japanese marxism is summarized as follows - moe slice of life anime doujinshi with 1000 year old dragon lolis and superpowered ninja warriors will become universal and real for everyone.
The one and only reason you care about Japanese Marxism is because you want to continue worshipping the wholesome hentai loli genocide country in your mind. Theres nothing but reaction and renegade """Marxists""" there.
There is nothing wrong about that. Your perverted primal motivation shouldn't stop you from searching for wisdom.
true marxists support an independent soviet nation of ainu hokkaido.
truth is yamato race is zainichi korean all along!
>>1029838>remove the rape bases
Now there's some peak irony.
yes, justice for Okinawans.
>>1029869>Jap rightoid: The Usanians are stealing our women
lowest wealth inequality of any high-income country and hasn't fought a war since 1945, plus one of the largest communist parties in Asia. It's not a socialist paradise or anything but they've done a lot right.
they cant fight wars because americans amended their constitution to disallow them from having a standing army except for self defense.
they can amend it back as a democracy, no?
I can't say I'm much of an expert on Japanese Marxism (most of my knowledge comes from >>1029821
links that were posted in an earlier thread). I'll still try to answer your question though. I think there are three big reasons why Japanese Marxism is obscure by western standards:
1. Not much in the way of practical accomplishments. Russian Marxism was fairly obscure before the victory of the October Revolution, and Chinese Marxism was extremely obscure before the Chinese Revolution. If these revolutions did not succeed for whatever reason then Lenin and Mao would be obscure figures today. I think Japan has a lot of parallels with Italian Marxism in this regard: it had a very strong intellectual foundation in the 10s and 20s, but it was unable to build a mass revolutionary political party due to Comintern meddling and the rise of fascism.
2. The language barrier. You said it yourself, but with Japanese especially it's a huge deal. Very few people are fluent enough to read Japanese, let alone translate it. Because English is the global language of trade and culture you see dozens of miniature "Fourth Internationals" following the lead of British Trotskyist parties worldwide, but very, very few where a non-English speaking party leads international followers in Britain.
3. The Japanese New Left was way too hardcore for its own good. People here have probably already heard of the United Red Army, but that's just the worst of many similar antics. My favorite story is that of the Japan Revolutionary Communist League, a Hegelian Trotskyist grouping whose rival sects literally assassinated each other by the dozens because they were "vulgarizing the dialectic". In the anglosphere occasionally things like the Gerry Healy rape scandal broke into the bourgeois press to discredit the left - in Japan, according to a conversation I had with a professor of Japanese history, these stories were near constant and to this day what everyone associates with the socialist left. It's the reason why today's JCP uses kawaii characters as its imagery instead of red flags.
sure, but after they left and had a reliable client state in place they spent the next 70 years pushing rearmament, the resistance of the Japanese public to that agenda is why it didn't go the way of Germany or Italy
Loool I think this website is blocked in my country. Does it post copyrighted material?
>kills only major anti-US politician
>turns country into a dying US proxy LIKE A BOSS
dont forget the third step>kill yourself in embarassment
I'm starting to notice a pattern here
why would the average person want rearmament anyway? i doubt the average westerner agrees with imperialism
yet still far below replacement. cope moar
>>1029910>in Japan, according to a conversation I had with a professor of Japanese history, these stories were near constant and to this day what everyone associates with the socialist left
is this true of everyone? including a younger generation?
Americans probably do. Most other people don't like it when their government is spending billions on arms.
FUCKING NEOLIBERAL BANKERS REEEEEE
There's this story of a japanese girl who stabbed to death some US marine after she found out he cheating on her. My type of gal tbh.
there's resistance in the sense of grumbling and there's resistance in the sense of the Anpo protests (and that was just over hosting US bases).
confederate marxism is summarized as follows: breastfeed your cat with your back moles
>>1029901>hasn't fought a war since 1945
… because the global capitalist military hegemon has continually occupied them and kept them demilitarized after nuking them, not because they didn't want to remilitarize, lmao
What's this book about
As soon as the US occupiers managed to suppress the old fascist state (halfway) and powerful postwar workers' movement and put a loyal client government in power they have continually pushed to re-militarize the Japanese state. The only reason why Article 9 of the Japanese constitution prohibiting war still remains is because of socialist-led mass action to preserve it.
Japan need diversity, am i right?
What part did socialist play in article9?
