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Introduction 1 Definitions, Debates and Conflicts: Utopianism, Anti Notes Introduction 1. Hence defensive statements from Green Parties, such as ‘The Green Party is the fastest growing, worldwide movement seen in the second half of the 20th Century. It is scientifically supportable, not just a romantic utopian vision.’ (Green Party of Texas, USA http://www.txgreens.org/resources/gpinfo/Green%20FAQ%20.rtf accessed 4.10.2007). And this (from the Green Party of Shipley, UK) ‘Are green party members just idealists or utopians? Green Party members are widely cari- catured as hopeless idealists who refuse to acknowledge the so- called ‘realities’ of modern capitalist life and dream of a future based on utopian ideas. In fact, the reverse is more accurate.’ (FAQs at http://www.shipleygreenparty.org.uk/sgpfaqs. htm#idealists accessed 4.10.2007). 2. Barry, 2006 (available at http://www.paecon.net/PAEReview/issue36/Barry36.htm accessed 1.10.2007). 3. See, for example, Rapley, 2007 (http://news.bbc.co.uk/1/hi/sci/tech/4584572.stm accessed 4.10.07). 1 Definitions, debates and conflicts: Utopianism, anti-utopianism and anti-anti-utopianism 1. That is to say, primary sources; examples of actual utopian texts, experiments and theory. 2. See the websites for the Society for Utopian Studies in North America est. 1975 (http://www.toronto.edu.sus) and her European sister organization, The Utopian Studies Society, est. 1980 (http://www.utopianstudiessociety.org). 3. I have developed this argument in depth elsewhere; see Sargisson, 1996 for a discussion of critical utopias inside contemporary feminist utopianism and Sargisson, 2000 for a discussion of critical green politics. 4. Jameson supervised his PhD, which he completed in 1982. 5. Frank Chalmers of the First Hundred and later Jackie, one of the Nisei, the first generation born on Mars. 6. See, for example, Geoghegan, 1995; Daniel and Moylan, 1997. 7. For Suvin, utopia is a sub- genre of science fiction. 8. It is also controversial. While this discussion is not concerned with normative assessment of Suvin’s work, I should note that that has been exhaustively under- taken. See, for example, Parrinder, 2000 and especially 2000a, 36–50; Moylan 2000a, 51–70. See also Moylan, 2000, especially 41–8, 73–5. 9. See also Suvin 1973. 10. I will return to this below, in the discussion of Žižek and Jameson. 11. A polemic against the Russia/USA bilateral arms treaty of 8 April 2010. 12. A scatological blog discussion. 13. See, for instance, Baruch, 1978, 49–60, and Barr and Smith, 1983. 14. Kaufmann, Utopias: Schemes of social improvement from Sir Thomas More to Karl Marx, citied in Levitas, 1990, 12. 244 Notes 245 15. For examples, see Wells, 1905; Moylan, 1986 and Sargent, 1994. 16. As mentioned above, the apparently wise Hytholoday is the ‘peddlar of nonsense’, the river Anyder means ‘without water’ and so on. 17. Although even these, he suggests are dangerous. He continues: ‘ – though when combined with apocalyptic beliefs, as in the Jonestown Massacre in which around a thousand people committed mass suicide in Guyana in 1978, the end can be violent’ (Gray, 2007, 39). 18. The phrase is Jameson’s ( Jameson, 2005, xvi). 19. For example, he occasionally uses the term ‘utopian’ as a form of dismissal (some- times within the same text where he articulates a eutopian vision). An example is his treatment of basic income schemes in Living in the End Times which, after quite a careful discussion, he sweeps aside as ‘utopian’, saying they are ‘yet another dream of having one’s cake and eating it of (cons)training the capitalist beast to serve the cause of egalitarian justice’ (Žižek, 2011, 241). Here the term ‘utopian’ is used in a conventional and colloquial seen to signify something unobtainable. 20. For an example, see the Diversity Flash Dance (at the Westfield Shopping Centre London, 21 December 2009) http://metacafe.com/watch/3910717/diversity_ flash_mob_sky_com_sky1. This example occurred inside a major retail outlet and is screened by Sky. And the clip is preceded by an advertisement! 21. Žižek notes these trends and often theorizes them in terms of Lacanian psychoa- nalysis. This is interesting but it does not pursue the implications of his intuition about utopia. For the current purposes, we need to ask, ‘What does this mean for utopianism in the twenty- first century?’ And Suvin tackles this, head on. 22. This is a chemical term, meaning ‘sweetened’. 23. I have written about utopianism and Lacanian theory elsewhere, see Sargisson 2000. For a good account of Žižek’s approach, see his 2007 essay on ‘The Market Mechanism for the race of devils’ online at http://www.lacan.com/zizliberal2.html and Living in the End Times (2011, 68–70). He relates utopia to Lacan’s notion of ‘objet a’: the unattainable object of desire. ‘The core of a Lacanian notion of utopia is a vision of desire functioning without objet a and its twists and loops’ (Žižek, 2007, 1). For an interesting critical discussion of Žižek’s adaption of Lacan see Brockelman, 2003. 