* Sometimes It Takes A Song To Tell The Political Truth- Lead Belly's "Bourgeois Blues"

Click on title to link to YouTube's film clip of Lead Belly performing "Bourgeois Blues". Those offended by the "n" word, as I am for a whole bunch of current social, political and personal reasons, hold your noses BUT listen this is the artist at work. Let him tell it his way.

Markin comment:

Some days it takes a song to kind of put things in political perspective. I ran across this old Lead Belly tune written by him after he was constantly subject to Jim Crow legal and social segregation sanctions in Washington, D.C. and elsewhere. Although today there is a black face in the White House for most blacks (just look at the scary unemployment numbers for blacks for one thing), other minorities and the rest of us this song is a simple truth about where we stand today. Change the "n" word and it fits many of us. Time to get moving on that socialist agenda to turn things around. And by the way, Mr. President, get the troops the hell out of Afghanistan now.


"Bourgeois Blues"

Me and my wife went all over town
And everywhere we went people turned us down
Lord, in a bourgeois town
It's a bourgeois town
I got the bourgeois blues
Gonna spread the news all around

Well, me and my wife we were standing upstairs
We heard the white man say'n I don't want no niggers up there
Lord, in a bourgeois town
Uhm, bourgeois town
I got the bourgeois blues
Gonna spread the news all around

Home of the brave, land of the free
I don't wanna be mistreated by no bourgeoisie
Lord, in a bourgeois town
Uhm, the bourgeois town
I got the bourgeois blues
Gonna spread the news all around

Well, them white folks in Washington they know how
To call a colored man a nigger just to see him bow
Lord, it's a bourgeois town
Uhm, the bourgeois town
I got the bourgeois blues
Gonna spread the news all around

I tell all the colored folks to listen to me
Don't try to find you no home in Washington, DC
'Cause it's a bourgeois town
Uhm, the bourgeois town
I got the bourgeois blues
Gonna spread the news all around

***Preserving The Roots Anyway We Can- The Last Of The Mississippi “Jukes”-But Also, Once Again-"Mississippi Goddam"

Click on title to link to "Last Of The Mississippi Jukes Director's Notes" (Robert Mugge).

DVD Review

Last Of The Mississippi Jukes, Morgan Freeman and various artists, a documentary by Robert Mugge, 2003

Apparently, from the subject matter of the reviews that I have penned lately I have fallen into something of a roots music preservationist kick. Recent reviews have included a saga about the trials and tribulations of Austin, Texas blues club owner, the late Clifford Antone of “Antone’s” fame, in his attempt to save and expand the rich blues tradition that area of the country. I have also highlighted the attempts of Joe Bussard down in Maryland in his seemingly eternal quest to find every relevant old roots 78 rpm record ever produced. In the current review we are faced with the attempts, apparently unsuccessful, to save from the wrecker’s ball an old Jackson, Mississippi "juke joint”, the Subway Lounge (and attached separately historically important hotel, Summers Hotel) a location that is significant for the blues and for the civil rights struggle in the 1960s, as well.

I had initially intended to review this DVD mainly on the basic of the roots aspect of the documentary. Something along the lines, as I have done in the past, of paying tribute to those like Bobby Rush and King Edwards who continue the roots traditions down at the base without much hope of great recognition or riches. However, after viewing the footage of the up close and very personal indignities suffered by the older performing artists here back in Jim Crow days, day after day, as they were trying to keep the blues alive as an expression of the black cultural gradient that forms the American experience I feel more strongly the need to put on my political hat on this one.

Although there are plenty of references to blues, old and new and several performance from the new crop of blues devotees I was struck, and powerfully so, about the insights that this documentary put forth about the nature of Jim Crow society that existed in the not distant past down in Mississippi (and not just Mississippi and not just in the deeply segregated South). This policy struck the famous and those not so famous among the black population, homegrown or tourist. There are many anecdotal stories here about a number of events that revolved around the hotel, the “juke joint”, and just the every day of black experience and what Jim Crow was down at the base for black people. Yes, get this one for its slice of black history. But also get it to remember as I have said it before but Nina Simone’s old lyrics brings out so strongly. Once again, "Mississippi god dam".


Mississippi Goddam Lyrics
(1963) Nina Simone

The name of this tune is Mississippi Goddam
And I mean every word of it

Alabama's gotten me so upset
Tennessee made me lose my rest
And everybody knows about Mississippi Goddam

Alabama's gotten me so upset
Tennessee made me lose my rest
And everybody knows about Mississippi Goddam

Can't you see it
Can't you feel it
It's all in the air
I can't stand the pressure much longer
Somebody say a prayer

Alabama's gotten me so upset
Tennessee made me lose my rest
And everybody knows about Mississippi Goddam

This is a show tune
But the show hasn't been written for it, yet

Hound dogs on my trail
School children sitting in jail
Black cat cross my path
I think every day's gonna be my last

Lord have mercy on this land of mine
We all gonna get it in due time
I don't belong here
I don't belong there
I've even stopped believing in prayer

Don't tell me
I tell you
Me and my people just about due
I've been there so I know
They keep on saying "Go slow!"

But that's just the trouble
"do it slow"
Washing the windows
"do it slow"
Picking the cotton
"do it slow"
You're just plain rotten
"do it slow"
You're too damn lazy
"do it slow"
The thinking's crazy
"do it slow"
Where am I going
What am I doing
I don't know
I don't know

Just try to do your very best
Stand up be counted with all the rest
For everybody knows about Mississippi Goddam

I made you thought I was kiddin' didn't we

Picket lines
School boycotts
They try to say it's a communist plot
All I want is equality
for my sister my brother my people and me

Yes you lied to me all these years
You told me to wash and clean my ears
And talk real fine just like a lady
And you'd stop calling me Sister Sadie

Oh but this whole country is full of lies
You're all gonna die and die like flies
I don't trust you any more
You keep on saying "Go slow!"
"Go slow!"