Article 9 was drafted by the US occupation authorities, that is true, but the movement to remove US military bases (Anpo) and against revising Article 9 to allow foreign military deployment has been led by the radical left.
I'm going to be honest: I really kind of miss Japan, but their goose is completely cooked. The chance for revolutionary change in Japan is next to nil, I'm even less enthusiastic about Japan than I am about America (that's saying something).>>1030014
>>1029910>My favorite story is that of the Japan Revolutionary Communist League, a Hegelian Trotskyist grouping whose rival sects literally assassinated each other by the dozens because they were "vulgarizing the dialectic
This sounds extremely kino. Got any links to some info on the topic?
How did Japan get so cucked? In the late 19th and 20th century the majority of Japanese economists were Marxist
If you want a job as an economist outside academia, you need to be neoclassical in your approach.
IIRC Japan's Communist Party was actually founded prior to the October Revolution and, being an Island Nation distant from Europe, it wasn't really as engaged in European Socialist Politics. The guy behind it was a Christian convert who, I think, read whatever poorly translated Marxian works he could.
I think this is an important distinction because while European and American Communist Parties emerged from Lenin's successful revolution (The CPUSA, for example) or otherwise fell in line behind it, the Japanese Communist Party was more or less on the periphery and for a variety of historical reasons it mostly maintained its independence.
With that said, perhaps they can be studied by Marxists as a kind of "control group" given how divergent its evolution was from Western Marxist orgs. If I recall correctly, the Fascist government took a unique path with them, in some cases sending Marxian Economists to Manchuria to try and develop the region as a kind of Planned Economy (based to no small extent on the Soviet model) as well as convert them to the cause, as it were.
>>1030060>IIRC Japan's Communist Party was actually founded prior to the October Revolution
You recall incorrectly then. It was founded after and inspired by the Bolsheviks. While Katayama Sen was a christian socialist and there was a strong anarcho-syndicalist presence in the party at its founding, this wasn't unusual (see the Brazilian Communist Party which was entirely founded by anarchists), but was just as much a comintern party as any other and followed the soviet line after that. They spent their time fighting the 'social fascism' of social democratic and farmer-labour parties, the primary ideological dispute in the JCP during the interwar period was much as elsewhere between a pro-comintern line faction claiming japan is still 'semi-feudal' and not ready for socialism (the Koza-ha, 'lecture faction') and an opposition arguing japan is ready for socialist revolution (the Rono-ha, 'worker-peasant faction').
The japanese communist party is not unique or special, and certainly not because of some magic oriental isolation. Their current position is simply the result of a 'successful' eurocommunist turn like many other communist parties in the 50s and 60s.
William Andrews in an expert on the 60's and 70's japanese left. He has a book specifically about it called Dissenting Japan, and also a blog in which he writes about more recent stuff such as the Olympics protests. I'm annexing the book to this post, and you can check out this interview on Platypus https://platypus1917.org/2019/03/02/an-interview-with-william-andrews/
and his blog https://throwoutyourbooks.wordpress.com/
As for the idea of Marxism in Japan, before the war if I recall correctly it was far weaker in comparison to anarchism, which, given Bakunin was on the island for a period of time, makes sense. The fascists went absolutely brutal on the anarchists (and the marxists as well) and left-wing politics got some serious setbacks; still, Japan has always had very good academic work, and even some pretty based stuff on the ground. Kojin Karitani is an example of a very relevant japanese marxist who is contributing greatly in developments in ecological marxism.
As for the JCP, they're essentially a socdem party in practice, if not in name or even in base. Japan's electoral system is kinda fucked and pretty much only the LDP can win elections, so they can't do much in regards to policy; but their stance on actually existing socialism is pretty bad, and they refuse even to accept China as a good thing. They're mostly tolerated because they're so ineffective in the conditions of a de facto one party state. Actually based fellows such as the zengakuren (which are sadly very small in number) literally get spied on by the secret police 24/7 and their offices regularly get raided. It's pretty gnarly.
