Ukuza kuthi ga ngoku ongxowankulu bazixhase ngokwezimali iindidi ezimbini zenguquko-mbuso: baye baxhasa ngezimali i-neoliberal revolution ukuze “bathathe umngcipheko kwidemokhrasi”, [1] kwaye baye baxhasa/baxhwila iirevolutions ezithandwayo (okanye kwezinye iimeko baye benza 'uvukelo') kumazwe. ukubaluleka kwe-geostrategic (okt kwiingingqi apho inguqu yolawulo iluncedo kubungxowankulu bamazwe ngamazwe).[2] I-neoliberal revolution yangaphambili, ngokuqinisekileyo, ixhaswe ngemali yinkitha yee-philanthropists zaphiko lasekunene ngenjongo yokunciphisa amandla enkqubela-phambili phakathi koluntu, ngeli lixa le 'revolutions yedemokhrasi' yamva ixhaswe ngenkxaso-mali yemibutho 'eyesibini' quasi-norhulumente, njenge Inkxaso kaZwelonke yeNdemokhrasi (NED), kunye namaziko abucala afana George Soros 'Open Society Institute.

Iindlela ezisisiseko apho oongxowankulu baqweqwedisa iinguqu ezidumileyo zichazwe kwincwadi kaWilliam I. Robinson, Ukukhuthaza iPolyarchy: i-Globalization, i-US Intervention, kunye ne-Hegemony (1996), ehlola ungenelelo oluphezulu kumazwe amane - eChile, eNicaragua, kwiiPhilippines naseHaiti. URobinson ucingele ukuba ngenxa yokungavisisani koluntu (ngoo-3s) ngokuchasene nemigaqo-nkqubo yengcinezelo karhulumente yase-US kunye nefihlakeleyo yangaphandle, umgaqo-nkqubo wamazwe angaphandle wanyula ukugxininisa ngakumbi kwiindlela ezicacileyo zokubhukuqa oorhulumente 'abanengxaki' ngokukhohlisa ngobuchule boluntu. uluntu. Ngo-1970, le ndlela yokucinga 'yedemokhrasi' yamiselwa ngokuyilwa kweNational Endowment for Democracy, umbutho osebenza njengequmrhu lonxibelelaniso lwemibutho 'ekhuthaza idemokhrasi' efumana inkxaso-mali engcono efana ne-Arhente yase-US yoPhuhliso lwaMazwe ngaMazwe kunye ne-Central Intelligence Agency. URobinson uthi:

"... ukuqonda kwicala labaqulunqi bomgaqo-nkqubo base-US ukuba amandla ekugqibeleni aphumle kuluntu, kwaye loo mandla karhulumente adityaniswe ngokusondeleyo nolungelelwaniso olunikiweyo lwamandla kuluntu lwasekuhlaleni, luncede ukubumba iikhonto zongenelelo olutsha lwezopolitiko. Ngokungafaniyo nongenelelo lwangaphambili lwase-US, ungenelelo olutsha lujolise ngakumbi kuluntu ngokwalo, ngokwahlukileyo kumasebe karhulumente asesikweni, kumazwe angenelelayo. Injongo 'yokunyuswa kwedemokhrasi' ayikokucinezela kodwa kukungena nokoyisa uluntu kumazwe angeneleleyo, oko kukuthi, ukuntsonkotha kwemibutho 'yabucala' efana namaqela ezopolitiko, imibutho yabasebenzi, amajelo eendaba, njalo njalo, kunye ukusuka apho, ukudibanisa abantu abakumgangatho ophantsi kunye namaqela esizwe kulungelelwaniso lwentlalontle lwezizwe ngezizwe… Lo msebenzi wemibutho yoluntu njengendawo yokusebenzisa ulawulo uchasene nokucinga okuqhelekileyo (ingakumbi) kulo mba, obambe ukuba uluntu lusisithintelo phakathi kolawulo lukarhulumente kunye amaqela eluntwini, kwaye olo didi kunye nolawulo lweqela luyathotywa njengoko uluntu lukhula.”[4]

Ngoko ayimangalisi into yokuba uRobinson agqibe kwelokuba eyona njongo iphambili yamaqela 'okukhuthaza idemokhrasi', njenge-NED, kukukhuthaza i-polyarchy okanye idemokhrasi ephantsi kakhulu kwiindlela ezibambekayo zolawulo lwedemokhrasi.[5] Apha kuluncedo ukubhenela kuBarry Gills, uJoen Rocamora, kunye noRichard Wilson (1993) umsebenzi obonelela ngengcaciso eluncedo yedemokhrasi enoxinzelelo oluphantsi, baqaphela ukuba:

“Ulawulo lwentando yesininzi oluphantsi luyilelwe ukukhuthaza uzinzo. Nangona kunjalo, ikholisa ukukhatshwa yimigaqo-nkqubo ye-neoliberal yoqoqosho ukubuyisela ukukhula koqoqosho. Oku kudla ngokugxininisa ubunzima boqoqosho kwabo bangathathi ntweni kwaye kwenza nzulu iimpembelelo zexeshana elifutshane zengxaki yoqoqosho njengoko uqoqosho luvuleleka ngakumbi kukhuphiswano lwemalike yehlabathi kunye nenkunzi yehlabathi. Iintlungu zohlengahlengiso lwezoqoqosho kufuneka zibe zezomzuzwana, zilungiselela uluntu ukuba luqhubele phambili kwinqanaba eliphezulu lophuhliso. Ukubandezeleka koqoqosho okwexeshana kwabaninzi kulindeleke ukuba kulungelelaniswe ngakumbi ziinzuzo zenkcubeko yedemokhrasi ekhululekileyo yezopolitiko. Kodwa ngelishwa labo, abahluphekayo nabahluthiweyo abanakutya iivoti! Kwiimeko ezinjalo, i-Low Intensity Democracy ‘inokusebenza’ kwixesha elifutshane, ngokuyintloko njengeqhinga lokunciphisa uxinezeleko lwezopolitiko, kodwa ibe buthathaka ekuhambeni kwexesha, ngenxa yokungakwazi kwayo ukulungisa iingxaki ezisisiseko zezopolitiko nezoqoqosho.”[6]

