It is often said that woke ideology is the expression and fulfilment of ‘cultural Marxism’. Many take issue with this claim and this phrase, not least those who are familiar with Karl Marx and his writings. They reply that he concerned himself foremost with economic matters, not those related to culture. If we can detect any connection between Marxism and the project of transforming a society’s attitudes and collective psychology it can probably be found in the work of the German intellectuals in and around the so-called Frankfurt School. They conceived of awakening the proletariat from its slumber, of developing class consciousness, as a cultural problem rather than a material, political task.
**A. The Colonial Roots of Social Justice Movements**
**B. Cultural Marxism:
Kaufmann argues that the term ‘cultural Marxism’ is a misnomer, as it conflates the historical reality of colonialism with the contemporary phenomenon of social justice movements. He contends that the focus on race and gender as central to social justice movements is a product of the Enlightenment and its emphasis on individual rights and equality. Kaufmann’s argument is that the rise of social justice movements is a response to the legacy of colonialism and its lasting impact on society.
This shift in thinking was crucial for the LGBTQ+ community. The shift in thinking also had a significant impact on the LGBTQ+ community.
It’s here to stay, too, he says. As I write these words, two news stories suggest Kaufmann is right. In one, a British university is decolonising its course on Medieval history to excise the word ‘Anglo-Saxon’; in the other, the Bank of England is telling its staff to use ‘gender neutral’ pronouns when addressing colleagues. There may have been some pushback against this ideology in recent years, especially when it comes to trans. But Kaufmann is not persuaded that we are approaching the ‘end of woke’. He believes woke tenets are now firmly entrenched in our society, particularly in the minds of tomorrow’s rulers, educators, policymakers, advertising executives and so on. As a middle-aged man, Kaufmann seeks to put it as delicately as possible, but he cannot refrain ultimately from calling out those who he deemed to be the most fervent custodians of our new morality: namely, young, middle-class, highly educated women.
“It’s not about what you believe, it’s about how you feel.” This amorphous nature allows it to be easily adaptable, changing with the winds of social media and cultural shifts. The author argues that the ‘vibe’ of woke is not inherently good or bad, but rather a reflection of the contemporary human condition. He presents the term as a mirror, reflecting both the best and the worst aspects of humanity.
The reality is more nuanced. **The concept of “woke” has evolved over time, and its meaning has shifted depending on the context.**
* **Early adoption:** In its initial stages, “woke” was primarily used as a term of self-identification within Black communities. It signified awareness of racial injustice and systemic racism.
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