Don't forget that the JCP went pro-Mao and pro-China in the 60s, making the Soviets seethe endlessly until 1989.
went to wikipedia
Against this backdrop in January 1950, the Soviet-led Cominform, at the behest of Soviet premier Joseph Stalin, issued a blistering criticism of the JCP's peaceful line as "opportunism" and "glorifying American imperialism". It also demanded that the JCP carry out an immediate violent revolution along Maoist lines. This devastating "Cominform Criticism" led rival JCP factions to compete for the Cominform's approval, and ultimately led to the militant "1951 Platform" (51年綱領) which declared that "it would be a serious mistake to think that Japan's liberation can be achieved through peaceful, democratic means" and called for an immediate violent revolution. The result was a campaign of violence in which JCP activists threw Molotov cocktails at police boxes and cadres were sent up into the mountains with instructions to organize oppressed farmers into "mountain guerrilla squads".
The backlash to the JCP's new militant line was swift and severe. Militants were rounded up, tried, and sentenced to lengthy prison terms, and in the 1952 general election, Japanese voters vented their ire at the JCP by stripping the party of every single one of its 35 Diet seats, a blow from which it would take two decades to recover. Stunned, the JCP gradually began to pull back from its militant line, a process facilitated by the death of Stalin in 1953. At the 6th Party Congress in 1955, the JCP renounced the militant line completely, returning to its old "peaceful line" of gradually pursuing socialist revolution through peaceful, democratic means.
wtf is this nd is this true
>>1030188>the comintern>ordering communist parties around the world to do whatever will make ordinary people hate them and get the most of their members killed
name a more iconic duo
>>1030255>tell french and Italian communists, already armed and with mass popular support, to lay down their arms
>tell japanese communists, unarmed and without mass popular support under active and aggressive military occupation, to start a violent revolution
i think this stalin guy mighta been a fucking idiot
Don't forget the greeks, armed and in control of 80% of the country with popular support, being told to disarm and hand power to the british and meekly doing so and then being left to the whims of nazi collaborators restored to power. Incredibly grim.
Those guys are just jealous.
>>1029772>Japanese Marxism is because you want to continue worshipping the wholesome hentai loli genocide country in your mind
The two aren't actually unrelated. Many of the early creators of anime and manga were ex-communists or at least "subdued" and inactive communists, and even many of the later important figures were broadly on the left. The coinage of "otaku" in the sense of "anime/manga fan" happened in a "lolicon" magazine (in the original sense of "lolicon" as someone sexually attracted to manga and anime characters, not the "pedophile" sense) run by a Marxist moonlighting as an editor (Otsuka Eiji). In fact, Otsuka Eiji himself wrote an essay about all this less than a decade ago. Quoting him:>Outside of Japan, or in work written in a context outside of Japan, there are times when, to put it somewhat ironically, people seem to believe that in an island nation in the Far East, alongside ‘samurai’, ‘geisha’ and ‘ninja’,15 a bizarre social group called ‘otaku’16 exists. These ‘otaku’ are seen to have roots in the tradition or postmodern condition of that island nation. I am tempted to start here by writing a fake essay – something like, ‘The “otaku” system should be taken as middle-class thought in a Kantian system that was finally established in the delayed modernity of Japan; “otaku” refers to an existence where one cannot bear the antinomy of the heightened awareness of the impossibility of comprehending the “ding an sich” and even hates the “sublime” in the background of the thing in itself, but cannot avoid clinging to the incomprehensibility of “moe”’ – to mimic the Sokal hoax.17 That is how meaningless and futile I at times think that the current discourse surrounding ‘otaku’ is.>We would do well to notice that among people in the cultural sphere of the non-West (hiseiō-teki bunkaken), including Japan, there is a technique of survival (shoseijutsu) whereby one performs in accordance with the stereotypes and labels desired by others in order to avoid cultural friction. The discourse surrounding ‘otaku’ produced by the Japanese is in no small part something customized with the awareness that it is ‘for overseas’ (kaigai muke) consumption. However, this sort of ‘reserved criticism’ (hikaeme na hikyōsei) is, at the very least inside of Japan, certainly in the process of coming undone. In other words, even if limited to ‘otaku’ theory, the current state of affairs is that the perversion of speaking in accordance with Western expectations is no longer understood as a perversion, even by Japanese speakers. I think that ‘otaku’ and their ‘culture’ becoming an object of academic attention is an accurate reflection of the state of affairs where ‘jokes’ (jōdan) have been converted into something ‘serious’ (honki) in Japan in the past thirty years. That is the primary point that I want to stress in this Foreword. What I can say, and this is not a joke, is that the conversion of jokes into something serious is in no small part the achievement of a sort of cultural revolution that occurred in the 1970s and 1980s in an island nation in the Far East.