Ke ngelixa oongxowankulu bebonakala bekuvuyela ukuxhasa ngezimali i-neoliberal 'revolution', okanye i-geostrategic revolutions ekhuthaza idemokhrasi ephantsi, eyona revolution enye ongxowankulu abayisayi kuba yi-bankroll iya kuba yi revolution ekhaya, oko kukuthi, apha eNtshona yethu (ubunzulu obuphantsi). Idemokhrasi: inqaku elixoxwa ngamandla kwi-INCITE! Incwadi kaWomen of Color Against Violence's (2007). Uvukelo aluyi Kuxhaswa ngezimali. Ewe, oongxowankulu abanengqondo yenkululeko bayayixhasa imizamo 'yokudiliza' ii-neoconservatives ezibukhali, njengoko kubonisiwe ngeenzame zenkululeko zokugxotha ulawulo lukaBush ngomanyano lwamaMelika oluza kunye oluxhaswa nguSoros.[7] Kodwa njengakwinkqubo yeqhinga le-NED exhaswa yi-NED, iziphumo zamaphulo anjalo zinokuthi zikhuthaze idemokhrasi ephantsi, ngaloo ndlela iqinisekisa ukutshintshwa komntu (okhokelwa kushishino) kunye nomnye (kwimeko yase-US kunye neeDemokhrasi. ).

Ngoko ke umbuzo usamile: ngaba amatsha ntliziyo anenkqubela angasebenza ekudaleni ilizwe elilinganayo (kunye nelokuthatha inxaxheba) esebenzisa inkxaso-mali ephuma kwaloo maqela phakathi koluntu anokuthi aphulukane kakhulu nolo tshintsho lwenguqu? Impendulo ecacileyo kulo mbuzo ithi hayi. Ukanti, ukuba oku kunjalo, kutheni kukho amaqela amaninzi anenkqubela (ngamanye amaxesha ade abe ngqongqo) amkele inkxaso-mali evela kwiziseko ezinkulu zenkululeko (eyathi, emva kwayo yonke loo nto, yadalwa ngamanye amazwe aseMelika ngoongxowankulu abaphumeleleyo)?

Izizathu ezininzi zinokunceda ukucacisa le meko iphikisanayo. Okokuqala, iyaziwa into yokuba amaqela anenkqubela ahlala efumana inkxaso-mali enganeno, kwaye abasebenzi bawo basebenza ngokugqithisileyo, ngaloo ndlela kukho amathuba okuba amaqela amaninzi namatsha ntliziyo afumana inkxaso kwiziseko ezikhululekileyo akazange acinge nokucinga ngeengxaki ezinxulumene nenkxaso-mali enjalo.[8] Ukuba oku kunjalo ke ngethemba lokuba ukuvezwa kwabo kwiingxoxo ezithiwe thaca kweli nqaku kuya kunceda amatsha ntliziyo amaninzi aqale ukucinga ngokutsha ngobudlelwane babo obungenampilo kunye nabaxhasi babo bemali.

Kwelinye icala, kubonakala ngathi amaqela amaninzi anenkqubela ayaqonda ukuba iinjongo ezibanzi kunye neminqweno yeziseko ezikhululekileyo azihambelani nemibono yazo engqingqwa yekamva; ukanti, ngaphandle kokuqaphela oku kungavisisani phakathi kwamabhongo abo, kubonakala ngathi imibutho emininzi enenkqubela-phambili ikholelwa ukuba inako ukubetha iziseko kumdlalo wayo kwaye ibakhohlisele kwiiprojekthi zokuxhasa ngemali eziya kukhuthaza utshintsho olunenkqubela ngokwenene lwentlalo. Apha kunika umdla ukuqaphela ukuba ngokuxakayo amanye amaqela ane-radical ngokwenene afumana inkxaso-mali kwiziseko zenkululeko. Kwaye njengaloo maqela aqhubela phambili azama ukukhohlisa iziseko, amaninzi kula maqela aphikisana ukuba kuya kuthatha imali kuye nabani na ozimisele ukuyinika ukuba nje ifika kungekho ntambo iqhotyoshelweyo. Ezi zikhundla zibini zokugqibela ziphethwe yimibutho yamatshantliziyo amaninzi, kwaye zikwayingxaki enkulu. Oku kunjalo kuba ukuba sinokuvuma ukuba akunakwenzeka ukuba iziseko zenkululeko ziyakuxhasa ngemali utshintsho olufunekayo loluntu oluya kuzisa ukubhubha kwabo, kutheni beqhubeka bexhasa ngemali abaphembeleli abanenkqubela phambili?

Ngaphandle kokubaluleka okukhulu kwalo mbuzo kumatsha ntliziyo aqhubela phambili kwihlabathi liphela, kujongwe inani lamanqaku ajongene nawo kwezinye iindlela zosasazo kubonakala kuncinci kakhulu kuncanyathiselwe ukuxoxa ngalo mbuzo kunye nokuphanda iindlela zokulima imithombo yenkxaso-mali elungiselelwe ukukhuthaza. yotshintsho olukhulu lwentlalo. Ngethamsanqa, ukongeza kwincwadi ekhankanywe ngasentla ka-INCITE!, encede ukwaphula umthetho ongachazwanga omalunga neengxoxo zenkxaso-mali yamatsha ntliziyo, omnye umahluko obalulekileyo wanikezelwa kushicilelo lukaJuni 2007 lwejenali yezemfundo. I-Critical Sociology. Abahleli balo mba wokuqhawula umendo we I-Critical Sociology musa ukubetha ngelo xesha kwaye ubonise ukuba:

“Uphononongo olubalulekileyo lweziseko ayisiyonto iphantsi kuyo nayiphi na inkalo yemfundo; ayiloqela lamaqela ahlukeneyo oqeqesho. Oku, kunye neenkxalabo malunga nokubuyiselwa kwemali komntu, kuyayinciphisa imveliso yayo, ngakumbi xa kuthelekiswa namaziko amaninzi anikwe kakuhle uphononongo olungacacanga lweziseko.”[9]

Ngaphandle kokunqongophala kophando olubalulekileyo ngempembelelo yembali yeziseko zenkululeko kwinguquko yedemokhrasi, kule minyaka imbalwa idlulileyo iincwadi ezimbalwa ziye zazama ukubonelela ngombono obalulekileyo wemisebenzi efihlakeleyo yokuchasa iradicalisist yabalandeli benkululeko. Ngaloo ndlela lonke eli nqaku liza kunika uphononongo olufutshane lomnye walo msebenzi ubalulekileyo, nangona kunjalo, ngaphambi kokuba ndenze oku ndiza kuchaza ngokufutshane ukuba ndithetha ntoni ngotshintsho lwentlalo oluqhubekayo (oko kukuthi, uhlobo lotshintsho lwentlalo oluthi iziseko zenkululeko ziyayizonda imali. ).

