1890s to Kropotkin's death in 1921, it affirms the centrality of mutual aid in his work but argues, contrary to existing readings, that the theory can be seen as an attempt to inspire the revival of the anarchist movement. It concludes that there is an unresolved tension in Kropotkin's work arising from the imbalance between the idea of a “natural anarchist tendency” and anarchist propaganda.

With the “forward march of labor halted”, and labor movements everywhere in retreat, T.H. Marshall's state-based emphasis on social welfare as “social right” has reminded those interested in reform that appeals to membership in a national community, the essence of citizenship, have served to rally groups to successful struggles for reform. Those aspects of Marshall's ideas, best summarized in his classic 1949 address, “Citizenship and Social Class”, with the greatest resonance for modern social theorists revolve around the relationship between citizenship, rights and markets. For Marshall, “the universal status of citizenship” was a plane of equality such that “all who possess the status (of citizenship) are equal with respect to the rights and duties with which the status is endowed”. Rights were embodied in a common culture and enforced by state power. Marshall believed that, gradually, one particular kind of rights, “social rights”, would come to limit the power of the market. While markets would continue to exist and to generate social inequality, government redistribution would increasingly expand the plane of equality to include the most important aspects of material and cultural life. The distinctive feature of these social rights according to Marshall is that they were not exemptions, privileges or paternalistic solicitude for those excluded from what he labels the “national community”, but social rights were benefits given to members of the community to encourage and facilitate their continued participation.

The proposition is not new that the freedom of labour is not a necessary accompaniment of the growth of capitalist production; and that conditions of non-market duress upon labour ranging from outright slavery to indenture and restrictions on mobility have been a typical feature of the world-wide growth of capitalism. Indeed the very title of Eric Williams' seminal book Capitalism and Slavery, which explored the interlinkages between the rise of capitalist manufacturing industry in Britain and the exploitation of the slave labour-based plantation system of the West Indies, exemplified this understanding. Ernest Mandel in his Marxist Economic Theory, which in fact dealt as much with historical description as with theory, also analysed the role of duress in the operation of the colonial system, as did P. A. Baran in his Political Economy of Growth. To the present author who shares Williams's perception, in particular that the colonial system and the later working of imperialism were crucially dependent on the imposition of unfree conditions upon Third World labour (particularly wherever labour migration was induced), Tom Brass's general emphasis on the lack of correspondence between capitalism and freedom of labour seems quite unexceptionable.

In her comments on my article, Utsa Patnaik makes a number of interrelated claims. First, that I unjustifiably characterize the “semifėdal” thesis as revisionist. Second, that my view about the existence of a link between capitalism and unfree labour is commonplace. And third, that I fail to differentiate unfreedom in terms of its implications for and effects on metropolitan capitalist countries on the one hand and developing ex-colonial countries on the other. According to her, this difference arises from a situation in which surpluses generated by Indian agriculture during the colonial era were exported to finance industrialization in metropolitan contexts, resulting in forced commercialization by landlord, trader and usurer; in short, a process which failed to eliminate semi-feudal unfree agrarian relations and consequently to develop capitalism in colonial countries, and thus promoted in these contexts not proletarianization but pauperization.

In August 1992 Brazil was swept by a series of protest demonstrations to demand the impeachment on corruption charges of the country's first elected president in thirty years. The principal protagonists of the rallies were high school and college students who turned out in massive numbers for exuberant, hastily organized marches that closed down the principal avenues of Brazil's major cities. The rallies joined heterogeneous sectors of young people, many with no prior experience of political activism, who became known as the caras pintadas (painted faces) for the improvised, carnavelesque gesture of painting their faces with the colors of the Brazilian flag. In the words of Lindberg Farias, president of the National Union of Students (UNE), “Our faces were diverse. From those wearing Che Guevara T-shirts to the frequenters of shopping centers. Student researchers on scholarships, together with heavy metal fans and skateboarders”.