Category Archives: materiality

Karl Marx 200: I contemplate… Thoughts by Nihal Perera

He has made an immense contribution to our understanding of the world. He expected us to know him through his work; to worship him is to lose his teachings. I am glad that I too learned a lot from him.

He is immensely popular, perhaps more than John Lennon who claimed to be more popular than Jesus Christ. Yet there is no one Marxism; it is quite diverse. As I crossed several cultural boundaries, I was fortunate to get exposed to a few variations.

As one of the greatest critical thinkers of our time, he questioned everything. Perhaps, he expects us too to be critical of his own work; i.e., to critically build on it.

He was the greatest European anti-systemic thinker, who thought outside the box. Transcending the theory-practice duality, he approached his work from the standpoint of praxis; he learned history in order to change it because it was unjust. He saw that the society is not one, but made of classes and is in conflict (than consensus). His work laid the foundation for social history.

He probably does not expect us to remember what is in Das Capital, an examination of 19th c. European capitalism, but to further develop the synthesis of his work: The Communist Manifesto.

To learn from a great person is not to import that persons time-, space-, and culture-specific findings (the model or the diagram), but to learn from her/his process of investigation and thinking; i.e., to carry out investigations inspired by her/his work, but within our own culture, time, and space, and find avenues to make a difference.

Despite violence caused in his name, his work was perhaps driven by the kindness that opted to liberate the exploited (than an animosity towards capitalists). His thinking was not limited to the working class too. He talks about many classes, especially during the French Revolution.

Most useful for my own work (especially People’s Spaces) is his understanding that the working class people (and the subjects of society) are not victims of capitalism, but “survivors.” They produce value and could change the system. They are agents of change.
Maybe our historic role -according to him- is to be partners of the revolutions that people carry out than look for people to follow our revolution.

Seeing the ongoing transformations perhaps requires a new vision (intellectual glasses). The (broader) agents of social change may not wait for outside leadership (the vanguard) and self-appointed representatives.

Nihal Perera is Chair and Professor of Urban Planning at Ball State University and the founder and Director of CapAsia, an immersive learning-by-doing semester in Asia based on collaborative projects with Asian universities.

Further Reading:


Donna Haraway: Staying with the Trouble. Book Review by Juan Guevara

Donna Haraway. Staying with the Trouble. Making Kin with the Chthulucene London: Duke University Press. 2016.

Staying with the Trouble compiles Donna Haraway’s latest thoughts.  In the book, Haraway calls for the need to reflect and think on the possibilities for facing the era post-Anthropocene, the era of, what she calls, the Chthulucene. The book is divided in eight chapters that can be presented in three parts: the first 4 chapters of the book are mainly ‘theoretical’ and serve to conceptualize String Figures-SF, Tentacular Thinking, Sympoiesis and the Chthulucene; the second part (Chapters 5, 6, and 7) provides practical examples of becoming-with other species and elements to show how the Chthulucene can shape and transform our human ways to relate with other species and the planet (Terrapolis in the Chthulucene); the last part builds on science fiction (Speculative Fabulation-SF) and storytelling as a way to present the forms the Chthulucene may have (Proctor, 2017). Response-abilities is one of the main and most important elements of the book alongside with String Figures-SF, Becoming-with, Tentacular Thinking and Sympoiesis; these concepts are explored in this review.

I am not particularly engaged in Haraway’s work. However, in this book, I observe how the author engages with Northern aboriginal perspectives, Feminist theory, Biology, Ecology, and Postmodern theory. I found intriguing the way the Nomad is presented in the process of becoming, that for Haraway is always becoming with other species. The book has the merit of exercising imagination and for bringing some Northern Aboriginal wisdom to thinking the post-Anthropocene.

For Haraway, the Chthulucene is an era (with no time nor history) in which human race will confront its arrogance and ‘superiority’ and humbly make kin with the biological critters coming from the under-ground. The Chthulucene is the era in which humans will make kin with tentacles, spiders, bacteria, different ways of perceiving, living and dying, and becoming-with in n-dimensional time-spaces.

I observe that some concepts of the Chthulucene, especially its n-dimensional time-spaces and becoming-with, are inspired in Deleuze and Guattari’s concept of becoming. In her conceptualization of the Chthulucene, Haraway forgets Deleuze’s exploration of the Tick in Difference and Repetition to deconstruct and dissolve the static and unity of the self, to open up the possibilities of becoming. The Tick relies on different structures outside of itself, at the organic level, to perceive the world (Posteraro, 2016). The idea of the Tick is explored by Deleuze inspired by the work of von Uexhüll. Von Uexhüll suggests that each living cell perceives and acts but also “has perceptual or receptor signs (Merkzeichen) and impulses or effector signs (Wirkzeicheri) which are specific to it” (von Uexhüll, 1934, pp. 322-323). From this idea, von Uexhüll (1934) argues that “perceptual and effector worlds together form a closed unit, the Umwelt” (p. 320).

What is really important in von Uexhüll’s work for this book review is the acknowledgement of n-dimensional time-spaces of the Umwelt. This category is relevant in Haraway’s book but not well developed. The recognition of n-dimensional perceptual spatio-temporalities in each “soup bubbles (perceptual and effectors living cells) which intersect each other smoothly, because they are built up of subjective perceptual signs” (von Uexhüll, 1934, p. 339), plus the way in which time regards a succession of moments by different subjects are key elements of the Umwelt. This is indeed related to the entanglements of species and the actual existence of n-dimensional time-spaces that Haraway suggests for the futuristic Chthulucene.

Continue reading Donna Haraway: Staying with the Trouble. Book Review by Juan Guevara