Category Archives: research

Good evening or good morning

More news on my book. I handed over the corrected proofs this morning, together with an index. Compiling the index was easier than I’d thought it would be, but still not exactly fun; it was one of those tasks that leaves you looking round for the next chunk of mental hard labour for several days afterwards. My basic approach was to index every proper name I could see, plus a few key concepts. I then cut out most names with only one occurrence, although a few got left in for the benefit of anyone who picks up the book and starts by browsing the index (don’t tell me it’s just me).

It’s called ‘More work! Less pay!’ Rebellion and repression in Italy, 1972-7, and it’ll be published (initially in hardback) by Manchester University Press this autumn. And that index? Here’s a selection. (For each initial letter I’ve included the first entry and the one with the most references.)

A A/traverso; Autonomia
B Balestrini, Nanni; Brigate Rosse (BR)
C Cacciari, Massimo; Confederazione Generale Italiano del Lavoro (CGIL)
D d’Alema, Massimo; Democrazia Cristiana (DC)
E L’erba voglio; Euzkadi Ta Azkatasuna (ETA)
F Faina, Gianfranco; Feltrinelli, Giangiacomo
G Gandalf the Violet; Gruppi d’Azione Partigiana (GAP)
H ‘Historic compromise’; Hot Autumn
I Ingrao, Pietro
L Lama, Luciano; Lotta Continua
M Maccari, Germano; Movement of 1977
N Napolitano, Giorgio; Negri, Antonio
O Operaismo
P Pajetta, Enrico; Partito Comunista Italiano (PCI)
Q Quaderni Rossi
R Radical Party; Resistance (Italian)
S Sayer, Andrew; Scalzone, Oreste
T Tarrow, Sidney
U Unità Comuniste Combattenti (UCC); l’Unità
V Via italiana al socialismo
W Wowdadaism

They say you can tell a lot about a book from its index; certainly I’m pretty pleased with what this one seems to be saying. It’s not Pale Fire – no “Berlinguer, idiocy of; idleness of; taste of, in shoes” sub-entries – but I think it tells you pretty much what the book’s about. It’s about Togliatti, Feltrinelli, Lotta Continua and the Red Brigades, and everything that connects them. One connection in particular:

Partito Comunista Italiano (PCI) passim
see also Austerity; Berlinguer, Enrico; Confederazione Generale Italiano del Lavoro; Historic Compromise; Lama, Luciano; Togliatti, Palmiro; l’Unità

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Give or take a few

My book: an announcement and a question.

I’m quite excited about my book. Or should I say, my book – for lo, that’s an actual link to a page where you can, apparently, pre-order it, with free UK delivery and everything. And here’s the publisher’s page about the book, and here’s what it says there:

‘More work! Less pay!’

Rebellion and repression in Italy, 1972–77
Phil Edwards

In the mid-1970s, a wave of contentious radicalism swept through Italy. Groups and movements such as ‘Proletarian youth’, ‘metropolitan Indians’ and ‘the area of Autonomy’ practised new forms of activism, confrontational and often violent. Creative and brutal, intransigent and playful, the movements flourished briefly before being suppressed through heavy policing and political exclusion.

This is the first full-length study in English of these movements. Building on Sidney Tarrow’s ‘cycle of contention’ model and drawing on a wide range of Italian materials, Phil Edwards tells the story of a unique and fascinating group of political movements, and of their disastrous engagement with the mainstream Left. As well as shedding light on a neglected period of twentieth century history, this book offers lessons for understanding today’s contentious movements (‘No Global’, ‘Black Bloc’) and today’s ‘armed struggle’ groups.

This book will be of great interest to scholars in the fields of Italian politics and society; the sociology of social movements; and terrorism and political violence.

Contents
1. Introduction
2. The Hot Autumn and after: a cycle of contention reconsidered
3. From Resistance to Historic Compromise: the politics of the PCI
4. From Feltrinelli to Moro: a second cycle of contention
5. ‘Repudiate all forms of intolerance’: how the movements were framed
6. A cycle and its aftermath
7. Do you remember revolution?
8. Social movements and cycles of contention: theoretical appendix

The book itself is currently sitting on the floor of our front room in the form of proofs (proofs! actual proofs of my book!) – proofs which I’m going to have to check before too long, to say nothing of producing an index.