But that's just the trouble
"do it slow"
Desegregation
"do it slow"
Mass participation
"do it slow"
Reunification
"do it slow"
Do things gradually
"do it slow"
But bring more tragedy
"do it slow"
Why don't you see it
Why don't you feel it
I don't know
I don't know

You don't have to live next to me
Just give me my equality
Everybody knows about Mississippi
Everybody knows about Alabama
Everybody knows about Mississippi Goddam

That's it for now! see ya' later

Alabama, God Damn- Harper Lee's "To Kill A Mocking Bird"

Click on the headline to link to a "Wikipedia" entry for Harper Lee's "To Kill A Mocking Bird" as background for this entry.

DVD REVIEW

To Kill a Mocking Bird, Gregory Peck, black and white, 1962

This film is an excellent black and white adaptation of Harper Lee’s book of the same name. The acting, particularly by Gregory Peck (and a cameo by a young Robert Duval), brings out all the pathos, bathos and grit of small town Southern life in the 1930’s. The story itself is an unusual combination, narrated by Peck’s film daughter Scout (and presumably Lee herself), of a coming of age story that we are fairly familiar with and the question of race and sex in the Deep South (and not only there) with which we were (at the time of the film’s debut in 1962) only vaguely familiar. That dramatic tension, muted as it was by the cinematic and social conventions of the time, nevertheless made a strong statement about the underlying tensions of this society at a time when the Southern black civil rights struggle movement was coming into focus in the national consciousness.

The name Atticus Finch (Peck’s role) as the liberal (for that southern locale) lawyer committed to the rule of law had a certain currency in the 1960’s as a symbol for those southern whites who saw that Jim Crow had to go. Here Finch is the appointed lawyer for a black man accused of raping a white women of low origin- the classic ‘white trash’ depicted in many a film and novel. Finch earnestly, no, passionately in his understated manner, attempts to defend this man, a brave act in itself under the circumstances.

Needless to say an all white jury of that black man’s ‘peers’ nevertheless convicts him out of hand. In the end the black man tries to escape and is killed in the process. In an earlier scenario Finch is pressed into guard duty at the jailhouse in order to head off a posse of ‘white trash’ elements who are bend on doing ‘justice’ their way- hanging him from a lynching tree. On a mere false accusation of a white woman this black man is doomed whichever way he turns. Sound familiar?

The other part of the story concerns the reactions by Finch’s motherless son and tomboyish daughter to the realities of social life, Southern style. That part is in some ways, particularly when the children watch the trial from the “Negro” balcony section of the courtroom, the least successful of the film. What is entirely believable and gives some relief from the travesty that is unfolding are the pranks, pitfalls and antics of the kids. The tensions between brother and sister, the protective role of the older brother, the attempt by the sister to assert her own identity, the sense of adventure and mystery of what lies beyond the immediate household that is the hallmark of youth all get a work out here. But in the end it is the quiet dignity of solid old Atticus and the bewildered dignity of a doomed black man that hold this whole thing together. Bravo Peck. Kudos to Harper Lee.

The Scottsboro Boys-American Travesty

DVD REVIEW

The Scottsboro Boys: American Tragedy, PBS, 2001

Those familiar with the radical movement know that at least once in every generation a political criminal case comes up that defines that era. One thinks of the Haymarket Martyrs in the late 19th century; Sacco and Vanzetti, probably the most famous case of all, in the 1920’s; the Rosenburgs in the post-World War II 1950's Cold War period and today Mumia Abu-Jamal. Here we look at the case of the Scottsboro Boys in the 1930’s. The exposure of the tensions within American society, particularly around the intersection of race and sex, which came to the surface as a result of that case is the subject of the documentary under review.

In a certain sense this is another one of those liberal do-gooder films that the Public Broadcasting System (PBS) is known for. That is indicated in the title of the work-an American tragedy. The underlying premise is that the fate of the Boys, ugly in many aspects by the standards of that time and certainly by today’s standards, was now merely a long past singular aberration of the American justice system that eventually got righted. Tell that to the vast black and Hispanic majority of today’s victims of that same ‘justice’ system languishing in America’s prison’s in the overwrought ‘war on drugs’. Tell that to the kids down in Jena, Louisiana. But that is a story for another time.

What the PBS film does here is highlight the various legal trials and tribulations, over many years, which most of the nine Scottsboro defendants faced including four trials, many appeals and, ultimately for the lone survivor who lived long enough, a pardon. All for crimes that they did not commit and that the state of Alabama knew that they did not commit. For those unfamiliar with the case this chronology is a nice primer on the key aspects of the case. But it should make one think more about how the lives of the Scottsboro Boys were really saved.

Although the documentary tips its hat, somewhat begrudgingly, to the titanic efforts of the American Communist Party in 1931 to make the case internationally known, and gain a hearing from blacks on other social and economic issues as well, that tendency to highlight the legal side of the battle plays the filmmakers false here. There would have been no cause celebre without the communists, although the fate of the feisty New York Jewish lawyer who handled most of the stages of the case and holds center stage here is certainly of interest. As is the question of plebian anti-Semitism as a proper subject for study in its own right.

The vaunted NAACP, nominally the legal voice of the black community, did not want to touch the case because it involved accusations of interracial sex and would have wrecked havoc with their liberal base. I will argue here that without the dreaded communists to stay the state of Alabama’s hand the boys would have long before been executed –or been hanging from the nearest poles.

I might also mention that the American Communist Party was acting under the Communist International’s direction. On the black question in America that meant support for the slogan of national self-determination for blacks in the South (the actual configuration for that is rather weird by- black majority counties). That slogan played a propaganda role in the background for holiday occasions during this period, called the ‘third period’ in communist parlance, but the heart of communist work in the early 1930’s were in struggles over wage equality, saving jobs, evictions, unemployed work, the fight against lynch law in the South and labor and black defense work.

For most of my adult political life I have been an anti-Stalinist leftist but for their Scottsboro Boys defense-all honor to the party and its legal arm the International Labor Defense. As pointed out above this documentary is a good primer on the case but one should Google for books on the case. Then, I hope, you will be able to agree that this case was not merely an American tragedy but a travesty.