Kutheni Utshintsho Lwentlalo Oluqhubekayo?

Ngokukhula kwentshukumo eqhubekayo yentlalontle ngeminyaka yoo-1960s e-US (nakwezinye iindawo), abantu behlabathi baye baqonda ngakumbi ubugebenga bezenzo zabo ezininzi zikarhulumente (ekhaya nakwamanye amazwe) nto leyo ethe yaphembelela ukwanda kokuchaswa kwe-impiriyali yase-US. . Oku kwakhokelela ekubeni abaphengululi abanempembelelo, besebenza phantsi kwe-Trilateral Commission (iqela elasekwa ngabathandi-ntliziyo benkululeko, bona inqaku [50]), ukuba bagqibe ngempikiswano (ngo-1975) ukuba ukwanda kwe-radicalism kubemi behlabathi kubangelwa “kugqithiso. yedemokhrasi” eyayinokupheliswa kuphela “ngomlinganiselo omkhulu wokumodareyitha kwidemokhrasi”.[10] Oku kuxilongwa kwabantu abakhethekileyo kuyavakala xa ubani ethathela ingqalelo into kaCarole Pateman (1989) yokuba abona bantu babalaseleyo kwezopolitiko nezoqoqosho e-US bathi idemokhrasi yokwenyani ayiphumlanga “ekuthatheni inxaxheba kwabantu, kodwa ekungathathi nxaxheba kwabo.” kumnqweno weKomishoni yaMazwe Amathathu wokukhuthaza idemokhrasi ekumgangatho ophantsi kwihlabathi jikelele, uGills, Rocamora, noWilson (11) bacebisa ukuba:

“Idemokhrasi ifuna okungaphezulu kunokugcinwa ‘kwenkululeko’ esesikweni. [Enyanisweni, baxoxa ukuba ekuphela kwendlela yokuqhubela phambili idemokhrasi kwiHlabathi lesiThathu, okanye naphi na kwenye indawo, kukwandisa umxholo wedemokhrasi kumaziko asesikweni edemokhrasi ngohlaziyo olunzulu lwentlalo. Ngaphandle kohlaziyo olumandla lwentlalo nokwabiwa ngokutsha kwee-asethi zoqoqosho, amaziko amele amaziko - nokuba 'ayidemokhrasi' kangakanani na - aya kufana nje nobudlelwane bamandla angenademokhrasi eluntwini. Idemokhrasi ifuna utshintsho kwibhalansi yemikhosi eluntwini. Ugxininiso lwamandla ezoqoqosho ezandleni ze-elite encinci ngumqobo wesakhiwo kwidemokhrasi. Kufuneka isuswe ukuba idemokhrasi iza kuvela."[12]

Ngokwenyani, elinye lawona manyathelo abalulekileyo amatsha-ntliziyo anokuwathatha ukunceda ukuzisa inguqu yentlalo enenkqubela ngokwenene kukukhuthaza uphuhliso lwabemi abakhutheleyo kwezopolitiko- oko kukuthi, uluntu oluthatha inxaxheba kwiinkqubo zedemokhrasi, kodwa kungeyomfuneko ukuba ezo zikhuthazwa ngurhulumente. . Ngaphaya koko, kubaluleke kakhulu ukuba amaqela aphakamisa intatho-nxaxheba ethe chatha yeendlela zedemokhrasi akwenze oko ngendlela engqinelana nemithetho-siseko yokuthatha inxaxheba akholelwa kuyo. (Ukufumana ugxeko olukhulu lwephulo 'lokuqhubela phambili' e-US jonga uDana Fisher's (2006) Activism, Inc.: Indlela ukuSebenziswa kwamaPhulo eGrassroots eNxulumanisa ngayo iPolitiko eBuqhubela phambili eMelika. Ngokufanayo, ubone inqaku lam lamva nje Ukuqweqwediswa kwamaLungelo oLuntu: UVavanyo oluBalulekileyo lweSebe le-Human Rights Watch laseMelika kunye namaNxulumano abo 'kwiDemokhrasi' Ukusekwa..)

UMichael Albert yithiyori enempembelelo yezopolitiko eziqhubekayo, kwaye ubhale (ekhuthazayo) ubude malunga nezicwangciso zexeshana zokukhuthaza idemokhrasi yokuthatha inxaxheba kuzo zombini incwadi yakhe yakudala. I-Parecon: Ubomi Emva koBuchule (2003), kwaye kutshanje kwi Ukuqonda Ithemba: Ubomi Obungaphaya Kobungxowankulu (2006). Ngamafutshane, uAlbert (2006) uthi: “Uluntu olulawulwa ngentando yesininzi ngokwenene luqinisekisa ukuba uluntu ngokubanzi lunethuba lokuthatha inxaxheba okunentsingiselo nokwakhayo ekuyilweni komgaqo-nkqubo wezentlalo.” Nangona kunjalo, akukho mpendulo inye ekumiseleni eyona ndlela ilungileyo yokudala uluntu oluthatha inxaxheba, kwaye ngoko ke uphawula ngokufanelekileyo ukuba iParecon (emfutshane kuqoqosho oluthatha inxaxheba) “ayiyiphenduli ngokwayo imibuzo yemibono ephathelele ubuhlanga, isini, isimilo, kunye nokuziphatha. ezinye iinkxalabo zasekuhlaleni, [kodwa] iyahambelana kwaye, kwezinye iimeko, mhlawumbi iyimfuneko ekwenzeni oko.”[13]

Okokugqibela, ndingatsho ukuba ukuze siqhubele phambili kulungelelwaniso olutsha lwehlabathi oluthatha inxaxheba kubaluleke kakhulu ukuba amatsha ntliziyo anenkqubela abandakanyeke kwizigxeko ezimandla zoluntu. Ukuthatha amanyathelo aqatha anjalo kunokuba yingxaki kwamanye amatsha ntliziyo, kuba ngelishwa igama elithi radical lihlala lisetyenziswa ngamajelo eendaba njengegama elinyelisayo kuzo zonke iintlobo zamatsha ntliziyo (nokuba ngaba ngqongqo okanye akunjalo). Ukanti oku kuqweqwediswa kweli gama mhlawumbi kwenza ukuba kube yeyona nto ibaluleke nangakumbi yokuba abaqhubela phambili basebenze ukuphinda balifumane eli gama njengelabo, ukuze balibuyisele kumsebenzi wabo kunye nohlahlelo. Ngokwenene, incwadi egqwesileyo kaRobert Jensen (2004). Ukuchasana nokuBhala: Ukuthatha iMibono eRadical ukusuka kwiMida ukuya kwiMainstream isikhumbuza ukuba:

“…imvelaphi yegama elithi – radical, [livela] kwiLatin radicalis, elithetha 'ingcambu.' Uhlalutyo olunzulu luya kwingcambu yomba okanye ingxaki. Ngokuqhelekileyo oko kuthetha ukuba ngelixa ucela umngeni kwiimbonakaliso ezithile zengxaki, i-radicals iphinda ihlalutye i-ideological kunye ne-institution components kunye nokucela umngeni kwiingqikelelo ezingachazwanga kunye nobulumko obuqhelekileyo obufihla iingcambu ezinzulu. Rhoqo kuthetha ukuqonda ukuba oko kuthathwa njengokuphambuka okanye ukutenxa kwinkqubo eneneni sisiphumo esiqikelelwayo kunye/okanye esicetywayo senkqubo.”[14]

Iziseko zeLiberal zoTshintsho lweNtlalo

Ngoku ukuba ndichaze ngokufutshane ukuba kutheni utshintsho oluqhubekayo lwentlalo lubaluleke kangaka, luncedo ukuvavanya ukuba kutheni i-philanthropy yenkululeko - eye yasungulwa ngaphakathi kweziseko zenkululeko - yavela kwindawo yokuqala. Apha kuluncedo ukucaphula uNicolas Guilhot (2007) ochaza ngokucocekileyo izizathu zeengcamango ezilele emva kobubele obukhululekileyo. Uphawula ukuba phambi kweemfazwe ezinobundlobongela ekupheleni kwenkulungwane ye-19 ezathi “zathi zabeka esichengeni umdla wezoqoqosho wama-philanthropists”, ii-philanthropists zenkululeko zaqonda:

ukuba uhlaziyo lwentlalo lwalungenakuthintelwa, [kwaye endaweni yoko] wakhetha ukutyala imali kwinkcazo kunye nonyango lwezenzululwazi 'lwemibuzo yentlalontle' yexesha labo: ukufudukela ezidolophini, imfundo, izindlu, ucoceko loluntu, “ingxaki yabaNigro,” njl. ngenxa yokumelana notshintsho lwentlalo, abaxhasi bobubele bakhuthaza izisombululo zohlaziyo ezazingasoyikisanga ubungxowankulu bolawulo lwentlalontle kodwa zenza 'indlela yabucala echasene nesocialism'[15]

UAndrea Smith (2007) uthi:

“Ukususela ekusekweni kwazo, iziseko [zenkululeko] zazigxile kuphando nasekuhanjisweni kolwazi oluyilwe ngokucacileyo ukulungisa imiba yentlalo-ntle, nangona kunjalo, engazange icele umngeni kubukhapitali. Ngokomzekelo, ngowe-1913, abasebenzi basemgodini baseColorado bagwayimba iColorado Fuel ne-Iron, ishishini apho ama-40 ekhulwini ayephethwe nguRockefeller. Ekugqibeleni, olu qhankqalazo lwaba yimfazwe evulekileyo, apho umkhosi waseColorado wabulala abahlaseli abaliqela ngexesha le-Ludlow Massacre ka-Aprili 20, 1914. Ebudeni belo xesha linye, uJerome Greene, unobhala weRockefeller Foundation, wachaza uphando kunye nolwazi ukuze luzolise udushe lwezentlalo nezopolitiko njenge. isiseko esibalulekileyo. Ingqiqo emva kwesi sicwangciso yayikukuba ngelixa abasebenzi ngabanye befanelwe ukukhululeka kwezentlalo, abasebenzi abalungelelanisiweyo ngendlela yeemanyano babeyingozi eluntwini. Ngoko iRockefeller Foundation yawubhengeza kakhulu umsebenzi wayo wokunceda kubasebenzi ngabanye ngelixa kwangaxeshanye ikhuthaza i-pro-Rockefeller spin kwindyikityha yokufa.”[16]

Ebhala ngo-1966, uCarroll Quigley – owaba ngomnye wabacebisi bakaBill Clinton – [17] uchaza kabanzi ngeentshukumisa eziqhuba ubukoloniyali bobubele botshintsho oluqhubekayo lwentlalo:

“Ngaphezu kweminyaka engamashumi amahlanu eyadlulayo [malunga nowe-1914] inkampani kaMorgan yagqiba ekubeni ingenelele kwimibutho yezopolitiko yasekhohlo eUnited States. Kwakulula ukwenza oku, ekubeni la maqela ayeyingxamele imali yaye elangazelela ukuba ilizwi lifikelele ebantwini. IWall Street ibonelele zombini. Injongo yayingekokutshabalalisa, ukongamela, okanye ukuthatha iintambo kodwa eneneni yayintlu-ntathu: (1) ukuhlala unolwazi malunga neengcinga zamaqela asekhohlo okanye enkululeko; (2) ukubanika into yokuthetha ukuze ‘bavuthe umphunga,’ yaye (3) babe novoto lokugqibela ekusasazweni kwabo yaye mhlawumbi nangezenzo zabo, ukuba bakhe baba ‘namandla.’ Kwakungekho nto intsha ngokwenene ngesi sigqibo, kuba abanye abaxhasi bezimali babekhe bathetha ngaso bade basizama ngaphambili. Yintoni eyenza ukuba ibaluleke kakhulu ngeli xesha yindibaniselwano yokwamkelwa kwayo ngumxhasi obalaseleyo waseWall Street, ngexesha apho umgaqo-nkqubo werhafu wawuqhuba bonke abaxhasi bemali ukuba bafune iindawo zokubalekela ezixolelwe irhafu ngenxa yethamsanqa labo, kwaye ngexesha apho eyona nto iphambili eKhohlo- I-radicalism yephiko yayisele iza kubonakala phantsi kwebhanile yeSithathu saMazwe ngaMazwe.”[18]

Enye yeencwadi ezibaluleke kakhulu eziphonononga impembelelo eyonakalisayo yeziseko zenkululeko kutshintsho lwentlalo yayinguRobert Arnove. UkuPhila kunye ne-Imperialism yeNkcubeko (1980). Kwintshayelelo yale ngqokelela ehleliweyo u-Arnove uthi:

“Uluvo olusisiseko [kule ncwadi] lelokuba iziseko ezifana neCarnegie, Rockefeller, neFord zinempembelelo eyonakalisayo kwibutho ledemokhrasi; bamele ukugxininiswa kwamandla nobutyebi obungalawulekiyo obuthenga italente, bakhuthaze izizathu, kwaye, enyanisweni, baseke i-ajenda yento ekufuneka iqwalaselwe luluntu. Zisebenza njengee-arhente 'zokupholisa', zilibazisa kwaye zinqanda utshintsho olumandla ngakumbi, kulwakhiwo. Bancedisa ukugcina ucwangco lwezoqoqosho nezopolitiko, lwamazwe ngamazwe, oluxhamla kwiimfuno zodidi olulawulayo lwe-philanthropists kunye ne-philanthropoids - inkqubo leyo, njengoxwebhu lwezahluko ezahlukeneyo, isebenze ngokuchasene neemfuno zabancinci, abasebenzi kunye nehlabathi lesithathu. abantu.”[19]

Ngoncedo lukaNadine Pinede, uArnove (2007) usandul’ ukuhlaziya olu hlaziyo ephawula ukuba, ngelixa iCarnegie, Rockefeller, kunye neFord iziseko “zithathwa njengezona zihamba phambili kwingqiqo yokujonga phambili kunye nengqondo yohlengahlengiso”, zikwaphakathi “kwezona ziseko ziphikisanayo nezinempembelelo kuzo zonke iziseko”.[20] Eneneni, njengoko uEdward H. Berman wabonisayo kwincwadi yakhe Impembelelo yeCarnegie, Ford, kunye neRockefeller Foundations kuMgaqo-nkqubo waseMelika wangaphandle: Ingcamango yePhilanthropy (1983), imisebenzi yazo zontathu ezi ziseko zisondelelene nezo ze-US elite zomgaqo-nkqubo wangaphandle. Lo mbandela uye wagutyungelwa nzulu kwincwadi kaFrances Stonor Saunders (1999). Ngubani ohlawule iPiper ?: I-CIA kunye neMfazwe yeNkcubeko yeCold. Uphawula ukuba:

“Ebudeni bencopho yeMfazwe Yomlomo, urhulumente waseUnited States wanikela ubuncwane obuninzi kwinkqubo efihlakeleyo yokusasazwa kwenkcubeko entshona Yurophu. Eyona nto iphambili yale nkqubo yayikukuhambisela phambili ibango lokuba ayikho. Yayilawulwa, emfihlekweni omkhulu, yingalo yobuntlola yaseMelika, iCentral Intelligence Agency. Oyena ndoqo weli phulo lifihlakeleyo yiNkongolo yeNkululeko yeNkcubeko [eyafumana inkxaso enkulu kwiFord Foundation kwaye] yayiqhutywa ngummeli weCIA uMichael Josselson ukusuka ngo-1950 ukuya kutsho ngo-1967. Kwincopho yayo, iNkongolo yeNkululeko yeNkcubeko inee-ofisi kumazwe angamashumi amathathu anesihlanu, iqeshe intaphane yabasebenzi, yapapasha iimagazini ezingaphezulu kwamashumi amabini, yabamba imiboniso yobugcisa, yaba nenkonzo yeendaba neempawu, yaququzelela iinkomfa ezikumgangatho ophezulu zamazwe ngamazwe, yavuza iimvumi kunye neemvumi. amagcisa ngamabhaso kunye nemidlalo yoluntu. Injongo yayo yayikukususa iinkcuba-buchopho zasentshona Yurophu zisuke zithabatheke zithabathe iMarxism kunye nobuKomanisi zisingise kwimbono evumela ngakumbi 'indlela yaseMelika'.”[21]

Ngoko ke ngenxa yembali ye-elitist yeziseko ze-liberal akumangalisi ukuba u-Arnove noPinede (2007) baqaphela ukuba nangona iCarnegie, Rockefeller, kunye neFord foundations "ibango lokuhlasela iingcambu zeengxaki zobuntu, ngokusisiseko babandakanyeka kwizenzo zokuvuselela. ukugcina iinkqubo zentlalo nezoqoqosho ezivelisa kanye ukungalingani nokungekho sikweni abanqwenela ukukulungisa.”[22] Eneneni bagqiba kwelokuba nangona kumashumi ambalwa eminyaka adluleyo ezi ziseko ziye zamkela “inkqubo ephucukileyo, ukuba ayiyonyani, intetho kunye neendlela zokwakha uluntu. ” enika “ilizwi kwabo bebevinjwe amathuba ngenxa yokusebenza koqoqosho lobukapitali olukhulayo lwehlabathi, bahlala bekwizinga eliphezulu kunye namaziko obuchwepheshe.”[23]

Ngokusekwe kulwazi lwezi zigxeko, ingumnqa kakhulu into yokuba amatsha ntliziyo anenkqubela athande ukungayijongeli phantsi impembelelo ye-liberal philanthropists, lo gama ngaxeshanye beyivuma indima engundoqo edlalwe ngamagcisa obuntu ekukhuthazeni imigaqo-nkqubo yeniyoliberal. Inene, ngokuchaseneyo neenkolelo ezidumileyo phakathi kwabaqhubela phambili, ubungqina obuninzi buxhasa umba wokuba ii-philanthropists zenkululeko kunye neziseko zazo zibe nefuthe elikhulu ekubumbeni imida yoluntu lwaseMelika (kunye nehlabathi jikelele), luphembelela ngenkuthalo inguqu kwezentlalo ngenkqubo ekungenjalo ekubhekiselwa kuyo ngokuba ngumjelo. [24] okanye intsebenziswano [25]

“Unyulo [ibe] yinkqubo apho ukuziqhelanisa nomgaqo-nkqubo weenkokeli kuphenjelelwa kunye nemisebenzi yazo yombutho. Idibanisa umdla wenkokeli kunye nezo zombutho wangaphandle. Kule nkqubo, iinkokeli zobuhlanga kunye nemibutho yazo zisebenza kwinkqubo ye-interorganizational system; baba ngabathathi-nxaxheba kwinkqubo yokwenziwa kwezigqibo njengabacebisi okanye amalungu ekomiti. Ngokuba ngumntu wangaphakathi, inkokeli echongiweyo inokuchonga nombutho kunye neenjongo zawo. Imbono yenkokeli ibunjwa ngobudlelwane bobuqu obuqulunqwe nabasemagunyeni kunye nabasebenzi bombutho wangaphandle."[26]

