Outside Italy, nowhere more than in Britain have Gramsci’s writings exercised so prolonged, deep or diversified an influence. Some of this has been channelled through the academic disciplines of history, political science and cultural studies, but much of it has worked directly upon the theory and practice of the Left. There has been widespread recognition of the importance of Gramscian concepts in freeing Marxism from ‘economism’ since the sixties, and in interpreting Thatcherism and the crisis of the Left since the mid–70s. What has been less remarked upon is that they have been central to the theoretical reconstruction of Marxism in Britain at all stages since the late 50s.footnote1 The uses of Gramsci in Britain have been regionally specific; they have involved the overdevelopment of one side of his work at the expense of others. This imbalance can be explained by the needs which his texts have served to meet, the gaps they have served to fill in the culture of the Left. The impact made by new ideas never depends simply on their intrinsic quality; it also has to do with the degree of receptivity or resistance
As a baseline for any discussion of Gramsci’s influence, two points need to be remembered about the peculiar nature of his legacy. The first is its fragmentary and posthumous character. His writings consist of letters, journalistic articles, internal party documents and a large body of manuscript notes only partially revised and systematized during his lifetime. This meant that his legacy was not passively ‘handed down’ but had to be actively constructed by his successors through a labour of assembly, rearrangement, annotation and (outside Italy) translation: processes which all involve interpretation and judgement. The first edition of the prison notebooks in Italy (1948–51) and the English editions published so far (1957, 1971, 1988) have been selections involving thematic reorderings of the original material. Only in 1975 did a critical edition appear in Italy, based on a chronological reconstruction of the manuscripts and including rejected drafts as well as revised versions. In English such an edition still has to see the light of day.footnote2
The second point is the lag between the time in which the prison notebooks were written (1929–35) and the time in which they were
Because of these differences, several parts of Gramsci’s work remained either untranslated or effectively unreadable in Britain. The untranslated parts include not only the many polemical forays in the prison notebooks (against Achille Loria, second-rate Italian novelists and so forth) but also whole tracts of text dealing with Croce’s philosophy, the Catholic movement, the culture of the subaltern classes, the history of intellectuals. The unreadable or less readable parts include those dealing with the problems of constructing a national worker–peasant bloc and with the ‘peasant question’ generally, as well as with the formation of a national-popular culture. One can hazard a guess that the welcome appearance of a complete text of the prison notebooks in English will not remove this unreadability. Conversely, the parts of the Gramscian corpus that have been most creatively drawn on have been those dealing with the mechanisms of political stabilization and regulation in advanced capitalist societies, their resources of cultural and ideological ‘hegemony’, the dynamic and flexible nature of political alliances, the recognition of civil society as a terrain of political organization and struggle, and the need for the Left to break out of an ‘economic–corporate’ outlook and construct a hegemonic politics of its own. In general the tendency has been to draw Gramsci forward in time, to put him into modern clothes.
Although Gramsci’s work did not go completely unnoticed in Britain in the two decades after his death, it made a negligible impact before it first appeared in book form in 1957, in Louis Marks’s edition of The