In the wake of the March 7, 1965, “Bloody Sunday” in Selma, Alabama, where the recently deceased John Lewis was one of the freedom marchers clubbed and beaten, News & Letters issued this statement highlighting both the new revolt that was sparked and the contradictions between the leaders and ranks in the Freedom Now movement in a way that speaks powerfully to today’s movement.
Reports from the huge Women’s March from participants in Chicago, Ill., Detroit, Mich., Oakland, Calif., Nashville, Tenn., Memphis, Tenn., Los Angeles, Calif., and New York City.
Raya Dunayevskaya gives a revolutionary history of the war for independence of Biafra from Nigeria while commenting on Conor Cruise O’Brien’s article published in the New York Review of Books, Dec. 21, 1968.
Part IV of the Draft Perspectives 2016: The renewal of Syrian demonstrations for freedom refuted the state powers’ belief that the idea of revolution can be destroyed by bombs, and highlighted a civilizational crisis and the need for international solidarity.
The article excerpts a summary of a talk by Dunayevskaya to a conference on Women’s Liberation in Detroit. The purpose of the meeting was to help Dunayevskaya work out the final chapter of her book then in progress, Philosophy and Revolution. That last chapter would take up the “New Passions and New Forces” for the reconstruction of society. The Conference was also the beginning of the News & Letters—Women’s Liberation Committee.
From the Writings of Raya Dunayevskaya
From the May-June 2012 issue of News & Letters.
Editor’s Note: “On political divides and philosophic new beginnings,” written 25 years ago, is the last writing of Raya Dunayevskaya, who died on June 9, 1987. It was first published in the In Memoriam special issue of News & [=>]
The impasse in the anti-capitalist movement after Occupy has led to theoretical stirrings over what to do organizationally, not just about the abolition of capitalism, but a positive concept of the future after capitalism. This is an opportunity to engage Marx’s view of these concerns, which was rooted in his 1844 declaration of a revolutionary humanism as the positive in the negative that opens up to a totally new future by refusing to be defined by what it is against.