Archive for the ‘Theory’ Category
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Workers Power has gone absent.
Or so it seems.
They left this enigmatic, yet poignant, note on the dressing table.
Workers Power supports key elements of Jeremy Corbyn’s programme. We believe all socialists should join the Labour Party, defend and promote Jeremy’s progressive demands, and work to extend and deepen these policies in a revolutionary socialist direction.
We will be working collectively in the Labour Party, hand in hand with others, to advance that cause.
Since this statement on the 15th of September sellers of Workers Power have not been seen in public.
There’s been this Tweet, on October the 22nd.
Unconfirmed sightings include Red Flag, and Fifth International, and rumblings, rumblings….
Workers Power was the author of this much-loved document – it’s believed the last living person who got beyond page 2 is still around.
Not to mention this (genuinely) fine analysis: Strategy and tactics of the Counterfire group; a critique.
Elderly, it suffers from incontinence, but is still sprightly enough to take a leading role in defending the Donetsk and Lugansk People’s Republics.
If found please return to the League for the 5th International as soon as possible.
“In front of the vacant Mausoleum of the First Leader an old woman stood alone. She wore a woollen scarf wrapped round a woollen hat, and both were soaked. In outstretched fists she held a small framed print of V.I.Lenin. Rain bubbled the image, but his indelible face pursued each passer-by. Occasionally, a committed drunk or some chattering thrush of a student would shout across at the old woman, at the thin light veering off the wet glass. But whatever the words, she stood her ground, and she remained silent.”
The Porcupine. Julian Barnes. (1992)
In Making Trouble (2007) Lynne Segal asked what become of the ‘dangerous’ young radicals as they age. For her it was the “bonds we forged in collective efforts not just to wrestle with the world, but also to try to change it which, for a while at least, gave us our strongest sense of ourselves” that would indelibly mark how people develop.
How this sense of the self both changes and endures over time is one of the most fundamental aspects of being human. But we are not separate islands. As Segal suggests in Out of Time our “collective” actions mark the process of ageing with great weight. The process of ageing cannot be caged in the individual’s own life, still less mastered through self-help manuals based on individualism.
One of the contributors to the influential Beyond the Fragments (1980), which brought a libertarian rush of personal feelings into left politics, in Out of Time Lynne Segal relates her private experience of ageing to the world beyond the Self. From her own life, “literary and political, of the women’s movement as an activist, a scholar, a teacher and a writer”, she reaches out to explore multiple physical, physical and social aspects of ageing. Novels, psychology, paintings, the philosophy of personal identity over time, and the sociology and politics of the increasing numbers of the elderly, are employed to mark out a stunning and thought-provoking book.
Segal retains her emphasis on the left. There are some people, as they say, for whom the glow of that commitment continues to shine through all the defeats and set-backs that we have faced over the decades. “Entering old age, almost all those leftists and feminists I knew forty years ago hold much of the same political views as then. There is no shortage of older radicals who continue to support struggles of justice, equality and a safer, greener more peaceful world.”(Page 54)
She is equally resilient in her feminism and sexual politics. From Simone de Beauvoir’s autobiographical La Force d’âge (1970) to her La Viellesse (1970) Segal draws on images of the ageing female body as something “pitiable” in the eyes of others. She talks of how elderly women become in simply invisible, undesired. The “double standard” at work in conventional sexuality means that this change does not apply to men. Yet the strictures of abstract feminist theory dampen down when faced with men’s own “horror of ageing”. She records the importance for elderly men not of aggressive sexual virility but of “intimacy and touch in their experience with wives or partners.”(Page 89)
Are women trapped in the beauty culture dictated by masculine desire? Gender as a construction can always be, as Judith Butler suggested, destabilised, and redefined (Gender Trouble. Feminism and the Subversion of Identity. 1990). Known a decade ago as a defender of the legitimacy of heterosexual relations against separatist feminism, Segal describes how she found, after her relationship with a younger man ended in her fifties, “Unexpected erotic pleasure in a relationship with a woman.”(Page 117)
Perhaps it is no coincidence that Segal cites Peter Osborne to develop a variegated perspective on time which helps her to come to terms with this feature of her life. Personal identity is something that endures in ageing, but its relationship to the past, the present and the future is not to be fixed by the chronology of clocks. The past remains there in the eternal present. There are always yearnings for roads not taken. In the now there are moments throughout our lives that draw us to the future. In discussing psychoanalysis (Freud and Lacan) and psychology she observes that the unconscious itself is “timeless”. One could equally say that grace and charm (and their contraries) are things that may endure over a life-time.
Ageing in Literature.
Segal refers to the paintings of Lucien Freud and David Hockney to portray the sight of ageing. But perhaps it’s when she harvests literature, such the works of Philip Roth and John Updike, that she makes the most incisive impression. This is literary direction is a fruitful avenue, whether or not it directly speaks for personal experience. Roth’s I Married a Communist (1998- (which she does not cite) features one character in its wider plot, whose commitment, worn over the years gradually boils down, as he gets old, to a simple sense of being a “good person”.
The importance of life-long goodness is apparent in Flaubert’s Un Coeur Simple (1869), the subject of Julian Barnes’ Flaubert’s Parrot (2009) to which Segal refers. In that short story the maid Félicité devotes herself to others – her mistress, her employer’s children, her nephew and an old man with cancer. Dying, in one of the most moving scenes in the history of literature, she imagines god or the Holy Spirit as her parrot, Loulou. In homage to human unselfish devotion Michel Houellebecq (Les Particules élémentaires 1998) describes such beings, who have worked all their lives, uniquely for love and out of devotion for others. In practice, Houellebecq noted, these people have generally been women.
The elderly can also be wrong-footed in their attachments. De Beauvoir’s La Cérémonie des Adieux (1981) is marked by the author’s annoyance at Sartre’s senescent years. Under the influence of Benny Lévy her close companion was enthused by the Cultural Revolution. By the late seventies he turned like a weathervane – as his self-appointed secretary veered to the right and the Talmud – to endorsing the anti-Communism of the nouveaux philosophes. Beauvoir could hardly contain her rage, as Sartre appeared to lose his sense of self and judgement. A besotted dupe Sartre is as pitiable as Balzac’s Père Goriot. He sacrifices all his wealth for his daughters, who are ashamed of him, and is left to die in wretched isolation.
Other novelists enter Out of Time to mark out lines of experience. Penelope Lively’s reflections on generational difference impress her. Lively also indicated in Treasures of Time (1979) the presence of the monumental past in the now. As her partner, Jack Lively, might have indicated, from his work on Joseph de Maistre, for many individuals (whatever the reality of these impressions), there are deep traces of the people who have gone before in the world of today.