Here are 100 books that How To Make Trouble And Influence People fans have personally recommended if you like
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I don’t think of myself as a dreamer but, rather, a hard-headed activist scholar. Globally, most of us live under the domination of production for trade. We have ceded co-governance of production—collectively deciding what we produce, how we produce it, and for whom—to the abstract logic of markets operated via money. We face two great challenges reproduced by capitalism—growing socio-political inequities and ecological unsustainability. So, I argue that we must replace monetary values and operating systems with ‘real’, social and ecological, values and production for demand, for the basic needs of humans and the planet. Postcapitalism means moving beyond money to realize our self-value and emancipation.
Holloway deserves his cult following—who else would name a chapter "Start from anguish, from Janus. Start from Not Enough! Start from the hydra that we must slay."
His rolling prose makes reading his non-fiction feel like sitting cross-kneed in front of a wonderous storyteller. Moreover, Hope in Hopeless Times harks on my own arguments, as Holloway writes, "Hope lies in our richness, the joy of our collective creativity... Richness against money: this battle will decide the future of humanity."
Hope lies in our richness, in the joy of our collective creativity. But that richness exists in the peculiar form of money. The fact that we relate to on another through money causes tremendous social pain and destruction and is dragging us through pandemics and war towards extinction.
Richness against money: this battle will decide the future of humanity. If we cannot emancipate richness from money-capital-profit, there is probably no hope. Money seems invincible but the constant expansion of debt shows that its rule is fragile. The fictitious expansion of money through debt is driven by fear, fear of us,…
I’ve always been fascinated by the failed revolutions of the 19th century and by the romantic socialists, democrats, and nationalists who made these revolutions. I think I have a better understanding of their world and the forces that brought them down than I have of the world I live in. But I do find in their writings remarkable echoes of my own fears and hopes about the future of democracy today.
This book is both an attempt to reclaim the legacy of the Paris Commune for our time and a rich and stimulating investigation of the Commune as “a working laboratory of political invention.” The focus is not on the traditional narrative culminating with the slaughter of Bloody Week. It is on the efforts of individuals—some far removed from the Communards’ Paris—to imagine a world marked by the inversion of longstanding hierarchies and divisions.
What makes the book especially compelling is Ross’s ability to “think with” both Communards like Elisabeth Dmitrieff and Elisée Reclus and outsiders like Kropotkin and Marx as they “open up the field of the possible” in reflecting on the Commune.
Kristin Ross's new work on the thought and culture of the Communard uprising of 1871 resonates with the motivations and actions of contemporary protest, which has found its most powerful expression in the reclamation of public space. Today's concerns-internationalism, education, the future of labor, the status of art, and ecological theory and practice-frame and inform her carefully researched restaging of the words and actions of individual Communards. This original analysis of an event and its centrifugal effects brings to life the workers in Paris who became revolutionaries, the significance they attributed to their struggle, and the elaboration and continuation of…
I don’t think of myself as a dreamer but, rather, a hard-headed activist scholar. Globally, most of us live under the domination of production for trade. We have ceded co-governance of production—collectively deciding what we produce, how we produce it, and for whom—to the abstract logic of markets operated via money. We face two great challenges reproduced by capitalism—growing socio-political inequities and ecological unsustainability. So, I argue that we must replace monetary values and operating systems with ‘real’, social and ecological, values and production for demand, for the basic needs of humans and the planet. Postcapitalism means moving beyond money to realize our self-value and emancipation.
Cleaver by name, cleaver by nature? Certainly, as an analyst following in Marx’s footsteps, Harry Cleaver resembles a nimble knife aspiring to a heavy-duty hatchet.
His ideas are impressive but make easy reading. So much so, he has attracted a great following since the publication of his now classic work Reading Capital Politically(1979).Rupturing the Dialectic(2017) is one of Cleaver’s most recent books. In three parts, he sings the praises of Marx’s work-oriented concept of ‘value’, delves into ‘decoding’ the financial sphere that currently mires us, and argues that "getting rid of money and markets entirely is not only a necessary condition for getting rid of capitalism but also desirable in its own right."