*From The Black History and Class Struggle Archives- The Student Non-Violent Coordinating Committee

Click on the headline to link to a "Wikipedia" entry for the Student Non-Violent Coordinating Committee (SNCC).

February is Black History Month. This presidential year with the rise of Obama and the youth movement is a good time to look back and try to learn the lessons of previous struggles for black rights.

Reprinted from Workers Vanguard No. 327, 8 April 1983

Neither Nationalism Nor Liberalism, But Revolutionary Integrationism!

SNCC:BLACK POWER" AND THE DEMOCRATS


The 5,000 demonstrators, overwhelmingly black and working-class, who stopped the Ku Klux Klan from marching in the nation's capital last November 27 may have opened a new chapter in the struggle for black liberation in America. Responding to the call of the Labor/Black Mobilization, initiated by the Spartacist League, thousands of anti-racists streamed from the Capitol to the White House, chanting, "1, 2, 3, 4, Time to Finish the Civil War—5, 6, 7, 8, Forward to a Workers State!" Our slogan caught on instantly, expressing the continuity of a century and a half of struggle for black freedom. After a decade of defeats, November 27 pointed the way forward out of the impasse reached in the 1960s when the militant civil rights activists ran headlong into the realities of black oppression in racist, capitalist America.

The spectre of blacks and reds backed up by the power of labor sent shivers down the spine of the bourgeoisie. So their furor against "outside agitators," the "Tarzan Trotskyists," was predictable. Despicably, a "socialist" cult-sect based in Ann Arbor even echoed this with talk of "carpetbaggers." The bourgeois hysteria came not just from Reagan, whose attorney general had vowed to protect the KKK and even brought in the FBI to back up city police. On November 27 Washington's black mayor, Marion Barry, conveniently departed for a "mayor's conference" in Los Angeles, leaving his cops to tear gas and club black youth. The Walter Fauntroys and their reformist hangers-on had their "free food" diversions, their pop-front gab fests at distant sites to try to channel the anger of the masses into "safe" directions. But they failed...and the Klan was stopped.

On November 27, a spokesman for the Southern Christian Leadership Conference (SCLC) asked from the Labor/Black rally podium why Marion Barry wasn't out there with us. Many demonstrators had the same question, and a National Black Network talk show host later asked rally organizers whether we thought Marion Barry had sold out. After all, Marion Barry was the first chairman of the militant Student Non-violent Coordinating Committee (SNCC) in the early 1960s. And as was pointed out in a recent TV documentary in the Frontline series, "In the Shadow of the Capitol," ex-SNCC activists dominate the D.C. city administration. Ivanhoe Donaldson, Marion Barry's deputy mayor and chief political adviser, was a SNCC organizer in Mississippi. John Wilson, now a city councilman, used to run SNCC's draft resistance program. Courtland Cox is another top Barry aide. Frank Smith was just elected to the City Council, and so on.

So ex-SNCCers are practically running the Washington city government, such as it is. But what has that meant for the quality of life in the Southeast D.C. black ghettos? As ex-SNCC staffer Charlie Cobb, narrator of the TV documentary, noted, "The guys in Anacostia don't really feel like they know Marion Barry anymore." Barry, who once led lunch counter sit-ins in Nashville, now tells the demonstrators who picket outside his office, "I can get more done in five minutes with my signature on a document" than they can with 1,000 people on the street. And just what are those documents he's signing? How is it that these "Movement people" have now become the protectors of the KKK, the administrators of racist budget cuts, the instigators of mass expulsions of black students at the University of the District of Columbia?

Marion Barry did not "sell out." SNCC was heterogeneous, and its "moderate" wing never saw itself going beyond reforms "within the system." They and their seniors in Martin Luther King's SCLC were always looking to become something like the mayors of Atlanta and Washington, D.C. And they did. But what about the radicals like Stokely Carmichael (now Kwame Toure) who fought against the Marion Barrys and whose break from liberal pacifism was expressed by the slogan "black power"? While Carmichael and his "All-African Peoples Revolutionary Party" may not be administering the bourgeois state apparatus, they are totally irrelevant and frequently obstacles to today's black struggles. As the white sheets and burning crosses multiply in Reagan's America, Stokely says, "It's a waste of time" to fight the Klan!

So here you have the spectacle of two former chairmen of SNCC: one leaves town ordering his cops to protect the Klan, and the other tells the Howard and UDC students who were part of the thousands of black Washingtonians who stopped the KKK November 27 that their action was "a diversion." A recent book, In Struggle—SNCC and the Black Awakening of the 1960s, by Clayborne Carson sheds considerable light on a subject of great interest to communists: how the left wing of the civil rights movement, located mainly in SNCC, broke from liberalism only to disintegrate and become trapped in the dead end of black nationalism.

In Struggle is a comprehensive, vivid description of the crisis in this crucible of black radicalism. What Carson cannot explain is why it happened. To understand the impasse of the civil rights movement, to open the road to the genuine emancipation of black people in America, requires a materialist analysis and Marxist program of revolutionary integrationism.

From Liberal Pacifism to "Black Power"

The appearance of the Southern civil rights movement with the 1956 Montgomery bus boycott opened a new phase in postwar American history, ending the period of Cold War/McCarthyite hysteria. Increasingly American society was polarized along the lines of for-or-against Jim Crow. The young liberal activists, black and white, who threw themselves into the lunch counter sit-ins and freedom rides were not sympathetic to communism, but they were breaking with the anti-Communist prejudices of their parents which had paralyzed the struggle against racism.

SNCC was formed in I960 at the initiative and under the auspices of King's SCLC. Its founding statement of principles began: "We affirm the philosophical or religious ideal of non-violence as the foundation of our purpose...." SNCC at birth was a constituent part of the black liberal establishment in the South, the youth group of what W.E.B. Du Bois earlier termed "the talented tenth." Yet six years later SNCC would infuriate liberal opinion by raising the slogan "black power," and shortly thereafter its new chairman Hubert "Rap" Brown would declare, "the only thing'the man's' going to respect is that .45 or .38 you got." What caused so radical a transformation during those six years?

