1
13
submitted 5 hours ago* (last edited 5 hours ago) by sOlitude24k@lemmy.myserv.one to c/communism@lemmygrad.ml

I stumbled onto LeftValues and took the quiz. Turns out that my political leanings aren't what I thought they were. Like, not even close. Just to preface, apparently I fall somewhere between Democratic Socialism and Centrist Marxism, with some leanings towards Social Democracy. 0% in common with Marxism-Leninism, which isn't going to be very popular in this community, but it's likely because of my feelings on centralization.

So, with all that in mind, does anyone have any recommended reading?

Definitions from the website follow below. And if this should be posted somewhere better, please let me know! :)

  • https://leftvalues.github.io

  • Democratic Socialism is a form of socialism that seeks to utilize liberal democracy as a means to achieve a socialist economy and society. Democratic Socialists reject revolution and a centrally planned economy, instead supporting moderate social ownership in the form of publicly owned utilities and democratic workplace self-management.

  • Centrist Marxism is a form of Marxism that adopts Marxist views on society and the economy while also refraining from taking a definitive position on revolution and reformism. Many Centrist Marxists may also be more nationalistic than other Marxists.

  • Social Democracy is a centre-left ideology that advocates for mixing left-leaning values such as social welfare and corporate regulation with capitalism and liberal democracy in the form of a mixed economy. Many modern Social Democrats favor Keynesian economics.

  • Marxism-Leninism is a form of Marxism that was forged in the 20th century in the Soviet Union. Marxist-Leninists heavily favor the use of a communist political party as the platform for both achieving revolution and establishing socialism. Many Marxist-Leninists are somewhat more nationalistic and patriotic than many other Marxists, and may favor industrial progress over environmental goals.

2
9

Hi there. I've joined my country's communist party a year ago, and for this year i've just worked in my province local circle.

From what i've observed nobody as much of a clue (or at least doesn't show it), from the party's administration (who just aims to exist another day as a party, just financially and bureaucratically) to the lowly comrades like me, on what it is to be done.

I've meditated for a full year on how things should work at our stage, but i admit i have no clue on how everything should work: mainly the local circles. This is a problem because now i'm secretary of my province circle. And now i don't know more than ever what to do.

So, now i come for help, i couldn't find any resource for what it's our stage in a socialist plan (near 0%). Briefly: we are 500ish in our country, 50ish in my region, and about 8 active member in my circle. We are mainly "middle-class", petty bourguesie student's.

What should we do to basically START? By literally the basics, my comrades don't seem to auto-organize much, they need quite an encouragement to work thorward something. And after I get around on how to manage the circle, what will we do on the long and brief term in my city? When should I go for activating the whole region rather than just my city? And how would I go about scaling everything?

Now I've figured I should build a collective where political discussion (which is pretty dead in the city) could florish. Also I should find a way to engage my comrade in actual Marxist theory (they just have a vague understanding). From this I could show the party's administration my worth and aim for regional secretary (and iterate the process).

But, again, I'm lacking any resource on this.

And ultimately, the most important, how do I avoid feeling like a teacher giving homework to my comrades? I want this to be about "us" not me.

Thank you very much!!

3
8
4
7

cross-posted from: https://lemmygrad.ml/post/5607117

What I said last time:


Calling all Autistic comrades!

And calling all neurodivergent comrades!

We will be going through Empire of Normality: Neurodiversity and Capitalism by Robert Chapman. You can purchase the book through this hyperlink here or here or even here (but preferably through the first two links as I want to support the publisher).

The first two chapters are:

Chapter 1. Rise of the machines

and

Chapter 2. The invention of normality

There's also the Preface and Introduction.

Every week, we'll go through two chapters, at least, every week, but if you want, we can go through it bi-weekly (as in, every two weeks, to be precise). I don't think it deserves to be monthly as it's a rather short book. It's about 165 pages of actual text and the rest of the book is supplementary pages, such as References and Works Cited. Otherwise, give your general thoughts down below.