"Rupturing the Dialectic rejects the quietism inherent in all economistic approaches to the current crises within capitalism, and furnishes working people with a clear, concrete, sensible program for how to move forward. This is a fine book, and it is one from which activists will greatly benefit." —David Sherman, author of Sartre and Adorno
"Cleaver's theory of the value of labor to capital, explanation of money as a critical mediator of class conflicts, and discussion of strategies for resistance and transformation are remarkable. Rupturing the Dialectic offers emancipating ways to understand everyday life and financial crises in capitalism today." —Anitra…
It didn’t begin with Donald Trump. When the Republican Party lost five straight presidential elections during the 1930s and 1940s, three things happened: (1) Republicans came to believe that presidential elections are rigged; (2) Conspiracy theories arose and were believed; and (3) The presidency was elevated to cult-like status.
I don’t think of myself as a dreamer but, rather, a hard-headed activist scholar. Globally, most of us live under the domination of production for trade. We have ceded co-governance of production—collectively deciding what we produce, how we produce it, and for whom—to the abstract logic of markets operated via money. We face two great challenges reproduced by capitalism—growing socio-political inequities and ecological unsustainability. So, I argue that we must replace monetary values and operating systems with ‘real’, social and ecological, values and production for demand, for the basic needs of humans and the planet. Postcapitalism means moving beyond money to realize our self-value and emancipation.
Terry Leahy has been a permaculture practitioner, advocate, and critic since the 1970s when permaculture was founded in his (and my) home country Australia, by co-originators David Holmgren and Bill Mollison.
In this pithy tome, Leahy draws as much on lively quotes from interviewees as delivering on all the basic principles, periods, strategies, visions, and permutations of permaculture across the world.The Politics of Permaculture delves into the deep rifts and rips within this socio-environmental movement to show how and why the short history of its eco-material approach to sustainable futures has so much to teach any anti-capitalist seeking postcapitalist paths and paradises.
'Inspiring. [...] Crammed with lively interviews and grounded examples' Ashish Kothari, founder of Kalpavriksh
Permaculture is an environmental movement that makes us reevaluate what it means to be sustainable. Through innovative agriculture and settlement design, the movement creates new communities that are harmonious with nature. It has grown from humble origins on a farm in 1970s Australia and flourished into a worldwide movement that confronts industrial capitalism.
The Politics of Permaculture is one of the first books to unpack the theory and practice of this social movement that looks to challenge the status quo. Drawing upon the rich seam of…
I've been fascinated by city life since I studied Geography at high school. After twenty five years of teaching and researching urban geography, I am Professor of Urban Futures at a UK university. I now have a better sense of the challenges we face and what we can do about them. I spend my time supporting activists, campaigners, students, policymakers, and politicians about the urgency for change and what kind of ideas and examples they can use to tackle what I call the triple emergencies of climate breakdown, social inequality, and nature loss.
I read this book after I spent a year living and volunteering with the Zapatista revolutionary movement in Chiapas Mexico.
John based a lot of the ideas in this book on the Zapatistas mainly because they help us rethink what the revolution means – as an open, joyful, and everyday process. What I learned from this book is that If we really want to change society, or indeed crack capitalism, we have to build examples in the here and now that show a different world is possible.
It is a reminder that the state cannot and will not use on its own so we have to build self-managing autonomous structures in our communities that can create hope, dignity, resilience, and joy.
How can we rebel against the capitalist system? John Holloway argues that by creating, cracks, fractures and fissures that forge spaces of rebellion and disrupt the current economic order.