Through bitter and repeated experience the SNCC activists learned first-hand that the white liberal leaders—the Bobby Kennedys, the Hubert Humphreys and Walter Reuthers—were a lot closer to Dixiecrat racists George Wallace and James Eastland than they were to the civil rights activists. They saw information given in confidence to Justice Department "observers" passed on to cracker sheriffs who naturally used it to victimize SNCC organizers and supporters. There came a moment when a majority of SNCC had rejected liberalism as they knew it, but had not yet embraced black nationalism. Black oppression could not be overcome within the framework of bourgeois democracy, however radical. The conditions weighing upon the impoverished urban masses. South as well as North— terrorized, last hired/first fired, condemned to a life of desperation in the ghettos with their mean streets, lousy schools, rat-infested housing—these could not be solved by a new Civil Rights Act. Genuine equality for blacks is inconceivable without socialist revolution and the massive redistribution of society's wealth, possible only through socialist economic planning.

The SNCC radicals came up against the social revolutionary implications of the struggle against black oppression, but without the intervention of communists they were not able to make the leap to proletarian socialism. When SNCC attempted to go beyond voting rights and access to public facilities (which blacks in the North and a number of Southern cities already had), the organization entered a prolonged crisis of identity. James Forman, SNCC executive secretary in this period, later wrote, "So long as we were working on voter registration and public accommodations, there was a broad consensus under which everyone could move" (The Making of Black Revolutionaries). So long, but no longer.

During the critical period of 1963-66 SNCC militants faced three fundamental political alternatives: reintegration into the liberal establishment, the reactionary utopianism of nationalist separatism, or proletarian socialism (Marxism). Some, like Marion Barry, took the first road via LBJ's "Great Society" poverty programs. However, the most militant elements in SNCC went over to black nationalism, initially a small and isolated current in the organization. Why did these young black radicals opt for nationalist separatism rather than Marxism?

One important factor was their revulsion against the existing organized labor movement, whose liberal face was that of United Auto Workers chief Walter Reuther, a man SNCC cadre had good and personal reasons to despise. In general, the Meany/Reuther-led AFL-CIO was, if anything, more committed to the racist status quo than were many liberal Democratic and even Republican politicians. Typically the children of preachers, schoolteachers and funeral parlor owners, the student radicals in SNCC were isolated from the mass of the black working class and socially above them (despite wearing farmers' coveralls, which became almost a uniform). These petty-bourgeois radicals had no conception at all of setting the base of the labor movement against the top.

But who could bring them this conception except Marxists? The fate of SNCC was decided, as much as by any other single factor, by the criminal abstentionism of the ostensibly Trotskyist Socialist Workers Party (SWP). Defining itself in effect as a "white party," the SWP refused to involve itself in the Southern civil rights struggles while tailing "the Movement" from the outside. Here a historic but fleeting opportunity was lost to change the course of black struggle in contemporary America. The history of SNCC is the story of the road not taken, the only road leading to black liberation, that of proletarian socialist revolution.

Breaking with the Liberals

SNCC emerged out of the lunch counter sit-in movement which swept the Southern black campuses in the spring of 1960. It began when the North Carolina A&T students sat in at Woolworth's in downtown Greensboro (the city where 20 years later, the KKK/ Nazis would massacre five blacks and leftists in cold blood). The SNCC activists came out of the elite black schools like Morehouse College (Julian Bond), Howard University (Stokely Carmichael). Fisk (Marion Barry) or even Harvard (Bob Moses). An extension of black liberalism, the initial goal was formal, legal equality—civil rights, or "Northernizing the South." The political strategy was to seek the support of, and avoid antagonizing, the liberal establishment, bringing to bear the powers of the federal government which was controlled by this establishment.

But if the SNCC activists at first saw themselves as the future Martin Luther Kings, soon their experience was teaching them different lessons from those taught by the preachers. They had illusions in the federal government, but repeatedly received object lessons in the class nature of the bourgeois state. On the freedom rides, the young activists watched how the FBI "observers" stood by taking notes as the sheriffs' goons bashed demonstrators' heads (the FBI of course was in cahoots with, and often part of, the Klan). Carson tells how, after Bob Moses first went into Amite County, Mississippi in 1961, a black sharecropper who helped him was gunned down by a white state legislator, E.H. Hurst. A black witness then told Moses he would testify at Hurst's trial, if promised federal protection. Moses told this to a Justice Department official who not only refused protection ("Justice" was only there to "observe"), but the identity of this witness was passed on to the local
racists and he was subsequently murdered.

From Albany to the "Farce on Washington"

From Albany, Georgia to Lowndes County, Alabama to the plantation country of Mississippi, SNCC was radicalized by its grassroots organizing of poor black sharecroppers which repeatedly brought it into head-on conflict not just with the Dixiecrats, but the whole racist, capitalist state. Every struggle drove them further away from the liberal premises on which they were founded. The Kennedy White House might be willing to integrate the bus station bathrooms and drinking fountains, but they were not about to make a fundamental change in life in the "Black Belt," where the heirs of slaveowners still lorded over the plantations and the Dixiecrat politics, while the sons and daughters of slaves, the terrorized black majority, scratched out a precarious existence as sharecroppers, day laborers and maids. And as SNCC's organizing among the black masses repeatedly brought the situation to flash point, the government rushed in their black brokers to cool it, their CIA agents to co-opt it, their courts to indict it, their troops to crush it.

Albany, formerly the slave and cotton capital of southeast Georgia, marked the beginning of the open split between SNCC and the black preachers of the SCLC. In Albany SNCC sang "Ain't Gonna Let Chief Pritchett Turn Me 'Round," but after more than a year of sustained struggle, SNCC found all its tactics—mass arrests, flooding the jails, rallies, boycotts, vigils—failed to break the grip of Jim Crow. "We were naive enough to think we could fill up the jails.,.. We ran out of people before [Chief Pritchett] ran out of jails," SNCC staffer Bill Hanson said later.
In Albany, the SNCC workers who had tirelessly stomped the dirt roads, gone door-to-door on the black side of town to win support for the movement, were less than thrilled with King and Abernathy's highly publicized weekend jaunts into town to cool things out and arrange "truces" on their behalf. "Don't get weary. We will wear them down with our capacity to suffer," King told the black masses in Albany. But SNCC was beginning to question King's whole strategy of nonviolent resistance. In midsummer with 3,000 Klansmen massed outside town, Albany's black youth fought back with bricks and bottles when the cops attacked a rally outside a black church. King declared a "day of penance" for the "violence," but SNCC refused to condemn the action.

In Albany, SNCC started referring to King contemptuously as "De Lawd."
At the August 1963 March on Washington, SNCC saw how the whole liberal establishment and particularly the liberal wing of the trade-union bureaucracy was used by the government to put the lid on the exploding black movement. The civil rights leaders had initially called the march to put the heat on Kennedy who was dragging his heels on the passage of the civil rights bill. But when the president called them into conference they quickly changed their tune, agreeing to change the march location from the White House to the Lincoln Memorial, deny participation to all "subversive" groups and censor all speeches. So, orchestrated straight from the White House, the march would be a giant liberal prayer fest to channel the masses safely back into liberal Democratic politics. King's "1 Have a Dream" speech celebrated "non-violence," while the USIA filmed the whole event for foreign consumption to prove how "peaceful change" was still possible in America. Disgusted SNCC staffers took to wearing "I Have a Nightmare" buttons, and Malcolm X dubbed it the "Farce on Washington."

While the popular front stretching from Kennedy to Reuther to King could all comfortably rail against the Southern Dixiecrats, at the march SNCC's bitter fury against the federal government had to be kept in check. There would be no "communist" words like "masses" or "revolution" in Washington that day, the "official" black leaders vowed. They censored SNCC chairman John Lewis' speech, deleting his conclusion that:

"The party of Kennedy is the party of Eastland.... We cannot depend on any political party lor both Democrats and Republicans have betrayed the basic principles of the Declaration of Independence."

The labor bureaucrats Walter Reuther and A. Philip Randolph took the lead in pressuring Lewis (who was far from a radical within SNCC) to tone down his language and criticism of the Kennedy administration.

MFDP vs. Lowndes County Black Panther Party

As the culmination of SNCC's voter registration projects in Mississippi, 80,000 blacks who had been prevented from registering as Democrats signed "protest ballots" as members of the Mississippi Freedom Democratic Party (MFDP). At the 1964 Democratic Party convention, the MFDP hoped their 68-member alternate delegation would unseat the "regular" Jim Crow slate. With the Dixiecrats already vowing to bolt to Goldwater in '64, the MFDP was making a bid to the liberals for the Democratic Party franchise. As Carson put it, "The hopes of the MFDP delegation were based on the belief that they, rather than the regular, all-white delegation, represented the expressed principles of the national Democratic party." Surprise, they didn't.

The MFDP was based in Ruleville, Mississippi, where Dixiecrat boss Senator James Eastland had his plantation. Chairman of the Senate Judiciary Committee, Eastland launched a personal vendetta against SNCC for registering the blacks off his estate. The story of Fannie Lou Hamer, who became the MFDP's Congressional
candidate, was typical—the youngest of 20 children of black sharecroppers, she was evicted from the plantation where she had worked for 18 years because she registered to vote. When she moved in with a friend in Ruleville, their house was firebombed.

The MFDP was really an outgrowth of the 1964 "Mississippi Summer Project," braintrusted and financed through Allard Lowenstein, the sinister operative of Cold War liberalism. (As the New York Times wrote upon his assassination in 1980, "Most of the New Left labeled Mr. Lowenstein as a CIA agent.") Working closely with Bob Moses, Lowenstein brought thousands of Northern white college kids to the South for the summer, hoping to "restore faith in the system" by forcing a confrontation in which the federal government would have to intervene.

Going into Atlantic City, the MFDP had considerable support from Northern state delegations. But Lyndon Johnson, still determined to keep the Southern white vote, offered Hubert Humphrey the vice-presidency on the condition that he get the MFDP to back down. They lined up the whole liberal entourage—from Reuther to King to Lowenstein—to put the squeeze on the MFDP to accept the "compromise" by which they would get two "at large" seats, while the entire Dixiecrat delegation would be seated. Despite the pressure, the SNCC leadership rejected the "compromise" and the racists were seated. As Forman wrote, "Atlantic City was a powerful lesson, not only for the black people from Mississippi but for all of SNCC and many other people as well. No longer was there any hope, among those who still had it, that the federal government would change the situation in the Deep South."

In Lowndes County, Alabama Stokely Carmichael and the other SNCC staffers who stayed on to organize after the Selma demonstrations of April 1965 drew their conclusions from the bitter experiences of the MFDP. In George Wallace's Alabama where the words "white supremacy" were part of the Democratic ballot designation, SNCC decided to register blacks for an independent party. As Carmichael said, it was "as ludicrous for Negroes to join [the Democratic Party] as it would have been for Jews to join the Nazi party in the 1930s." The local residents agreed. One recalled, "SNCC mentioned about the third party and we decided we would do it, because it didn't make sense for us to go join the Democratic party when they were the people who had done the killing in the county and had beat our heads." The new organization took a snarling black panther as its symbol, and soon came to be called the Black Panther Party.

Although narrowly based on a single impoverished rural Black Belt county, Lowndes was important because it was organized in opposition to the Democrats. The Lowndes Black Panther Party was also important for its open advocacy of armed self-defense. Armed self-defense was a burning necessity for the black movement in the South. In Monroe, North Carolina beginning in 1959 local NAACP chapter head Robert Williams' courageous battle against KKK terror and his book Negroes With Guns became a beacon to militant blacks throughout the South. Indeed, James Forman, then a young Chicago Defender reporter, visited with Williams just before Williams was forced into exile in Cuba in 1961. In Lowndes the SNCC workers were influenced by and defended the militant black sharecroppers who owned guns and were willing to use them against racist attack. By 1965 the Louisiana-based Deacons for Defense and Justice had spread to Alabama; black rallies in the county were often defended by these armed self-defense squads.

The Ghettos Explode

But it was above all the Northern ghetto explosions which marked the end of the civil rights period and had a profound effect on the SNCC militants.
This is something Carson doesn't understand—the main weakness of his account is its SNCC-centricity, barely touching on factors such as the ghetto "riots" or the influence of Malcolm X, except insofar as they directly intersected SNCC. But "non-violence" died in Harlem in the summer of 1964 and Watts a year later. Until then the civil rights leaders could plausibly claim that their policies and outlook were supported by the black masses, actively in the South and at least passively in the North. But after Harlem and Watts, when it was clear that the explosions were no isolated event, but part of a pattern, it was clear that the whole "turn the other cheek" ethos had no relevance to the embittered urban black masses.

There was enormous pressure on the official black leaders to denounce the "riots." So in '64 it was only the reds who defended the Harlem ghetto masses against what was in fact a police riot. Bill Epton of the Progressive Labor Party, organizer of the militant Harlem Defense Council, was witchhunted by a bourgeois hysteria campaign which included all the black establishment figures. The Spartacist group vigorously defended Epton and the Harlem youth. On the eve of the "riots" we had noted that the mass character of the black struggle in the North was posing a direct threat to the capitalist system and predicted that the cops would soon crack down hard. Spartacist (No. 2, July-August 1964) called for block councils as a "basis for the organization of self-defense." At a mass rally in the New York garment center, called by the Spartacist-initiated Harlem Solidarity Committee, we called for removal of the rioting cops from the ghettos and recognition of the ghetto masses' right to defend themselves against police occupation.

In contrast, in Watts in the summer of 1965 King declared, "It was necessary that as powerful a police force as possible be brought in to check them [the ghetto masses]" (New York Times, 16 August 1965). The Black Muslims' famous cartoon captured King's spirit: "If there is any blood spilled on the streets, let it be our blood." King's defense of cop terror to smash the ghetto explosions was the ultimate proof of what his one-sided "non-violence" really amounted to. For the SNCC radicals this provoked a sharp break with King and the whole liberal civil rights movement. For up until that point the young militants, although many were never committed pacifists, had accepted "non-violence" as a tactic. They had fought for "one man, one vote." But how did "non-violence" and voter registration answer the oppression of Northern ghetto blacks? As Forman later wrote:

"The basic question, 'What is SNCC?' had not yet been answered. Our long-range goals had called for redefinition ever since Atlantic City, and especially since the 1964 and 1965 Civil Rights acts—which made obsolete many aspects of our early organizing work. Watts had exploded in August, 1965; could we still call ourselves 'nonviolent' and remain in the vanguard of black militancy? If we were revolutionaries, what was it that we sought to overthrow?"

—James Forman, The Making of Black Revolutionaries (1972)

Crisis of Identity

SNCC radicals had broken with liberalism as they knew it. But where did they go from here? Although he cannot explain it, Carson graphically describes the prolonged crisis which broke out after the MFDP debacle—the malaise, the complaints of "loss of will," the endless conferences, the debates, the therapy sessions. Psychiatrists came in and diagnosed it as "battle fatigue" after the grueling Mississippi summer. Sociologists chalked it up to the problems of elite black students "relating" to ghetto youth. It was not a sociological question. SNCC had run head-on into the black question in capitalist America.

The Waveland Retreat in November 1964 was symptomatic. For this conference 37 papers were written analyzing SNCC's failure to act decisively after the "freedom summer." The ensuing debates took up everything from Forman's position to turn SNCC into a professional cadre organization to Bob Moses' "anti-leadership" bent for local community work. But around what program? There was massive dissatisfaction with SNCC's penny-ante projects. What good was integrating the lunch counters, if you couldn't afford to buy lunch, they argued. Instead,of "stopgap measures which buy off revolution," SNCC should "take all the Negroes from the rural areas into the cities and force the revolution," one member proposed. At Waveland, a women's workshop was held protesting the relegation of SNCC women to office chores and their exclusion from leadership roles. The workshop was generally ridiculed; Carmichael notoriously responded that the proper position of women in SNCC was "prone."

Basically SNCC was, within its own terms, effective so long as it was fighting institutionalized Jim Crow and could unite the entire black community around the most elementary democratic demands, such as voter rights or access to public facilities. But in places like Atlanta or Montgomery, they found that the kind of things they were doing had been done, and done better, by the Democratic Party lobby, or the churches, and somewhat later by the poverty programs. They had to develop a social revolutionary program. In the absence of this, those who did not want to be merely co-opted into the liberal Democratic mainstream were drawn to nationalism.

The first nationalist locus in SNCC was a circle around Bill Ware, a Pan-Africanist who only entered the organization in 1964 and set up his own operation, the Atlanta Project. Ware worked briefly building support for the Julian Bond Democratic election campaign in Atlanta's Vine City ghetto. (Bond, who had won election to the Georgia state legislature, was refused seating by die-hard white supremacists.) But the Atlanta Project soon split off to work Vine City on a hard nationalist basis. The Atlanta separatists argued that whites could not "relate to the black experience," that their presence "diluted" SNCC and intimidated blacks from expressing themselves, etc. But to most SNCC cadre, white staffers like Bob Zellner and Jack Minnis were seen as an integral part of the group. The Ware faction's motion at the March 1966 staff meeting to expel all whites was defeated by a majority which then included Carmichael. (Although he's disappeared it now, Stokely, from Bronx High School of Science, was around YPSL and the social-democratic Howard University Non-Violent Action Group and for years had some of the closest ties to white leftists.)