My thoughts:

I'm near the end of the book. I like that Robert Chapman takes issue with Judy Singer and some of her comments later on. But also, regarding the first two chapters, I felt that they were really compelling and helped set up the general interest in the matter at hand. I felt that it does well in terms of getting the reader to understand why normativity is a negative feature of capitalism, even if it may have been preferable to the pseudo-science of the feudal era. The feudal era's views on mind and body are interesting, though, and more in line with reality, where there is no obsession with a "normative slate" (my words) and instead, everyone is literally different, more or less, from each other. Not sure how to explain it in my own words, but I think as children, we all kinda thought this before we had concepts of what was "right and normal" and what was "wrong and harmful." The relation to Das Kapital and Marx in the second chapter are also pretty interesting as well.


What I say this time:

The next two chapters are:

Chapter 3. Galton's paradigm

and

Chapter 4. The eugenics movement

The info about Francis Galton was interesting and it's no surprise that he helped found psychiatry, looking back on it all. Emil Kraepelin (a name that I didn't exactly recognize) was also fond of Francis Galton and probably carried the eugenicist approach with him. In sum, Kraepelin wanted to "winnow" people out so they wouldn't "mix" with the other races and wanted to expand on Galton's "scientific" study of intelligence and encompass every aspect of the human mind in his research. Also, the leading power of psychiatry was Germany which, well, certainly became more important later. And according to the first page of chapter 4, Winston Churchill was a big proponent of eugenicist psychiatry. The word normalcy also started to appear with Warren G. Harding's Presidential run in 1920.

My overall thoughts are that this book excels in bringing people up to speed on the history of psychology, psychiatry, and neurodiversity and capitalism from a Marxist point-of-view. Definitely well-worth the read. I highly recommend it.

Here are some questions to help guide you when giving your thoughts down below:

What, and how much, did you learn from the last two chapters?

and

What did you find most interesting from them and what would you like to be elaborated on more?

So same questions as last time, but they work here, in this case.

Join me in this book club that I've set up and I'll tag you all as needed.

Anywho, fire away!

(Make sure to invite others!)

5
17

I hear mixed things about countries that are building socialism vs are described as socialist.

Am I overthinking their stages? Especially with a timeline expected for china to hit socialism by their own definition posted a bit back, don't have a link offhand.

6
24

My friend made this.

Please:

Like

Share

Subscribe

Comment

etc.

Thanks! You won't regret watching it. Just give it a look-see, even if you skim through it.

What do you think?

7
25
8
8

Does Lemmygrad or Hexbear count as the "Indie web"?

Let's see... Can anyone link me to these websites shown here?

Travelers of Agora Road (couldn't find this one immediately so I moved on)...

Aral Balkan...

Open Indie...

CozyNet Homepage...

Melon's Thoughts...

There's also this website.

Gah!

Afaik, this person hasn't really put much of the websites shown here in the description of the video down below.

Also, oh snap, Livestack seems better than linktr.ee.

Any "personal web" you'd all like to share with me and others?

Post them down below!

Give your comments too.

(Video is about 20 minutes long so it's not that much of a commitment.)

9
18
newer books on MLS (lemmygrad.ml)

Comrades, I have been reading a lot and listening a lot to the classics like Lenin and Stalin. But I wonder if there are any contemporary writers that apply their theory to current events or have even furthered the philosophy without distorting it?

10
22

Hi, comrades.

Some time ago I finished "The Empire Must Die", by Zygar, an interesting book about the history of the early 20th century Russian Empire leading to the Russian Revolution, that covers the period until the October Revolution.

Although very unambiguously anti-bolshevist, the book provides a rather good recount of the historical events that led to the Russian Revolution, and the most important people within the revolution (sadly with an emphasis towards liberals like the Cadets, or the Socialist Revolutionaries who were more utopian than scientific socialists).

Now I'm interesting on reading about the history, or possibly the evolution of the institutions and the form of government, from 1917 to the death of Lenin. Is there any book you gorgeous people can recommend me about that time period?

Thanks a bunch!