Setting aside my new-authorial giddiness (which mostly evaporated when I started thinking about indexing anyway), I honestly think this is a book that’s well worth publishing. It is the first full-length study in English of the Italian movements of the 1970s – the great archipelago of Autonomia, the ‘proletarian youth’, the indiani metropolitani, the movimento del ’77 and all – not to mention the vast and complex panorama of ‘armed struggle’ groups which flourished and declined alongside them. There’s some of this in Storming Heaven, Steve Wright’s excellent book on operaismo and Autonomia; there’s some about the movimento in one chapter of Robert Lumley’s States of Emergency; and there are a couple of very good books about the armed groups by David Moss and Donatella della Porta. But to get a proper overview of the scene, you’ve basically had to read Italian. Up to now!

All right, so it’s an academic specialism like any other, and I only think it’s fascinating and important because it’s my academic specialism – someone else could make an equally good case for a new atlas of French regional dialects or a groundbreaking study of variations in snail shell thickness. But I do think it’s fascinating and important – and since this is my blog, I’ll take the space to tell you why.

Italian politics often looks a bit weird, seen from the outside, and the mid- to late 1970s were a particularly weird period. It had two particularly striking features. Firstly, you had a political system that was becoming more and more ossified, heading for the final stasis of the ‘five party’ period (when every political party to the Left of the Fascists and to the Right of the Communists was locked into a permanent coalition around the ruling Christian Democrats). The Communists – who had been systematically excluded from power since 1948 – tried to challenge the Christian Democrats’ dominance of Italian politics, but they did so (this is the weird part) by asking to be allowed to share power; the word ‘begging’ also comes to mind. The Communists’ approach was politically abject; it was tactically inept (the Christian Democrats under Aldo Moro ran rings around them), and it was strategically disastrous (the party never recovered, and arguably still hasn’t). Whether ideologically or in terms of party self-interest, it made no sense at all. Why did they do it?

Well, you’ll have to read chapter 3, but a large part of what was going on had to do with the second oddity of the period. In the late 1960s there had been a huge amount of industrial militancy, beginning outside the unions and very largely escaping their control. The wave of activism culminated at the very end of the decade, with an official settlement agreed in December 1969; this got the workers most of what they’d wanted, while also giving the unions what they’d wanted by acknowledging their representative role in the workplace. So in 1970 everyone went back to work, to be greeted with a pay rise plus official union representation, and things went back to normal. What’s extraordinary is what happened next: over the next few years, things started kicking off again, in the name of direct action against inflation. Rent strikes, bus fare strikes, utility strikes, ‘proletarian shopping’ (à la Can’t pay? Won’t pay!)… it was all happening, facilitated in many cases by people who’d cut their teeth in the wildcat strikes of the 60s. It’s a period of extraordinarily active and widespread protest and agitation; it didn’t go anywhere near the official Left (represented by the poor old Communist Party); and, for the most part, it didn’t go near the workplace either.

So you had political stasis, a supine official Left and some fairly wild scenes in the streets, in the campuses and on the estates. And then you had the interaction between the movements and the Communist Party, which is the analytical heart of my book. Following news stories in the Communist Party’s paper l’Unità over a period of five years, I analyse the party’s dominant ‘framings’ of the movements – how the party leadership saw them, and how it wanted party members to see them. Hostility to the movements is not surprising – these were, after all, potential political rivals. What is surprising, and marks a sharp departure from the Party’s approach to the activism of the late 60s, is the hostility expressed towards the movements’ members, their demands and their culture. Instead of offering to take the movements under its wing, the Party essentially dismissed them in their entirety, after labelling them as breeding-grounds for nihilist hooligans and fascist provocateurs. This ‘scorched-earth’ policy made life extremely difficult for the movements, deprived of any kind of sponsor from within the political mainstream; from this point of view it could be said to have been a success. However, it also led inexorably to the Communist Party denying itself a major potential source of new members and new ideas, and alienating much of its existing support. And they never did get to share power with the Christian Democrats.