Although the nationalists were initially isolated, they quickly gained ground for they were the only ones with a coherent anti-liberal ideology. SNCC hated in their guts the treacherous white liberals, the trade-union bureaucrats, the government agents with their crocodile tears and their money, their connections, all tantalizingly held out to wrap a net around the struggle and draw it back under their control. The black militants rejected integrationism which they identified with the ideological hegemony of the Bobby Kennedys and Allard Lowensteins. They never became aware of the program of revolutionary integrationism—integration into egalitarian socialist society.

SNCC knew who they hated. But it was a negative program. In the absence of a revolutionary alternative, the nationalists won out in their call to break all ties with the "white Establishment" in which they lumped together the communists with the liberals, the unions with the bureaucrats, thus cutting off the road to socialist revolution for the black working masses in America. It is a historic crime of the Socialist Workers Party that it refused to go in and do battle for people who were quite openly groping for a radical alternative to the liberalism of the Hubert Humphreys and Martin Luther Kings. Inside the SWP the Revolutionary Tendency (RT)—the core of the future Spartacist League—fought for the party to seize this opportunity to win black Trotskyist cadres. An RT motion to the convention of the SWP's youth group, the Young Socialist Alliance (YSA), urgently insisted:

"The masses of black workers and the SNCC leadership and ranks will not pragmatically come to understand and adopt the science of Marxism simply by virtue of their militancy and readiness to grasp any methods within their reach....

"The rising upsurge and militancy ol the black revolt and the contradictory and contused, groping nature of what is now the left wing in the movement provide the revolutionary vanguard with fertile soil and many opportunities to plant the seeds ol revolutionary socialism. Our task is to create a Trotskyist tendency in the broad left wing of the movement, while building that left wing...."

—"The Negro Struggle and the Crisis of Leadership," Draft Resolution on Civil Rights, submitted to the YSA. August 1963

The RT's resolutions were voted down and shortly after we were expelled. The majority's position was that no SWPer was needed in the South at all, since SNCC would become revolutionary on its own in the course of the struggle. When black RTer Shirley Stoute received a personal written invitation from James Forman to work with SNCC in Atlanta, the SWP had to accede. But they sent down majority agents to spy on her, and within about a month called her back to New York on a pretext, refused to let her return to Atlanta, and would not even let her give them a statement why! Thus as the SWP tailed popular black figures, searching around for a "black Castro," they actually forced militant party cadres out of this critical work. For the SWP's centrist degeneration was marked precisely by its rejection of the need for a revolutionary vanguard party from Cuba to the black struggle at home. In 1963, the expulsion of the RT opened the road for the SWP's consolidation around reformism—only a year later after the murders of Chancy, Schwerner and Goodman in Philadelphia, Mississippi, the SWP would come out with its obscene call to withdraw the troops from Vietnam and send them to Mississippi!

"Black Power"

In Lowndes County SNCC had broken with the Democrats. The black radicals advocated armed self-defense in the South and sided with the ghetto rebellions in the North. As the Vietnam War escalated, they made the link between black oppression at home and the U.S.' dirty imperialist war abroad. SNCC's stand against the war horrified the black establishment. When King, Roy Wilkins and Whitney Young pleaded with SNCC to call off an antiwar protest outside Lucy Baines Johnson's wedding on 5 August 1966, they shot back a bitter reply:

"You have displayed more backbone in defending [the president's daughter and her fiance] than you have shown for our black brothers engaged in acts of rebellion in our cities. As far as we are concerned you messengers can tell your boss that his day of jubilation is also the day that his country murdered many in Hiroshima."

This trend had culminated in the May 1966 election of Stokely Carmichael as SNCC chairman. A month later in Greenwood, Mississippi Carmichael raised the "black power" call to a cheering crowd.

The effect was electric. "Black power" was picked up by the young radicals
from the burning ghettos to the Jim Crow South as the rallying cry against the black preachers' sermonizing, the liberals' begging. After all the hopes and expectations of the black masses raised and betrayed by the civil rights leaders, "black power" was the definitive rejection of their "faith in the system." a vow to take matters into their own hands. For SNCC. the "black power" slogan was their hoped-for route to catch up to the urban ghetto masses who had outstripped them. "If America don't come around, we're going to burn it down." swore "Rap" Brown. As the bourgeois press screeched, virtually the entire black establishment was mobilized to condemn it as the "new racism." King temporized, saying he didn't want to "excommunicate" the black power radicals. And Harlem demagogue Adam Clayton Powell was sharp enough to see which way the wind was blowing—he jumped on the bandwagon declaring "black power" meant voting for him. But white liberals were horrified.

Initially, the "black power" movement was contradictory. As we wrote:

"SNCC's empirical rejection of the more obvious brands of reformism advocated by white liberals and petty-bourgeois Black 'leaders' has taken the form of a call for 'Black Power.' a militant-sounding phrase which frightens the white liberals and Uncle Toms. The concepts implied in the SNCC slogan of 'Black Power' are radical enough to have caused the bourgeois press and politicians to shower vicious abuse on it. precisely because the slogan is a groping for solutions outside the framework of the capitalist society."

—"SNCC and Revolution." Spartacist No. 8. November-December 1966

But we warned: "...the slogan 'black power' must be clearly defined in class, not racial terms, for otherwise the'black power' movement may become the black wing of the Democratic Party in the South" ("Black and Red—Class Struggle Road to Negro Freedom," Spartacist No. 10, May-June 1967). Our prediction seemed almost inconceivable to most people at the time, yet that is precisely what happened.

