*From The Archives Of "Women And Revolution"-"The Color Purple" -A Guest Book Review

Click on the headline to link to a "Wikipedia" entry for author Alice Walker.

Markin comment:

The following is an article from the Spring 1988 issue of "Women and Revolution" that may have some historical interest for old "new leftists", perhaps, and well as for younger militants interested in various cultural and social questions that intersect the class struggle. Or for those just interested in a Marxist position on a series of social questions that are thrust upon us by the vagaries of bourgeois society. I will be posting more such articles from the back issues of "Women and Revolution" during Women's History Month and periodically throughout the year.

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Race, Sex and Class:
The Clash Over The Color Purple

By Don Alexander and Christine Wright

"Well, you know wherever there's a man, there's trouble."

—Alice Walker, The Color Purple

'"Why do you always feel the need to castrate the black man?'"

—Ishmael Reed, Reckless Eyeballing

When The Color Purple, Stephen Spielberg's film of Alice Walker's Pulitzer Prize-winning novel, was released in 1985, it roused loud debates among blacks, picketing and furious letters to the editor across the country. Painting a compelling picture of a terribly abused black woman in rural Georgia between the two world wars, the film really hit a nerve; the controversy quickly got much bigger than the novel. While debates raged in community meetings, feminist supporters of Walker and her liberal and black nationalist critics took up their pens to wage a feud which still soaks up gallons of ink.

Many of Alice Walker's critics accuse her of presenting an image of the black male as a violent monster. Walker has responded that black men don't want to face her "truth-telling." As Marxists, we find what amounts to a highly literary contest for the status of "most oppressed" somewhat beside the point. Nonetheless, the furor over The Color Purple has raised some basic questions about the clash of race and sex in this deeply bigoted, anti-sex society, not least about the explosive tensions between black men and women bred by the destruction of the fabric of life through poverty and oppression.

The Color Purple tells the story of Celie and her struggle to survive and defeat a series of physical and psychological assaults by men. She is raped repeatedly by her father, who gives away her two children against her will. She is married off to a man (Mister) who only agrees to take her if he gets the cow too. Mister treats her worse than a dog, beats her, and has kids as rotten as you can get. As she is later mocked by her husband, "Look at you. You black, you pore, you ugly, you a woman. Goddam...you nothing at all."Then, through her relationship with Mister's lover, the blues singer Shug, Celie finds love and sexual pleasure, leaves her husband, goes into business making pants, discovers she is heiress to a fortune and is eventually reunited with her children, who have been raised in Africa by her missionary sister, Nettie.

Alice Walker's novel begins as a masterly evocation of Celie's nightmarish oppression through a series of letters in Celie's own words. But this artistic promise is betrayed to Walker's feminist agenda at the end of the book, which degenerates into a hokey miracle solution: Walker's "message" is that black women, however rotten and wretched their lives may be, can "make it." Celie embodies the liberal idealist myth that sheer individual will—and in her case, rather unbelievably good luck—can break the chains of oppression.

The novel largely ignores the social misery of the black sharecroppers in the rural Jim Crow South, and fails to so much as hint at the convulsive social struggles in the U.S. in the 1930s. The one exception is Celie's daughter-in-law, Sofia, who is destroyed when she tries to stand up to the white boss. Even then, no one else attempts to combat the vicious racism; Walker is already laying the basis for a retreat into "personal liberation." The novel also describes Nettie's experiences as a missionary in Africa, where she witnesses the destruction of tribal life by imperialism. All Walker can counterpose to this brutality is black Christian missionaries and throwbacks to such vicious, anti-woman tribal practices as ritual sexual mutilation.

Walker's brand of bourgeois feminism, which she calls "womanism," celebrates gooey, mystical "female bonding" not one whit different from the standard line in Ms., where she served on the editorial staff for years. Bourgeois feminism, preoccupied with the career advancement of female yuppies and closing porn shops in Times Square, cannot address the very real sexual and racial oppression of black women.

Who's Afraid of Alice Walker?

Most critics of The Color Purple enthusiastically embrace the liberal lies disguised in it. (Although the controversy exploded when Spielberg's movie was released, it's important to differentiate between Walker's novel and Spielberg's unintended parody.) Walker has been accused of reinforcing racist stereotypes because she wrote about a black woman who had been abused, raped and beaten by black men. There has also been a disgusting, moralistic streak in the outcry over The Color Purple, centering on opposition to Walker's sympathetic portrayal of black lesbianism. Black journalist/TV host Tony Brown, sounding like a Moral Majority Reaganite bigot, claims that anyone who liked the movie was either a "closet homosexual, a lesbian, a pseudo-intellectual or white."

Certain layers of the black establishment intelligentsia denounce as "racist" anything that presents black people in a negative or critical light. But this is another liberal lie just as dangerous as Walker's. Blacks are by no means exempt from 'social backwardness, such as anti-abortion and anti-gay bigotry. The real point (and Walker herself has made this point in previous novels such as The Third Life of Grange Copeland) is tha't terrible poverty and oppression breed personal cruelty and degradation such as that described in 7"he Color Purple. For example, in the eloquent film Nothing But a Man (1964), a spirited young black man, Duff, lives in a small Alabama town, where he is targeted by the racists for his independence and sense of pride. In one of the key scenes in the movie, Duff, blacklisted and unable to support his family, goes home to his wife feeling humiliated by racist mistreatment. Thinking that he sees his failure as a man reflected in his woman's eyes, he turns on her in rage, and their marriage is almost destroyed. Both Duff and his wife are victims of the
racist system which denies the black man his dignity.