It’s a fascinating and in many ways a tragic period. More to the point, the scale and diffusion of activism makes it a very unusual period in European history. To think of another like it I think you’d need to go back to May ’68, if not to Barcelona ’36 – and both of those have had plenty written about them, even in English. Yes, Steve Wright’s book is good – and the chapter in Robert Lumley’s book – but I really think this is the first book in English to do the period justice. I don’t expect you’ll buy it, though, unless you’ve got an institutional budget. Here’s the problem: the initial edition is hardback only. The planned cover price is £60, or approximately 30p per page. There’s a possibility of a paperback edition, which I might be able to recommend people to buy with a straight face; there’s a possibility, if the hardback edition sells. It’s an edition of 400.

All giddiness spent, I know the topic of the radical left in Italy in the 1970s isn’t that fascinating to that many people; I know the book’s never going to sell a million. I think it’s got a definite readership, though, not all of whom frequent university libraries. With a fair wind I think it could sell a few thousand – if it was affordable.

So here’s the question, aimed particularly at anyone who’s been in a similar position or knows people who have (hi Daniel!): how can I sell (say) 300 academic hardbacks, knowing that they’re realistically only going to be bought by libraries and eccentric millionaires? Advertising? Journal papers (Phil Edwards is the author of…)? Word of mouth at conferences? Emails to everyone I’ve ever met who might be interested (Forgive the impersonal approach, NO STOP PLEASE DON’T DELETE THaaah, too late)? Blog posts like this one?

Any suggestions will be gratefully received. (And I really don’t expect you to buy the book yourself. Unless you’re a librarian and/or an eccentric millionaire, of course, in which case feel free.)

On science alone

Like Splinty, I am not inconsiderably annoyed at Private Eye. Oh yes.

In the recent ruckus between Newsnight and the Decent Right thinktank Policy Exchange, the Eye (or at least the enigmatic ‘Ratbiter’) has unaccountably chosen to side with the latter.

Newsnight alleged that Policy Exchange or its researchers had forged the receipts which showed you could buy book spewing out hatred of women, Jews, Christians and moderate Muslims in mosques. The researchers utterly deny any forgery; but the implications of the alleged exposé are explosive: David Cameron’s favourite think-tank was apparently stirring up racial hatred with fraudulent evidence.

Newsnight‘s killer claim was that its hacks had organised forensic tests which proved that receipts Policy Exchange said it had collected from the Muslim Education Centre in High Wycombe were dubious. When Policy Exchange said that the centre was selling such titles as Women Who Deserve to go to Hell – for complaining about their husbands and going along with feminist ideas promoted by Jews and Christians – it couldn’t be believed. The BBC stuck by the accusation even though the Muslim Education Centre cheerily told reporters that the books were indeed on sale.

Similarly Newsnight said receipts from the Al-Muntada Al-Islami Trust in west London were suspicious … If Newsnight‘s allegations were correct, the al-Muntada centre should be the innocent victim of a disgraceful smear. But the most basic checks show that it wasn’t. At the time the Eye was going to press, the al-Muntada online bookshop was offering [two works cited by Policy Exchange]

There’s a very basic logical fallacy in the argument put forward by Policy Exchange and endorsed by the Eye, which hinges on the unstated proposition that for Muslim bookshops to sell the works of (say) Sayyid Qutb really matters. It’s about working backwards up the chain of causation and treating an intermediate (and perhaps optional) link as if it were the starting point. All sorts of misinterpretations can follow from this error: some gang members grew up listening to gangsta rap, for example, but many people who grew up listening to gangsta rap didn’t go on to join gangs and were never at any risk of doing so. In the case of Qutb, as Splinty says:

What Qutb does do, if you’re a young Muslim alienated from the surrounding society, is provide an intellectual framework for you to understand your alienation. Note that this only works if you’re already an alienated Muslim, and that a Qutbist intellectual framework is not remotely necessary for the alienated Muslim to adopt jihadi ideas.

You can get from A to C via B, but you can also go straight from A to C, or go to B without going on to C. What’s most important is starting at A – and you don’t get there from B.

So there’s a strong argument that Policy Exchange and ‘Ratbiter’ don’t have a case even if we take everything they say at face value. But there’s a more fundamental problem. ‘Ratbiter’ doesn’t go into any detail about the alleged faking of the receipts, resorting to the weaselly adjectives ‘dubious’ and ‘suspicious’ and a reference to sciencey-sounding “forensic tests”. Those scientists, they can prove anything, can’t they? Newsnight will have given those receipts to a bunch of boffins in white coats, they’ll have taken a sample and whizzed it round in a centrifuge or something, and just because some liquid ends up turning red instead of blue…

Actually the tests were a bit more basic – and a bit more conclusive. Here‘s Richard Watson of Newsnight (and this has been up since the 14th of December, which presumably was some time before the Eye went to press):

Al-Manaar Muslim Cultural Heritage Centre
the hand-writing on this receipt is very similar – to my eye it looks identical – to the hand-writing on another receipt, said to have been obtained from a mosque in Leyton, 10 miles away [Masjid as-Tawhid]. A registered forensic document examiner concluded that there was “strong evidence” that the two receipts were written by the same person.

Masjid as-Tawhid
The first receipt provided by the researcher was obtained from the bookshop, at 78 Leyton High Road. I did see the carbon copy of this receipt so we know the books were acquired from the bookshop. But both the bookshop manager and the mosque management categorically say they are two separate organisations.

Curiously, we were told that researchers were sent back at a later date to obtain a second receipt on headed paper and that document, printed on an ink-jet printer, introduced the word “mosque” into the receipt for the first time. The address is still given as that of the bookshop. But none of this addresses the worrying fact that the hand-writing on the printed receipt matches that on the receipt from the Muslim Cultural Heritage Centre, 10 miles away.

Al-Muntada
[The receipt was] printed on an ink-jet printer. The forensic ESDA tests carried out by the registered document examiner concluded that this receipt was underneath the receipt from the Muslim Education Centre in High Wycombe when this latter one was written out. Once again the mosque management categorically told us that the receipt provided by the researchers was not a genuine document. Even if the books are available online, there are serious questions about the authenticity of this receipt.

You get the idea.

I read quite a lot of research for the purposes of my day job, and I’ve seen results called into question on much weaker grounds than Newsnight had. If you’ve got good reason to believe that the evidence in front of you isn’t genuine – let alone reason to believe that it’s been faked – then you just don’t trust that research, even if it’s telling you that the sky is sometimes dark at night and Monday tends to come after Sunday. If someone else can get similar results by other means, bully for them – let them publish what they’ve got. But that doesn’t somehow retrospectively validate the faked research, as the Eye seems to imagine.

Ultimately it’s a point about the reliability of the researcher as well as the research. If you’ve got evidence that they’re willing to put their thumb on the scales to get the right answer, from that point on you can’t really trust anything they tell you – unless it begins with “I’m sorry I faked those results”, and even then you’ll want to watch them like a hawk. Unfortunately Policy Exchange’s response to Newsnight can be summed up as “we didn’t fake those results, and what does it matter if we did, and besides you’re no better”.

To push the evidence is bad, but it doesn’t make the research completely invalid. To fake the evidence does invalidate the research, but for the researcher it’s survivable. But to fake the evidence and then refuse to admit it, deny that it matters, change the subject and generally try to bluster your way out of it – you’re off the list, I’m afraid.

The fundamental point ‘Ratbiter’ seems to miss is that this applies just as strongly if the results are plausible – and twice as strongly if the results are in line with the audience’s expectations. Picture the scene: they’re telling you what you want to hear, and it seems believable, but you’ve got evidence that they’re willing to lie about it. It’s a setup that rings some very loud alarm bells for me, but apparently it doesn’t at the Eye. Perhaps ‘Ratbiter’ had better stay well away from time-share presentations.

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