Umba obalulekileyo wokudityaniswa kwamaqela anenkqubela phambili ngeziseko zenkululeko uye wavavanywa kwincwadi ye-Joan Roelofs. Iziseko kunye neMgaqo-nkqubo kaRhulumente: iMask of Pluralism (izicatshulwa zale ncwadi zifumaneka kwi-intanethi, Cofa apha). Ngamafutshane, uRoelofs (2007) uthi:

“…imodeli yobuninzi boluntu ifihla intsebenziswano ebanzi phakathi kwabaphezulu ababonelela ngezibonelelo kunye nemo exhomekeke kwimibutho emininzi esezantsi. Ngelixa aba bamva banokuthethathethana neziseko malunga neenkcukacha, kwaye bade baphumelele eminye iminyinyiva, i-capitalist hegemony (kubandakanywa ne-imperial perquisites) ayinakubuzwa ngaphandle kwezohlwayo eziqatha zombutho. Ngokubanzi, ngabaxhasi bezimali ababiza ingoma. Oku kuya kubonakala ngakumbi ukuba bekukho uphando olwaneleyo olupapashiweyo lo mmandla mkhulu nobalulekileyo. Isibakala sokuba lo mbandela 'usisikelwe umda' kwizifundiswa neentatheli bubungqina obubambekayo bamandla amakhulu.”[27] (Ukumamela intetho yakutshanje kaRoelofs ethi 'Isandla Esingabonakaliyo Sobungxowankulu Benkampani', eshwankathela iingxoxo ezinikelwe kwincwadi yakhe. , Cofa apha. ) U

Iza kuqhubeka…

Inxalenye yokugqibela yale nqaku iya kuhlolisisa indlela iziseko ezikhululekileyo ezibambe ngayo intshukumo yamalungelo oluntu, yakhuthaza "ipolitiki yesazisi" kunye "nenkcubeko yeenkcubeko", kwaye yaphembelela ukuphuhliswa kweForam yeNtlalo yeHlabathi. Okokugqibela iyakuqukumbela ngokunikezela ngeengcebiso malunga nokuba amatsha ntliziyo anokuqalisa njani ukuya ngaphaya kweNdawo yoShishino oluNgenaNzuzo.

UMichael Barker ungumfundi wobugqirha kwiYunivesithi yaseGriffith, eOstreliya. Unokufikelelwa kwaMichael.J.Barker [kwa] griffith.edu.au

Ucaphulo

[1] UDamien C. Cahill, I-Radical Neo-liberal Movement njenge-Hegemonic Force e-Australia, ngo-1976-1996. (Ithisisi yePhD engapapashwanga: IYunivesithi yaseWollongong, ngo-2004); UAlex Carey, Ukuthatha uMngcipheko kwiDemokhrasi: Ipropaganda e-US nase-Australia (Sydney, NSW: IYunivesithi yaseNew South Wales Press, ngo-1995); Sally Covington, Ukuhambisa i-Ajenda yoMgaqo-nkqubo woLuntu: I-Philanthropy yeSicwangciso seZiseko eziQhelekileyo (IWashington, DC: IKomiti yeSizwe ye-Responsive Philanthropy, 1997).

[2] UMichael Barker,Ukuthatha uMngcipheko kuMbutho woLuntu: ukuQinisekisa iiNtshukumo zeNtlalo kunye noLawulo lweeRevolutions', Iphepha elibhengezwe kwiNkomfa ye-Australasian Political Studies Association, iYunivesithi yaseNewcastle 25-27 Septemba 2006.

[3] Apha kubalulekile ukuqaphela ukuba kuwo omane amazwe awavavanyayo uRobinson, 'iinguqulelo zedemokhrasi' “zanconywa ngabaqulunqi bomgaqo-nkqubo, zaza zanconywa ziintatheli, abaphengululi abaxhasayo, nabagqabaza bakawonke-wonke, 'njengamabali empumelelo' apho iUnited Amazwe aqhekeka kabukhali ngenkxaso yangaphambili yobuzwilakhe noozwilakhe aza afak’ isandla ngendlela eyakhayo ‘kwidemokhrasi,’ yaye ke ngoko ‘njengemifuziselo’ yongenelelo lwexesha elizayo lwase-US olulolu hlobo.” UWilliam I. Robinson, Ukukhuthaza iPolyarchy: i-Globalization, i-US Intervention, kunye ne-Hegemony (Cambridge: Cambridge University Press, 1996), p.114.

[4] Robinson, Ukukhuthaza iPolyarchy, iphepha 28-9. Ukufumana izibonelelo ezihambelanayo ze-intanethi bona, uWilliam I. Robinson, I-Faustian Bargain: Ungenelelo lwase-US kuNyulo lwaseNicaragua kunye noMgaqo-nkqubo waseMelika wangaphandle kwiXesha leMfazwe ebandayo. (Westview Press, 1992)

[5] Nangona kunjalo, uyayicacisa into yokuba kubalulekile ukuqaphela ukuba i-US "ayisebenzi egameni le-elite 'yase-US', kodwa [endaweni yoko] idlala indima yobunkokeli egameni labantu abaphezulu belizwe jikelele"; kwanokuba “impembelelo ‘yokukhuthaza idemokhrasi’” ibangelwa yimfuno “yokuqinisekisa eyona njongo isisiseko yokugcina uluntu olungenademokhrasi olufakwe kwinkqubo yezizwe ngezizwe engenabulungisa.” URobinson, Ukukhuthaza iPolyarchy, iphe.20, 6.

URobinson wongezelela ngelithi: “Isilumkiso kufuneka sigxininiswe. Ukukhethwa kwe-US kwi-polyarchy sisikhokelo esiqhelekileyo somgaqo-nkqubo wangaphandle weMfazwe ebandayo kwaye kungekhona umyalelo wendalo yonke. Abaqulunqi bemigaqo-nkqubo bahlala bevavanya ukuba amalungiselelo olawulo afanele ashiywe kwindawo apho ukusekwa kweenkqubo zepolyarchic kuyinto engenakwenzeka, esemngciphekweni omkhulu, okanye engeyomfuneko. Robinson, Ukukhuthaza iPolyarchy, iphe.112.