11
58

El Buró Político del Comité Central del Partido Comunista de Venezuela (PCV) hace un llamado a las fuerzas genuinamente democráticas, populares y patrióticas a unir fuerzas para defender la voluntad del pueblo venezolano que se expresó este domingo 28 de julio con una clara intención de cambio político en el país.

Alertamos a la opinión pública internacional que así como el Gobierno de Nicolás Maduro ha despojado al pueblo venezolano de sus derechos sociales y económicos, hoy pretende privarlo de sus derechos democráticos.

La denuncia de un supuesto intento de vulneración del sistema electoral, hecha por el presidente del Consejo Nacional Electoral (CNE), Elvis Amoroso, lejos de brindar las garantías necesarias al proceso, profundizan las dudas sobre los resultados presentados al país. En tal sentido, exigimos al CNE la publicación de la totalidad de las actas de votación ─tal y como lo establece el reglamento electoral─ así como la máxima transparencia en el escrutinio de los resultados.

La proclamación de Nicolás Maduro como presidente reelecto bajo este escenario de incertidumbre en el que los resultados presentados por Amoroso contrastan abiertamente con el ánimo que imperó durante la jornada electoral, no es más que una provocación que abre paso a la configuración de situaciones de violencia.

En estos momentos se registran espontáneas movilizaciones populares en distintos puntos del país. Desde el PCV no solamente respaldamos el clamor de respeto a la voluntad popular, sino que hacemos un llamado a las fuerzas militares y policiales a no reprimir al pueblo.

En estas horas decisivas para el presente y futuro del país, las y los comunistas ratificamos nuestra convicción de construir espacios de amplia unidad para fortalecer la lucha por la recuperación de la Constitución y el estado de derecho en Venezuela.

¡Gobierne quien gobierne, los derechos se defienden!

Caracas, 29 de julio de 2024

TL;DR: They are questioning the legitimacy of Maduro as a winner, claiming he is undermining voting rights, while ignoring the growing right-wing reaction and coup attempt against Maduro

PCV is basically voicing reaction, to the point they even use liberal wording about "democratic rights" in a bourgeois state

12
38
submitted 1 month ago* (last edited 1 month ago) by CriticalResist8@lemmygrad.ml to c/communism@lemmygrad.ml

When we think of "criticism and self-criticism", we often think of criticism we've been brought up to live with: the kind that simply seeks to destroy, or the kind that's naturally antagonistic.

It took me a while to truly understand what criticism means for communists; incidentally, working on ProleWiki helped me a lot with that.

Criticism is through other words the process of struggle (again a word that seems strong but that you might be more familiar with).

Criticism is not necessarily meant to be aggressive or even find faults. This, in my opinion, is actually counterproductive and even a deviation from what criticism is for us communists. You might know this better as constructive criticism.

Likewise, self-criticism is not necessarily you belittling yourself and listing all your bad traits.

I think we look at the pictures of struggle sessions in the early PRC, and we look inwardly at what the word "critique" means to us in late-stage capitalism, and we kinda form a nebulous idea of what that is and run with that. After all, "communists ruthlessly criticize all that exists", right?

I think however that criticism can be done with care, and is more productive that way. This is because the purpose of criticism isn't, like I said earlier, to necessarily find faults with what you did or what your org does.

A mistake I see often is to think of criticism as your chance to start blasting whatever woes you can think of, and the other party has to sit there and take it because you're doing it marxistly.

Criticism has to be productive and lead to action; it breaches from theory to practice. Practice then makes good on the criticism, changes the state of things (dialectics, if you are not at the stage you can tell readily yet), and then further criticism can happen.

The point of criticism, the whole reason we are doing struggle sessions in the first place is precisely to enact the best praxis we can, and do so quickly. We are not in a position right now as communists that we can build a party in a hundred years. We need to build it now, and for that we need effective praxis. This is the whole point of doing struggle sessions and crit and self-crit.