>I will not go into all of the details at this time, but we should consider a little more the fact that the people coming up during and in the fallout of the two failed student movements that occurred in postwar Japan – the conflict over the US–Japan Security Treaty (anpo tōsō), or the Anpo movement, in the 1960s, and the All-Campus Joint Struggle League (zenkyōtō undō), or the Zenkyōtō movement, before and after 1970 – are not only the ideological defenders of the subculture that was established before ‘otaku’ culture, but also those who created the genres and set the stage for the first generation of ‘otaku’.18 These defeated members of the student movement acquired nourishment to live from the lowest levels of the Japanese industry and media hierarchy, children’s culture, or from TV, which was still of low status, or from underground media such as pornography magazines and ‘pink films’.>For example, Suzuki Toshio, who played a central role as chief editor of Animage (Tokuma Shoten) and later in founding Studio Ghibli, was during his days at Keio University part of a New Left sect. After he got out, Suzuki became a researcher at the ‘Children’s Culture Research Centre’ (kodomo bunka kenkyūjo). It is said that the marketing research centre targeting children was, to begin with, founded by students of the social sciences who were involved with the Anpo movement against the US–Japan Security Treaty in the 1960s. After the end of the Zenkyōtō movement in the 1970s, this research centre took on people such as Suzuki Toshio; Shibuya Yō’ichi, a founding member of Rockin’ On, Inc.; Kitsukawa Yukio; Murakami Tomohiko, a manga critic; and so on. This is something that I always point out, but we should not overlook the fact that Tomino Yoshiyuki – who gave the characters of his Mobile Suit Gundam (1979–80) Islamic names and made the theme of that anime the ‘promised land’ – is the underclassman of Adachi Masao, a former member of the Red Army. Or that Yasuhiko Yoshikazu, who did the character designs for Gundam, had an activist pedigree in the New Left, even though it was garden variety for young people at the time. The Palestinian issue is there in the background of the original Gundam. We must rework how we grasp Gundam to account for it as converted leftist culture (tenkō sayoku no bunka). I have argued this elsewhere (Ōtsuka, 2012a), and will not repeat it here.19 For now, suffice it to say that we should be aware that in Japanese intellectual history, Marxist youths’ moderate conversion through the medium of ‘children’s culture’, even if it is not as extreme as Oguma Hideo and other poets coming under the control of the Ministry of Home Affairs through the regulation of children’s literature in wartime, is one form of conversion in Japan. On the other hand, pornography publishers called ‘erohonya’ consistently played the role of catching the excess runoff of converted leftist youth in the 1960s and 1970s.>For that reason, when I entered the field of media production in the early 1980s, the older editors’ ‘attributes’ (zokusei) were associated with their positions in the student movement in the 1960s and the names of New Left sects with which they were affiliated from the 1960s to the beginning of the 1970s. There were a number of people who had come out of a New Left sect among the editors at Serufu Shuppan, the publisher of Manga Burikko, where I worked as an editor. You could say that our proximity to these political converts served to implant deep in those of us from the younger generation ‘a complex about our lack of politics’ (seijisei no ketsujo to iu konpurekkusu) and ‘a disgust for politics’ (seijisei e no ken’o). It is a trivial thing, but let me point out that there is a large disassociation surrounding ‘politics’ (seijisei) among those of us who directly felt the presence of the previous generation with experience on the left and those who missed it by the breadth of a hair. Even though critics of the first group such as Miyadai Shinji, Kayama Rika, Fukuda Kazuya and Tsubouchi Yūzō were of the generation called ‘otaku’ or ‘new breed’ (shinjinrui), we can also see the political meaning of dividing along the lines of a ‘1955 system of liberal and conservative’. I will not go into any further detail than this, but we must think a little more about the relationship between ‘otaku’ culture and Japanese leftist movements.