When Richard Wright's Native Son was published in 1940, controversy broke out over his gripping portrayal of a brutalized and alienated young black man whose poverty and desperation turn him into a vicious anti-social criminal. Wright, influenced by the Stalinist Communist Party in the late '30s and early '40s, had been disturbed that even "bankers' daughters" were weeping over his earlier short stories, Uncle Tom's Children. As he said, "I swore to myself that if I ever wrote another book, no one would weep over it; that it would be so hard and deep that they would have to face it without the consolation of tears." And so Wright brought his readers face to face with the starkness of brutal racial oppression in the U.S., implicitly suggest¬ing that there was no room for sentimental liberal drivel.

While Walker seems to have even the bankers' granddaughters bawling, many of her critics are no different from Wright's. Such critics want to perpetuate the myth that blacks owe their condition of savage oppression to the fact that they "don't stick together"—another version of blaming the victim. These critics seek merely to uphold the "respectable" image of the petty-bourgeois black establishment, personified by the "black family life" portrayed on TV's The Bill Cosby Show. And guilty liberals—both white and black—cannot acknowledge the truth about racist America: the ugly degradation of brutalized ghetto life that strips its victims of their dignity and humanity.

Clash of Race and Sex

Of all Walker's critics, the novelist and poet Ishmael Reed has made the best case against The Color Purple. Moving beyond concerns with mere image, Reed has raised some of the hard questions, and for this he has been smeared as a "misogynist" by the feminists. But Reed, whose seven novels are brilliant parables against American racism, is no more a misogynist than Walker is a racist. What the feminists can't stand is that he has got their number: drawing a simplistic sex line in society can put you on the wrong side on some fundamental questions. It simply is not woman-hating point out that Walker's man-hating is relentless. Celie says to Mister, "You a lowdown dog is what's,
wrong It's time to leave you and enter into Creation. And your dead body is just the welcome m need." And Celie berates her stepson, "If you had tried to rule over Sofia the white folks never would Pu caught her."

Reed's barbed and effective satire of feminism, Reckless Eyeballing, is the story of Ian Ball, a black dramal who has been "sex-listed" for his play about a black woman who likes having sex (with men). To make peace with the feminists Ball writes a new play in whi the body of a young black man, lynched by a racist mob for ogling (called "reckless eyeballing" in the South white woman, is exhumed so he can be tried for his se ist crime, which the feminists denounce as equally bad as the murder.

Those who think Reed is exaggerating should thir back about ten years to Susan Brown miller's Again Our Will, one of the bibles of contemporary Americc feminism. As part of her thesis that rape (or the threat of rape) is the main way that all women are controlled t all men, Brownmiller reviewed the famous case of Emmett Till, a 14-year-old black youth who was lynched in Mississippi in 1955 for whistling at a white man's wife.

This monstrous racist murder was a touchstone on th race question. But as a feminist, Brownmiller disgustingly insisted that Till and J.W. Millam (one of th murderers) had something in common: "They both understood that... it was a deliberate insult just short o physical assault, a last reminder to Carolyn Bryant tha this black boy, Till, had in mind to possess her." As result, Brownmiller says, "Today a sexual remark on the street causes within me a fleeting but murderous rage.' Brownmiller's sex-war politics put her in bed with i racist lynch mob.

In the course of Reckless Eyeballing, successful black woman playwright Tremonisha Smarts (who some say was modeled after Alice Walker) was accosted by a man who:
"tied her up, and shaved all of her hair off. His twisted explanation: this is what the French Resistance did to those women who collaborated with the Nazis. The man had said that because of her 'blood libel' of black men, she was doing the same thing. Collaborating with the enemies of black men."

The horrifying racist murder at Howard Beach in December 1986 inspired Reed to make his definitive argument against Alice Walker and other black feminists in an essay serialized in the Amsterdam News in January-February 1987. But when Reed takes his argument out of the realm of fiction, where poetic license allows him to get at a core of truth, he goes astray. Citing the fact that Jon Lester, the teenager who led the lynch mob that murdered Michael Griffith, was said toj be "real emotional" about the film The Color Purple Reed argues that the description of black male violence incites race-terror. He claims that black feminism's "group libel campaign" against black men "is the kind of propaganda spread by the Ku Klux Klan and the American Nazi Party." Reed has a point when he describes his "justifiable paranoia"—he knows it could have been him killed on that highway in Queens. (As black comedian Godfrey Cambridge said , "Paranoia is the occupational disease of black people.")