This is something both parties in a struggle session must first understand and mutually acknowledge. The critic is not here to disparage your efforts, but to help them reach their higher potential. You are not here either to shield yourself from all criticism on the basis that you're too proud to hear it or that your successes outweigh your shortcomings -- I prefer *shortcomings * to "faults" or "issues". I also prefer challenges instead of saying something is impossible; a challenge can be overcome.

Some criticisms we've dealt with on ProleWiki for example was super simple. It wasn't even a disagreement, which can happen sometimes and doesn't mean your idea is necessarily wrong or misguided, just that it's perhaps not fully realized.

Sometimes, we offer up ideas and then debate them in what I think is the ideal struggle session. Nobody necessarily disagrees or thinks "it's a stupid idea, why did you even bring that up, this'll never work": that would not be criticism, that would be cathartic bashing. A criticism has to offer a solution or, at the very least, seek improvement selflessly.

I myself have often debated ideas editors proposed not because I thought they wouldn't fit or we shouldn't follow up on them, but just trying to help them make sure they've covered all their bases and have thought about all questions before they proceed.

Thus the goal is to reach the full potential of our ideas so that we issue the best praxis once we get down to work, saving time and effort.

I'm talking about very practical critic self-crit here because that's mostly where I employ it, but this works also in more theoretically grounded struggle sessions, where you discuss strictly theory and which line is correct. By my own conclusion of what criticism is however, criticizing a party line that the party refuses to change (and calling attention to that fact) would not be criticism, but I think it is -- it is the most important criticism we can make as marxists, in fact. So remember that this is a model and not the final analysis.

The process of criticism acknowledges, weighs, analyzes, and then **acts. **

Acknowledge criticism that applies. The point is to make you stronger, even if it hurts to hear (it shouldn't if you follow the basis that it's done in good faith).

Then, weigh it: is this something we were aware of? How dangerous is it? How difficult would it be to overcome, and is there something more urgent we need to look at first?

Analyze before acting: what can we do about it with our current resources? Is it realistic to? Propose some solutions to the problem that was brought up.

And finally, deploy all of that to act on the criticism and improve. I guarantee you in one year, you'll have forgotten people made the criticism, but you'll remember forever that you did improve with it, and that you are in a much better position after it than before.

13
36
submitted 1 month ago* (last edited 1 month ago) by CriticalResist8@lemmygrad.ml to c/communism@lemmygrad.ml

The dialectic between teacher and learner is one of great importance but is often misunderstood or, perhaps in more weighted terms, is not brought to its full potential by the teachers.

This permeates in the marxist environment, which is the only one I'm concerned with currently, where teachers do not realize their role and full capabilities as such. It remains by and large -- in my experience only -- as not a dialectic, but a unidirectional conveyance.

The teacher speaks, and the learner listens. This is the metaphysical model.

But are we not all being taught, and thus learning, at any time? From discussions I've had where I started in this metaphysical "authority" role of the teacher (a role most people, me included, subordinate themselves to rather easily as what they think a learner should be) and ended up learning more than I taught.

I may know dialectics well. But I may not know economics well. A learner is a fluid thing, it goes through stages back and forth. I teach dialectics to someone, and I learn economics from them. By asking their questions, they help me refine my understanding -- and capabilities to teach -- of dialectics further.

The teacher should explain, promote, make considerations. The learner should retain, evaluate and analyze.

This requires for the learner to understand that their role is not simply to nod along and retain everything from the authority, and for the teacher to be open to changing their mind and methods.

The dialectic (contradiction) is resolved when the session gives birth to a new third thing, in this case similarly to the "original" Ancient Greek dialectic, and both parties come out with a third new idea that did not exist previously. The learner has learned and taught, and the teacher has taught and learned in a way they both further their understanding of the topic.

It can then repeat with the learner being able to become a teacher (in any capacity) and the teacher having refined what they will say (and how) to the next learner.

I see the complete opposite too often; marxists that would rather confirm their biases, eschewing their own capabilities as teachers (and learners -- many think of themselves too highly to still be "learners") and completely smothering any potential their interactions may have had as a teaching opportunity, at least dialectically.