>When we do, we must not overlook the fact that the Zenkyōtō movement was itself a sort of pop culture that the new mass of students encountered at universities, where it began the process of massification (taishūka). It was characteristic for these university students to regard ‘pop culture’ as ‘counter culture’ and to use it as a tool of criticism toward the social system and capitalism. This is clearly apparent, for example, in the stance whereby such students found the theme of class conflict in Shirato Sanpei’s gekiga (graphic novels). Glorifying ‘yakuza movies’ as ‘anti-establishment’ occurred in the same context. However, as Tatsumi Yoshihiro writes, from the beginning, gekiga was not made by university students, but rather by proletariat youth (Tatsumi, 2008). The true nature of ‘disparity’ (kakusa) in the background of the superficial homogeneity of contemporary Japanese society begins after the Second World War with the baby-boomers (dankaisedai), specifically the stratification of junior high school students after graduation on their way to university and cohort hiring, which has since then advanced into fixed ‘classes’ (kaikyū). However, gekiga, mediated by the Zenkyōtō movement into the 1970s, changed from ‘working-class’ culture to the white-collar culture of ‘university students’. The result: de-politicization (datsu-seijika) of gekiga and its incorporation (taiseika). In this sense, it is symbolic that Hirokane Kenshi, a gekiga artist who became a university student along with others of the babyboomer generation, is a cultured man who represents Japanese neoliberalism. In this sense, someone really ought to seriously examine how Gundam as ‘conversion literature’ (tenkō bungaku) has had an effect on the revival of nationalism in Japanese society.>The ‘losers’ (haisha) of the Zenkyōtō movement in this way came round to become the leaders of children’s culture and subculture from the 1970s onward. At the time, subculture was given two contexts by them. The first is the marketing context. Taking as its object the capitalist system, this is the attitude of evaluating everything as a commodity and the masses as consumers who can be manipulated. This is the departure point of the contemporary practice of unequivocally defining people on the web as ‘users’. Why was it that only the business dimension called the ‘media mix’ expanded in Japanese otaku culture from the 1980s? To state it in an extreme way, the ideology of ‘otaku’ culture in Japan since the 1980s is ‘marketing’. There is a tendency to compensate for the emptiness of that reality by intentionally connecting ‘otaku’ culture with ‘tradition’ (dentō). The second context, however, even though it is in collusion with capitalism, coexists with a mentality that still evaluates subculture as ‘counter to the establishment’ (taisei e no kauntā). These two ways of thinking were claimed as the fundamental frameworks of criticism by the first generation of ‘otaku’.>If I stress that my ‘Theory of Narrative Consumption’ was primarily created as marketing theory for Dentsu and Kadokawa Shoten, then this is because I witnessed the scene of ‘illicit collusion’ (yagō) between marketing and contemporary philosophy (that is, structuralism and poststructuralism) as the faddish thinking of the Zenkyōtō generation after their conversion. Contemporary philosophers in Japan in the 1980s for the most part received support from advertising companies. A generation later, I started my own career as a critic amid all of this. So if you ask why Suzuki Toshio stresses his profile as a marketer, you must think about the question within the context that I have been discussing. You can also think of the trend of marketing theory in the 1980s as one ‘form of conversion’ (tenkō no keishiki) in Japan. ‘Otaku’ culture was for one thing established in this context.>Another thing to keep in mind is the issue of the mentality of regarding subculture as counterculture. Here we must not forget that semiotics was the thinking that replaced Marxism. The Zenkyōtō generation and the preceding political generation, even after their conversion, continued to take subculture, the bottom of the cultural hierarchy, as an anti-establishment tool. This went on to become a ‘means’ (hōben) of assertive support for them in a state of affairs called ‘the becoming youth culture of children’s culture’ (kodomo bunka no wakamono bunka-ka) – for example in animation and manga, which had come to the fore by the 1980s. They had abandoned Marxism, but in some way sought to change (henkaku) the system; they could not rid themselves completely of their ambition as vague revolutionaries (aimai na kakumeika). Abandoning Marxism and taking up semiotics, they, in a manner of speaking, desired a state that we could call a culture of semiotic disturbance (bunka no kigōron-teki kakuran). This is tied to the attitude of ‘participating in meaningless subculture to invalidate the hierarchy of bottom and top’. A good example of this is Chikushi Tetsuya, who comes from the generation of Anpo in the 1960s and presented the general idea of the ‘new breed’ (shinjinrui) in Asahi Journal. With the title the ‘Flag Bearers of the New Breed’ (shinjinrui no kishu-tachi), this series of interviews followed ‘The Gods of the Young’ (wakamono-tachi no kamigami), but while the interviews of the ‘Gods’ series were with young people who had distinguished themselves in the business world or academy or won literary prizes – that is, success stories within the existing hierarchy – the ‘New Breed’ series focused on people who were simply young and had accomplished nothing at the time. The ‘new breed’ was a ‘tag’ (tagu) given to these young people as a sign and nothing more. Asahi Journal, a brand within the old hierarchy, in order to invalidate hierarchy, stamped its authority on ‘youth who have accomplished nothing’ (nanimo nashieteinai wakamono) (Ōtsuka, 2004a). Leaving aside the issue of how reflexive he was about the desire to invalidate hierarchy by randomly applying the ‘tag’ of ‘new breed’, Chikushi was clearly complicit with it.
