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  • Twenty Years of Courage and Struggle
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    Twenty Years of Courage and Struggle

    Abahlali baseMjondolo (AbM) is the remarkable story of the South African shack dwellers movement, covering twenty years of courageous struggle. It is the largest movement to have emerged in South Africa after apartheid and one of the largest movements of the urban poor globally, boasting over 180,000 members across four provinces.

    AbM emerged from the margins of South Africa’s cities, where residents faced life-threatening conditions, including shack fires, poverty, and systemic betrayal by the democratic state regarding land and housing. The movement is firmly committed to ethical principles, fighting not only for the right to the city but for the right to collectively occupy land and build occupations collectively. Abahlali insists on a humanist philosophy—”no one is illegal, everyone thinks and everyone must be counted and heard”—and works to build democracy and socialism from below.

    Abahlali is abolition in action, seeking to interrupt capitalist logic by advocating for the total decommodification of land, recognizing it as a public good allocated based on human need. This commitment has led to significant victories, including securing land, providing services (like water and electricity), and winning a landmark Constitutional Court case against the unlawful Slums Act.

    However, this quest for dignity has come at a tremendous cost, marked by severe repression, police violence, and the assassination of many activists by state forces and party thugs. Despite these challenges, AbM has persisted, developing occupations into working communes (such as eKhenana) that feature collective production, community halls, and political schools. Their story is a map for movements fighting inequality and authoritarianism globally. The movement continues to build collective power and struggle for a world where land, wealth, and power are shared on an equal basis.

    “Your movement has shown the world that democracy extends beyond elections to a way of living together—through open assemblies and collective decision making. In doing so, you have advanced a vision grounded in humanity, solidarity, and courage. Your struggle has always been internationalist, and your solidarity with the people of Palestine, Swaziland, and the Congo, and the warm relations you have built with movements around the world, are exemplary.” Jeremy Corbyn in https://rajpatel.org/2025/10/13/4764/

    The movement continues to grow, discovering that more and more settlements function better not when they function as an association of residents but as a commune. Agroecology is cropping up in more and more settlements thanks to exchanges with the MST. It’s a demonstration that when the wretched of the earth organize themselves without mediation, without NGO managers or academic gatekeepers, they can survive what would destroy any formation dependent on elite patronage. … This is the lesson Abahlali offers the world: genuine democracy is possible, but only when everyone thinks, everyone counts, everyone cares, and everyone acts. Raj Patel Everybody Thinks, Everybody Counts, Everybody Cares, Everybody Acts: Twenty Years of Abahlalism

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  • The revolutionary ecological legacy of Herbert Marcuse - 2nd Edition

    The revolutionary ecological legacy of Herbert Marcuse – 2nd Edition

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    The revolutionary ecological legacy of Herbert Marcuse – 2nd Edition

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    The author appeals to the energies of those engaged in a wide range of contemporary social justice struggles such as ecosocialism, antiracism, the women’s movement, LGBTQ rights, and antiwar forces. As the dialectical counterpart of Marcuse’s Great Refusal, the book, which culminates with the ‘EarthCommonWealth Project’ is keyed to what we are struggling for, not just what we are struggling against. The author argues that regressive political forces must be countered today, and this is best accomplished through radical collaboration around an agenda recognizing the basic economic and political needs of diverse subaltern communities. System negation must become a new general interest. The author discusses core ethical insights from African philosophical sources, indigenous American philosophy, and radical feminist philosophy. Humanity’s first teachings on ethics are to be found in ancient African proverbs. These subsequently served also as a critique of colonialism and neocolonialism. Long-suppressed indigenous American sources supply a philosophical and political critique of Euro-centric economic and cultural values. They also offer an understanding of humanity’s place in nature and the leadership of women and attest to modes of cooperative and egalitarian forms of community. Feminist anthropology furnishes an historical context for understanding the origins of patriarchy and how to move beyond dominator power to new forms of partnership power.

    The book envisions the displacement and transcendence of capitalist oligarchy as such, not simply its most bestial and destructive components. This is a green economic alternative because its ecological vision sees all living things and their non-living earthly surroundings as a global community capable of a dignified, deliberate coexistence. It is searching for a new system of ecological production, egalitarian distribution, shared ownership, and democratized governance, having its foundation in the ethics of partnership productivity with an ecosocialist and humanist commitment to living our lives on the planet consistent with the most honorable and aesthetic forms of human social and political fulfillment.