But the strutting little Mussolinis in Howard Beach could care less what black men do to black women in Harlem, and to lay the blame on "bad propaganda" is a dangerous trivialization of the real threat the race-terrorists pose. It is, however, to Reed's credit that in the days of the black nationalist anti-Semitic demagogue Farrakhan, Reckless Eyeballing savagely denounces anti-Semitism. The book's title page quotes an epigram: "What's the American dream? A million blacks swimming back to Africa with a Jew under each arm." Characters in Reed's novel include a psychotic New York City cop notorious for blowing away blacks and Puerto Ricans, and a Jewish writer who is beaten to death by a mob at the mythical Mary Phegan College. (Mary Phegan was in fact a young white woman murdered in Georgia in 1915; a Jewish businessman, Leo Frank, was framed up for the crime and lynched. The racist upsurge led to the resurgence of the Ku Klux Klan.) Reed uses such themes to calculate by sex and ethnic group the chances of being murdered in the U.S. As the critic Darryl Pinckney said: "Reed's subtext might be that the rape of black women and the lynching of black men are part of the same historical tragedy" (New York Review of Books, 29 January 1987). As a vivid picture of the viciousness of social relations in the United States, Reckless Eyebslling is eons ahead of The Color Purple—and a much better read, too.

The Talented Tenth Squares Off

In a certain sense, the literary debate over The Color Purple reflects the careerist interests of the black intelligentsia, struggling over shrinking economic opportunities in the absence of any movement for radical change. Thus Walker can snipe at black men from her sanctuary at Ms., the darling of white bourgeois feminists, while Reed raves that there is a publishing conspiracy against black male writers. (We thought this was even nuttier than it is, until we tried to buy his books and discovered they were all out of print!) While seemingly Reed and Walker are at loggerheads, they have at bottom the same program. Walker envisages a female Horatio Alger; Reed sees the "solution" in independent black art. Both posit individual struggle within capitalist society, which necessarily pits one section of the oppressed against another. Their message is, "see, you can pull yourself up by your bootstraps," ignoring the fact that the majority have no boots.

What lies behind these squabbles is the frustration of the "talented tenth"—the tiny selection of minority people who have been able to integrate into the professional layers of American society. In the face of the swift elimination of the token and reversible gains of the civil rights movement and in the absence of any mass struggle for social change, such debates among the black intelligentsia take on the air of a dispute over the shrinking job market.

But we must say in passing that even during the heyday of the civil rights movement the reality of sexual oppression was never addressed. The ensuing black social struggle under revolutionary leadership which today allows the fundamentally despairing ideologies of black nationalism and feminism to flourish among those who see themselves as spokesmen for the oppressed. Walker and Reed, in their different ways accepting the basically hopeless framework of the capitalist status quo, see black women's progress as necessarily coming at the expense of black men—and vice versa. Only an anti-capitalist perspective provides the basis for uniting all the oppressed in a fight for freedom at the expense of the class enemy which aims to keep us divided and in chains.

Capitalism and "American Apartheid"

In the 1980s the harsh realities of a decaying class system have become ever more bleak. Especially for blacks, capitalism has less and less to offer. The unemployment rate has soared with the closing of giant industrial plants in the Midwest, which once provided decent union wages and basic social power to a crucial component of the working class. Funding for educa¬tion has been slashed, while segregation in schools and
in housing has increased. Blacks are not safe in many neighborhoods throughout the U.S. as lynch mob terrorists are emboldened by racist government policy. "Political power" for blacks has come to mean more black elected officials, who the Democratic Party has deemed useful to preside over the deterioration of the big cities, where they exact racist cutbacks and enforce "law and order." Philadelphia mayor Wilson Goode, whose police firebombed an entire black neighbor¬hood in order to wipe out eleven MOVE members, including five of their children, is no more a champion of black rights than New York's fascistic Ed Koch.

With the exception of a very few who have "made it," the hellish conditions are compounded for black women through sexual oppression. Unskilled black women remain confined to the lowest-paying, most menial jobs, earning starvation wages as maids, laundresses and waitresses. Black women are made to bear the brunt of devastating cutbacks in social welfare. In the U.S., twice as many black girls are pregnant before the age of 18 as whites, twice the number of black infants die. The American bourgeoisie has long upheld the lie that ghetto poverty and degradation are the fault of the "deviant" promiscuous black "matriarch." In 1969 Daniel Moynihan argued that the black "matriarchy" was responsible for the breakdown of the black family and suggested that young black men should learn the right values by joining Uncle Sam's army. Over the years the black woman has been variously stereotyped as a presumed tower of strength, a sexless and obese mammy, a promiscuous baby machine, an emasculating fiend.

Yet the picture for black men is not much less bleak. The unemployment rate in big cities for a young black man is 50 to 60 percent. There is also the problem of "permanent unemployability"—e.g., black industrial workers, "last hired, first fired," who under today's conditions will never be rehired. Women account for two-thirds of all the professional jobs held by blacks: black women are seen by racist employers as docile,non-criminal, non-militant, non-violent, an upgraded version of what used to scrub floors; whereas that young black man in a suit who seems articulate and ambitious is suspected of being Malcolm X in disguise. In the 3 December 1987 New York Review of Books, the article "American Apartheid" describes the grim reality:
"...black men are more likely [than whites] to be in prisons or the military, or die at an early age. The fact that upward of 20 percent are missed by the census would point up their lack of stable jobs or even settled addresses. Moreover, of those black men the census manages to reach, fewer than half have full-time jobs."

It all comes home to roost in the black family. In a society which defines manhood as the ability to support a family, black men are often denied that very ability. "Single-parent households" are growing throughout the U.S., a phenomenon which affects blacks more heavily but by no means exclusively. Over 56 percent of black families are headed by women. Capitalist society needs the institution of the nuclear family not only to produce the next generation of wage laborers, but as an important force for social conservatism. At the same time, capitalist decay undermines the family through grinding poverty and oppression. The family is the main social institution by which women are oppressed. But in the absence of alternatives, those who fall outside the classic pattern of the family have nothing at all. Thus, this vicious racist system cannot but lead to embittered personal relations between men and women. Out of this rises the frustration which takes The Color Purple controversy out of the literary realm into the community, where it exploded in angry debates.

In this sense, Alice Walker triumphed as an artist: the depth of the controversy shows that she began to lay bare a painful reality. The solution to the reality she and Ishmael Reed have described in their novels lies not in the realm of art or bourgeois politics, but in the struggle for the socialist transformation of society."

*The “Shame” Culture Of Poverty- Down In The Base Of Society Life Ain’t Pretty

Click on the headline to link to a "Wikipedia" entry for the late Irish-American writer and my muse on this post, Frank McCourt.

Commentary

Recently in reviewing Frank McCourt’s memoir of his childhood in Ireland, “Angela’s Ashes”, I noted that McCourt’s story was my story. I went on to explain that although time, geography, family composition and other factors were different the story he tells of the impoverished circumstances of his growing up “shanty” in Limerick, Ireland, taking all proportions into consideration, was amazingly similar to those I faced growing up “shanty” in Boston, Massachusetts a generation later. The commonality? I would argue that down at the base of modern industrial society, down at that place where the working poor meets what Karl Marx called the lumpen proletariat the sheer fact of scarcity drives life very close to the bone. Poverty hurts, and hurts in more ways than are apparent to the eye. No Dorothea Lange photograph can find that place.

I also mentioned in that McCourt review that the dreams that came out of his Limerick childhood neighborhood, such as they were, were small dreams. I immediately picked up on his references to what constituted “respectability” in that milieu- getting off the “dole” and getting a low-level governmental civil service job that after thirty some years would turn into a state pension in order to comfort oneself and one’s love ones in old age. That, my friends, is a small dream by anybody’s standard but I am sure that any reader who grew up in a working poor home in America in the last couple of generations knows from where I speak. I can hear my mother’s voice urging me on to such a course as I have just described. Escaping that fate was a near thing though. The crushing out of big dreams for the working poor may not be the final indictment of the capitalist system down at the base but it certainly will do for starters.

In the recent past one of the unintended consequences of trying to recount my roots through contacting members of my high school class has been the release of a flood of memories from those bleak days of childhood that I had placed (or thought I had) way, way on the back burner of my brain. A couple of year ago I did a series of stories, “Tales From The ‘Hood'” (see archives April 2008), on some of those earlier recalled incidents. Frank McCourt’s recounting of some of the incidents of his bedraggled upbringing brought other incidents back to me. In “Angela’s Ashes” he mentioned how he had to wear the same shirt through thick and thin. As nightwear, school wear, every wear. I remember my own scanty wardrobe and recounted in one of those stories in the series, “A Coming Of Age Story”, about ripping up the bottoms of a pair of precious pants for a square dance demonstration in order to ‘impress’ a girl I was smitten with in elementary school. I caught holy hell for that (and missed my big chance with the youthful “femme fatale” as well-oh memory).

I have related elsewhere in discussing my high school experiences in that series, that I did a couple of years ago at the request of one of my high school classmates, that one of the hardships of high school was (and is) the need , recognized or not, to be “in”. One of the ways to be “in”, at least for a guy in my post-World War II generation, the “Generation of ‘68”, and the first generation to have some disposable income in hand was to have cool clothes, a cool car, and a cool girlfriend. “Cool”, you get it, right? Therefore the way to be the dreaded “out” is….well, you know that answer. One way not to be cool is to wear hand-me-downs from an older brother. Or to wear oddly colored or designed clothes. This is where not having enough of life’s goods hurts. Being doled out a couple of new sets of duds a year was not enough to break my social isolation from the “cool guys”. I remember the routine-new clothes for the start of the school year and then at Easter. Cheap stuff too, from some Wal-Mart-type store of the day.

All of this may be silly, in fact is silly in the great scale of things. But those drummed-in small dreams, that non-existent access to those always scarce “cool” items, those missed opportunities by not being ‘right’ added up. All of this created a ‘world’ where crime, petty and large, seemed respectable as an alternative (a course that my own brothers followed), where the closeness of neighbors is suffocating and where the vaunted “neighborhood community” is more like something out of “the night of the long knives”. If, as Thomas Hobbes postulated in his political works, especially "Levithan", in the 17th century, life is “nasty, short and brutish” then those factors are magnified many times over down at the base.

Contrary to Hobbes, however, the way forward is through more social solidarity, not more guards at the doors of the rich. All of this by way of saying in the 21st century we need socialist solutions more than ever. As I stated once in a commentary titled, “Brother, Can You Spare A Dime?” (See archives March 2009), one of the only virtues of growing up on the wrong side of the tracks among the working poor is that I am personally inured to the vicissitudes of the gyrations of the world capitalist economy. Hard times growing up were the only times. But many of my brothers and sisters are not so inured. For them I fight for the socialism of the future. In that socialist future we may not be able to eliminate shame as an emotion but we can put a very big dent in the class-driven aspect of it.

