in the Sumerian city-state of Lagash.

All of this changed in the radical movement in Anglo-American geography after 1969 with the founding of Antipode at Clark University (an initiative I had nothing to do with). That radical movement (which I became involved with in 1971) initially mixed together all manner of different political views and opinions – anarchist, Marxist, anti-imperialist, feminist, ecological, anti-racist, fourth-worldist, culturalist, and so on. The movement was, like the discipline from which it emanated, predominantly white and male heterosexual (there were hardly any women or people of color in academic positions in geography at that time and the women involved were all graduate students, some of whom ultimately became powerful players in the discipline). This undoubtedly produced, as was the case in the broad left of the time, biases in thinking. Various hidden structures of oppression (on gender and sexuality for example) were certainly manifest in our practices. But we were, I think it fair to say, broadly united in one mission. Let the politics flow, whatever they were, into the kinds of geographical knowledges we produced while criticizing ruthlessly – deconstructing, as it was later called – the hidden oppressive politics in the so-called “objective presentations” of geographical knowledge served up by the servants of capitalist, state, imperialist and patriarchal/racist power. In that mission we all made common cause, even as we argued fiercely about the details and alternatives. This movement pushed the door open in the discipline of Geography for all sorts of radical possibilities, including that of which Springer now avails himself. The history of all this has been documented by Linda Peake and Eric Sheppard (2014).

, Princeton University Press, 1990.

Ultimately, the need to develop a sense of solidarity between male and female peasants as both subjects of oppression resulted in criticizing concerns relating to women alone. Such was the fate of author Ding Ling, the most prominent female writer of her generation, whose attack on the sexist attitudes of her comrades resulted in suppression. The state also failed to deal with opposition to the progressive changes embodied in the Marriage Law of 1950, which granted young people the right to choose their own marriage partners, and women to initiate divorce and to inherit property.


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While Proudhon undoubtedly had important things to say, there are dangers of viewing him as representative of some perfected social anarchism. He had a weak grasp of political economy, did not support the workers in the revolution of 1848, was against trade unions and strikes and held to a narrow definition of socialism as nothing more than the association of workers mutually supporting each other. He was hostile to women working and his supporters campaigned vigorously in the workers commissions of the 1860s in France to have women banned from employment in the Paris workshops. The main opposition came from the Paris Branch of the International Working Men’s Association led by Eugene Varlin who insisted upon women’s equality and right to work (Harvey, 2003). Proudhon’s book, Pornography: The Situation of Women, is, according to his biographer Edward Hyams, full of “every illiberal, every cruelly reactionary notion ever used against female emancipation by the most extreme anti-feminist” (1979: 274). OK, so Marx was no saint either on such matters. Both anarchism and Marxism have had and continue to have a troubled history on the gender question but on this topic Proudhon is an extreme and ugly outlier.


(2011-11-05) - ISBN-13: 978-613-8-53656-7

Today many Americans take pride in their status as "," partly because they see parties as lacking vision for the country. Since many Americans have become disenchanted by partisan politics, they avoid identification as a "loyal Democrat" or a "staunch Republican." These negative attitudes toward parties are rooted in the roles that they play in American politics.

(2011-07-10) - ISBN-13: 978-613-6-96363-1

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Most other democratic nations have multi-party systems. Even though third parties have popped up regularly throughout American history, they have either died, or their ideas have been absorbed by a major party. Three good reasons for the American two-party system include the following: