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An Archaeology of Political Discourse? Evaluating Michel Foucaults Explanation and Critique of Ideology
David Howarth
University of Essex The resurgence of interest in the concept of ideology and its empirical application neglects the important contribution of Michel Foucault. Despite Foucaults epistemological reservations about the concept of ideology, both his archaeological and genealogical writings develop original approaches to the analysis of concrete ideologies. This article evaluates Foucaults archaeological approach by applying it to the case of Black Consciousness ideology in South Africa. When translated into an appropriate form, archaeology provides a useful set of tools for the analysis of concrete ideologies. However, it should not be taken as a free-standing approach for its employment exposes important methodological and substantive difculties. Archaeology thus needs to be supplemented by a genealogical investigation of discursive practices and by a post-Marxist theory of hegemony.
Renewed interest in theories of ideology has engendered a variety of new approaches and empirical applications, ranging from psychoanalytic to postMarxist through to analytical and post-analytical idioms.1 One absent, though in my view potentially important thinker in this regard is Michel Foucault, even though his different accounts of discourse are viewed with scepticism as to whether they can advance a coherent theory of ideology and ideology critique. Indeed, many are openly hostile.2 On the face of it this is not surprising, as Foucault raises at least three telling objections to the concept itself. He argues, rstly, that ideology is invariably used in virtual opposition to something else which is supposed to count as truth, whereas the crucial distinction is not to be drawn at the level of true or false statements, but in seeing historically how effects of truth are produced within discourses which in themselves are neither true nor false (Foucault, 1980, p. 118). Secondly, he believes that the concept of ideology presupposes a transparent and unied conception of human subjectivity that is either deceived by the operation of ideology, or able to break decisively with false beliefs and attain enlightenment and emancipation, whereas Foucault aims to decentre the subject by showing its dependence on relations and discourses which always precede it. Finally, he claims that ideology is usually placed in a secondary position relative to something which functions as its infrastructure, as its material, economic determinant, whereas his project is trenchantly anti-reductionist, aiming to describe and chart the functioning of discourse in its distinct materiality and positivity (Foucault, 1980, p. 118).3 Nevertheless, in both his archaeological and genealogical writings Foucault is concerned with questions about ideology and ideological systems, and elaborates
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concepts and methods for their analysis. In The Archaeology of Knowledge (AK) and related essays, which are primarily concerned with issues in the philosophy of the natural and human sciences, he applies his archaeological methods of analysis to the logic and functioning of political ideologies. More explicitly, his later genealogical studies seek to unmask the operation of power by charting the unacknowledged connections between discourses, institutions and mechanisms of domination. This article assesses the strengths and weaknesses of Foucaults archaeological approach to the study of ideology by considering its application to the case of Black Consciousness (BC) ideology in South Africa. I argue that when properly adapted archaeology provides a useful methodological device for investigating ideologies such as BC by positing a way of pinpointing and describing the historical rules immanent in the production of discourse. In the case of BC ideology, for example, it enables the production of an alternative account that can demystify three myths informing the dominant interpretations. However, I also demonstrate that its employment exposes important methodological and substantive difculties. More specically, Foucault remains ambiguous about the relationship between what he calls discursive and non-discursive practices; cannot reconcile the positivist and critical dimensions of his project; and develops an indeterminate set of rules for the analysis of concrete ideologies. In the latter part of the article I show that issues concerning the evaluation and critique of ideologies are addressed in Foucaults later writings. This is not realized by elaborating a special conception of ideology based upon a theory of linguistic representation, alienated subjectivity, capitalist production, or the unconscious structures of the mind (as is the case with Marxist, psychoanalytic and other critical approaches). Indeed, as I have already noted, Foucault harbours serious doubts about the epistemological and ontological status of the concept of ideology. Instead, it is achieved by employing a Nietzschean-inspired method of genealogy to analyse specic congurations of knowledge/power. I conclude by arguing that when articulated with his archaeology, and supplemented by a neo-Gramscian conception of hegemony, Foucaults work yields a fruitful approach to the analysis and critique of ideologies.4
bring about its end.5 According to this picture, the movement and its ideology was unwilling (or unable) to link up with the black working classes, and it functioned primarily to promote a form of petty-bourgeois nationalism that masked its real capitalist class interests (Hirson, 1979, p. 297; see also Brooks and Brickhill, 1980, pp. 7680; Callinicos, 1988, pp. 61, 7980). BC is thus presented as adding nothing new to the existing ideological landscape, and it is classied with other forms of racial separatism as found in the Pan Africanist Congress (PAC) and in the discourse of American Black Power advocates of that era (Gerhart, 1978, p. 272; Pityana, 1988, p. 9; Sono, 1993, p. 61). In the main, this picture is formed by two competing theoretical approaches to the study of ideology which, paradoxically, generate complimentary if not identical conclusions. On the one hand, it is a product of what might be called traditional histories of ideas intent on describing the different elements of BC ideology by tracing out their various causal antecedents, with a view to showing how they came to inuence the consciousness of key individuals in the movement (see Gerhart, 1978; Karis and Gerhart, 1997). On the other hand, it is a function of Marxist accounts that seek to show the underlying class interests and latent economic determinants of BC discourse (Hirson, 1979). I argue that an archaeological investigation can alter some of these perceptions by putting into question the three myths, as well as the theoretical presuppositions, which inform the dominant interpretations. It can dispense with what I call the simple reiteration thesis in which BC intellectuals just repeated ideological elements derived from the Black Power movement in the United States by showing the plurality of discursive formations that BCM activists drew upon in elaborating their ideology. It can dispel what I shall call the inverse racism thesis by showing how its cultural particularism co-existed, and at times was overlaid, by discourses of universal humanism. And nally it can undermine what I name the nullity thesis by demonstrating that BC reinvigorated the archive of possible resistance discourses and practices available to those struggling against the Apartheid regime in the 1960s and 1970s.
Instead, Foucaults staunchly anti-reductionist programme takes discourse to be a positive and existing domain of manifest appearances and seeks to describe systems of statements (or discursive formations) produced within a historical eld of discursivity (Foucault, 1972, p. 47). These statements are the products of discursive practices that are, in turn, governed by historically contingent formation rules. Moreover, these rules are not necessarily available to those subjects enunciating statements; indeed, the practitioners may not necessarily be aware of their existence at all (Foucault, 1970, p. xiv).6 Differentiating his approach from traditional linguistic analysis, which investigates the rules according to which licit statements can be made in the present and future, archaeology thus aims at a pure description of discursive events (Foucault, 1972, p. 27), that is, the statements which make up historically specic discourses. By the category of discourse Foucault simply means things said or language practiced. It is produced by the difference between what one could say correctly (under the rules of grammar and logic) and what is actually said (Foucault, 1991a, p. 63). Discourses, then, are made up of a limited number of statements for which a group of conditions of existence can be dened (Foucault, 1972, p. 117). More concretely examines, Foucault aims to describe the particular systems of statements that make up our scientic knowledge, and he analyses disciplines such as general grammar, natural history, and the analysis of wealth in the Classical period, or the sciences of philology, biology and economics in the modern episteme (Foucault, 1972, pp. 317; see Howarth, 2000b, pp. 505). Conceived of in these terms, discursive formations comprise four basic elements. These are the objects about which statements are made, the places from which statements are enunciated, the concepts involved in the construction of discourse, and the themes and theories they develop. In keeping with his anti-essentialism, however, Foucault avoids the temptation of dening and unifying discursive formations around a unique set of objects, styles, concepts or themes (Foucault, 1972, pp. 378). Instead, he denes them as systems of dispersion established by discursive practices, and he proposes to describe the systems and their complex interrelationships (Foucault, 1972, pp. 37, 1356). In short, Foucault takes the rules that govern the production of statements as his main object of analysis, and examines the way they structure the basic elements of a discourse (Foucault, 1972, p. 38). Two immediate consequences follow. Firstly, Foucaults archaeological approach provides an alternative method for conducting the history of ideas. For instance, rather than presuming an ultimate coherence amongst the statements of a discourse, against which contradictions and inconsistencies can be located and reconciled, Foucault proposes simply to chart their occurrence. Secondly, although Foucault notes with concern the multiplication of statements in the modern period, he stresses their essential rarity. This is because they are regulated by a complex system of formation rules, such as the role played by academic disciplines, commentary and the sovereignty of the author, which limit their circulation (Foucault, 1980, p. 52). Thus only some statements count as serious candidates for truth and falsity within an order of discourse, whereas others are excluded by the operation of formation rules that govern a discipline (Foucault, 1980, p. 60).
constituted by all that was said in all the statements that named it (Foucault, 1972, p. 32, my emphasis; see also Foucault, 1972, pp. 534). This results in the radical, though ultimately indefensible claim that discourses, understood narrowly as systems of statements, bring into existence the very objects they purport to describe and explain, including their institutional and social conditions of possibility. In short, while Foucault is surely correct to stress the way in which objects of inquiry are constructed within specic discursive formations, he goes on to draw the illegitimate conclusion that all objects are the product of linguistic practices, and that their being is exhausted by a particular linguistic representation of them. In order to offset these difculties, Foucault has either to weaken his strong ontological claims about the nature of discursive practices, or modify his conception of discourse to include a wider range of social practices.7 With respect to the analysis of political ideologies, the former strategy would focus the study on patterns of political concepts, and would concentrate on the different congurations of ideas and beliefs that make up our understandings of the political world. The latter strategy, by contrast, would be the one followed by theorists such as Antonio Gramsci (1971) and Louis Althusser (1984), and would require a redenition of the concept of ideology as one of the social practices that constitutes the identities and worldviews of agents in society. Neither of these options is considered and pursued consistently within the connes of the archaeological approach. To avoid these limitations we need therefore to transform Foucaults archaeological machinery into a form appropriate for the analysis of political discourses. This requires a satisfactory working denition of political ideology, and the specication of a more appropriate set of formation rules for its analysis. Without entering into a detailed discussion of different theories of ideology, especially the thorny issue as to whether the concept is either negative/critical or positive/descriptive (see Larrain, 1979, pp. 1314), I will adopt a relatively neutral position that takes ideologies to refer to systems of political thinking, loose or rigid, deliberate or unintended, through which individuals and groups construct an understanding of the political world they, or those who preoccupy their thoughts, inhabit, and then act on that understanding (Freeden, 1996, p. 3). That is to say, I shall adopt a working conception that does not build into the category of ideology an a priori critical dimension, as most Marxist accounts would, but which does accept the mutual interweaving of linguistic and non-linguistic practices in ideological systems. To analyse these ideological systems archaeologically, so to speak, requires us to translate Foucaults different components of scientic discourses into appropriate terms. This means that instead of treating the objects of discourse as constructed theoretical objects of inquiry, we should take objects to refer to the particular political goals that proponents of an ideology seek to achieve. In the case of BC, for example, this would focus research on the changing purposes of the movement as manifested in its discourse: the desire to construct a black identity, the irtation with armed struggle, the aim to overthrow of the apartheid state, all of which gured as objectives in the movements history. Similarly, what Foucault calls enunciative modalities can be understood as the specic social subjects which are brought into being by the articulation of ideological discourses. In this revised sense, subjectivities are not necessarily qualied to speak by virtue of their insti-
tutional location, expertise or knowledge (although political leaders may share these attributes), but are the function of discourses that literally constitute their political identities. With respect to BC, attention would be directed at the elaboration of an assertive black subjectivity capable of resisting the lures of separate development in South Africa during the 1960s and 1970s. As to the concepts of a discourse, the analysis of political ideologies would operate at two different levels. It would concern, rstly, the abstract concepts that form the doctrinal content of an ideology and, secondly, the concrete signifying structures which constitute the lived experiences of social subjects. Thus it would concentrate on the main ideas of an ideology notions such as the black soul, nonracialism, true humanity and being-black-in-the-world in BC discourse as well as the ways in which subjects are recruited and retained by the movements propaganda and popular representations (see Mzamane and Howarth, 2000). Finally, the strategies of a discourse would not represent the possible ways of modifying a corpus of scientic statements, but would refer to the linking together of different ideological practices so as to interpellate subjectivities and achieve the goals set out in the ideology. I shall now apply this modied version of Foucaults archaeology to demystify the three myths I delineated when introducing the case of BC, after which I assess its overall viability and desirability as a form of ideology critique.
practice on the constitution and functioning of the discourse. This is evident if we turn to the inverse racism thesis for here it is clear that if there are tendencies to a form of cultural particularism in BC discourse, there are other logics that complexify this reading. For instance, in Steve Bikos enunciation of the basic tenets of BC philosophy in the early 1970s, he attacks white liberals as part of a wider onslaught against white racism. He criticizes that bunch of do-gooders that goes under all sorts of names liberals, leftists, etc for abjuring their responsibility for white racism and the countrys inhumanity to the black man , and for believing that they should be jointly involved in the black mans struggle for a place in the sun (Biko, 1970, p. 15). This attack produces statements that suggest the emergent philosophy is a form of radical cultural particularism, even an inverse racism, as Biko strives to dene a black identity by establishing a binary opposition between black/African and white/European societies. For instance, he extols his own African culture for being a man-centred society and attacks the Westerners culture for its crude instrumentalism and individualism, which is the hallmark of the capitalist approach (Biko, 1972, pp. 789). Moreover, he explicitly rejects liberal projects of racial integration as the solution to apartheid domination. He argues that the liberal myth of integration must be opposed because it makes people believe that something is being done when in reality the articially integrated circles are soporic to the blacks while salving the consciences of the guilt-stricken white (Biko, 1978, p. 55). In short, liberal integration works from the false premise that, because it is difcult to bring people from different races together in this country, achievement of this is in itself a step towards the total liberation of the blacks (Biko, 1978, p. 55). At the same time, however, Biko is at pains to stress the desire for a universal humanism as the ultimate goal of BC ideology. In his important essay Black Consciousness and the Quest for a True Humanity, he argues that We have set out on a quest for true humanity, and somewhere on the distant horizon we can see the glittering prize. Let us march forth with courage and determination, drawing strength from our common plight and our brotherhood. In time we shall be in a position to bestow upon South Africa the greatest gift possible a more human face (Biko, 1973, p. 47). At times, this universal humanism is presented in dialectical terms, in which white racism and black consciousness are the thesis and antithesis respectively, and the synthesis a true humanity where power politics will have no place (Biko, 1973, p. 39, my emphasis; see also Biko, 1978b, p. 332). From an archaeological point of view, these contradictory statements are not to be taken as evidence of the discourses inner incoherence and irrationality, which must be explained away or demystied by reference to some underlying essence of the ideology (Foucault, 1972, pp. 14956). Rather, they have to be described as statements that appear in the discourse, and they must be accounted for by reference to the different rules of discursive practice that BC activists followed when making statements. That is to say, from an archaeological perspective, questions of truth and rationality are bracketed in favour of the description of the appearance of statements, and an account of the sets of rules that serve as their conditions of existence (although it should be noted that Foucaults approach does not explain
the way in which contradictory statements and elements are covered over by various rhetorical and performative operations in a successfully functioning ideology, nor how they can serve to undermine and subvert the functioning of an ideology by being made visible). A similar argument can be made with respect to the apparent contradictions between Africanism and blackness evident in debates about liberation theology, as well as the debates within the movement between those favouring a class analysis of the apartheid system and those that prioritized a racial characterization of the apartheid order (see Thoalane, 1976). In both these cases, the opposing statements are compatible with different discursive rules structuring the production of statements by differently positioned social subjects within the discourse. For instance, those who stressed an African theology were drawing on the Africanist philosophy of Anton Lembede, Robert Sobukwe and others, while reactivating indigenous religious practices and discourses, whereas those who stressed the need for a Black theology were shaped principally by debates in the United States. Equally, these statements co-existed with other statements commensurate with established religious discourses, such as the Catholic and Anglican churches. Let us turn, nally, to the nullity thesis. One way of demystifying this myth would be to demonstrate the positive contribution that the movement made to the overthrowing of the Apartheid regime by virtue of the new political leadership it fostered, the political frontiers it helped establish, as well as the ideology of assertiveness that partly stimulated and sustained the Soweto uprisings. I believe that this positive contribution can be sustained (cf. Fatton, 1986, p. 36). However, these are primarily empirical questions about the movements overall efcacy and impact, and do not therefore fall within the remit of this particular article. Instead, it is important to show via archaeological analysis that BC discourse contributed new discursive articulations and possibilities to the overall archive of resistance discourse in post-Sharpeville South Africa. In this respect, it is possible to show that the stress placed on questions of self-help, the turn to local community organizations as the basis for long-term collective action, and the stress on black assertiveness, reinvigorated the repertoire of resistance practices and transformed the ideology of non-racialism, which came to predominate in the post-Soweto context (Matiwane and Walters, 1986).
A Remaining Ambiguity
Thus far I have shown the added value a modied archaeological approach can contribute to the understanding of an ideology such as BC in South Africa. Nevertheless, there is a remaining difculty in employing Foucaults initial approach to analyse and evaluate political discourses. As I have suggested, Foucaults archaeology of discourse, whether scientic or political, aims merely to describe the appearance of statements and their relations with other statements both within and between discursive formations. However, he also seeks to provide a critique of the constraints and exclusionary mechanisms at work in the production and legitimization of discourse. This ambiguity goes to the heart of Foucaults archaeological enterprise and the principles that inform it. The dominant line of the project suspends questions about
the meaning and truth of the statements, and seeks simply to describe statements by excavating the formation rules that govern their production. For instance, he rejects any hermeneutical impulse to interpret the meaning and truth of statements by arguing that To interpret is a way of reacting to enunciative poverty, and to compensate for it by a multiplication of meaning ... But to analyse a discursive formation is to seek the law of that poverty ... and to determine its specic form. In one sense, therefore, it is to weigh the value of statements. A value that is not determined by their truth, that is not gauged by the presence of secret content; but which characterizes their place, their capacity for circulation and exchange, their possibility of transformation, not only in the economy of discourse, but, more generally, in the administration of scarce resources (Foucault, 1972, p. 120). On the other hand, as against this equation of statements as meaningless elements in an economic exchange, there are other passages in which Foucault is apparently concerned with the meaning and truth of statements. For instance, he claims that Gregor Mendels statements were not taken seriously by his fellow botanists and biologists in the nineteenth century because he was not in the true, that is, he was speaking of objects, applying methods, and placing himself on a theoretical horizon which were alien to the biology of his time (Foucault, 1981, pp. 601). And he concludes that [w]ithin its own limits, each discipline recognizes true and false propositions; but ... pushes back a whole teratology of knowledge beyond its margins. This means that there are no errors in the strict sense, for error can only arise and be decided inside a denite practice, and that it is always possible that one might speak the truth in the space of a wild exteriority (Foucault, 1981, pp. 601 my emphasis). From this perspective, as Linda Alcoff correctly notes, Foucault is committed to demarcating at least three types of statements: meaningful and true (Mars is the fourth planet); meaningful and false (Mars is the fth planet); and meaningless (Mars is angry) (Alcoff, 1996, p. 124).10 This important undecidability in Foucaults texts has a number of repercussions for his approach. To begin with, Foucaults decision to suspend the truth and meaning of statements in favour of a purely descriptive enterprise may serve the useful heuristic role of allowing a synchronic account of political discourses to be executed with a minimum of prejudice. However, if taken as a strict methodological rule it jeopardizes the entire enterprise for without understanding the meaning of the statements produced it is not easy to see how one would begin the descriptive enterprise in the rst place (cf. Dreyfus and Rabinow, 1983, p. 88). Furthermore, it is difcult to see how Foucault could adopt the critical perspective he wishes to take toward the exclusionary mechanisms he pinpoints without presupposing an alternative perspective with which to evaluate the truth and falsity of statements, as well as the logics that regulate their production. Indeed, Foucault provides no justication for his desire to separate the descriptive and evaluative dimensions of archaeology, apart from peddling a reductionist positivism in which discursive events are simply understood as facts devoid of meaning and value.11 These problems are evident if we return to the example of BC. In describing and charting the production of statements made in the name of this ideology, the
archaeological analyst must understand the meaning of the statements she describes in order that they might be said to count as statements of BC discourse. Moreover, there can be no question of simply describing the appearance of statements, as any such description would be part of an overall argument about the character and impact of the discourse itself. Indeed, in challenging existing interpretations for the myths they have helped establish and propagate, the whole point would be to articulate an alternative account of the discourse, which is asserted to be both more plausible and perspicuous than those available. Such an account would have to arrange the facts about BC discourse in a way that would provide a more convincing picture of its logic and character, and would strive to situate the discourse in a historical context that would result in a more comprehensive explanation of its emergence and effects. In short, insofar as the interpretations that are contested inevitably take a stance on the truth or falsity of the beliefs and values of BC, as well as its nature and impact in the South African context, so too must a viable alternative. This presupposes an evaluation of meaningful statements and concomitantly a minimum degree of normativity. The root cause of these difculties resides with Foucaults notion of formation rules. Despite its centrality, he never provides a satisfactory denition of this notion, and its difference from concepts such as system, practice, law, structure and regularity, which he also deploys (Dreyfus and Rabinow, 1982, p. 80). In fact, he tends to use the terms synonymously, since one of his objectives is to emphasize the immanent relationship between the system of formation rules, the discursive practices they inform, and the resulting discursive structures (Howarth, 2000b, p. 62). However, this raises a number of problems. The rst concerns the precise character and status of the rules themselves. Here Foucault variously understands rules to be either empirical regularities inferred from the statements of established discourses, or prescriptions as to what can and cannot be stated in a given discourse, or causes of the orders of discourse themselves (cf. Foucault, 1972, pp. 724, 1168). Foucault thus conates the idea that rules correspond to the empirical regularities between statements, on the one hand, with normative and causal conceptions of rule-following on the other. Not only do the causal and normative conceptions contravene his archaeological method, which is predicated on a pure description of the facts of discourse, they either hypostatize rules by making them the underlying determinants of practices, or they presuppose a conscious subject capable of applying rules correctly or incorrectly (Foucault 1998, p. 306; see also Foucault 1972, p. 131). Secondly, it is not clear how Foucault generates the rules that underpin discursive formations. Are they retroactive empirical generalizations inferred from the particular statements of a discourse, or are they deduced from the specic logics and rules governing a particular episteme? This methodological query adds further doubts about the status of archaeology as critique. That is to say, while the former conception is consonant with a purely descriptive enterprise (though rendering critique all but impossible), the latter makes critique possible but attributes a false causal power to formation rules. Foucaults archaeological project thus posits, on the one hand, a transcendental set of formation rules and, on the other, a contingent series of empirical statements; splits the role of the archaeologist into being either a detached observer or involved critic; and ascribes an origin in the form of epistemes to what he regards as historically specic discursive formations. In short,
he replicates the negative characteristics of the modern episteme the famous doubling of man inaugurated by Kantian philosophy which he is at pains to contest in elaborating the archaeological project (see Foucault, 1970, pp. 30343).
This historicizing, engaged and political approach to the study of ideologies opens up a different set of research questions. In the case of BC it focuses attention on the contingent, ignoble emergence of the movement, especially the decision by black students to oppose and eventually break with the non-racial National Union of South African Students in 1967 and form SASO, and it concentrates on the way that certain ideological possibilities, such as the discourse of nonracialism as elaborated by the ANC and its allies, were in different conjunctures foreclosed by the decision of the BCM to articulate a blacks only organizational infrastructure (see Howarth, 2000a). Moreover, the genealogist cannot simply describe the rules and statements of discourse, pointing out for instance their internal contradictions, she must also evaluate the import of these statements together with the practices with which they are connected. Thus with respect to BC critical attention has to be concentrated on the consequences of adopting a blacks only strategy of achieving human emancipation in South Africa, as well as the ambiguities of the overall goals that the movement sought to achieve. In sum, the genealogical investigator must seek to discern the meanings of the practices and discourses she investigates, and is then called upon to evaluate the movements goals, strategies and modus operandi.
guage from which it borrows, but they do make visible some important differences with standard conceptions of ideology critique. That is to say, while his work is consistent with accounts of ideology developed by theorists such as Althusser and Michel Pcheux, which focus on the way social and political practices constitute individuals as social subjects with identities, rather than positing them as the essential sources of meaning and agency, he is suspicious of the idea that these practices are necessarily mediated by linguistic representations, or that they function by concealing their true import (see Althusser, 1984; Pcheux, 1982). Instead, for Foucault practices of domination are visible manifestations of the functioning of power the famous disciplinary techniques that Foucault describes in Discipline and Punish for instance which are in need of analysis, exposure and challenge. This unmasking process is achieved, moreover, by constructing genealogies that expose the contingency and historicity of naturalized and sedimented practices, thus insinuating new possibilities for thought and action (see Foucault, 1979, pp. 1549; Howarth, 2000b, pp. 736, 12930). A further issue concerns the linking together of different discourses into more global patterns, as well as the general functioning and interaction of political ideologies. On one level, this touches upon the problem noted by a number of critics about the connection between what Foucault calls the microphysics of power, which operates in the bodies ... of each and every one of us, and the crystallization of these practices and power relations into relatively sedimented forms of domination and subordination (see Cocks, 1989, pp. 4951, 79; Honneth, 1991, pp. 745; McNay, 1994, p. 111). With respect to relations of domination, Foucault grapples with this problem in his writings on governmentality, where he adumbrates a suggestive, if not entirely conclusive, account based on the concepts of domination, freedom and power (Foucault, 1991b, pp. 113). Here he distinguishes between relatively xed systems of control that strongly reduce the freedom of the subject, conning it to sedimented positions within a social structure, and the exercise of power, which presupposes a weakening of control, and the emergence of possibilities not evident in the existing structure of domination. This makes possible a certain degree of freedom for social agents both to maintain systems of domination and to propose counter-strategies of resistance. At this level of analysis, any struggle designed to modify existing social relations and to institute a new system of domination will encounter resistance that has to be overcome. This assumes that any drive to create a new system of power will itself be an unstable conguration, always vulnerable to change and transformation. However, at another level there still remains the difculty of explaining the ways in which oppositional political ideologies are constituted and function (cf. Said, 1983, p. 221). More particularly, Foucault needs to explain how movements and actors construct counter-hegemonic discourses that can weld together contingent and at times contradictory ideological elements, and he needs to account for the way they can recruit a diverse range of social actors in support of their objectives. That is to say, while Foucault is surely correct to be wary of the dangers of oppositional movements becoming new sources of domination, he seems unwilling to contemplate the elaboration of what Gramsci calls counter-hegemonic projects, which can contest relations of domination, and institute more democratic and egalitarian forms of political rule (see Gramsci, 1971, pp. 22939).
Foucaults genealogical account of political discourse thus needs supplementing with a post-Marxist concept of hegemonic practice that enables one to explain the formation of oppositional ideologies by recourse to the establishment of political frontiers necessary for their constitution (see Laclau and Mouffe, 1985, pp. 13445). From a post-Marxist perspective, the elaboration of a potentially hegemonic ideology involves the articulation of a common political identity amongst a dispersed set of agencies and subjects. This involves the construction of a set of equivalential relations between different elements by dividing social space into two camps. In turn, the establishment of political frontiers between differently positioned social actors is made possible by the production of empty signiers signiers emptied of determinate content that enable actors with divergent interests and identities to unite together in the face of a common enemy (Laclau, 1996a, pp. 3647; see Howarth, 2000b, p. 119). Thus, if we return, nally, to the case of BC, it can be demonstrated that the linking together of a wide range of constituencies with different identities different ethnic groups (e.g. Zulus, Xhosas, Indians, Coloureds), social classes (for example workers, students, petty-bourgeoisie) and status groups (men and women) was made possible by the postulation of white racism as a common enemy (see Howarth, 1997). For example, a typical pamphlet distributed by the Black Peoples Convention in 1973 after the wildcat strikes by African workers in Natal labelled by the white media as the Great Zulu strike attacks the idea that there are major ethnic differences (African, Indian, Coloured) amongst the black population. In its place, it calls for black solidarity in the face of a common white oppression: African workers have put out their hands for support from the rest of the black community. But the rest of the black community has not responded positively. We must remember that we are not different from each other [my emphasis] it is only the white man who makes us feel this way by separating us and paying us different wages, None of us can afford to sit on our backs and say: I dont want to be involved!. Whether we like it or not we are involved, and we are involved together. And it is time that we got together as OPPRESSED people Africans, Coloureds and Indians who are affected by APARTHEID, GROUP AREAS, JOB RESERVATION ... the injustices are endless. Our suffering is the same. WE ARE ALL BLACK PEOPLE. (Black Peoples Convention, 1973). In this case, then, the construction of a common black identity dened in opposition to white racism and non-whiteness served to conceal or temporarily reconcile differences and contradictions amongst a diverse set of agencies and identities. This enabled the discourse to function as a means of recruiting different individuals by extending its logic to different constituencies and groups. It also enabled the discourse to unify its divergent elements into an articulated whole. In the postSoweto conjuncture, and the new conditions of political struggle that resulted, these differences and contradictions became more visible, as the existing chains of equivalence began to disintegrate and be replaced by a new non-racial democratic opposition discourse (see Howarth, 2000a).
In this article I have argued that while Foucaults archaeological account of political discourse, when translated into an appropriate form, does provide a useful set of theoretical and methodological tools for the analysis and critique of concrete ideologies, it should not be taken as a free-standing approach. Instead it needs to be supplemented by a genealogical approach to discursive practices and by a postMarxist account of hegemony. When viewed in these terms, Foucaults archaeological analysis serves as a necessary structural precursor to the more historically and politically oriented accounts inspired by Nietzsche and Gramsci. In Foucaults terms, archaeology is an internal moment of the problematization of the discourses and practices investigated, thus providing the means for isolating an object of investigation the rules forming the objects, subjects, concepts and strategies of a discourse before the critical genealogical approach accounts for its contingent emergence and formation. The concept of hegemony continues this emphasis on the radical historicization of discourses and social practices by emphasizing the political character of the construction and functioning of ideologies. Interpreted in this way, Foucaults writings do indeed disclose a space for the description, explanation and critique of political ideologies. (Accepted: 10 July 2001) About the Author
David Howarth, Department of Government, University of Essex, Wivenhoe Park, Colchester CO4 3SQ, UK; email: email@example.com
I would like to thank members of the University of Essex Political Theory Group, especially Ted Benton, Jason Glynos, Alejandro Groppo, Sheldon Leader, Aletta Norval and Albert Weale, as well as an anonymous reader, for their helpful comments and criticisms of an earlier version of this article. 1 See Freeden, 1996; Laclau, 1996a, b; Rosen, 1996; Zizek, 1989. 2 See Copjec, 1994, pp. 38; Habermas, 1987, p. 283; McNay, 1994, pp. 10710; Zizek, 1994, p. 13. 3 These particular criticisms were originally made in 1977, and directed primarily at Marxist theories of ideology (although they hold for all critical and negative conceptions as well). However, they are particularly pertinent in that commentators have construed them as emblematic of Foucaults views on ideology per se, such that his work is inappropriate for its analysis and critique. As I shall argue, Foucault adopts different (and at times ambiguous) conceptions of ideology in the different phases of his writings, and that all his various theorizations can be employed, when properly claried, modied and synthesized, for the analysis and critique of political ideologies. 4 It for this reason that I use the terms ideologies, political discourses, and concrete ideologies synonymously in the article. They are distinguished from the critical concept of ideology, as articulated for example in the writings of Marx, Althusser, Barthes and Zizek. 5 See Adam, 1973, p. 158; Meer, 1972, p. 5; Paton, 1972, pp. 910; Tambo, 1987, pp. 1189; Woods, 1971. 6 For example, an article submitted to a respectable academic journal today must conform to minimum rules of argumentation, logics of inference, presentation of evidence, referencing, style, length, titling, and so on, for it even to be considered a serious candidate for publication. It must then satisfy other rules of suitability, such as originality and appropriateness, for it to be nally published. For a fuller analysis of Foucaults conceptions of discourse see Howarth (2000b). 7 The latter position is adopted by Laclau and Mouffe (1985), and is discussed in more detail below. 8 See Baldwin, 1964; Carmichael and Hamilton, 1967; Cleaver, 1969; Malcolm X, 1964.
10 This position would differ from a purely positivist position in that Foucaults account of the truth and meaning of statements is always relative to historically specic discursive formations. 11 It is difcult to see how Foucaults own ordering of the statements he explores in his different studies does not immediately imbue them with a certain meaning and value. 12 It should be stressed here that Foucault is not falling back into a nave form of realism or even positivism. He still stresses the discursive character of the practices he is analysing as a minimum condition of their intelligibility, but denies the need for a special theory of ideology to explain their functioning and grip. Moreover, while he now separates practices, discourses and institutions for analytical purposes, he insists they are connected together in relational ensembles, which he labels apparatuses or dispositifs (Foucault, 1980, p. 194).
Adam, H. (1973) The rise of black consciousness in South Africa, Race, 15, 2, 14965. Alcoff, L. (1996) Real Knowing: New Versions of the Coherence Theory. Ithaca NY: Cornell University Press. Althusser, L. (1984) Essays on Ideology. London: Verso. Baldwin, J. (1964) The Fire Next Time. Harmondsworth: Penguin Books. Biko, S. (1970) Black souls in white skins?, SASO Newsletter, August, 1518. Biko, S. (1972) White Racism and Black Consciousness in H. Van Der Merwe and D. Welsh (eds), Student Perspectives on the Struggle. Cape Town: David Philip. Biko, S. (1973) Black Consciousness and the Quest for a True Humanity in B. Moore (ed.), Black Theology. London: Hurst. Biko, S. (1978a) I Write What I Like. Harmondsworth: Penguin Books. Biko, S. (1978b) Our strategy for liberation, Christianity and Crisis 37, 22, 32932. Black Peoples Convention, (1973) The Great Zulu Strike , Unpublished pamphlet, University of Witwatersrand: William Curren Library Collection. Brooks, A. and J. Brickhill, J. (1980) Whirlwind before the Storm. London: International Defence and Aid Fund for Southern Africa. Callinicos, A. (1988) South Africa between Reform and Revolution. London: Bookmarks. Carmichael, S. and Hamilton, C. (1967) Black Power. New York: Random House. Csaire, A. (1972) Discourse on Colonialism. New York: Monthly Review Press. Cleaver, E. (1969) Soul on Ice. London: Cape. Cocks, J. (1989) The Oppositional Imagination: Feminism, Critique and Political Theory. London: Routledge. Cone, J. (1969) Black Theology and Black Power. New York: Seabury. Copjec, J. (1994) Read my Desire: Lacan against the Historicists. Cambridge MA: MIT Press. Dreyfus, H. and Rabinow, P. (1982) Michel Foucault: Beyond Structuralism and Hermeneutic. Brighton: Harvester. Fanon, F. (1967) The Wretched of the Earth. Harmondsworth: Penguin Books. Fanon, F. (1986) Black Skin, White Masks. London: Pluto. Fatton, R. (1986) Black Consciousness in South Africa. New York: State University of New York Press. Foucault, M. (1970) The Order of Things: an Archaeology of the Human Sciences. London: Tavistock. Foucault, M. (1972) The Archaeology of Knowledge. London: Tavistock. Foucault, M. (1979) The History of Sexuality: an Introduction. Harmondsworth: Penguin Books. Foucault, M. (1980) Power/Knowledge: Selected Interviews and Other Writings 19721977. New York: Pantheon Books. Foucault, M. (1981) The Order of Discourse in R. Young (ed.), Untying the Text: a Post-Structuralist Reader. London: Routledge. Foucault, M. (1984a) Nietzsche, Genealogy, History in P. Rabinow (ed.), The Foucault Reader. Harmondsworth: Penguin Books.
Foucault, M. (1984b) What is Enlightenment? in P. Rabinow (ed.), The Foucault Reader. Harmondsworth: Penguin Books. Foucault, M. (1985) The Use of Pleasure. New York: Pantheon. Foucault, M. (1991a) Politics and the Study of Discourse in G. Burchell, C. Gordon and P. H. Miller (eds), The Foucault Effect: Studies in Governmentality. London: Harvester Wheatsheaf. Foucault, M. (1991b) The Ethic of Care for the Self as a Practice of Freedom in J. Bernauer and D. Rasmussen (eds), The Final Foucault. Cambridge MA: MIT Press. Foucault, M. (1998) On the Archaeology of the Sciences in J. D. Faubion (ed.), Michel Foucault: Aesthetics, Method and Epistemology. New York: The New Press. Freeden, M. (1996) Ideologies and Political Theory: a Conceptual Approach. Oxford: Clarendon. Gerhart, G. (1978) Black Power in South Africa: the Evolution of an Ideology. Berkeley CA: University of California Press. Gramsci, A. (1971) Selections from the Prison Notebooks. Ed. and trans. Q. Hoare and G. N. Smith. London: Lawrence and Wishart. Habermas, J. (1987) The Philosophical Discourse of Modernity: Twelve Lectures. Cambridge: Polity. Halisi, C. R. D. (1991) Biko and Black Consciousness Philosophy: an Interpretation in Pityana, B. et al. (eds), Bounds of Possibility: the Legacy of Steve Biko and Black Consciousness. London: Zed Books. Hirson, B. (1979) Year of Fire, Year of Ash. London: Zed Books. Honneth, A. (1991) The Critique of Power. Cambridge MA: MIT Press. Howarth, D. (1997) Complexities of identity/difference: the ideology of Black Consciousness in South Africa, Journal of Political Ideologies, 2, 1, 5178. Howarth, D. (2000a) The Difcult Emergence of a Democratic Imaginary: Black Consciousness and NonRacial Democracy in South Africa, in D. Howarth, A. J. Norval and Y. Stavrakakis (eds), Discourse Theory and Political Analysis: Identities, Hegemonies and Social Change. Manchester: Manchester University Press. Howarth, D. (2000b) Discourse. Buckingham: Open University Press. Karis, T. G. and Gerhart, G. (1997) From Protest to Challenge, Volume 5: Nadir and Resurgence, 19641979. Bloomington IN: Indiana University Press. Laclau, E. and Mouffe, C. (1985) Hegemony and Socialist Strategy. London: Verso. Laclau, E. (1996a) Emancipation(s). London: Verso. Laclau, E. (1996b) The death and resurrection of the theory of ideology, Journal of Political Ideologies, 1, 3, 20120. Larrain, J. (1979) The Concept of Ideology. London: Hutchinson. Malcolm, X. (1964) The Autobiography of Malcolm X. New York: Grove. Matiwane, M. and Walters, S. (1986) The Struggle for Democracy. Cape Town: UCT Press. McNay, L. (1994) Foucault: a Critical Introduction. Cambridge: Polity. Meer, F. (1972) Natal Indian Congress, Reality, March, 57. Memmi, A. (1965) The Colonizer and the Colonized. New York: Orion Press. Mzamane, M. V. and Howarth, D. (2000) Representing Blackness: Steve Biko and the Black Consciousness Movement, in L. Switzer and M. Adhikari (eds), The Oppositional Press in South Africa: Alternative Voices in the Last Generation under Apartheid. Ohio OH: Ohio University Press, 2000. Paton, A. (1972) Black Consciousness, Reality, March, 910. Pcheux, M. (1982) Language, Semantics and Ideology. London: Macmillan. Pityana, B. (1988) Introduction to S. Biko, I Write What I Like. Harmondsworth: Penguin Books. Rosen, M. (1996) On Voluntary Servitude: False Consciousness and the Theory of Ideology. Cambridge: Polity Press. Said, E. (1983) The World, the Text and the Critic. Cambridge: Harvard University Press. Sono, T. (1993) Reections on the Origins of Black Consciousness in South Africa. Pretoria: Human Sciences Research Council Publications. Tambo, O. (1987) Preparing for Power. London: Heinemann Educational Books. Thoalane, T. (1976) (ed.) Black Renaissance. Johannesburg: Ravan Press.
Visker, R. (1999) Truth and Singularity: Taking Foucault into Phenomenology. Dordrecht: Kluwer Academic Publishers. Woods, D. (1971) Daily Dispatch, 10 August. Zizek, S. (1989) The Sublime Object of Ideology. London: Verso. Zizek, S. (1994) Introduction: The Spectre of Ideology in S. Zizek (ed.), Mapping Ideology. London: Verso.


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Home / Garage / Garage Makeovers - Nice Garage Interiors / Workbench Walls Interiors Garage Wallpapers Ideas Finishing Nice Color Finished Covering Wall Paint Systems Decorate
February 17, 2019 By Reese Dowell In Garage
Consult the professional, so he has an idea of what to supply you with regard to garage flooring plans and price range. Just make sure though that whatever kind of door you desire, it always has to supply your safety and security.
Is the driveway accessible? A garage house requires to look tremendous both theoretically and in truth. You might then transform this quiet space into a residence office, pastime room, or a personal fitness center.
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We'll show you ways to save and invest that don't cost a lot of money, and more importantly, can help you stretch your dollar a lot further
A savings account is when you keep your money in a bank or credit union and earn interest. Interest is the money the bank pays you for keeping your money there.
Putting more money in your pocket means more than just walking around with a big wad of cash. It means putting money aside each month, controlling how much you spend for things and making good decisions about what to do with extra cash.
It's Safe: A savings account is a safe, convenient and affordable way to save your money. It's much safer to keep your money at a bank than to keep a large amount of cash in your home. When you put your money in a bank, the bank keeps it in a fireproof locked safe. The federal government also insures your money. No matter what, you can't lose your money when it's in the bank.
It Pays: Banks pay you a fee, called interest, for keeping your money with them. The higher the interest rate, the more money you'll earn. And, the more money you put into your account, the more money you'll earn in interest. Automatically transferring money from your checking account to a savings account each payday makes paying yourself automatically much easier.
As with other accounts, a bank may charge you fees for having a savings account. Every bank charges differently, so it pays to shop around. Some accounts are free, and others carry a general service charge. A lot of banks charge you if you do not maintain a minimum balance in your account, but not all accounts have minimum balance requirements. You can save a lot of money in fees by finding an account with low or no balance requirements.
Banks offer a variety of ways for you to save your money and earn interest. The most common accounts are:
Basic Savings Account
The minimum deposit requirement for a basic account is low, from $5 to $200. Your money earns a relatively low interest rate, but you can put money into and take money out of your account whenever you want. Basic saving accounts are also called passbook accounts.
Certificate of Deposit (CD)
This account earns a higher interest rate than a regular savings account, but you have to make a larger minimum deposit, generally between $1,000 and $5,000. You also have to keep your money in the CD for a certain period of time. If you take your money out before the end of the term, you may have to pay a penalty.
Money Market Accounts
This account earns a higher interest rate than a regular savings account, but you have to make a larger minimum deposit, averaging between $500 and $2,500. This account also limits the amount of times you can take out money each month.
You should shop around for a financial institution that meets your needs. Look for a bank or credit union that is close to your home or work, open during the hours you need it to be and charges low or no fees for a savings account. Banks and Community Development Credit Unions (CDCUs) are the safest and most affordable places to open savings accounts. Banks that offer online banking, make managing your finances very easy.
What's the difference between a bank and a Credit Union?
Banks store your money, and allow you to have easy access to it by writing checks or using ATM and debit cards. Banks insure your money with The Federal Deposit Insurance Corporation, which protects your account up to $100,000 if the bank goes out of business. There are banks all over the country.
Credit Unions work like banks, but are nonprofit organizations. This means that you are more likely to get a loan, and get it at a better interest rate. Credit Unions are created for specific groups of people, like government employees or college graduates. Another kind of credit union, a community development credit union (CDCU) primarily serves low-income communities. Anyone living or working in those communities can join the CDCU serving that area. CDCUs are located in more than 300 urban and rural areas across the United States.
The key to managing any bank account is maintaining good records. Your register is a tool for keeping track of the amount in your account, or the balance in your savings account. You need to write down every transaction - deposits, fees and withdrawals - in your register so that you'll always know how much money is in your account.
At the end of each month, you'll receive a statement of your account's activity from the previous month. You can use the statement to balance your account by comparing your register with your account statement. After all financial transactions have been recorded in both places; the balances should be the same plus the interest you earned from the bank.
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29. Videos – This could be an entire section on it's own. Many people have made money by creating YouTube videos. Evan of EvanTube is a kid and he has made millions by creating reviews of products that other kids his age would use. It's not easy to get views into the millions, but once you do, you'll start seeing some cash come in. Many bloggers have completely turned to videos to get their point across by starting a video blog.
Running and charging for webinars can be a great way to build a following in your niche, demonstrate that you are an expert in your field, and make a profit. Hosting a webinar can be hard work. They need to first be promoted, provide original and valuable information, and include interactive elements so your audience can ask questions and engage with your topic. However, once you have built up a large blog following, each webinar can be extremely profitable.
There are numerous printing companies that will print your designs onto not just T-shirts, but also hoodies, hats, posters, cushions, bags, and phone cases, to name a few items. These businesses also offer fulfillment services. This means that you promote the merchandise on your own site and once you sell a product the printing company will not only print your design but also send the item directly to the buyer. So all you have to do is concentrate on the marketing and selling of your products, and the fulfillment company will take care of the rest.
The ego is the driver making the decisions. It decides between the devil (the id) and the angel (the super-ego) on either shoulder (yes, all those cartoons you've ever seen are partly true). We have voices in our mind, and it's up to the ego to decide which one to fulfill. Its goal is to satisfy the id in some way while also attending to the super-ego.
Teaching and tutoring English as a second language is a great way to make money online, not to mention open some doors for you to travel the world if you'd like. While full ESL (English as a Second Language) accreditation is recommended, as long as you're a native speaker and have the ability to teach, there are people in countries such as Hong Kong or the UAE who are willing to pay upwards of $25/hr for you to tutor them English via Skype. Check out Indeed, Learn4Good and Remote.co for remote english tutoring jobs or sign up on a specialized site like VerbalPlanet or Chegg Tutors.
Become a freelance writer or editor. If you have a passion for storytelling or a background in writing or editing, it's possible to find freelance writing or editing work online. To search available job openings, check out sites like UpWork.com and Problogger.net. You can also check traditional job sites such as Indeed.com and enter "telecommute" or "anywhere" in the location field.
The final point is really important to me because I know that my interest tends to fluctuate. Every five years or so I feel like moving on to something new and leaving my main project. In the case of business, I want to ensure that there is a profitable exit strategy. The better you meet the previous criteria (profit margin, automated, scaleable and passive), the more money you can make when it is time to sell.
Many big businesses are looking for social media influencers to become long-term ambassadors for their brand. This would involve you working closely with one particular band, and promoting their clothes, products, and services. You may also be restricted from promoting other brands, so check out the small print before agreeing to any long-term agreements.
You can sell your ebooks through Amazon's Kindle program or Apple's iTunes Connect, which gives you access to a large majority of the digital-book reading market and the barriers for entry are incredibly low. You don't need to invest lots of money to make this happen, but you do need to invest lots of time, not only in writing the ebooks, but in marketing them as well.
For those with a large Twitter following, you can make money from your Tweets alone with Sponsored Tweets. You could be paid for sharing a business's information, recommending restaurants or hotels, or tweeting pictures of you using or wearing products. As with all sponsored posts on social media, businesses will only be prepared to pay you to Tweet if you have a large following that you can influence. So work hard on building up a loyal fan base.
Create a killer course experience: With your course validated and in the works, you need to figure out how people will take it. Most course creators choose to host their courses from their own websites. This way, they get all the value of bringing customers back to their site on a regular basis. I host my own courses from a subdomain on my own site so I can easily add more. The course experience is incredibly important as well. And after trying most of the solutions, I highly recommend Teachable—an online platform designed specifically for courses.
Many new users prefer to start off with the 100% Free Offers, which is what we usually recommend. These offers are great for beginners because nothing is required other than several minutes of your time. The payouts on these offers are lower, but you're not paying a dime to complete them and they'll get you use to the CashCrate system. After you've started making money online with our free offers, you can always move on to trial offers and increase your earnings.
Work as an online interpreter or translator. If you're fluent in a foreign language, it makes sense to look for work as an online interpreter or translator. Depending on your individual skillset, you could find work translating blog posts or eBooks, transcribing recorded lessons or speeches for clients, or translating through Skype or another online video service. And, thanks to the increased use of foreign languages in the United States, getting started could really pay off. According to the Bureau of Labor Statistics, employment for interpreters and translators is expected to increase 17% nationally through 2026.
What does that mean for you? It means Nielsen will pay you $50 a year to keep their app on your favorite internet browsing device. The app itself collects statistics on your internet usage anonymously, so you never have to worry about any data being linked to you. And the best part is, the app takes up barely any space and doesn't slow down your phone or tablet at all!
Become a proofreader. All kinds of businesses hire professional proofreaders to look over their copy and content for errors before they publish. This side hustle is one that could work for nearly anyone since you can work from home provided you have a computer and an internet connection. You can find online proofreading jobs through websites like Indeed.com and FlexJobs.com
Domain name trading has been around for the last couple decades, and while most slam-dunk names have long been sold off, there's still plenty of others that you can get your hands on for relatively cheap and broker as a way to make money online. Before you dive in, however, beware that some experts doubt the long-term viability of this idea for making money online. However, there's always the change you might just land on a lucrative domain name for a future billion-dollar company. To get you started, here are some tips from GoDaddy, arguably the world's largest and most famous repository of domain names.
Companies like Uber and Lyft offer a great opportunity to make some quick cash. You'll need a clean driving record, a fairly new car and the authorization to work wherever it is that you live. If you have all of those things, you can work when it's feasible for you, whether that's in the middle of the day during rush hour, or in the wee hours of the night on a weekend. The choice is yours.
Tutor students. Many families prefer the flexibility of using an online tutor. Depending on your background, you could be simply helping a child with homework or providing college-level support. You need to have your own computer and high speed internet. Experience required differs among companies. Some require "strong experience," while others require a specific educational background. However, most companies do require a college degree.
I'll end this article with something I only recently did – offer high end coaching to a select group of clients who had to apply to work with me. My program cost between $5,000 and $10,000 and I turned away more people than I accepted. This was deliberate as I knew working one-on-one with people is not something I can do with many people or I will use up all my time. However I was keen to help certain people who were in the right position so I could learn more about the challenges they face.
All written content on this site is for information purposes only. Opinions expressed herein are solely those of AWM, unless otherwise specifically cited. Material presented is believed to be from reliable sources and no representations are made by our firm as to another parties' informational accuracy or completeness. All information or ideas provided should be discussed in detail with an advisor, accountant or legal counsel prior to implementation.
Take good pictures. Some of the options below don't require you to actually take the picture and sell the product, but for the ones that do, make sure you take a clear picture that makes your product stand out from the others. If you're going to be taking a lot of pictures, set up a small "studio-like" area in your home with a backdrop and proper lighting to really make your pictures come across as professional. And of course, you'll want a good camera too.
The list of options when it comes to making money via the internet is literally limitless. But just like making money offline, it is no easy feat. It also takes time, energy, planning and persistence to succeed. If you're into affiliate marketing or blog advertising for instance, you need to gain trust from search engines to get your blog or website rank high in the search engine results, as well as gain trust from online users for better conversions.
Salvage and resell. Do you love antiques or have a knack for finding valuables at flea markets or yard sales? If you do, it might be time to consider salvaging items for resale – or even scouting out antiques to sell for a profit. While you'll need to spend quite a bit of time searching for prospects and spend some money buying upfront, you could easily turn a profit if you know what you're doing.
More and more companies and startups especially are embracing remote work—where you use online collaboration and communication tools to do your work from wherever you want. And you don't have to be a 20-something hotshot designer or coder to reap the benefits of working remotely. Many remote positions are for customer support positions or other customer-facing positions that don't require specialized skill sets.
As per the previous point, often the logistics of growth makes a method unappealing to me, however I do want the income streams I go after to have the potential to scale, and scale big. This means if you do discover something that makes you money, the possibility to grow it to a life changing amount of money is a reality, and you understand how this can happen.
E-books represent about 20 percent of all book sales in the U.S. The good news is you don't have to be a publisher with deep pockets to get in on the action. As a solo internet entrepreneur, you can sell ebooks directly from your own website. You can sell your own works or sell a public domain work. Simply upload it to your website (or seller account on Amazon) and start publicizing it on your social media platforms, on your email list, your blog, website, etc.
If you are great at typing fast and transcribing, this is for you! By signing up at Transcribe Me, you get to work on tasks where you are expected to turn audios and videos into text form. What's more, you get to determine your work schedule and have the opportunity to have a career progression. All that you need is a computer connected to the internet and your transcription skills. Tracking of your weekly work is easy and in real-time. You also get to request for your payment at anytime as long as you have a minimum balance of $20. This is released in a fast and secure way through PayPal every Thursday before 9 a.m. EST.
Matched Betting (not available in the USA) enables you to gamble (nearly) risk-free. I say nearly as there is always room for error! It involves placing bets on all outcomes of an event, using free online bets given out by the Bookies. Although it may take a while to get your head around the concept, Matched Betting can make a substantial addition to your monthly income.
If you design a wildly popular app (which is harder than it sounds), you might be pleasantly surprised with the income they generate. Offering one or more apps at the iTunes or Android app store gives your creations wide exposure to prospects. And income can be generated by charging for the app, displaying in-app ads, or charging for in-app features and upgrades.
Today, if you're at all serious about succeeding in any endeavor, whether online or offline, you have to deliver enormous amounts of value. Yes, you have to do the most amount of work for the least initial return. This is especially true online. Why? Because it takes time to build authority and create an audience, two primary ingredients necessary to succeed in the wonderful world of commerce on the web.
Great list here Yaro, thank you so much for sharing. I think combining some of these you can get a real steady income going. I agree with the fact that $250 is a great amount for reviewing other products, but like you said that can become something rather tedious and will not allow you to be truly free. As well you will not be writing what your passionate about.
In this day and age, managing one's personal finances in a secure manner that allows the user to have a real-time visual representation of their money is easier than ever before. With the numerous applications that are out there — both free and subscription-based — there's no reason that every person can't take control of their money and ensure they're making smart money moves.
What these opportunities typically turn up to be is a pyramid scheme. You pay a fee to signup. You then receive a flyer saying how great stuffing envelopes is and list of names and addresses to mail said flyer. IF those people pay that signup fee so they can mail that flyer too, you get paid a small referral fee. ONLY if they take the bait do you get paid.
Rather than making money through subscriptions, YouTube channels are based on a traditional advertising system. Meaning the more viewers you get, the more you make. Once you're approved for the YouTube Partner Program and can start including ads on your videos, with every 1,000 views, you will make approximately $2-$4. Which might not seem like a lot, but if you have 100 videos with 5,000 views a month each, that would be $1,000–$2,000 already. Just imagine if your videos start hitting millions of views!
Earn cash back for shopping. Earning cash back on your purchases is a smart idea, and credit card rewards aren't the only good cash-back strategy out there. With sites like ShopAtHome.com, eBates.com, and TopCashBack.com, you can earn up to 10% cash back on purchases made with approved merchants. Many frequent shoppers also love the Ibotta app, which lets you earn cash-back on every purchase.
Whether you have a website or are still dreaming up ideas for a blog, you can also look into affiliate marketing. With affiliate marketing, you partner with brands and businesses within the content of your website. If you mention a product or service, you link to that produce or service using a unique affiliate code you received when you signed up for that particular affiliate program. From there, you'll make money any time someone buys a product or service through your link.
You could easily do home organizing for people, an industry that has gained a lot of popularity since the debut of Netflix's hit series Tidying Up with Marie Kondo. If you're a tidy and organized person yourself, and you're good at organizing spaces, why not offer your services to people around you? You'd be surprised at how many people, even on your own social media feed, might take you up on doing something like this.
I'm a huge fan of blogging because I love writing and connecting with people all over the world. To give you an idea of what is possible with blogging, DollarSprout.com is part of a group of blogs that routinely brings in over $100,000 a month in revenue. While it takes time to build your blog up to that income level, you can get the initial set up done in under 30 minutes (no experience needed).
People are always looking to have their cars washed and detailed. You could be a mobile car washer and detailer without having a permanent location. Reach out to people you know or make some flyers and put it in your neighbors' mailboxes. If you want to get serious about it, prop up a one-page website or give out business cards. You can make money quickly doing this.
Selling graphic T-shirts is big business. Customized T-shirts with clever sayings or graphics are ideal for online sales. Sites like Teespring allow you to sell customer shirts. Teespring's unique model allows you to design the shirt and get buyers lined up to purchase it. This saves you from the initial investment in stock and the time on processing and shipping orders, though you'll likely make a smaller profit on each shirt sold.
Tools & Resources: I've written a pretty comprehensive guide on the best web design software that covers both free and premium software packages. If you're serious about becoming a web designer, then I recommend purchasing the full Adobe Creative Cloud Suite. At $49.99 per month, this is probably a bargain considering what you can achieve with this set of tools.
The downside with this model is that you are still trading hours for dollars, which is a violation of my holy trinity concept. It's not necessarily the worst option – and many people enjoy the life of a high-paid consultant very much – but it does have the inherent limitation that a service is not replicable unless you personally do it yourself or hire people to do it for you, both activities that take time and/or resources.
If you live in an area where Uber or Lyft operate, why not become a driver? If you're looking to make some short-term cash, you can definitely rake it in by working for one of these popular car-hire apps. As long as your vehicle fits within the specifications of their program, and you have a clean license, you could do this on the side, especially if you're in a crunch for cash.
It shouldn't come as a surprise, but people who regularly monitor their finances end up wealthier than those who don't. When you were a kid, keeping track of all of your money in a porcelain piggy bank was pretty easy. As we get older, though, our money becomes spread out across things like car payments, mortgages, retirement funds, taxes, and other investments and debts. All of these things make keeping track of our money a lot more complicated.
So many people dream of writing a book, but never go through with it. Yet no matter what, I'm sure you have experience and value you could give through writing a book. By packaging your skills and knowledge into a downloadable eBook that helps people learn a skill, advance their careers, or start a businesses, you can change someone's life and even make good money online.
If you are a fast reader and have a good grasp of grammar and language then editing may be a good freelance role for you. Editing is a great way to quickly make money online, and there are always editing jobs available on freelance job sites. And the best part? Editor's usually get paid per word, so the faster you can check through work the more money you will make per hour.
Amazon will have you work on micro-projects that require some sort of human interaction. Tasks can include translating a paragraph into English (or another language), rating the search results for certain keywords, or reworking an article. The tasks are simple, and you will be paid a small amount to complete each. But if you do enough tasks quickly, you can make a respectable amount of money.


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|Tiny Leaders
|Magic Duels
|Canadian Highlander
|Penny Dreadful
|1v1 Commander
|Duel Commander
|Commander / EDH
Printings View all
|Time Spiral (TSP)
Combos Browse all
Related Questions
- Can I draw my deck before discarding with Faithless Looting?
- Question about how reiterate works in eggs.
- I cast Howl of the Horde (Raid-enabled) then Reiterate; what is the end result?
- Mizzix of the Izmagnus experience counters and Reiterate
- Does Swarm Intelligence go infinite with twincasting spells?
Buyback (3) (You may pay an additional (3) as you play this spell. If you do, put this card into your hand as it resolves.)
Copy target instant or sorcery spell. You may choose new targets for the copy.
Set Price Alerts
Recent Decks
Reiterate Discussion
rhoadheart on Mizzix Experience Proliferation
3 days ago
Most of the strategies around this deck revolve around playing Mizzix at a time when you can cast a few low cost spells and tick up a few experience counters. Normally Mizzix will be removed very quickly, so having enough mana to cast Mizzix and a few spells is opportune.
If Mizzix is having trouble staying on the board, even getting one experience counter to start the train is enough. Once you have an experience counter, there is support to increase those counters using the many proliferation cards that are included in the deck.
Continue playing politics, nuking the op player, and slowly gain experience counters until you have enough experience counters and mana to cast the big X Spells in this deck like: Jaya's Immolating Inferno . These X spells are a primary win condition for the deck, and can be used in combination with the copy spells ie: Reiterate , and ritual spells ie. Seething Song
There are also a few cards like Sphinx-Bone Wand that offer even more win-cons if you are missing key pieces.
multimedia on 70% Sale. For Me
1 month ago
Hey, with so many Islands consider High Tide ? If playing High Tide you also want more cards that can untap lands Frantic Search , Turnabout , Snap . These cards are not just good with High Tide, but are good to get more experience counters faster since they're instants which untap lands letting you play other instants/sorceries in a turn.
Other cards to consider:
- Shivan Reef
- Cascade Bluffs
- Sulfur Falls
- Mystic Remora : great repeatable draw in multiplayer Commander.
- Rhystic Study : great repeatable draw in multiplayer Commander.
- Spell Burst : counterspell with buyback.
- Capsize : bounce permanent spell with buyback.
- Reiterate : copy spell with buyback.
- Merchant Scroll
- Gamble
- Blue Sun's Zenith
- Stroke of Genius
- Pull from Tomorrow
- Windfall
- Thought Vessel
- Past in Flames
Cards to consider cutting:
- 3x Mountain
- Confirm Suspicions
- Dragonlord's Prerogative
- Epiphany at the Drownyard
- Glimmer of Genius
- Opportunity
- Precognitive Perception
- Read the Runes
- Overwhelming Denial
- Covenant of Minds
- Stolen Goods
- Compulsive Research
- Pyramid of the Pantheon
- Cultivator's Caravan
- Sentinel Tower
- Sphinx-Bone Wand
Good luck with your deck.
Gorky on Mizzix - Extra Turns
1 month ago
With Firemind's Foresight you can fetch Reiterate and Pyretic Ritual , which will give you infinite Red Mana if you have 4 Experience Counters. You could also add a Lightning Bolt to that and have a way to deal infinite Damage aswell, but it wouldn't be that much fun. ;)
The way it works is that you put the Ritual on the stack and copy it with boughtback Reitarte. Once the Reiterate resolves you will get 3 Red mana and it will return to your hand and you can cast it again for 2 Red.
metuhs on Chandra, Purifying Flame
2 months ago
Hey Man I love the deck. I'd advise trying out Reiterate , Fork and the mono red counterspells Red Elemental Blast and Pyroblast . They worked pretty well in all of the red spellslinger decks I've tried them in. The copy spells especially so a well placed fork can copy a game winning torment of hailfire or an annoying counterspell. Also if your opponents have 7 or more tapped lands then Reiterate and Mana Geyser make infinite mana.
hkhssweiss on The paragon of magic
2 months ago
Hmmm, ZeroZolo it may not be what you have in mind. But I do like abusing Bonus Round and going off with storm. Add in a couple more rocks you can use the Isochron Scepter / Dramatic Reversal combo route to go into infinite mana. After that your outlets can be Aetherflux Reservoir / Mind's Desire or even Grapeshot . Another way to make infinite mana is Turnabout / Reiterate or Mana Geyser with it as well.
You can also add in more cards like Future Sight or 1KYS , Experimental Frenzy , Precognition Field as enablers to play off the top of your library as well. Adding in more rituals would help as well.
That is going into the storm route though, but if your going for more of a value route like spell slinging than that's taking a different approach and I would say switch to a different commander like Mizzix of the Izmagnus or Keranos, God of Storms .
Rytlock on Baby's First Deck
2 months ago
Here's some things you might consider changing around.
This deck wants to win by copying lots of things. There are a few ways for you to win. One of the easier ways to do this might be to exploit Biovisionary . You just have to get four of him on your board by the end of your turn to win. Cards that you included already, like Rite of Replication make this very easy to pull off, provided you have both ready to go.
Birthing Pod , and Fauna Shaman , although more expensive, can help you search for important creatures like Biovisionary or even Worldgorger Dragon . You already have a few ways to make tokens or copies of Biovisionary
Ixidron , and Kederekt Leviathan can help to slow down your opponents and clear their creatures if you find yourself in trouble.
Genesis is another good creature that can pull things from your graveyard if you screw up or someone kills your Biovisionary .
Lastly, Crystal Shard , and Conjurer's Closet can be used to flicker your own creatures to have them constantly re-enter the battlefield and trigger effects.
Things to reconsider:
Comet Storm Bad.
Insidious Will You have a lot of counterspells. Consider cutting some of the higher mana cost ones like this.
Reiterate , Increasing Vengeance , Reverberate These might all be better if they copied creatures instead of just instants/sorceries. (Don't let go of all of these, just cut them back to one or two.)
Lightning Strike Bad. Lightning Bolt is better, but you really have no use for cards like this in the deck.
CaptainBanana42 on Neheb EDH need help
3 months ago
Hi, I would put some more of the copy effects in the deck like Reverberate . A little trick I learned while playing is if the Niv-Mizzet player counters Neheb you copy the counter with Reverberate or another similar spell. Then you target his counter with your copy of his counter spell. And of course you can use it to copy your big spells immediately or if it would get countert so that the copy resolves nonetheless.
Fury Storm , Increasing Vengeance , Reiterate . These are all good copy effects with upside.
Enchanter's Bane is probably a good card against the Tuvasa player. It does not cost much and will hit the Tuvasa player hard over time.
pokeylop on The Izzet Superstore: Mizzix EDH *Primer*
4 months ago
I like some of the stuff you've got here, good combos and relatively consistent strategies! A few things I would consider to improve this:
- 29 lands is not enough in a commander deck, you will find yourself mana screwed quite often. For a 2-colour deck, I would say have at least 34. I would suggest cutting some alternative win-cons (Psychosis Crawler in particular, that's better suited in other Izzet decks) to free up space for lands.
- Your suggested tutoring with Firemind's Foresight to grab the combo doesn't work; both Comet Storm and Merchant Scroll are 2-cost. This can easily be fixed by tutoring Mystical Tutor as your 1-cost, Comet Storm for 2-cost and Reiterate for 3-cost, then use Mystical Tutor to grab any of your rituals.
- Consider adding some protection against combat, since you don't run many creatures; this is perhaps meta-dependent, but most commander players will see Mizzix and instantly target you as she has a reputation for storming off. Dissipation Field and Propaganda are good at deterring attackers in the early and mid game (I would cut Inexorable Tide for at least 1 of these, constant proliferate is overkill in my opinion).
Reiterate occurrence in decks from the last year
Commander / EDH:
All decks: 0.02%
Red: 0.19%


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Civility costs nothing, and buys everything.
—Mary Worthy Montague
The announcement had been made the day before.
It was not as if it were something we had anxiously been awaiting, but as the group of friends sat around the table playing with clay, making ceramic birdhouses together, the subject came up.
On that crisp December morning between rainstorms we had gathered in one of the new Sawdust Studio art classes. As so often happens in these settings, conversations twist and turn in many directions as the focus stays on the work at hand of creation.
"Did you hear that Merriam-Webster announced the word of the year?"
I don't know whether we were all just specially tuned in that week or what, but we had all heard the news. The announced word of the year for 2010 was, not surprisingly, "austerity."
After batting around our thoughts on the choice and what it seemed to mean to each of us, I could not help but speak up.
"Civility! Right now, I vote for civility to be the 2011 Merriam-Webster word of the year."
I just had to say it. On both a personal level and in the world at large, this word had been creeping around the edges of my consciousness, and it seemed that my fellow birdhouse builders felt the same way.
Now, many weeks, and far too many uncivil moments later, the word is ever more present in my mind. President Obama used the word several times in his State of the Union Address. Several groups have called for greater civility since the horrific shooting in Arizona.
All well and good, but what, I wonder, will actually change?
How we speak to and about each other says a lot about each of us — much more than it says about the object of our speech. If we are to have any self-respect, then the civility we show others is not a choice but a command.
Singer Emmy Lou Harris has said that "as citizens we have to be more thoughtful and more educated and more informed … if we don't get our civility back, we're in trouble."
The question becomes, how we are to get back our civility, our respect for others and their rights? How do we create an environment that can help grow peace rather than one that is open to violence and hatred?
How is it that the CivilityProject.org has already shut down after a mere two years of trying to enlist politicians and others to participate? It sent a letter asking members of Congress and sitting governors to sign the Civility Pledge, which contains just three items:
"I will be civil in my public discourse and behavior.
"I will be respectful of others whether or not I agree with them.
"I will stand against incivility when I see it."
They were able to get three signers! Sen. Joe Lieberman (I-Conn) and Reps. Frank Wolf (R-Va.) and Sue Myrick (R-N.C.) were the sole members of the House to sign. Not one governor took the pledge.
Graciousness, kindness, common decency, consideration, respect — each wrapped up in civility — are these just empty words? There should be no room left for impoliteness, rudeness, surliness and disrespect. When we disagree, we certainly can do so respectfully, without attacking the character of another.
Can't we?
Again, as I did on that day in December, I will cast my vote now for the 2011 word of the year — civility. I will choose to embrace this characteristic in my own life and hope you will at least consider the same. I look forward to next December's announcement that Merriam-Webster has agreed with me, for that will mean that we are at least making progress toward change for the better.
CHERRIL DOTY is an artist, writer, counselor…always fascinated, inspired, and titillated by the beauty and mysteries of life. She can be reached at email@example.com or by phone at (714) 745-9973.