*On The 140th Anniversary Of Vladimir Lenin's Birthday- Those Who Honor Lenin Are Kindred Spirits

Click on title to link the "Vladimir Lenin Internet Archive" for an online copy of his 1917 article, "The Tasks Of The Proletarian In Our Revolution".


Markin comment:

The name Lenin, the party Bolshevik and the revolution Russian need no introduction to readers of this space. We are still trying assimilate the lessons that Lenin drove home in the early struggles for socialism. Happy Birthday, Comrade Lenin wherever you are doing your revolutionary time.

*From "The Communist International" Website- In Honor of Vladimir Lenin's Birthday- "On The Terms Of Admssion To The Communist International"

Click on the headline to link to the "Communist International" Website for an online copy of Vladimir Lenin's 1920 article, "On The Terms Of Admission To The Communist International". This is required reading for those who want to understand what Lenin's thinking (and that of other Bolsheviks) about the basis on which to create a new international working class organization.

Markin comment:

The name Lenin, the party Bolshevik and the revolution Russian need no introduction to readers of this space. We are still trying assimilate the lessons that Lenin drove home in the early struggles for socialism. Happy Birthday, Comrade Lenin wherever you are doing your revolutionary time.

*From The Pen Of Leon Trotsky- In Honor Of Lenin's Birthday

Click on the headline to link to the "Leon Trotsky Internet Archive" online copy of his 1924 polemical article, "Lenin- The Philistine and the Revolutionary".


Markin comment:

The name Lenin, the party Bolshevik and the revolution Russian need no introduction to readers of this space. We are still trying assimilate the lessons that Lenin drove home in the early struggles for socialism. Happy Birthday, Comrade Lenin wherever you are doing your revolutionary time.

*From The "International Marxist Tendency" Website- In Honor of Vladimir Lenin On His Birthday-A Guest Commentary

Click on the headline to link to an "International Marxist Tendency" Website entry honoring Vladimir Lenin's birthday, "Lenin, His Youth and His Formation".

Markin comment:

The name Lenin, the party Bolshevik and the revolution Russian need no introduction to readers of this space. We are still trying assimilate the lessons that Lenin drove home in the early struggles for socialism. Happy Birthday, Comrade Lenin wherever you are doing your revolutionary time.

*From The Pen Of James P.Cannon- In Honor of Vladimir Lenin's Birthday

Click on the headline to link to a "James P. Cannon Internet Archive" online copy of his 1940 article, "Lenin, Trotsky and the First World War". An appropriate subject for today's communists to learn about on this day.

Markin comment:

The name Lenin, the party Bolshevik and the revolution Russian need no introduction to readers of this space. We are still trying assimilate the lessons that Lenin drove home in the early struggles for socialism. Happy Birthday, Comrade Lenin wherever you are doing your revolutionary time.

*On Earth Day 2010- Fight For Our Communist Future-Fight For The Communist Program

Click on the headline to link to a "Boston.com" post of various Earth Day events around the world.

On Earth Day 2010- Fight For Our Communist Future-Fight For The Communist Program

Markin comment:

At a time when climate change and other ecologically-driven disasters confront us on an almost daily basis those who seriously want to make this good, green Earth a more environmentally- friendly place better starting to consider the historic aims of communist agenda again as put forth by our forbears, Karl Marx, Friedrich Engels, Vladimir Lenin, and Leon Trotsky. This Earth is too precious to be left in the hands of the rapacious international capitalist order. We, desperately, need the central planning principle to organize the whole Earth for the benefit of the many, not the few. Get ready to fight to take it back, by any means necessary. But get ready.

*In Honor Of The 140th Anniversary Of Vladimir Lenin's Birthday-The April Theses (1917)

Click on the headline to link to a Wikipedia entry for the great Russian revolutionary and leader of the Bolshevik Party, Vladimir Lenin, for some quick background information. As always with this source, especially on political questions and personalities use with care and as a start, then move on for more in-depth analysis.

Markin comment:

In honor of the 140th birthday anniversary of the great Russian revolutionary and leader of the Bolshevik Party, Vladimir Lenin. And the leader, along with Leon Trotsky, come hell or high water, of the only successful workers' revolution in histroy, thus far. Forward

********
Vladimir Ilyich Lenin
The Tasks of the Proletariat in the Present Revolution
[a.k.a. The April Theses]

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Published: April 7, 1917 in Pravda No. 26. Signed: N. Lenin. Published according to the newspaper text.
Source: Lenin’s Collected Works, Progress Publishers, 1964, Moscow, Volume 24, pp. 19-26.
Translated: Isaacs Bernard
Transcription: Zodiac
HTML Markup: B. Baggins
Public Domain: Lenin Internet Archive (2005), marx.org (1997), marxists.org (1999). You may freely copy, distribute, display and perform this work; as well as make derivative and commercial works. Please credit “Marxists Internet Archive” as your source.


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This article contains Lenin’s famous April Theses read by him at two meetings of the All-Russia Conference of Soviets of Workers’ and Soldiers’ Deputies, on April 4, 1917.

[Introduction]
I did not arrive in Petrograd until the night of April 3, and therefore at the meeting on April 4, I could, of course, deliver the report on the tasks of the revolutionary proletariat only on my own behalf, and with reservations as to insufficient preparation.

