Samir Amin

Samir Amin
Born (1930-09-03) September 3, 1930
Cairo
Occupation economist
Awards Ibn Rushd Prize for Freedom of Thought

Samir Amin (Arabic: سمير أمين‎) (born 3 September 1931) is an Egyptian-French Marxian economist.[1] He lives in Dakar, Senegal.

Biography

Samir Amin was born in Cairo, the son of an Egyptian father and a French mother (both medical doctors). He spent his childhood and youth in Port Said; there he attended a French High School, leaving in 1947 with a Baccalauréat. From 1947 to 1957 he studied in Paris, gaining a diploma in political science (1952) before graduating in statistics (1956) and economics (1957). In his autobiography Itinéraire intellectuel (1990) he wrote that in order to spend a substantial amount of time in "militant action" he could devote only a minimum of time to preparing for his university exams.

After arriving in Paris, Amin joined the French Communist Party (PCF), but he later distanced himself from Soviet Marxism and associated himself for some time with Maoist circles. With other students he published a magazine entitled Étudiants Anticolonialistes. In 1957 he presented his thesis, supervised by François Perroux among others, originally titled The origins of underdevelopment – capitalist accumulation on a world scale but retitled The structural effects of the international integration of precapitalist economies. A theoretical study of the mechanism which creates so-called underdeveloped economies.

After finishing his thesis, Amin went back to Cairo, where he worked from 1957 to 1960 as a research officer for the government's "Institution for Economic Management". Subsequently Amin left Cairo, to become an adviser to the Ministry of Planning in Bamako (Mali) from 1960 to 1963. In 1963 he was offered a fellowship at the Institut Africain de Développement Économique et de Planification (IDEP). Until 1970 he worked there as well as being a professor at the university of Poitiers, Dakar and Paris (of Paris VIII, Vincennes). In 1970 he became director of the IDEP, which he managed until 1980. In 1980 Amin left the IDEP and became a director of the Third World Forum in Dakar.

Work

Samir Amin has written more than 30 books including Imperialism & Unequal Development, Specters of Capitalism: A Critique of Current Intellectual Fashions, Obsolescent Capitalism: Contemporary Politics and Global Disorder and The Liberal Virus. His memoirs were published in October 2006.

For Samir Amin (1997), the ascent and decline is largely determined in our age by the following 'five monopolies':

  1. the monopoly of technology, supported by military expenditures of the dominant nations
  2. the monopoly of control over global finances and a strong position in the hierarchy of current account balances
  3. the monopoly of access to natural resources
  4. the monopoly over international communication and the media
  5. the monopoly of the military means of mass destruction

The economic performance over the last few years teaches us an important lesson about the evolving mechanisms of the future Kondratieff cycle, that began in the mid-1980s. Let us recall, that for Dependency and World Systems theory in the tradition of Samir Amin (1975), there are four main characteristics of the peripheral societal formation:

In partial accordance with liberal thought, (i) and (iii) explain the tendency towards low savings; thus there will be

In the peripheral countries. High imports of the periphery, and hence, in the long run, capital imports, are the consequence of the already existing structural deformations of the role of peripheries in the world system, namely by

The history of periphery capitalism, Amin argues, is full of short-term 'miracles' and long-term blocks, stagnation and even regression.

Views on political Islam

According to Samir Amin, Islam leads its struggle on the terrain of culture, wherein "culture" is intended as "belongingness to one religion". Islamist militants are not actually interested in the discussion of dogmas which form religion but on the contrary they're concerned about the ritual assertion of membership in the community. Such a world view is therefore not only distressing as it conceals an immense poverty of thought, but it also justifies Imperialism's strategy of substituting a "conflict of cultures" for a conflict between the liberal, imperialist centres and the backward, dominated peripheries. This importance attributed to culture allows political Islam to obscure from every sphere of life the realistic social dichotomy between the working classes and the global capitalist system which oppresses and exploits them.[2]

The militants of political Islam are only present in areas of conflict in order to furnish people with education and health care, through schools and health clinics. However, these are nothing more than works of charity and means of indoctrination, insofar as they are not means of support for the working class struggle against the system which is responsible for its misery.

Besides, beyond being reactionary on definite matters (see the status of women in Islam) and responsible for fanatical excesses against non-Muslim citizen (such as the Copts in Egypt), political Islam even defends the sacred character of property and legimitises inequality and all the prerequisites of capitalist reproduction. One example is the Muslim Brotherhood's support in the Egyptian parliament for conservative and reactionary laws which empowers the rights of property owners, to the detriment of the small peasantry. Political Islam has also always found consent in the bourgeoisie of Saudi Arabia and Pakistan, as the latter abandoned an anti-imperialist perspective and substituted it for an anti-western stance, which only creates an acceptable impasse of cultures and therefore doesn't represent any obstacle to the developing imperialist control over the world system.

Hence, political Islam aligns itself in general with capitalism and imperialism, without providing the working classes with an effective and non-reactionary method of struggle against their exploitation.[3]

It is important to note, however, that Amin is careful to distinguish his analysis of political Islam from islamophobia, thus remaining sensitive to the anti-Muslim attitudes that currently affect Western Society.[4]

Samir Amin is one of the advocates of Marxian dependency theory.

Awards

Publications

References

  1. ↑ "Samir Amin at 80". Red Pepper. Retrieved 28 March 2015.
  2. ↑ page 83, "The World We Wish To See; Revolutionary Objectives In The Twenty-First Century", Samir Amin and James Membrez, ISBN 1-58367-172-2, ISBN 978-1-58367-172-6, ISBN 978-1-58367-172-6, Publishing Date: Jul 2008, Publisher: Monthly Review Press
  3. ↑ page 84, "The World We Wish To See; Revolutionary Objectives In The Twenty-First Century", Samir Amin and James Membrez, ISBN 1-58367-172-2, ISBN 978-1-58367-172-6, ISBN 978-1-58367-172-6, Publishing Date: Jul 2008, Publisher: Monthly Review Press
  4. ↑ http://www.monthlyreview.org/090330amin.php

Further reading

External links

Some writings by Samir Amin available on-line:

Critical review:

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