You see this most often on social media, where the order of the day is to make cheap jokes, quick "stream of consciousness" quips, and confirming one's own already formed beliefs.

In this role, they are being metaphysical (or at the very least undialectic). It's not bad for the sake of it and me being able to use the jargon; it's a malformed process because dialectic cannot take place, and cannot make things advance. Thus they remain stuck where they were exactly before: further confirming their belief that their tendency/ideas are the best, and working not to advance that tendency or idea, but to disprove that any other is good.

14
44
Muppetposting (programming.dev)
15
-1
submitted 1 month ago* (last edited 1 month ago) by juanro49@masto.nobigtech.es to c/communism@lemmygrad.ml

Declaración Partido Comunista Americano

La noticia de la semana no es que Biden haya reconocido que no está para dirigir un país, sino la creación del "Partido Comunista Americano", el cual estará activo tanto en USA como en Canadá, a partir del Partido Comunista de USA que actualmente no es mas que una organización de apoyo al Partido Demócrata.

https://acp.us

https://www.youtube.com/watch?v=nv9dv9S2O-M

https://video.twimg.com/ext_tw_video/1815155819245084672/pu/vid/avc1/1280x720/_rQs-wdyBChhXxcJ.mp4

@communism

#AmericanCommunistParty

16
7
submitted 2 months ago by Makan@lemmygrad.ml to c/communism@lemmygrad.ml

Hey.

I put in the code, but it doesn't bring it up.

Can someone help fetch it for me?

17
57
submitted 2 months ago by Makan@lemmygrad.ml to c/communism@lemmygrad.ml

Here (found these on a Discord I frequent):

Enjoy.

Looks like Latin America and my time in Bolivia.

18
10
What is Organizing? (clarion.unity-struggle-unity.org)
19
11
submitted 2 months ago by ksynwa@lemmygrad.ml to c/communism@lemmygrad.ml

Poverty is taken to be a homogeneous phenomenon irrespective of the mode of production that is under consideration. Even reputed economists believe in this homogeneous conception of poverty.

In fact, however, poverty under capitalism is entirely different from poverty in pre-capitalist times. Even if for statistical purposes poverty is defined as lack of access to a set of use-values that are essential for living irrespective of the mode of production, the fact remains that this lack is enmeshed under capitalism within a set of social relationships that are [unique] and different from earlier. Poverty under capitalism thus takes a specific form associated with insecurity and indignity that makes it particularly unbearable.

There are roughly four proximate features of capitalist poverty.

The first arises from the inviolability of contracts, which means that irrespective of their conditions, the poor have to pay whatever they are contracted to pay; this leads to a loss of assets or destitution.

In pre-capitalist times, for instance in Mughal India, [the tax was levied on produce rather than the land. In years of poor harvest, the taxation was scaled down accordingly]. Put differently, the burden of the poor harvest got shared among the producers and the overlord.

But, in colonial India, reflecting its capitalist ethos, the tax got levied on land; the contract between the producer and the overlord changed: the producer would be allowed to cultivate a plot of land provided he paid a certain amount of revenue to the State. This meant that in a poor harvest year, the burden of the poor harvest [...] fell exclusively on the producer. The destitution of the peasantry, that is, the transfer of peasants’ assets to money lenders followed from this. Poverty, in short, was associated with destitution which, therefore, tended to have a cumulative impact on the producers.

Put differently, [the producers' lack of access ro use-value (good, services) lead to a deprivation of their assets], which meant an increase in their vulnerability over time. There was thus a dynamic introduced into poverty.

The second feature of capitalist poverty is that it is experienced by individuals, whether individual persons or households. In a pre-capitalist society where people lived in communities, other members of the community, whether belonging to the same caste-group or simply to the same village, came to the help of the poor in particular years of bad harvests or natural calamities. Privations, in other, words were not suffered in isolation.

Under capitalism, however, when the communities are broken up because of the inexorable logic of the system, and the individual emerges as the primary economic category, this individual also suffers privations in isolation.

Non-Marxist traditions in economic theory fail to see this basic change because they are bereft of any sense of history. Marx had accused classical economics of this blindness toward history: the individual that emerged only at a certain point in history, was taken by it as having existed all along.

Neo-classical economics [therefore] missed the contrast between capitalist poverty and pre-capitalist poverty, the former experienced by isolated and alienated individuals and the latter referring only to the deprivation suffered within a community and hence to a sharing of deprivation.

The fact that capitalism is characterised by alienated individuals (until they form “combinations” or trade unions which bring them together in common struggles against the system) and that it is these individuals who experience poverty, gives poverty an additional dimension; it is not just the lack of access to a set of use-values that constitutes capitalist poverty, but also a psychological trauma that goes with this lack of access.

This becomes clearer when we look at the third feature of capitalist poverty. It arises for two reasons: one is the low wages of those employed, and the other is the absence of employment. It is the reserve army of labour that is particularly afflicted by poverty.

In fact, in economies like ours, where the “employed” and the “unemployed” are not two distinct categories, but most workers barring a tiny minority are unemployed for several days in a week or several hours in a day, the psychological trauma associated with poverty arising from the inability to find employment, is all the more pervasive. The lack of employment appears as a personal failure on the part of the individual, as something that saps the individual’s self-worth, apart from causing lack of access to a given set of use-values.

The fourth feature of capitalist poverty is the opacity to those afflicted by it of the factors causing it. Poverty in the sense of a lack of access to a given set of use-values in a pre-capitalist society is palpably rooted in the size of what is produced, and in the share taken from it by the overlord. Indeed, this is visible to everyone: a bad harvest may reduce the size of the produce and hence accentuate poverty (even when the reduction in output is shared); likewise, a rapacious overlord may snatch so much from the producers that many of them are reduced to poverty even in normal harvest years. But why a person remains unemployed and hence poor under capitalist conditions, remains a mystery to the person himself. Likewise, why prices suddenly rise, pushing more people into poverty, remains a mystery to those afflicted.

[...] The war in Ukraine today certainly contributes to the world-wide rise in food prices that accentuates poverty even in a remote African or Indian village. The apparent opacity of the roots of capitalist poverty is linked to the phenomenon of global inter-connectedness under capitalism; that is, to the fact that global developments, developments in distant lands, have an impact on every village, no matter how remote.

These specific features of capitalist poverty have important implications, of which I shall draw attention to only one. Many well-intentioned persons, who would like to reduce or eliminate poverty, suggest [universal basic income]. This, of course, has not happened on the requisite scale anywhere, so that poverty continues as a social phenomenon [...]. Even suggestions for transfers are invariably for somewhat paltry transfers. But all this refers to poverty in the sense of inadequate access to a set of use-values, that is, poverty that does not refer specifically to capitalist poverty.

Even if sufficient transfers could be made and poverty in the sense of lack of access to use-values could be overcome, that still would not overcome capitalist poverty which also entails a psychological trauma, a robbing of self-worth through unemployment.

What is required is the universal provision of employment, education, healthcare, old-age security, and food, that would restore to people the dignity of being citizens of a democratic society; but this would involve going beyond neo-liberal capitalism.

20
32

It's no surprise that geeks, nerds, and gamers have a pipeline that leads them to the far right. I want to know if the reverse is true because I'm an angry gamer who ended up here on the left.

21
64
22
32
23
18

On a national level, a concrete example of socialist cooperation is the establishment of the Tiangong space station, established by [the People’s Republic of] China in 2021.

About that amazing accomplishment, Joshua Hanks describes in a WW article entitled “Workers power on display as Chinese astronauts arrive at Tiangong space station”: “Crews of three will rotate on missions lasting six months, and the station will be open to other countries. Seventeen countries have officially confirmed their participation, and astronauts from several countries are now learning Chinese. Astronauts from the European Space Agency have already trained on a mock Shenzhou spacecraft and could participate in future missions to Tiangong.”

Hanks continues: “Russia may pursue its own space station but is cooperating with China on other projects, including constructing a groundbreaking lunar base, which could host its first cosmonauts and taikonauts by 2030.” (workers.org/2021/06/57128/)

This rapid spurt of growth can be seen as well in other countries that are socialist or working toward socialism after a revolution changed those holding state power. These include [the Republics of] Cuba, Nicaragua, [the Bolivarian Republic of] Venezuela and [the Socialist Republic of] Vietnam, among others, despite continued interference by their [neo]imperialist oppressors to beat them out at all costs.

It may be that this increased rate of growth and development based in a socialist orientation may even win out in the competitive race in space. Given the Chinese approach to developing helium-3 for inexpensive clean energy on Earth, Mayes stresses: “It is clear that a ‘Chinese dominant space frontier’ is, in fact, a future everyone should want. If our planet is to survive the climate disaster, it is imperative for the [neo]imperialists to lose the race to the moon.’

Explaining [the People’s Republic of] China’s intentions, Mayes writes: “Far from seeking to profit, China’s approach to international energy production is geared to protecting the planet. As [Carlos Martinez] explains when discussing China’s ‘green energy’ solution in his abundantly researched book [“The East is Still Red: Chinese Socialism in the 21st Century”], socialist China’s international humanitarian policies are aimed at saving the globe from climate catastrophe.”

In other words, mature international competition and cooperation must triumph over an immature [neo]imperialist orientation aimed at maximizing profits over providing for human needs.

24
109
rent free (lemmygrad.ml)

communism is always the answer...

25
19

Sup fellas.

I'm a Spanish guy who, for the past decade, has been getting increasingly radicalized. I've been mostly so far interested in reading because I wanted to have a solid theoretical background and learn more about the Ws and Ls of communism, from a theoretical and a historical perspective, and while I'm still very much into reading socialist literature, I want to take the step to organizing and activism locally. I was just wondering if anyone here has any resources for any Communist/Socialist/Marxist organisation in Spain or with presence in multiple western-european countries that anyone can recommend me to contact.

Thanks a bunch!

view more: next ›

Communism

9678 readers
24 users here now

Discussion Community for fellow Marxist-Leninists and other Marxists.

Rules for /c/communism

Rules that visitors must follow to participate. May be used as reasons to report or ban.

  1. No non-marxists

This subreddit is here to facilitate discussion between marxists.

There are other communities aimed at helping along new communists. This community isn't here to convert naysayers to marxism.

If you are a member of the police, armed forces, or any other part of the repressive state apparatus of capitalist nations, you will be banned.

  1. No oppressive language

Do not attempt to justify your use of oppressive language.

Doing this will almost assuredly result in a ban. Accept the criticism in a principled manner, edit your post or comment accordingly, and move on, learning from your mistake.

We believe that speech, like everything else, has a class character, and that some speech can be oppressive. This is why speech that is patriarchal, white supremacist, cissupremacist, homophobic, ableist, or otherwise oppressive is banned.

TERF is not a slur.

  1. No low quality or off-topic posts

Posts that are low-effort or otherwise irrelevant will be removed.

This is not a place to engage in meta-drama or discuss random reactionaries on lemmy or anywhere else.

This includes memes and circlejerking.

This includes most images, such as random books or memorabilia you found.

We ask that amerikan posters refrain from posting about US bourgeois politics. The rest of the world really doesn’t care that much.

  1. No basic questions about marxism

Posts asking entry-level questions will be removed.

Questions like “What is Maoism?” or “Why do Stalinists believe what they do?” will be removed, as they are not the focus on this forum.

  1. No sectarianism

Marxists of all tendencies are welcome here.

Refrain from sectarianism, defined here as unprincipled criticism. Posts trash-talking a certain tendency or marxist figure will be removed. Circlejerking, throwing insults around, and other pettiness is unacceptable.

If criticisms must be made, make them in a principled manner, applying Marxist analysis.

The goal of this subreddit is the accretion of theory and knowledge and the promotion of quality discussion and criticism.

Check out ProleWiki for a communist wikipedia.

Communism study guide

bottombanner

founded 5 years ago
MODERATORS