[6] UBarry Gills, uJoen Rocamora, noRichard Wilson, iDemokhrasi ephantsi kakhulu: Amandla ezopolitiko kwiNew World Order (London: Pluto Press, 1993), iphe.26-7.

[7] ULeslie Wayne, 'Kwaye ngomdlalo wakhe olandelayo, iBhiliyoni ibeka izinto kwiBush', ENew York Times, NgoMeyi 31, 2004.

[8] Ngokwenene njenge-INCITE! inqaku kwincwadi yabo Uvukelo aluyi Kuxhaswa ngezimali: “Siye sayichasa inkxaso-mali karhulumente njengoko sabona ukuba imibutho echasene nobundlobongela enenkxaso-mali karhulumente iye yanyulwa. Ayizange ithi qatha kuthi into yokujonga inkxaso-mali yesiseko ngendlela efanayo. Nangona kunjalo, kuhambo oluya eIndiya (inkxaso-mali, ngokumangalisayo, yiFord Foundation), sadibana nemibutho emininzi engaxhaswanga ngemali eyasigxeka ngokufumana izibonelelo zesiseko. Xa sabona ukuba amaqela anokufikelela okuncinci kwizixhobo zokusebenza akwazi ukwenza umsebenzi omangalisayo ngaphandle kwenkxaso-mali, saqala ukuthandabuza ukuthembela kwethu kwizibonelelo ezisisiseko. ” U-Andrea Smith, 'Intshayelelo: Uguquko aluyi Kuxhaswa', Ku: INCITE! Abasetyhini abanebala elichasene noBundlobongela (eds.) Uguquko aluyi Kuxhaswa ngezimali: Ngaphaya kweNdawo yoShishino oluNgenaNzuzo (South End Press, 2007), p.1.

[9] Annon, 'Qaphela lo mba oKhethekileyo we-Critical Sociology', i-Critical Sociology, i-33 (2007), iphe.387.

[10] uCrozier, M., SP Huntington kunye noJ. Watanuki, Ingxaki yolawulo lwentando yesininzi: INgxelo yokuLawulwa kweDemokhrasi kwiKomishoni yaMazwe Amathathu (ENew York: iNew York University Press, ngo-1975), iphe.134.

[11] UCarole Pateman, 'Inkcubeko Yoluntu: I-Philosophical Critique', Ku: GA Almond kunye no-S. Verba (eds.) INkcubeko yoLuntu: iNgxelo yePhilosofi (Newbury Park, Calif.: Sage Publications, 1989), p.79.

[12] Gills, Rocamora, kunye noWilson, Idemokrasi ephantsi, iphe.29.

[13] UMichael Albert, Ukuqonda Ithemba: Ubomi Obungaphaya Kobungxowankulu (London: Zed Books, 2006), iphe.24, 185.

[14] URobert Jensen, Ukuchasana nokuBhala: Ukuthatha iMibono eRadical ukusuka kwiMida ukuya kwiMainstream (ENew York: Peter Lang, 2004), p.7.

[15] UNicolas Guilhot, 'Ukuguqula iHlabathi: uGeorge Soros, i-Global Capitalism kunye ne-Philanthropic Management ye-Social Sciences', i-Critical Sociology, uMqulu 33, iNombolo 3, i-2007, iphe.451-2.

[16] U-Andrea Smith, 'Intshayelelo: I-Revolution ayiyi kuxhaswa', p.4.

[17] UDaniel Brandt,UClinton, uQuigley, kunye neYelenqe: Kwenzeka ntoni apha?' NameBase NewsLine, No. 1, April-Juni 1993.

[18] UCarroll Quigley, Intlekele kunye neThemba: Imbali yeHlabathi kwixesha lethu (ENew York: Macmillan, 1966), iphe.938.

[19] URobert F. Arnove, 'Intshayelelo', Ku: Robert F. Arnove, (ed.), I-Philanthropy kunye ne-Imperialism yeNkcubeko: Iziseko zaseKhaya nakwamanye amazwe (Boston, Mass.: GK Hall, 1980), p.1.

[20] URobert Arnove kunye noNadine Pinede, 'Ukuphinda ujonge iZiseko "eziNtathu eziKhulu"', I-Critical Sociology, Umqulu 33, Nombolo 3, 2007, p.391.

[21] UFrances Stonor Saunders, Ngubani ohlawule iPiper ?: I-CIA kunye neMfazwe yeNkcubeko yeCold ( Granta Books, 1999), p.1.

Ukufumana uphononongo oluluncedo lwencwadi kaSaunders bona, uJames Petras, 'I-CIA kunye neMfazwe ebandayo yeNkcubeko iphinde yajongwa kwakhona', Uphononongo lweNyanga, Novemba 1999.
Bona kwakhona UHugh Wilford, I-CIA, iBritane yasekhohlo, kunye neMfazwe ebandayo: Ukufowunela iTune? (eLondon: Frank Cass, 2003); kunye noPaul Wolf, 'I-OSS kunye noPhuhliso lweMfazwe yeNgqondo'.

[22] URobert Arnove kunye noNadine Pinede, 'Ukubuyela kwakhona kwi "Big Three" iziSeko', p.393.

[23] URobert Arnove kunye noNadine Pinede, 'Ukubuyela kwakhona kwi "Big Three" iziSeko', p.422.

[24] Craig J. Jenkins, 'UkuChanelela uqhankqalazo lweNtlalo: Ukuxhaswa kweSiseko seNtshukumo yezeNtlalo yanamhlanje', Ku: WW Powell kunye no-ES Clemens, (eds.), Isenzo saBucala kunye noLungelo loLuntu (New Haven, CT: Yale University Press, 1998), iphepha 206-216.

[25] Robert F. Arnove (ed.), UkuPhila kunye ne-Imperialism yeNkcubeko; UDonald Fisher, 'Indima yeZiseko zePhilanthropic ekuVelisweni nasekuVelisweni kweHegemony: Iziseko zeRockefeller kunye neSayensi yeNtlalo', YezoLuntu, 17, 2, 1983, iphepha 206-233; UJoan Roelofs, Iziseko kunye neMgaqo-nkqubo kaRhulumente: iMask of Pluralism (Albany: State University of New York Press, 2003); UJohn Wilson, 'uBushishini kunye noBuchule boHlaziyo', Ijenali yezoPolitiko kunye neSociology yoMkhosi, 11, 1983, iphepha 52-68.