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  • Mutiny of Morning

    A Mutiny of Morning: Reclaiming the Black Body from Heart of Darkness

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    A Mutiny of Morning: Reclaiming the Black Body from Heart of Darkness

    Nikesha Breeze has taken pages from Joseph Conrad’s Heart of Darkness, taken his words, and forced them to leave his colonized mind. She has made the words her own in poetic form. She illuminates the invisible Black voices inside, a radical, surgical, and unapologetic Black appropriation, at the same time as a careful birthing and spiritual road map. The resulting poems are sizzling purifications, violent restorations of integrity, pain, wound, bewilderment, rage, and, sometimes, luminous generosity. This is a work of Reclamation. The author, Nikesha Breeze, has slowly, page by page, reclaimed the text of the book Heart of Darkness by Joseph Conrad. This racist turn-of-the-19th-century book was pivotal in the continued dehumanization of Black people and in particular of African people, as it painted an image of bestiality on the Congo people and the continent. It is laced with racist imagery and language. The author has reappropriated the book, page by page, making “BlackOut” poetry for each page, isolating methodically the words to create new poems of power and black voice within the text —stealing the language and reappropriating the power.

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  • Insurrectionary Uprisings

    Insurrectionary Uprisings: A Reader in Revolutionary Nonviolence and Decolonization

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    Insurrectionary Uprisings: A Reader in Revolutionary Nonviolence and Decolonization

    The volume includes two sections exploring nonviolence in the long Black freedom struggle within the US. From Ella Baker to Martin Luther King, Jr. and Fannie Lou Hamer, from Vincent Harding and Grace Lee Boggs to Colin Kaepernick, the two sections on the Black liberation movement highlight the theory of nonviolence in direct and indirect ways and foreground the relevance of these historic texts for the present moment of political uprisings on both the left and the right. Black strategies for survival and power are analyzed in terms of the ongoing US economic and epidemiological crises as well as the global climate crisis and ecological collapse. A section on revolutionary nonviolence in Africa presents a previously unpublished piece on the role of armed struggle by Franz Fanon, as well as essays by Amilcar Cabral, Barbara Deming, Graca Machel, Kenneth Kaunda, and Nozizwe Madlala-Routledge This section clearly contextualizes the continent’s anti-colonial struggles with the practical thinking about military and unarmed tactics which those movements faced over the course of a half-century.
    The section on nonviolence and feminist struggle highlight the work of Grace Paley, Audre Lorde, and Arundhati Roy, along with a little-read piece by Johnnie Tilmon, a leader of the 1960s welfare rights movement. The section on resistance against empire tilts toward Latin American scholars/activists with essays by Maria Lugones, Anibla Quijano and Berta Caceres. This section includes pieces that draw from current debates about the role of state power in building towards radical change and the push to build holistic perspectives on what liberation means for all peoples. The final section on social change in the 21st Century reflects on specific aspects of organizing that are facing campaigns and movements of today and tomorrow. Our goal is to provide challenges and insights for building effectively against all forms of oppression! Though primarily compiling key texts not often seen or contextualized together, the book also provides new strategic commentaries from key leaders including Ela Gandhi, Ruby Sales, ecofeminist Ynestra King, Africa World Press’ Kassahun Checole, and Palestinian Quaker Joyce Ajlouney, Hakim Williams, and Mireille Fanon Mèndes-France.

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  • The imperative of Utu / Ubuntu in Africana scholarship

    The imperative of Utu / Ubuntu in Africana scholarship

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    The imperative of Utu / Ubuntu in Africana scholarship

    Written in commemoration of the 50th anniversary of Africana Studies and Research Center, Cornell University, this publication celebrates the birth of Black studies as a liberated academic zone. Professor Mũgo reflects upon the significance of Africana studies, specifically within the context of America’s predominantly White universities, revisiting the hers/his/torical context that birthed Black studies as a field of knowledge. She reflects on the ownership of knowledge, its production, dissemination and custodianship while proposing utu/ubuntu as imperatives in defining transformative education. The hypothesis and heart of the argument is that knowledge and scholarship can either be colonizing, alienating and enslaving; or, alternatively, they can be conscientizing, humanizing and liberating, creating new human beings with the agency to transform life and the world, for the better. he dismisses the false myth of dominating, colonizing and imperialist cultures that claim to have a monopoly of knowledge and whose purpose is to justify the dehumanization of the conquered, the attempted erasure of their knowledges, heritages and ultimately, entire cultures.

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