Notes from the article:

 

1. Vester 1975, Raschke 1993.

2. By ‘system’ we are not offering an analysis of social relationships, but describing activists’ experience of a reified power structure which is neither responsive to our ‘communicative logics’ (Habermas 1987) nor to its own stated forms and legitimating claims about democracy, needs, and so on.

3. Barker and Cox 2002.

4. Marx 1845.

5. Mills 1962, Thompson 1997.

6.Gottlieb 1991, Jay 1984.

7. Cox 1999a, Nilsen 2003.

8. Cole 1999.

9.Thompson 1995.

10. Wainwright 1994.

11. Harvey 2000.

12.Wainwright 1994, p. 107. Making the necessary changes, this also holds for individuals’ interaction with the material world, which is structured by occupation, skills, traditions etc.

13. Thompson 1998.

14. Cole 1999, pp. 250-1.

15. Thompson 1995, pp. 9 – 10.

16. Marx and Engels 1977, Geras 1983.

17. McLellan 1981. This sense of the phrase is not identical with Roy Bhaskar’s ‘critical realism’ (Collier 1994), though as we understand it the two are not incompatible.

18. Mayo 1999.

19. Hope et al. 1984.

20.Thompson 1997.

21. Williams 1965.

22.For some contrasting empirical sidelights on this process, see Barton and Hamilton 1998 and Rose 2002.

23. Eyerman and Jamison 1991.

24.For an early example, see Croall and Sempler 1979.

25. See Cox 1998 for a brief discussion.

26. See eg. Gorz 1994, Ebermann and Trampert 1984.

27. Sic in original, unfortunately.

28.Gramsci 1998, p. 9.

29. Gramsci 1998, p. 9; our emphasis.

30. Hall 1996.

31. Fantasia 1988.

32. This incidentally marks its intellectual superiority over the dominant reading, which – by claiming as it usually does that there is no reason for conflict – must assume that strikers are either malevolent or stupid. The oppositional reading does not need such assumptions about employers or management; all it needs to assume is that they are acting as employers or managers, in other words to maximize profits.

33. Perhaps we can see something of his own Sardinian background in this analysis: the ‘South and islands’ being at the same time a bastion of ‘traditionalism’ within Italian society but also a prime supplier of intellectuals to that society (Nairn 1982).

34. Gramsci 1948. This was not simply a pious wish: Gramsci organised adult education classes while a fascist prisoner.

35. Hobsbawm and Ranger 1983.

36. Hutton 1981.

37. This makes it clear why social movements are so commonly generators of theory: if people are satisfied with their experience, or at least have not arrived at the point of seeing it as highly problematic, they are unlikely to understand themselves as having any interest in changing their understanding of the world.

38. Lebowitz 2003, p. 20.

39. Wainwright 1994, p. 105.

40.Wainwright 1994, p. 104.

41. Wainwright 1994, p. 104.

42. Theory, then, necessarily exists in dialogue with political praxis, whether that praxis is found here and now or in some other social context. Theory which does not refer back to political praxis cannot plausibly

43. Wainwright 1994, p. 105.

44. Marx 1843.

45. Wainwright 1994, p. 105.

46. Wainwright 1994, p. 7.

47.Wainwright 1994, p. 67.

48. Wainwright 1994, pp. 107-8.

49. Lukács 1971.

50. Harvey 2000, p. 33.

51. Harvey 2000, p. 241.

52. Harvey 2000, p. 242.

53. Harvey 2000, p. 244.

54.Harvey 2000, p. 245.

55. Lilla Watson, quoted in Stringer 1999.

56. Williams 1989, p. 249.

57. De Angelis 2000, pp. 9-10.

58. De Angelis 2000, pp. 1-110.

59. An alternative reading would be to say that the internationalisms of the period of ‘organised capitalism’ or ‘closed modernity’ were primarily state-oriented (an argument to this effect has been made in Cox 1999b, drawing on among others Arrighi 1994 and Wagner 1993). The internationalism of the period prior to the 1930s, and a fortiori the 1880s was in some ways much less nationally-bounded than that of the period during which Stalinism and social democracy were the dominant forces of the Left. Consider, in personal terms, the life history of a Tom Paine, a Karl Marx or a Rosa Luxemburg.

60. De Angelis 2000, pp. 11 – 13.

61. De Angelis 2000, pp. 14-5.

62. Mertes 2003, Notes from Nowhere 2003.

63. For the US, Jacobs and Landau 1967 offers an early snapshot of this process; Gitlin 1993 a standard critique and Katsiaficas 1987 an indication of how far the movement nevertheless got by 1970.

64. See Antunes et al 1990 for one of the last of these.

65. Marcos 2001.

66. Abramsky 2001, various authors 2001.

67. Holloway 2002.