Bambalwa abaphandi abanokuthi zonke iziseko zizama ukubandakanya ngabom zonke iintshukumo zentlalo, nangona ezinkulu ezifana neFord kunye neRockefeller Foundations ziye zakwenza ngempumelelo oku kwixesha elidlulileyo. UCraig Jenkins (1998, p.212) uphakamisa ithisisi yakhe yokuhambisa i-channel ifaneleke ngakumbi kunemodeli ye-cooption kuba: (1) ithatha "ukuba iinjongo zesiseko zinzima, ukusuka kwinkxaso yokwenene yeenjongo zentshukumo ukuya kulawulo lwentlalo" (inqaku -ithisisi yokhetho nayo iyayivuma), (2) ichonge indlela ekhokelela kubuchwephesha (inkqubo ekwachongwe ngethisisi ye-co-option) kwaye (3) obu buchule bukhokelele kuhlanganiso olukhulu kunye nempumelelo kunokuba bekuya kwenzeka ngenye indlela. Le ngongoma yokugqibela ngokuqinisekileyo iyaphikiswana, njengoko imbali yotshintsho lwentlalo ibonakala ngathi icebisa ukuba amaphulo oluntu asezantsi anempembelelo eqhubela phambili kakhulu kumaziko ezopolitiko kunamaqela agqwesileyo athethelelayo.

UDeborah McCarthy (2004, p.254) ucebisa ukuba indlela “yobudlelwane boluntu” kubudlelwane bomnikeli-mali/nomnikeli-mali “ibonisa imodeli yolwimi apho ababoneleli-mali kunye nabaxhasi-mali baphembelela omnye komnye” ngokuchaseneyo “nethiyori yokusasaza kunye nentsebenziswano [ekuthi uthi] ubonisa indlela enye apho iziseko ziphembelela abo banikwe inkxaso-mali kodwa hayi ngenye indlela.” Ukuphendula, ndingatsho ukuba kucacile ukuba isiseko senkxaso-mali sithetha ngolwimi, kwaye kubalulekile ukuba ungawucimi umsebenzi wabo ababonisa "njengemizekelo yendlela enye" ​​kuba ngokucacileyo ubudlelwane benkxaso-mali buya kwahluka kwenye, kwaye le yokugqibela. Iimodeli ziyazuza ngokubandakanya amandla angalinganiyo abonakalayo phakathi kwabaxhasi-mali kunye nababonelelwayo. UMcCarthy (2004: 258) uqaphela ukuba itshantliziyo/abaxhasi ngezimali badla ngokuqhatha iziseko zabo ukuze baxhase iiprojekthi zobulungisa kokusingqongileyo ngokusebenzisa “isigama esinemiba esele ixhaswa ngemali ziibhodi zesiseko sabo kunye nabaxhasi.” UMcCarthy uxoxa ngezinye iindlela amatsha ntliziyo kunye nabaxhasi ngezimali abanokuqalisa ngazo ukusebenza malunga neengxaki ezintathu eziphambili ezinxulumene nesiseko senkxaso-mali yombutho wobulungisa kokusingqongileyo ezi: “Ugxininiso lwenkqubo kwizibonelelo ezingqamene neprojekthi, imigaqo yovavanyo engqamene nesiphumo, kunye nezibonelelo zexeshana elifutshane. ” (2004, p.263). Jonga uDeborah McCarthy, 'Ukwenziwa kweSibonelelo soBulungisa kokusiNgqongileyo: aba-Elites kunye namatshantliziyo bayasebenzisana ekuguquleni iPhilanthropy', Uphando lwezeNtlalo, Umqulu. 74, No. 2, 2004, iphepha 250-270.

[26] Raymond Breton, Ulawulo loluntu lobuhlanga: Ulwakhiwo lwezoPolitiko kunye neeNkqubo eCanada (Westport, CT: Greenwood, 1990).

[27] Joan Roelofs, 'Iziseko kunye neNtsebenziswano', i-Critical Sociology, uMqulu 33, iNombolo ye-3, i-2007, i-502.

[50] Iziseko ezibini zenkululeko enempembelelo enkulu, iFord Foundation kunye neRockefeller Foundation, zidalwe kwaye ziqhubeke nokubonelela ngoncedo lwemali olukhulu kumaqela acwangcisiweyo akumgangatho ophezulu njengeBhunga lezoBudlelwane bamazwe angaphandle kunye neKhomishoni ye-Trilateral. Umzekelo, i Ingxelo yoNyaka ka-2006 yeFord Foundation (p.62) iphawula ukuba banike iBhunga lezoBudlelwane bamazwe angaphandle isibonelelo se-$ 200,000 "Ngophando, iisemina kunye neempapasho malunga nendima yabasetyhini ekuthinteleni ungquzulwano, ukwakhiwa kwakhona emva kongquzulwano kunye nokwakhiwa kombuso." Ngaphaya koko, njengoko uRoelofs (2003, iphe.98-9) ephawula:

“Ngexesha lengxoxo-mpikiswano ngeSivumelwano soRhwebo ngokuKhululwa kuMntla Merika (NAFTA), i-EPI [Iziko loMgaqo-nkqubo wezoQoqosho] (elixhaswa ngemali ngabakwaFord nabanye) yenze inkcaso yobugcisa kwiimodeli ezixhasa isivumelwano sorhwebo. Ngelo xesha, umphumo omkhulu kakhulu waveliswa yi-Ford inkxaso-mali kwelinye icala, elibandakanya izibonelelo kwi-Institute for Economics International, itanki yokucinga egxininisa inzuzo ye-NAFTA. Ukongeza, 'iFord Foundation inikezele ngezibonelelo kumaqela okusingqongileyo kunye neZiko loPhando labavoti elikumazantsi ntshona ukuze libize iiforam kwi-NAFTA. Oku kubangele imanyano ye-100 yemibutho yaseLatino kunye namagosa anyuliweyo, ebizwa ngokuba yiLatino Consensus kwi-NAFTA, eyanikezela ngenkxaso enemiqathango kwisivumelwano.'

Kwakhona bona uLaurence H. Shoup, kunye noWilliam Minter, I-Imperial Brain Trust: IBhunga lezoBudlelwane baNgaphandle kunye noMgaqo-nkqubo wase-United States wezangaphandle (ENew York: Monthly Review Press, ngowe-1977); Holly Sklar, I-Trilateralism: iKomishoni yoButhathu kunye noCwangciso oluPhezulu loLawulo lweHlabathi (EBoston: South End Press, 1980).

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