I will say that the translation approaches the level of "keikaku
means 'plan,'" but I suppose it keeps the translator honest, and it's an interesting essay. It's the foreword piece in the collection Debating Otaku in Contemporary Japan
, titled "Otaku Culture as ‘Conversion Literature’." By "conversion literature," a helpful footnote by the intrepid translator (honyakuka
) apprises us that:>In the 1930s, against the backdrop of rising Japanese military aggression in Asia and repression of the people on the home front, politically motivated authors underwent ‘conversion’, which they channelled into their writing. Ōtsuka sees something similar occuring in politically motivated students ‘converting’ into media producers in the 1970s. By calling the media artefacts of ‘otaku’ culture ‘conversion literature’, Ōtsuka conjures up the spectre of fascism, which he sees on the rise in Japan today as it was in the 1930s.
so TLDR anime is japanese cultural marxism.
That shit is just a stew, not the almighty italian construct that is lasaña.
Bordiga would be displeased.
>>1030266>Japanese Communist theory
Like who, in particular? Not that familiar with Japanese Marxists.
Japanese "Marxism" is never mentioned, because /leftypol/ can't handle Okishio's theorem.
This post will get a ton of retarded replies by people who quickly google what that is and think they can refute it off hand.
Agreed. Send the Japanese back to Korea, and the Koreans back to Manchuria. As a matter of fact, repopulate all of Asia with indigenous Negritos from the Philippines.
joke's on you, i used bing. i've completely refuted it but i won't share the proof
I tried reading Sekine's Dialectic of Capital but the intro to the English edition threw me off. Too academic. They are pretty serious in their studies of Marx though, far more than any Marxist academic in the "west", who just use Marxism as a general framework for other stuff.
tbh the reasons for the failure of the Japan Socialist Party are pretty fascinating to read up on. You get this weird spectacle of a party that adopts a nominally marxist platform (with some attempts by moderates to break with it) and strongly defends it, only to then have MPs go back to their constituencies and ignore it, appealing for a personal vote. Since everyone's invested in keeping their own seat independent of the party. So you get a party which is essentially disinterested in power, but interested in retaining opposition.
it's not on my mind at the moment so i can't do any particularly good summaries, but it's a much more interesting long march to failure than that of most socdem parties.
Was there any socialist movements after the stab happened?
yes. one socdem guy isn't the whole movement
Asanuma was a social democrat, he was based for being anti-american but that's pretty much it. His assassination damaged his party since without him as leader they splintered and turned to the right but they weren't related to the communist party or the socialist and radical trade unionist and student movement that japan was known for during the cold war.
Only /pol/yps act like killing a popular anti-american socdem killed socialism in japan somehow, because they love the aesthetics more than reality.
Okishio himself called it garbage later on. Japanese had retarded value discussions.
It isnt really retarded just that the conditions that would lead to rising rate of profit under the Okishio Theorem don't happen in real economies.
What use is a model if it cannot happen in reality at all? That seems pretty retarded and idealist to me fam.
Because it shows what absurd conditions would have to be met in order for the tendency of the rate of profit to fall to be false as bourgeois economists claim. Okishio himself has said that if he deviates from his presuppositions, the rate of profit converges onto 0-1%, proving Marx's point.
may as well ask here: anyone have an ebook of Inoue Kiyoshi's "History of Japan?" It might only have been translated in German, which works for me.
Neat, thanks for the info.