24. For a clear introduction to Jameson’s work, see Fitting 1998 and 2006. 2 Religious fundamentalism 1. This argument was first made in Sargisson, 2007. 2. The entire set of 90 essays, published between 1910 and 1915, is available online: http://www.xmission.com/~fidelis/ 3. As with any generalization, there are exceptions. Breslov Jewish groups, for example, pay particular attention to the teachings of Rebbe Nachman in addition to the core texts of their tradition. They believe this to be the best route to traditional practices. Nachman offers what he calls a ‘new way’ to the ‘old way of our ancestors’. See http://www.breslov.org. 4. ‘The Talmud… teaches that Jews should not use human force to bring about the establishment of a Jewish state before the coming of the universally accepted Moshiach (Messiah from the House of David). Furthermore it states we are for- bidden to rebel against the house of nations and that we should remain loyal citizens. And we shall not attempt to leave the exile which G- d sent us into ahead of time’ (Neturei Karta: http://www.nkusa.org/aboutus, 24.06.05). 5. Osama bin Laden, CNN interview, aired 10 May 1997, cited in Bergen, 2002, 21. 246 Notes 6. See Chapter 3, plus, for examples, Suzy McKee Charnas’s Holdfast series and Russ, 1985. 7. African Pentecostalism achieved infamy in Britain, after the death of the West African child Victoria Climbié. Victoria Climbié, originally from the West African Republic of Côte d’Ivoire (Ivory Coast) was under the ‘protection’ of her great- aunt (and partner) in London. She was subjected to prolonged torture and starva- tion by her guardians, who claimed to believe she was possessed by the devil. She died, aged 8, on 25 February 2000 in St Mary’s Hospital, Paddington, London. Infamously, Pastor Pascal Orome, of the London Mission Ensemble Pour Christ, testified at the inquiry following her death that he had believed her wounds to be the result of possession. http://news.bbc.co.uk/1/hi/uk/1586816.stm 8. For an international directory, see http:// church- of-christ.org/churches/. 9. Intentional communities are discussed in a later chapter. Briefly though, also known as ‘utopian communities’, ‘communes’, and ‘alternative communities’, these are groups of people who live and sometimes work together in an attempt to realize a collective vision of a better way of life (Sargisson and Sargent, 2004). These include religious communities, secular urban and rural communes, cohous- ing schemes, ecovillages and some housing co- operatives (for examples, see Hardy, 2000, Sargisson and Sargent 2004). 10. The FBI files (File 100-HQ-487200) on the group are available here: http:// vault.fbi.gov/The%20Covenant%20The%20Sword%20The%20Arm%20of%20 the%20Lord%20/The%20Covenant%20The%20Sword%20The%20Arm%20of %20the%20Lord%20Part%201%20of%202/view (accessed 08.08.2011). A list of (firearms, incendiary and/or explosive-related) terrorist activities attrib- uted to the group is available on the Global Terrorism Database: http://www. start.umd.edu/gtd/search/Results.aspx?page=1&casualties_type=&casualties_ max=&perpetrator=10013&charttype=line&chart=overtime&ob=GTDID&od= desc&expanded=yes# results- table (accessed 13.08.2011). 11. Not all fundamentalist religions are evangelical or proselytizing. 12. It should be noted that some fundamentalist groups do participate in ‘plural- ist’ politics, even if they believe this to be an imperfect forum. An interesting example is the Muslim Brotherhood in Egypt. This organization is unusual because it works within (as well as outside of) existing political institutions. Some 150 members of this organization stood in the Egyptian elections of 2005 (as independent candidates). The Brotherhood was outlawed in 1954 (following the attempted assassination of Gamal Abdel Nasser, who became president in 1956) and it officially renounced violence in 1970. Before the ‘Arab Spring’ of 2010, members stood as independent candidates because the organization could not legally comprise a political party, but in 2005 candidates publicly cited their allegiance to the Brotherhood (on election posters) for the first time. At this time, the group won 88 (of 444) seats and comprised the largest single opposition bloc in the Egyptian parliament. There is insufficient space to explore the nature of this group’s participation, beyond noting that Brotherhood MPs do attend Parliament and participate in debates. (In March 2007, for example, Brotherhood MPs announced an intention to boycott a vote on constitutional amendments). A thorough exploration of this case would be interesting but, for now, it is raised as remarkable because it is so unusual. See the Muslim Brotherhood’s English language website: http://www.ikhwanweb.com/ (accessed, 13.08.2011), coverage on Aljazeera http://english.aljazeera.net, and the BBC http://news.bbc.co.uk/1/ hi/world/middle-east/4417150.stm (both accessed 19.03.07).
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