John Holloway, author of the groundbreaking Change the World Without Taking Power, sparked a world-wide debate among activists and scholars about the most effective methods of fighting capitalism from within. From campaigns against water privatisation, to simply not going to work and reading a book instead, Holloway demands we must resist the logic of capitalism in our everyday lives. Drawing on Marx's idea of 'abstract labour', Holloway develops 33 theses that…
I have spent a great deal of time exploring how psychoanalytic theory might be the basis for a critique of capitalism. I had always heard the Marxist analysis of capitalist society, but what interested me was how psychoanalytic theory might offer a different line of thought about how capitalism works. The impulse that drives people to accumulate beyond what is enough for them always confused me since I was a small child. It seems to me that psychoanalytic theory gives us the tools to understand this strange phenomenon that somehow appears completely normal to us.
Tomšič basically identifies why psychoanalysis is an anti-capitalist technique and how it emerged in response to the social structure of capitalist society. Psychoanalysis counters resistance to psychic change and to social change, a resistance that manifests itself in capitalism. Tomšič very nicely sees how the neurotic suffering that psychoanalysis treats is the result of one’s integration into the capitalist system, which is why treating it requires an anticapitalist method.
A new theory of libidinal economy―the intersection between desire and capitalism―from the author of The Capitalist Unconscious
The fourth book in Slavoj Žižek's Lacanian Explorations series, The Labour of Enjoyment sees Slovenian philosopher Samo Tomšic continue his exploration of the connections between capitalism and psychoanalysis that he began in his 2015 book The Capitalist Unconscious.
In this new text, Tomšic critiques the use of psychoanalysis to discuss political economy, focusing specifically on the concept of "libidinal economy," the intersection between desire and capitalism most famously proposed by Jean-François Lyotard.
Contrasting Marxist and Freudian thought with the philosophies of Aristotle and…
We’ve all experienced the overwhelming level of political and social divisiveness in our country. This invisible “virus” of negativity is, in part, the result of the name-calling and heated rhetoric that has become commonplace among commentators and elected leaders alike.
My book provides a clear perspective on the historical and…
I've been fascinated by city life since I studied Geography at high school. After twenty five years of teaching and researching urban geography, I am Professor of Urban Futures at a UK university. I now have a better sense of the challenges we face and what we can do about them. I spend my time supporting activists, campaigners, students, policymakers, and politicians about the urgency for change and what kind of ideas and examples they can use to tackle what I call the triple emergencies of climate breakdown, social inequality, and nature loss.
David Harvey has been writing about how capitalism shapes city life since the global revolutions back in 1968.
What I learned from his book Rebel Cities is that we need a laser-like focus on how capitalism makes and remakes urban life, normally for the worse. Unless we realise this we don’t know what we are up against and what effective solutions look like.
What I really like about this book is that it encourages us to see that cities and their citizens are rebelling all over the world – and this means building alternatives to corporate capitalism power that is ultimately pushing our climate and natural world beyond safe limits.
Long before Occupy, cities were the subject of much utopian thinking. They are the centers of capital accumulation as well as of revolutionary politics, where deeper currents of social and political change rise to the surface. Do the financiers and developers control access to urban resources or do the people? Who dictates the quality and organization of daily life? Rebel Cities places the city at the heart of both capital and class struggles, looking at locations ranging from Johannesburg to Mumbai, from New York City to S o Paulo. Drawing on the Paris Commune as well as Occupy Wall Street…
Ι have a passion for critical theory since I was intrigued by the idea, which originates in Marx’s Capital, that what limits our freedom and democracy is not the apparent personified power hold by the state and politicians. On the contrary, real power lies in capital, that's in abstract labour, which is the labour that must succumb to the standards of time is money, that runs through each one of us. Therefore, in my postdoctoral research in the last 13 years, I have attempted to follow this idea in the history of political philosophy. During my research, I realized that the mainstream reading of Marxism and critical theory is far from what it should be.
Nietzsche demystifies the idea that the state provides stability and certainty in our lives and, as a result, the concept that is necessary. He has a dialectic between phenomenon and essence, for which the state is the social form that corresponds to the alienation we experience in our everyday life in capitalism. Thus, as a corresponding social form to the mass culture, it reiterates our unfreedom. Nietzsche holds a concept of fetishization that brings him much closer to critical Marxism than previously thought.