Are there are translations of the JSP's programs? I've always been confused as to what exactly its positions were. It's commonly described as "Orthodox Marxist", which brings to mind the German SPD in the decades before WWI. I doubt it was actually inspired by the "Erfurtian" Engels-Bebel-Kautsky program that Orthodox Marxism implies today however. It seems that early Japanese leftism was dominated by syndicalism and that the foundation of its Marxist tradition was based on Comintern narratives, with the "party of a new type" and so on. The debates of the Second International seem to have been unknown to them. >>1030188
I knew about the JCP's turn to armed struggle, but I had no idea that Stalin apparently approved of it. It seems very strange when you look to the other side of the continent and see that Stalin endorsed a thoroughly reformist and constitutional-loyalist strategy for Britain through his role in helping to draft the CPGB's British Road to Socialism
Leftypol hate boner for japan is so funny.
I haven't seen any translation of their program, just read a few things like PDF related that touch on the JSP.
(I couldn't confidently vouch for their interpretation or slant on things, but with something like this I'll take what I can get.)
don't trust a bunch of suburbanites to not spasm over the orientals
I really hope you're not from the USA thinking you're superior to the ebil japs by saying this.
>this far into the thread
>literally no one has discussed Morishima or Okishio
read the thread before posting
I've tried reading a bunch of shit on the JCP's website. It's revisionist dogshit. There was some good shit going on there decades ago, but these days there is nothing. The island is a hellhole with nothing to offer.
Μισή μαλάκια; Ναι οι σοβιετικοί δεν κατάλαβαν τη αντικειμενική κατάσταση στην Ελλάδα;
Αλλά είναι κοροϊδία να λέμε ότι οι ελληνικοί κομμουνιστές δεν έκαναν λάθος να πιστέψουν τους Άγγλους.
>>1030149>The factions and Zenkyōtō were undeniably sexist.
>During the campusstruggles of the late 1960s, despite the ostensible non-hierarchical structuresof the student organisations, women were told to stay at the back during protests while the men handled the staves and did the ‘dangerous’ work. One early Women’s Lib activist was frustrated by the attitudes she encountered in Chūkaku-ha, including even from the complacent female peers in thegroup. Despite proving herself as capable as any man in a violent demonstration at Nihon University and being hospitalised in the fray, when a malecomrade came to see her, he laughed. ‘When I saw you enter the demonstration, I thought, “Oh no, not a woman!”’
>The division of labour was sexist female members of New Left groups might be consigned merely to washing
up teacups after meetings, or perhaps forming the teams in charge of cooking, first aid or support for arrested activists.
>Female activists were eitherexpected to be leaders à la Rosa Luxemburg or cute hangers-on who helped
out in practical, or physical, ways. The girls were even referred to as ‘public
toilets’ for the male activists to ‘relieve themselves’.
>Sexual violation might also be enacted as an instrument of uchi-geba sectarian infighting. When Kakumaru-ha student radicals once lynched Chūkaku-ha rivals at Chiba University, the attack concluded with rape as the ultimate way to discourage female Chūkaku-ha students from coming on to the campus.
>Up to 120 people died due to leftist infighting
backwards patriarchal country, prease understand
tbh this part is based on a book called "Coed Revolution - The Female Student in the Japanese New Left" who has a lot more female activism saying their experiances were mostly positive .>The girls were even referred to as ‘public
toilets’ for the male activists to ‘relieve themselves
For example this part seems to be based on the writings of a womenslib activist description of the madona-whore complex dominating japanese society rather than something a male leftist said about his female comrades
Even the sexual violence aspect can be understood through looking at the way members of rival groups were treated during the conflict ,the number of murders is crazy to me
It's funny that the CPUSA anon is trying to invalidate the JCP as oriental to avoid the fac that the CPUSA and the JCP follow the exact same reformist political lines
Not really. CPUSA follows the Democrats on a supposedly "short-term" basis while JCP claims that the path to socialism lies strictly in getting votes in bourgeois elections.
Just because a philosopher is from Germany, Italy, or Japan; doesn't inherently make them a fascist. Not everyone living in countries associated with the Axis were sympathetic to fascism.
calm your tits i'm making a joke
I'm interested in Japanese Marxism because I would love to learn more about the political economy of Meiji era Japan. I want to learn more about Japanese communists' struggle against the oldest continuous hereditary monarchy in the world, the Chrysanthemum Throne, in the Taisho and early Showa eras. And lastly I want to learn more about what Patricia Steinhoff calls the 1960s and 1970s 'protest cycle' that gripped the nation after the Anpo Treaty was signed (which, sure had an marked effect on cultural output at the time; but most of that remains neglected even by western fan translators).
Or rather, almost a month ago; geez my sense of time is out of order.
Unique IPs: 53