Even though we were small, the Spartacist tendency, recently expelled from the SWP, fought to intersect the "black power" radicals. Our call for a "Freedom-Labor Party" was the axis to link the exploding black struggle to the power of labor, North and South. With it we posed a series of transitional demands to win militants to this class-struggle perspective: for "A Southern Organizing Drive Backed Up by Organ¬ized Labor," for "A Workers United Front Against Federal Intervention," for "Organized, Armed Self-Defense." And we sought to translate this into practice, organizing aid ("Every Dime Buys a Bullet") for the Deacons for Defense and Justice. The Deacons were black vets who sprang up in Jonesboro and Bogalusa, Louisiana to protect CORE workers there. As we wrote:

"The Deacons organization is a tremendous step forward for the Negro struggle, not only because it saves lives, but also because it raises the level of consciousness of the civil rights movement by encouraging independent action and discouraging reliance upon the institutions of the bourgeois state."

—"Toward Arming the Negro Struggle," Sparlacisl No. 5, November-December 1965

But we lacked the forces. As a result of the criminal abstention of the SWP when SNCC first began to break from liberalism the "black power" radicals never found a bridge to the program of workers power. Increasingly in SNCC "black power" came to mean exclusion of whites and consolidation around a hard separatist program. In December 1966 the remaining whites were finally expelled. Even then the vote was 19-18 with 24 abstentions, indicating how deep the bonds of comradeship had been, how wrenching the destruction process. A few years later, as Carson observes, Carmichael's anti-"honky" separatist diatribes put SNCC far to the right of the Panthers. In Oakland, California, the Black Panther Party for Self-Defense had been inspired by and took its name from Lowndes County. But in 1968 the Panthers broke with Carmichael over his anti-communist and anti-white political line. At one point Carmichael refused to speak at a big "Free Huey" rally at the Oakland Courthouse (where Huey Newton was imprisoned on frame-up charges of killing a cop) because he didn't want to sit on the same platform with whites from the Peace and Freedom Party. When he finally did show up, it was only to denounce all "white" doctrines such as "Marxism." "Communism is not an ideology suited for black people, period, period," Carmichael raved. Bobby Seale felt compelled to reject this position from the podium, stating that Carmichael was playing "the Klu Klux Klan's game."

Forman, who had been increasingly uneasy about Carmichael's hard "reactionary nationalism" and seeing himself some kind of Marxist, went with the Panthers in the split. After playing around with his "Black Manifesto" scheme, Forman briefly got involved with the important circle of black radical workers springing up in and around the Detroit auto plants. But the League of Revolutionary Black Work-
ers never broke from nationalism and lumped the UAW into the white "power structure." Thus even though it was located in America's most strategic concentration of black workers, it too could not find the road to revolutionary power, working-class power.

Repression and Co-optation

But if the bourgeoisie uniformly denounced black radicals, they also recognized that some of them could be bought. Lyndon Johnson's "Great Society" poverty programs were extremely important in co-opting many. Carson tells how Marion Barry, who was sent to Washington in 1965 as SNCC's representative, wrote back to complain that they were losing good organizers to the federal poverty programs, which were doing the same thing as SNCC but paying the staff a lot better! Shortly after, Barry quit SNCC to become head of PRIDE, Inc. Barry was typical of a whole layer of the organization that went this route into the Democratic Party.

On the other hand, those who were so alienated that they couldn't be bought— the "Rap" Browns and a big layer of the Panthers—were simply wiped out. As the ghettos exploded, the bourgeoisie mounted a campaign to pin the riots on black radicals (while SNCC leader Brown played into their hands with his verbal terrorism). Dubbed the "Rap Brown Act," an amendment to LBJ's voting rights act made it a federal crime to cross state lines to start a riot. The feds busted down the doors to SNCC offices, framed up the leaders on the whole gamut of phony charges—arson, conspiracy, criminal syndicalism—and finally just gunned them down in the streets. J. Edgar Hoover's COINTEL-PRO labeled Carmichael and Brown "vociferous firebrands" and started moving in—Carmichael escaped to Africa (having married South African folk singer Miriam Makeba), but they shot Brown and sent him up for a long stretch in jail. The Panthers, coming slightly later, got the full brunt of the unprecedented campaign to exterminate a whole generation of black radical leaders.

Where Are They Now?

In Carson's "Where Are They Now?" epilogue, you can see three SNCC generations. The first generation, who really were simply younger versions of Martin Luther King, ended up in the Democratic Party—Marion Barry, Julian Bond, John Lewis, Charles Sherrod, Ivanhoe Donaldson. A middle layer, like James Forman and Bob Moses (who, burned by Lowenstein, broke off all relations with whites and dropped out after MFDP) drifted back into academia—they were not hardened nationalists but were too radical to be comfortable in the Democratic Party. And the black nationalists only became more so. Carmichael and his AAPRP are the embodiment of reactionary Utopian Pan-Africanism. Rap Brown today is a Black Muslim.

Although at one time Barry and Carmichael represented polar opposites in SNCC, nonetheless, as was seen on November 27, their basic response to today's struggles is to put themselves on the same side—the side opposite the black masses. There is indeed a symbiotic relation between the black liberal establishment and the nationalist-separatist sects. One is the wing of "the talented tenth" who have made it in America; the other is the wing who aspire to their own bourgeois state power. Both of them are instinctively threatened by real struggle for black liberation in America.

A decade ago when black militants were groping toward revolution we did not have the organizational weight to pose an alternative to the no-win choice of liberalism or dead-end black nationalism. A whole generation of dedicated, young black fighters was lost. What would 100 black Trotskyist cadre have meant in Oakland in I968 or in the volatile conditions of Detroit auto at that time? Surely the whole course and rhythm of the American class struggle would look quite different today.

We didn't have the weight to change the course then. Today, instead of the "choice" between Carmichael and Barry, there is a Marxist answer for class-and race-conscious black youth, for black workers seeking emancipation from racial oppression and wage slavery. November 27 as we marched, 5,000-strong, blacks and workers led by communists triumphantly through the streets of the capital, the resounding slogan, "Finish the Civil War— Forward to a Workers State!" pointed the way forward to Black Liberation through Socialist Revolution. •

*From The Archives Of Black Liberation Fighter Robert F. Williams- Author of "Negroes With Guns"

Click on title to link to information about the author of "Negroes With Guns" and black liberation fighter Robert F. Williams.