progression between the social movements at the start of the 1970s straight through to the foment of the 1980s, and the end of apartheid in the 1990s. In this version of history, all of the later developments in the struggle against apartheid took their
Rick Turner and the End of the Durban Moment
Thoughts on the Humanities at Home and Abroad
The place and future of the Humanities is under scrutiny in many parts of the world. The diminution in the university commenced in the 1980s with the rise of free-market thinking associated with Thatcher and Reagan. It was the end of the Cold War, however, with the rise of globalisation that control was tightened in higher education under the guise of increased freedom. The increasing emphasis on utilitarian forms of knowledge needed for economic growth further imperilled the Humanities. In South Africa, upon which the argument draws for illustration, policy-makers paid increasing lip service to academic freedom and institutional autonomy while directing policy interest and resources away from the Humanities.
Assumptions, Dilemmas and the South African Experience
During the past 20 years, the term ‘civil society’ has acquired a specific space within political and social discourse. Journalists have written extensively about this term, political leaders have employed it ever more frequently, and scholarly research has been equally fascinated by the idea of civil society. Paradoxically, the notion of civil society constructed its space within socio-political research as it remained largely unexamined, especially in its relation to democracy and democratization theory. Indeed, most academic literature on democratization has assumed the democratizing power of civil society, based largely on the wake of events occurring in Eastern Europe and some parts of Africa during the late 1980s and early 1990s, rather than on firmly-grounded empirical research.
Feminism, AIDS, and History
In this essay, I utilize the concept of the echo, as formulated in the historical and methodological work of Michel Foucault and Joan W. Scott, to help theorize the historical relationship between health feminism and AIDS activism. I trace the echoes between health feminism and AIDS activism in order to present a more complex history of both movements, and to try to think through the ways that the coming together of these two struggles in a particular place and time—New York City in the 1980s—created particular practices that might be effective in other times and places. The practice that I focus on here is one that I call 'doing queer love'. As I hope to show, 'doing queer love' both describes a particular history of health activism and opens up the possibility of bringing into being a different future than the one a conventional history of AIDS seems to predict. It is an historical echo that I believe we must try to hear now, not just in order to challenge a particular history of AIDS activism in the United States, but also in order to provide a model that can be useful for addressing the continuing problem of AIDS across the globe.
A History of Richard Turner’s Eclipse and Resurgence
no socialist history had preceded it ( Nash 1999 ). Lastly, the 1980s were shaped indelibly by the Soweto Uprising of 1976. The Uprising, which for a number of reasons can be interpreted as the crowning achievement of Black Consciousness
State Intervention and the Overcoming of Dependency in Africa before the Crisis of the 1970s
boards to milk agricultural producers was resented and collapsed here as well. The copper mines themselves were so mismanaged that the state’s revenues plummeted in the 1980s as bureaucrats and soldiers systematically looted the country. By the end of the
social pressure, and that as multiracial organisations they could break down racial barriers (ibid.: 152) – proved true: from the early 1980s onwards, with growing momentum in the late 1980s, the religious communities made major contributions, in ways
Federica Stagni and Daryl Glaser
move, he cites absence of white fight from universities as evidence for their lack of transformation.) A final thought on Wolpe himself. For all its limitations, Wolpe's 1970s work was his most intellectually generative. His work in the 1980s and 1990
Richard Turner and South African Liberalism
wasn’t so much that non-Marxists were silenced but that they weren’t there. The whole generation of younger scholars in the 1970s and 1980s, all operated within a broadly Marxist frame’ ( Friedman 2015: 13 ). This perceived hegemony may not have been
). All that came later, in the 1980s, which Rick never lived to experience. What did the signifier ‘workerist’ really mean in South Africa then, and to whom did it mean what? Let us not pussy foot – let us cut directly to the chase: did it really carry