The only thing I could do to make things easier for myself—and for honest opponents—was to prepare the theses in writing. I read them out, and gave the text to Comrade Tsereteli. I read them twice very slowly: first at a meeting of Bolsheviks and then at a meeting of both Bolsheviks and Mensheviks.

I publish these personal theses of mine with only the briefest explanatory notes, which were developed in far greater detail in the report.

THESES
1) In our attitude towards the war, which under the new [provisional] government of Lvov and Co. unquestionably remains on Russia’s part a predatory imperialist war owing to the capitalist nature of that government, not the slightest concession to “revolutionary defencism” is permissible.

The class-conscious proletariat can give its consent to a revolutionary war, which would really justify revolutionary defencism, only on condition: (a) that the power pass to the proletariat and the poorest sections of the peasants aligned with the proletariat; (b) that all annexations be renounced in deed and not in word; (c) that a complete break be effected in actual fact with all capitalist interests.

In view of the undoubted honesty of those broad sections of the mass believers in revolutionary defencism who accept the war only as a necessity, and not as a means of conquest, in view of the fact that they are being deceived by the bourgeoisie, it is necessary with particular thoroughness, persistence and patience to explain their error to them, to explain the inseparable connection existing between capital and the imperialist war, and to prove that without overthrowing capital it is impossible to end the war by a truly democratic peace, a peace not imposed by violence.

The most widespread campaign for this view must be organised in the army at the front.

Fraternisation.

2) The specific feature of the present situation in Russia is that the country is passing from the first stage of the revolution—which, owing to the insufficient class-consciousness and organisation of the proletariat, placed power in the hands of the bourgeoisie—to its second stage, which must place power in the hands of the proletariat and the poorest sections of the peasants.

This transition is characterised, on the one hand, by a maximum of legally recognised rights (Russia is now the freest of all the belligerent countries in the world); on the other, by the absence of violence towards the masses, and, finally, by their unreasoning trust in the government of capitalists, those worst enemies of peace and socialism.

This peculiar situation demands of us an ability to adapt ourselves to the special conditions of Party work among unprecedentedly large masses of proletarians who have just awakened to political life.

3) No support for the Provisional Government; the utter falsity of all its promises should be made clear, particularly of those relating to the renunciation of annexations. Exposure in place of the impermissible, illusion-breeding “demand” that this government, a government of capitalists, should cease to be an imperialist government.

4) Recognition of the fact that in most of the Soviets of Workers’ Deputies our Party is in a minority, so far a small minority, as against a bloc of all the petty-bourgeois opportunist elements, from the Popular Socialists and the Socialist-Revolutionaries down to the Organising Committee (Chkheidze, Tsereteli, etc.), Steklov, etc., etc., who have yielded to the influence of the bourgeoisie and spread that influence among the proletariat.

The masses must be made to see that the Soviets of Workers’ Deputies are the only possible form of revolutionary government, and that therefore our task is, as long as this government yields to the influence of the bourgeoisie, to present a patient, systematic, and persistent explanation of the errors of their tactics, an explanation especially adapted to the practical needs of the masses.

As long as we are in the minority we carry on the work of criticising and exposing errors and at the same time we preach the necessity of transferring the entire state power to the Soviets of Workers’ Deputies, so that the people may overcome their mistakes by experience.

5) Not a parliamentary republic—to return to a parliamentary republic from the Soviets of Workers’ Deputies would be a retrograde step—but a republic of Soviets of Workers’, Agricultural Labourers’ and Peasants’ Deputies throughout the country, from top to bottom.

Abolition of the police, the army and the bureaucracy.[1]

The salaries of all officials, all of whom are elective and displaceable at any time, not to exceed the average wage of a competent worker.

6) The weight of emphasis in the agrarian programme to be shifted to the Soviets of Agricultural Labourers’ Deputies.

Confiscation of all landed estates.

Nationalisation of all lands in the country, the land to be disposed of by the local Soviets of Agricultural Labourers’ and Peasants’ Deputies. The organisation of separate Soviets of Deputies of Poor Peasants. The setting up of a model farm on each of the large estates (ranging in size from 100 to 300 dessiatines, according to local and other conditions, and to the decisions of the local bodies) under the control of the Soviets of Agricultural Labourers’ Deputies and for the public account.

7) The immediate union of all banks in the country into a single national bank, and the institution of control over it by the Soviet of Workers’ Deputies.

8) It is not our immediate task to “introduce” socialism, but only to bring social production and the distribution of products at once under the control of the Soviets of Workers’ Deputies.

9) Party tasks:

(a) Immediate convocation of a Party congress;

(b) Alteration of the Party Programme, mainly:

(1) On the question of imperialism and the imperialist war,

(2) On our attitude towards the state and our demand for a “commune state”[2];

(3) Amendment of our out-of-date minimum programme;

(c) Change of the Party’s name.[3]

10. A new International.

We must take the initiative in creating a revolutionary International, an International against the social-chauvinists and against the “Centre”.[4]

In order that the reader may understand why I had especially to emphasise as a rare exception the “case” of honest opponents, I invite him to compare the above theses with the following objection by Mr. Goldenberg: Lenin, he said, “has planted the banner of civil war in the midst of revolutionary democracy” (quoted in No. 5 of Mr. Plekhanov’s Yedinstvo).

