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In June 1990, Indigenous peoples shocked Ecuadorian elites with a powerful uprising that paralyzed the country for a week. Militants insisted that the government address Indigenous demands for land ownership, education, and economic development. This uprising was a milestone in the history of Ecuador’s social justice movements, and it inspired popular organizing efforts across Latin America. While the insurrection seemed to come out of nowhere, Marc Becker demonstrates that it emerged out of years of organizing and developing strategies to advance Indigenous rights. In this richly documented account, he chronicles a long history of Indigenous political activism in Ecuador, from the creation of the first local agricultural syndicates in the 1920s through the galvanizing protests of 1990. In so doing, he reveals the central role of women in Indigenous movements and the history of productive collaborations between rural Indigenous activists and urban leftist intellectuals.

Becker explains how rural laborers and urban activists worked together in Ecuador, merging ethnic and class-based struggles for social justice. Socialists were often the first to defend Indigenous languages, cultures, and social organizations. They introduced rural activists to new tactics, including demonstrations and strikes. Drawing on leftist influences, Indigenous peoples became adept at reacting to immediate, local forms of exploitation while at the same time addressing broader underlying structural inequities. Through an examination of strike activity in the 1930s, the establishment of a national-level Ecuadorian Federation of Indians in 1944, and agitation for agrarian reform in the 1960s, Becker shows that the history of Indigenous mobilizations in Ecuador is longer and deeper than many contemporary observers have recognized.

In a work of encyclopedic scope, International Trotskyism, 1929–1985 is sure to become the definitive reference work on a movement that has had a significant impact on the political culture of countries in every part of the world for more than half a century.
Renowned scholar Robert J. Alexander has amassed, from disparate sources, an unprecedented amount of primary and secondary material to provide a documentary history of the origins, development, and nature of the Trotskyist movement around the world. Drawing on interviews and correspondence with Trotskyists, newspaper reports and pamphlets, historical writings including the annotated writings of Trotsky in both English and French, historical memoirs of Trotskyist leaders, and documents of the Fourth International, Alexander recounts the history of the movement since Trotsky’s exile from the Soviet Union in 1929.
Organized alphabetically in a double-column, country-by-country format this book charts the formation and growth of Trotskyism in more than sixty-five countries, providing biographic information about its most influential leaders, detailed accounts of Trotsky’s personal involvement in the development of the movement in each country, and thorough reports of its various factions and splits. Multiple chapters are reserved for countries where the movement was more active or fully developed and various chapters are organized around crucial thematic issues, such as the Fourth International. The chapters are followed by extensive name, organization, publication, and subject indexes, which provide optimal access to the wealth of information contained in the main body of the work.

Following the collapse of the communist states it was assumed that Marxist philosophy had collapsed with it. In Introduction to Non-Marxism, François Laruelle aims to recover Marxism along with its failure by asking the question “What is to be done with Marxism itself?”

To answer, Laruelle resists the temptation to make Marxism more palatable after the death of metaphysics by transforming Marxism into a mere social science or by simply embracing with evangelical fervor the idea of communism. Instead Laruelle proposes a heretical science of Marxism that will investigate Marxism in both its failure and power so as to fashion new theoretical tools.

In the course of engaging with the material of Marxism, Laruelle takes on the philosophy of Marx along with important philosophers who have extended that philosophy including Althusser, Balibar, Negri as well as the attempt at a phenomenological Marxism found in the work of Michel Henry. Through this engagement Laruelle develops with great precision the history and function of his concept of determination-in-the-last-instance. In the midst of the assumed failure of Marxism and the defections and resentment that followed, Laruelle’s non-Marxism responds with the bold declaration: “Do not give up on theory!”