Abstract This essay elaborates the international New Gramscian School, which is one branch of critical theory, through comparing with mainstream international relation theories, limited in Waltz¡¦s structural realism, Gilpin¡¦s theory of hegemonic stability and neoliberal institutionalism Keohane & Nye devised. Meanwhile, this essay is divided into three parts, from lower level of relation between state and society (relation of structure and agent), hegemony and international regime, to higher level of post-Cold War world order, according to the critique Susan Strange refers to the mainstream international studies. Finally, I will make a normative statement about the School and suggestion related to the development of IR discipline. The purpose of this essay is to introduce a new approach that adopts historical materialism and denies the dichotomy of subject and object. Further, it assumes the importance of social science to build up a research method suitable for itself but different with natural science, and reassesses Enlightment Project. In brief, the context of the New Gramscian School could be derived from the following thinking of three scholars, including neo-Marxist Gramsci ¡¦¡¦cultural hegemony¡¦¡¦ which stresses non-material dimension of hegemony, Poulantzas ¡¥¡¦relative autonomy of state¡¦¡¦ and ¡¥¡¦dialectical structural analysis ¡¦¡¦, highlighting non-determinist characteristic of neoMarxism and putting emphases on the functions of anti-hegemonic social movements rather than seizing state machine by forces directly or radical revolutionary path, and Socialist Polanyi ¡¥¡¦double movement¡¦¡¦, which tries to verify that market itself plays only subordinate role in pre-capitalism period and indicate the fallacy of the self-regulating market itself. With these perspectives above, the School develops a quite different historical approach to interpret international phenomenon and tend to transform the given unjust and unfair world order. In sum, though mainstream IR theories are good at prediction of behaviors in few strong states, there are still a lot of questions unsolved and much space left for IR discipline to have a dialogue with competitive theories, especially the Left had been marginalized for a long time. Accordingly, it¡¦s important and constructive to establish a communicative community in the foreseeable future.

This essay compares two party programmes with each other, both of the programmes are from the Swedish party Vänsterpartiet. The first program was written in 1917 and the second is the latest form 2018. However, before delving into the two programmes this essay takes a lending hand from Andrew Heywood and borrows his definition of socialism, Marxism and feminism. Further on in the essay the two party programmes are presented, starting with the oldest section and followed by the latest. To each section a comment follows with my analysis on the chosen segment. The essay’s aim is to discover how Vänsterpartiet have changed it’s program from 1917 to 2018.  The analysis shows that the party Vänsterpartiet has developed a more diverse party program, they party program includes socialism, neomarxism and socialistic feminism. The new party program contrasts the previous party program from 1917 which mainly focuses on Marxism and socialism. The result indicates a party that is moving forward as the times changes, however, some values from the 1917 program still exists in these modern times.

This dissertation theorizes the synthesis of solidarities around queer embodied performativities as a mode of making-resistant the everyday experiences of exploitation under transnational capitalism. These solidarities, I argue, are cultivated around the affective, embodied experiences of what José Esteban Muñoz terms "queer time," which I extend to denote the ephemeral, experiential sensations of being "out of sync" with the structures and norms of capital-space-time power assemblages. I theorize "emulsion" as a heuristic for envisioning synthetic solidarities as making space and time for the importantly distinct experiences of queer spatio-temporalities of those at the various intersections of marginalized/minoritized identities to coagulate and coalesce into something new – at once remaining beautifully fragmented and becoming grotesquely amalgamated beyond distinction. I suggest that such trans-spatial/temporal/material solidarities, formed via antinormative performativities and the curation of "revolting archives," existent and not-yet-formed alike, can and indeed already do resist the totalizing and unplaceable ether of increasingly transnational capitalism across scales. This dissertation takes form and transdisciplinarity to be a part of the praxis/theory of cultivating such synthetic solidarities that confound the structures of capital-space-time. As such, I (gender)fuck with genre, and format throughout, interweaving theoretical and autotheoretical writing with prose, poetics, and altered text to create a visceral sense of disruption of spatiotemporality in not only content, but the affective experience of reading the piece itself. This dissertation thus moves across disciplines via a theoretical constellation of critical scholarship including affect theory, queer theory, (neo)Marxist theory, Black feminist theory, post- and de-colonial theory, disability theory, and transnational feminism. / Doctor of Philosophy / In this dissertation, I attend to two primary concerns: first, the ways in which the power structures of transnational capitalism are fundamentally affective in nature, such that they act unevenly on and are accordingly felt/sensed/experienced unevenly by embodied subjects through processes of exploitation, subjugation, and marginalization necessary to maintain and perpetuate capitalist structures; and secondly, the ways in which emergent movements attempting to resist structures of global capitalism/the effects thereof have failed to do so, in that the most marginalized have been continuously, violently excluded from those same movements which (cl)aim to include them, or be in solidarity with them, all under some unilateral and exclusionary notion of "we/us." This dissertation works with a curated collection affect theory, queer theory, auto-theory (neo)Marxist theory, Black feminist theory, post- and de-colonial theory, disability theory, and transnational feminism to theorize transnational capitalism as always already affective and embodied, an important dimension of global power structures that has been left largely unaddressed in global politics/international studies. I argue that global capitalism itself is comprised of linear capital-space-time power assemblages which act to exploit embodied subjects – disproportionately acting on/experienced by historically marginalized and minoritized bodies – across scale, space, and time in order to maintain itself and ensure its perpetuation into futurity. I take particular interest in the affective/sensed, everyday, varied lived experiences of nonlinearity by subjugated bodies – theorized in this project as an expanded notion of "queer time" as conceived of by José Esteban Muñoz – by the most marginalized under those structures, and further argue using playfulness with form and the heuristic of emulsification that those affective experiences of queer spatiotemporalities can be taken up as that around which meaningful, resistant solidarities under global capitalism can be synthesized.