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O Marxismo e a Questão Racial
Carlos Moore apresenta aqui um repensar das origens do pensamento político de esquerda no Brasil e pretende destruir o lugar-comum teórico sobre os clássicos do pensamento sociológico. Contrapondo teorias Marxistas com ideais antirracistas do Movimento Negro, Moore visa demonstrar que os autores do Manifesto do Partido Comunista eram racistas, adeptos e defensores da superioridade dos povos europeus, 'supremacia branco' na condução da história mundial. Dessa forma, Moore aponta para a construção de um conhecimento que alcance além da discriminação racial existente em pensamentos ditos de esquerda e progressistas.
134 pages, Paperback
First published January 1, 2010
30 people want to read
About the author
Carlos Moore
17 books30 followers1942-1958
Carlos Moore was born Charles George Moore Wedderburn in Cuba in 1942 to Rebecca Winifred Wedderburn and Victor Moore. The fourth of five children, Moore was raised by working class parents who struggled to support him and their other children. During his childhood Moore experienced economic and social hardship which accompanied his parents’ inability to secure regular employment in a racist society. In 1958 when Moore was sixteen years old, his father and step mother sent for him and his siblings to come to New York in order to take advantage of the opportunities for a better life which would be available there.
1958-1974
While Moore was in New York, Castro and his army claimed victory over Bautista which brought renewed hope to poor Cubans everywhere. After living in New York for several years and completing High School, Moore returned to Cuba to work for the Cuban government as a translator for the ministries of Communications and External Affairs. He quickly became disaffected with the Castro regime due to its curtailment of basic rights for all Cubans and racism towards Black Cubans and entered into self imposed exile.
In order to escape Cuba, Moore traveled to Egypt on a cargo ship, where he remained for a year before fleeing the repressive regime there. Moore then traveled to Europe and was denied exile in Italy and Switzerland before being allowed to stay in France on the condition that he arranged repatriation to Cuba. When he refused to return to Cuba, due to fears of imprisonment and/or death the Cuban embassy stripped Moore of his passport. For the next twelve years Moore lived in a state of political limbo as he petitioned for asylum in France. During this time Moore struggled to support himself and his family. He also became involved with the “Afro American Committee in Paris” an organization which organized a rally in support of the revolution in the (former) Belgian Congo where Malcolm X was to be the keynote speaker. When the time for the rally came, Malcolm was denied entry into the country, but Moore was able to conduct a taped interview with Malcolm over the telephone and publish the interview in several magazines. Several weeks later, Malcolm X was assassinated. After years of struggle and harassment by the French secret police Moore is granted asylum and began working as a free lance journalist for Agence France Presse. Shortly thereafter he enrolled in University of Paris-7 to study for his
PhD.
In 1973 Moore was offered and accepted the post of secretariat of FESTAC (Second World Black Festival of Arts and Culture) in Lagos, Nigeria which was emerging from a civil war. During his time in Nigeria Moore met Fela Kuti and formed a relationship with the famed musician which led to the publication of Kuti’s biography Fela, Fela:This Bitch of a life. Due to his association with Kuti and his activities against the dictatorial regime in Nigeria Moore is dismissed from his position as Secretariat and imprisoned.
1975-1991
In 1975 Moore fled Nigeria and settled in Senegal until 1980. While in Senegal Moore conducted research for his Doctoral thesis which he completed in 1979, however past persecution had taken a toll on his health. In 1980 Moore left Senegal for Paris where he was advised to undergo treatment for a nervous breakdown. Despite his ill health, Moore embarked on a second PhD and began working for Jeune Afrique. In 1987 Moore was instrumental in organizing the “Negritude Afro cultures and Ethnicity in the Americas” conference at Florida International University which featured notable persons such as Maya Angelou, Alex Haley, Aime Cesaire, and Leopold Senghor.
The fall of the Soviet Union in 1991 left Cuba in a precarious position, and Moore wrote a formal letter to Fidel Castro warning him that unless he seriously sought to rectify race relations in Cuba, he could face a revolution that would allow U.S. capitalist interests to impose their imperialistic will upon the
Carlos Moore was born Charles George Moore Wedderburn in Cuba in 1942 to Rebecca Winifred Wedderburn and Victor Moore. The fourth of five children, Moore was raised by working class parents who struggled to support him and their other children. During his childhood Moore experienced economic and social hardship which accompanied his parents’ inability to secure regular employment in a racist society. In 1958 when Moore was sixteen years old, his father and step mother sent for him and his siblings to come to New York in order to take advantage of the opportunities for a better life which would be available there.
1958-1974
While Moore was in New York, Castro and his army claimed victory over Bautista which brought renewed hope to poor Cubans everywhere. After living in New York for several years and completing High School, Moore returned to Cuba to work for the Cuban government as a translator for the ministries of Communications and External Affairs. He quickly became disaffected with the Castro regime due to its curtailment of basic rights for all Cubans and racism towards Black Cubans and entered into self imposed exile.