Isn’t it a gem?

I write, announce and elaborately explain: “In view of the undoubted honesty of those broad sections of the mass believers in revolutionary defencism ... in view of the fact that they are being deceived by the bourgeoisie, it is necessary with particular thoroughness, persistence and patience to explain their error to them....”

Yet the bourgeois gentlemen who call themselves Social-Democrats, who do not belong either to the broad sections or to the mass believers in defencism, with serene brow present my views thus: “The banner[!] of civil war” (of which there is not a word in the theses and not a word in my speech!) has been planted(!) “in the midst [!!] of revolutionary democracy...”.

What does this mean? In what way does this differ from riot-inciting agitation, from Russkaya Volya?

I write, announce and elaborately explain: “The Soviets of Workers’ Deputies are the only possible form of revolutionary government, and therefore our task is to present a patient, systematic, and persistent explanation of the errors of their tactics, an explanation especially adapted to the practical needs of the masses.”

Yet opponents of a certain brand present my views as a call to “civil war in the midst of revolutionary democracy”!

I attacked the Provisional Government for not having appointed an early date or any date at all, for the convocation of the Constituent Assembly, and for confining itself to promises. I argued that without the Soviets of Workers’ and Soldiers’ Deputies the convocation of the Constituent Assembly is not guaranteed and its success is impossible.

And the view is attributed to me that I am opposed to the speedy convocation of the Constituent Assembly!

I would call this “raving”, had not decades of political struggle taught me to regard honesty in opponents as a rare exception.

Mr. Plekhanov in his paper called my speech “raving”. Very good, Mr. Plekhanov! But look how awkward, uncouth and slow-witted you are in your polemics. If I delivered a raving speech for two hours, how is it that an audience of hundreds tolerated this “raving”? Further, why does your paper devote a whole column to an account of the “raving”? Inconsistent, highly inconsistent!

It is, of course, much easier to shout, abuse, and howl than to attempt to relate, to explain, to recall what Marx and Engels said in 1871, 1872 and 1875 about the experience of the Paris Commune and about the kind of state the proletariat needs. [See: The Civil War in France and Critique of the Gotha Programme]

Ex-Marxist Mr. Plekhanov evidently does not care to recall Marxism.

I quoted the words of Rosa Luxemburg, who on August 4, 1914, called German Social-Democracy a “stinking corpse”. And the Plekhanovs, Goldenbergs and Co. feel “offended”. On whose behalf? On behalf of the German chauvinists, because they were called chauvinists!

They have got themselves in a mess, these poor Russian social-chauvinists—socialists in word and chauvinists in deed.




--------------------------------------------------------------------------------
Notes
[1] i.e. the standing army to be replaced by the arming of the whole people.—Lenin

[2] i.e., a state of which the Paris Commune was the prototype.—Lenin

[3] Instead of “Social-Democracy”, whose official leaders throughout the world have betrayed socialism and deserted to the bourgeoisie (the “defencists” and the vacillating “Kautskyites”), we must call ourselves the Communist Party.—Lenin

[4] The “Centre” in the international Social-Democratic movement is the trend which vacillates between the chauvinists (=“defencists”) and internationalists, i.e., Kautsky and Co. in Germany, Longuet and Co. in France, Chkheidze and Co. in Russia, Turati and Co. in Italy, MacDonald and Co. in Britain, etc.—Lenin

*Those Who Fought For Our Communist Future Are Kindred Spirits- In Honor Of Pioneer Trotskyist Antoinette Konikow

Click on the headline to link to a "Wikipedia" entry for veteran communist, Antoinette Konikow.

Markin comment:

I am fond of using the comment of the great Russian revolutionary, Leon Trotsky, noting, sadly and with some trepidation, that the Western labor movement (us) had not, for the most part, created the kind of hard revolutionary cadre formed by the fires of the Russian revolutionary movement. That remains true, too true today. However in the case of the revolutionary being honored here, Antoinette Konikow, Trotsky’s remark really hits home. Christ, this is a woman who was there at the dawn of Russian Marxism under Plekanov, the teacher of Lenin and Martov, in his good days. Think of the links from there through the Russian revolution, the founding of American communism, and its extension in American Trotskyism. This is the ‘soul” of the communist revolution. They cannot be made without the Antoinette Konikows of this wicked old world. Step up to the plate.


***********

Workers Vanguard No. 956
9 April 2010


Pioneer Trotskyist and Fighter for Women’s Rights

Honor Antoinette Konikow

(From the Archives of Marxism)

We reprint below a 1938 speech given by Antoinette Konikow, originally published in Socialist Appeal (5 November 1938), at a meeting celebrating her 50 years as a revolutionary Marxist. Konikow was born in 1869 in tsarist Russia and at the age of 19 joined Plekhanov’s Emancipation of Labor Group. As a result of tsarist repression, she emigrated to the United States in 1893. In her 50 years as a communist fighter, Antoinette Konikow not only stayed the course but also, with Marxist compass in hand, fought for the correct program in the major fights of the socialist movement.

