Socialist parties and ideas remain a political force with varying degrees of power and influence, heading national governments in several countries. Socialist politics have been internationalist and nationalist; organised through political parties and opposed to party politics; at times overlapping with trade unions and other times independent and critical of them, and present in industrialised and developing nations.
The socialist political movement includes political philosophies that originated in the revolutionary movements of the mid-to-late 18th century and out of concern for the social problems that socialists associated with capitalism. By the late 19th century, after the work of Karl Marx and his collaborator Friedrich Engels, socialism had come to signify anti-capitalism and advocacy for a post-capitalist system based on some form of social ownership of the means of production. By the early 1920s, communism and social democracy had become the two dominant political tendencies within the international socialist movement, with socialism itself becoming the most influential secular movement of the 20th century. Many socialists also adopted the causes of other social movements, such as feminism, environmentalism, and progressivism. (Full article...)
The Hackney Flashers were a collective of broadly socialist-feministwomen who produced notable agitpropexhibitions in the 1970s and early 1980s. Working in the United Kingdom during second wave feminism (1960s - 1980s), the Hackney Flashers are an example of collectives prevalent in the latter half of 20th century that worked to raise consciousness of social or political issues relevant to the times. This groups' original aim was to make visible the invisible and document women's work in the home and outside of it, helping to make the case for childcare and show the complex social and economic issues of women and childcare.
Robert Owen (/ˈoʊɪn/; 14 May 1771 – 17 November 1858) was a Welsh textile manufacturer, philanthropist and social reformer, and a founder of utopian socialism and the co-operative movement. He strove to improve factory working conditions, promoted experimental socialistic communities, and sought a more collective approach to child-rearing, including government control of education. He gained wealth in the early 1800s from a textile mill at New Lanark, Scotland. Having trained as a draper in Stamford, Lincolnshire he worked in London before relocating aged 18 to Manchester and textile manufacturing. In 1824, he moved to America and put most of his fortune in an experimental socialistic community at New Harmony, Indiana, as a preliminary for his Utopian society. It lasted about two years. Other Owenite communities also failed, and in 1828 Owen returned to London, where he continued to champion the working class, lead in developing co-operatives and the trade union movement, and support child labour legislation and free co-educational schools. (Full article...)
Image 11The first anarchist journal to use the term libertarian was Le Libertaire, Journal du Mouvement Social, published in New York City between 1858 and 1861 by French libertarian communistJoseph Déjacque, the first recorded person to describe himself as libertarian. (from Socialism)
Image 19The celebration of the election of the Commune on 28 March 1871—the Paris Commune was a major early implementation of socialist ideas. (from Socialism)
Image 20Arabic letters "Lam" and "Alif" reading "Lā" (Arabic for "No!") are a symbol of Islamic Socialism in Turkey. (from Socialism)
Image 21Barricades Boulevard Voltaire, Paris during the uprising known as the Paris Commune (from History of socialism)
Image 32Russian anarchist Mikhail Bakunin opposed the Marxist aim of dictatorship of the proletariat in favour of universal rebellion and allied himself with the federalists in the First International before his expulsion by the Marxists (from History of socialism)
... that Marcela Revollo's pragmatic approach to legislating led her to cooperate with both neoliberal and socialist governments on women's rights legislation?
Marx disturbed German socialism at the very root. He stifled the seeds of a national socialism which were beginning to shoot in Wilhelm Weitling and, in another form, in Rodbertus. Marx's influence was characteristic: he was the ruthless dissector of the European economic system. A homeless man. He had no roots in the past yet he took upon himself to mould the future. We must now set about making good the mischief he effected.
The Russians have demonstrated it. The Russian socialism if the Revolution gave birth to the new militarism of the Soviets. Those same millions who broke off the War because they wanted peace and only peace, allowed themselves to be formed into a new red army. There came a moment when the only factories in the country that were still at work were the munition factories. The Russian bowed his head in patient acceptance of the severe militarism of a new autocracy. He had shaken off the bureaucrats and police of the Tsar's autocracy which smacked of St.Petersburg and the West, and which had come to seem foreign and hostile. But he welcomed the autocracy of socialism; he had asked for it; he accepted it, Bolshevism is Russian, and could be nothing else.
Every people has its own socialism. The German working man does not believe it even yet. That is very German of him. Before the War he had hastened so gladly and so long to the comforting gospel of a union of the proletariats of all countries. He really beleved it when they told him that proletarians everywhere have the same class interests that they have more in common with each other than with the other classes in their own country. The German working man marched to the War because he obeyed the dictates of his own sound nature and the wholesome discipline in which he had been reared. That was also very German of him. He ended the War in his own way because he thought it was lost and the voice of the tempter came over to him, promising that a just peace would be granted to his people.
That was also very German of him. Then he lost his head. He believed nothing. He did not believe his leaders. He has kept nothing but an idealism which will not admit that he has been betrayed. He must learn to admit it. He must learn to recognize that he has never been so enslaved as he is now by the capitalists of foreign nations. Having recognized this he must act accordingly.
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