In order to escape Cuba, Moore traveled to Egypt on a cargo ship, where he remained for a year before fleeing the repressive regime there. Moore then traveled to Europe and was denied exile in Italy and Switzerland before being allowed to stay in France on the condition that he arranged repatriation to Cuba. When he refused to return to Cuba, due to fears of imprisonment and/or death the Cuban embassy stripped Moore of his passport. For the next twelve years Moore lived in a state of political limbo as he petitioned for asylum in France. During this time Moore struggled to support himself and his family. He also became involved with the “Afro American Committee in Paris” an organization which organized a rally in support of the revolution in the (former) Belgian Congo where Malcolm X was to be the keynote speaker. When the time for the rally came, Malcolm was denied entry into the country, but Moore was able to conduct a taped interview with Malcolm over the telephone and publish the interview in several magazines. Several weeks later, Malcolm X was assassinated. After years of struggle and harassment by the French secret police Moore is granted asylum and began working as a free lance journalist for Agence France Presse. Shortly thereafter he enrolled in University of Paris-7 to study for his
PhD.
In 1973 Moore was offered and accepted the post of secretariat of FESTAC (Second World Black Festival of Arts and Culture) in Lagos, Nigeria which was emerging from a civil war. During his time in Nigeria Moore met Fela Kuti and formed a relationship with the famed musician which led to the publication of Kuti’s biography Fela, Fela:This Bitch of a life. Due to his association with Kuti and his activities against the dictatorial regime in Nigeria Moore is dismissed from his position as Secretariat and imprisoned.
1975-1991
In 1975 Moore fled Nigeria and settled in Senegal until 1980. While in Senegal Moore conducted research for his Doctoral thesis which he completed in 1979, however past persecution had taken a toll on his health. In 1980 Moore left Senegal for Paris where he was advised to undergo treatment for a nervous breakdown. Despite his ill health, Moore embarked on a second PhD and began working for Jeune Afrique. In 1987 Moore was instrumental in organizing the “Negritude Afro cultures and Ethnicity in the Americas” conference at Florida International University which featured notable persons such as Maya Angelou, Alex Haley, Aime Cesaire, and Leopold Senghor.
The fall of the Soviet Union in 1991 left Cuba in a precarious position, and Moore wrote a formal letter to Fidel Castro warning him that unless he seriously sought to rectify race relations in Cuba, he could face a revolution that would allow U.S. capitalist interests to impose their imperialistic will upon the
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Displaying 1 - 2 of 2 reviews
May 3, 2024
Demonstra como o marxismo não serve de ideologia anti colonial, anti supremacista branca, visto que é imbuído nestes mesmos ideais. As mesmas noções da história presentes em Hegel e outros representantes do idealismo alemão se encontram em Marx e Engels. As 4 estrelas ao invés de 5 se dão pela discordância que tenho quanto ao valor do marxismo-leninismo como forma de entender o mundo, dadas suas posições quase que positivistas, no que cientificistas, e teorias econômicas errôneas.
Não havendo valor no aspecto de análise histórica, econômica e social, nem do ponto de vista epistemológico, não há muito que se salve no marxismo além de seu lado pragmático: eventos como a revolução chinesa não ocorreriam sem ele, e provavelmente qualquer revolução ocorrida em sociedades que antagonizassem os países ocidentais ainda teria caráter liberal.
As lutas de povos subjulgados devem sair do plano puramente econômico e seguir para um lado mais subjetivo e pessoal. Carlos Moore enxerga isso e deu para ver pelo posfácio deste livro que em sua outra obra ele dá atenção a supremacia branca e seu equivalente oposto no lado negro, negando a relação entre este e o capitalismo, tendo origem muito mais longínqua e podendo ser enxergado já na antiguidade.
Edit: Mais tarde eu tentei ler o outro livro deste autor, mas abandonei por não ser muito bom.
Não havendo valor no aspecto de análise histórica, econômica e social, nem do ponto de vista epistemológico, não há muito que se salve no marxismo além de seu lado pragmático: eventos como a revolução chinesa não ocorreriam sem ele, e provavelmente qualquer revolução ocorrida em sociedades que antagonizassem os países ocidentais ainda teria caráter liberal.
As lutas de povos subjulgados devem sair do plano puramente econômico e seguir para um lado mais subjetivo e pessoal. Carlos Moore enxerga isso e deu para ver pelo posfácio deste livro que em sua outra obra ele dá atenção a supremacia branca e seu equivalente oposto no lado negro, negando a relação entre este e o capitalismo, tendo origem muito mais longínqua e podendo ser enxergado já na antiguidade.
Edit: Mais tarde eu tentei ler o outro livro deste autor, mas abandonei por não ser muito bom.
September 21, 2021
Uma das análises mais superficiais que já tive o desprazer de ler. Mal intencionado a ponto de inventar citações para provar seu ponto. O desespero anti-comunista do autor é latente, não consegue especificar nenhuma análises coerente sobre o trabalho de Marx em si.
Se você quer qualidade e honestidade no tema da raça no Marxismo, conferir Marx Nas Margens - Nacionalismo Etnias E Sociedade Nao Ocidentais, Mulheres, Raça e Classe, Por uma revolucao africana - Textos politicos (disponível numa tradução antiga aqui: https://www.marxists.org/portugues/fa...) ou Os jacobinos negros.
Se você quer qualidade e honestidade no tema da raça no Marxismo, conferir Marx Nas Margens - Nacionalismo Etnias E Sociedade Nao Ocidentais, Mulheres, Raça e Classe, Por uma revolucao africana - Textos politicos (disponível numa tradução antiga aqui: https://www.marxists.org/portugues/fa...) ou Os jacobinos negros.
Displaying 1 - 2 of 2 reviews