This remarkable collection of almost 1,400 aphorisms was originally published in three instalments. The first (now Volume I) appeared in 1878, just before Nietzsche abandoned academic life, with a first supplement entitled The Assorted Opinions and Maxims following in 1879, and a second entitled The Wanderer and his Shadow a year later. In 1886 Nietzsche republished them together in a two-volume edition, with new prefaces to each volume. Both volumes are presented here in R. J. Hollingdale's distinguished translation (originally published in the series Cambridge Texts in German Philosophy) with a new introduction by Richard Schacht. In this wide-ranging work…
I am an Australian author and an avid reader. Although I love reading books set in other countries, I particularly enjoy stories that take place in Australia, as I can really identify with them. I especially relate to those set in the Australian outback or small rural towns, as for several years I lived in remote indigenous communities in the Northern Territory. I understand how in small towns it is very difficult to keep secrets, as everybody knows everyone else’s business, and I now realise this is becoming an underlying theme in my writing. I have a Master of Arts in Creative Writing from the University of Tasmania.
I really enjoyed reading all the #OwnVoice short stories, several of which have intersectional representation, in Kindred: 12 Queer #LoveOzYA Stories. The twelve authors demonstrate a wide range of writing styles, writing about different themes in a variety of genres from medieval to contemporary to dystopian. It’s a book you can return to again and again, choosing different stories to read depending on your mood and interests.
Twelve of Australia’s best writers from the LGBTQ+ community are brought together in this ground-breaking collection of YA short stories.
What does it mean to be queer? What does it mean to be human? In this powerful #LoveOzYA collection, twelve of Australia’s finest writers from the LGBTQ+ community explore the stories of family, friends, lovers and strangers – the connections that form us. This inclusive and intersectional #OwnVoices anthology for teen readers features work from writers of diverse genders, sexualities and identities, including writers who identify as First Nations, people of colour or disabled. With short stories by bestsellers, award…
Benghazi: A New History is a look back at the enigmatic 2012 attack on the US mission in Benghazi, Libya, its long-tail causes, and devastating (and largely unexamined) consequences for US domestic politics and foreign policy. It contains information not found elsewhere, and is backed up by 40 pages of…
A century of prejudice is laid bare in these books, but within their pages are countless subtle and overt ways that gay Australian men have given homophobes the big middle finger. We may not always have thrived, but through resistance, migration, verbal agility, notoriety, and sheer resilience, collectively we have conquered. I stand on enormous shoulders at a time when queer writing is proliferating on an inevitable tide of equality that has risen across my lifetime in this country. My selections encompass first nations and migrant stories, some of the pioneers of our gay literature, and ‘outside’ voices bravely looking in to discern us with dignity.
Homophobia appears to have been the least of Jack Charles’ worries. If it ever bothered him, he barely lets it register in this memoir of a creative life lived both on the fringes and in the spotlight. Perhaps that’s the point, that his eloquent, good-humoured approach always seemed to scotch the haters right from the get-go. In an unbendingly honest self-reflection, Charles also pulls off describing himself as a “poof”, a very Australian term of derision that has been reclaimed by many. His ‘born again’ tale similarly relates how he survived in the face of terrible prejudices endured by Aboriginal and Torres Strait Islanders—the First Nations people of Australia—and their vibrant, resilient spirit. An uplifting gem.
Stolen from his mother and placed into institutional care when he was only a few months old, Uncle Jack was raised under the government’s White Australia Policy. The loneliness and isolation he experienced during those years had a devastating impact on him that endured long after he reconnected with his Aboriginal roots and discovered his stolen identity. Even today he feels like an outsider; a loner; a fringe dweller.
In this honest and no-holds-barred memoir, Uncle Jack reveals the ‘ups and downs of this crazy, drugged up, locked up, fucked up, and at times unbelievable, life’. From his sideline as…