Konikow joined the Socialist Labor Party in 1893; she was expelled in 1897 for her opposition to its bureaucratic practices. Already speaking five languages, she learned Yiddish in the mid 1890s in order to become a more effective organizer among immigrant Jewish workers. In 1901, Konikow was a founding member of the Socialist Party of America. In opposition to World War I, she toured the U.S., inspired by German Marxist leader Karl Liebknecht’s courageous opposition to social patriotism. She threw her support to the 1917 Bolshevik Revolution and became a founder of the Communist movement in the U.S. in 1919 (she was associated with Ludwig Lore, a founding member of the Communist Labor Party). Against the Stalinist degeneration of the Soviet Union, which began in 1923-24, she took up the fight alongside Bolshevik leader Leon Trotsky and the founders of American Trotskyism in the Communist League of America, which was later to become the Socialist Workers Party (SWP). At the time of her death in 1946, she was an honorary member of the SWP National Committee.

Konikow was not a supporter of James P. Cannon’s faction within the Communist Party (CP). But she was one of the first within the American party to support the views of Trotsky’s Left Opposition, and she won a group of five Boston-area party members to her views. After the 1928 expulsion of Cannon, Martin Abern and Max Shachtman for their support to the Left Opposition, Konikow was summoned to appear before the CP’s Political Committee. She wrote a defiant protest letter to CP Secretary Jay Lovestone. As the Prometheus Research Library, the central reference archive of the Spartacist League/U.S., noted in the introduction to James P. Cannon and the Early Years of American Communism (1992):

“After reading Konikow’s letter to the November 2 meeting of the Committee, Lovestone commented that ‘it is obvious from her letter that she is the worst kind of a Trotskyite, biologically as well as politically. The sooner that we throw her out the better for the party.’ Konikow, a medical doctor and a pioneer of birth control, was unanimously expelled by the Political Committee. She founded the Independent Communist League, which published her letter in its first Bulletin, dated December 1928. Konikow’s League merged forces with the expelled Cannon faction to found the Communist League of America in May 1929.”

In The History of American Trotskyism, Cannon recalls a Boston meeting threatened by a gang of Stalinist hoodlums. The meeting was a success. As Cannon recalled, “Needless to say, my chairman on this historic occasion was Antoinette Konikow.”

Konikow was always a stalwart fighter for women’s rights. In 1923, she published her handbook, Voluntary Motherhood, the first birth control manual by an American physician, written to educate her primarily female immigrant patients. It sold more than 10,000 copies in its first three editions. She was repeatedly hounded by Boston authorities for her work on birth control, and in 1928 she was arrested for exhibiting contraceptives in public (the case was dismissed). On her own initiative, Konikow traveled to the Soviet Union in 1926 to introduce an inexpensive contraceptive jelly she developed with John G. Wright, a chemist who was also her son-in-law and comrade and later one of Trotsky’s translators. In 1931, she published Physicians’ Manual of Birth Control to address the widespread ignorance in the medical profession itself.

One of Konikow’s prized possessions was a photograph of Trotsky dedicated to her in Trotsky’s own hand: “We are proud, my dear Antoinette, to have you in our ranks. You are a beautiful example of energy and devotion for our youth. I embrace you with the wish: Long Live Antoinette Konikow. Yours fraternally, Leon Trotsky, Oct. 28, 1938, Coyoacán.”

* * *

The comrades have received me with warmth and friendship. It gives me tremendous happiness. The kind words written by Comrade Trotsky on his picture presented to me remind me of the greatest honor—the honor that was—given to comrades in Russia, the Order of Lenin pinned upon their breasts. I feel as if Comrade Trotsky has pinned the Order of Trotsky on my breast! Not that I am a hero-worshipper—for I have helped to pull down too many heroes from their pedestals. But in the last ten years of darkness of despair, the words of Leon Trotsky have been like a bell for a ship in distress, leading it to safe harbor.

Joined in 1888

In 1888, fifty years ago, I joined the Social Democratic Party of Russia. Life was as dark and hopeless as it may seem to many today. I was delighted to hear the words of Plekhanov at the first congress of the Second International: “Only the working class will lead the Russian revolution!” But the working class of Russia was spiritually even further away from us than the workers of the United States today. If anyone had told us at that time that 15 years later a strike of one and a half million workers would almost overthrow Czarism, and that 15 years after that the Russian soldier would turn his gun not only against Czarism but against the Russian bourgeoisie, we would not have believed it. We would have laughed. But it happened—and it will happen again. Only this time it will not take 30 years.

At Many Cradlesides

I have had to sponsor so many new organizations that I have often jokingly told my comrades that I feel like a mother always rocking a new cradle—and that is all wrong for me, for I am known as an advocate of birth control.

But I did rock the cradle of the Russian Social Democracy and out of it came a great giant, the Russian Bolshevik Party. After being expelled in the United States from the Socialist Labor Party, I soon began to rock the cradle of the Debs party, later the Socialist Party. It seemed to contain a healthy baby, but the war and the Russian revolution proved that there was a weak spot in its spine.

I then helped to rock another cradle, the cradle of the young vigorous Communist Party. The glory of those days of the great Russian Revolution shall never be forgotten—the tremendous enthusiasm for Lenin and Trotsky—the ten days that shook the world! But again things went wrong. “Socialism in one country” became the slogan. This meant not only socialism in no other country, but no socialism in any country.

I began to rock another cradle and today the baby is ten years old. Who can deny that it is a sturdy, strong young fellow? The Socialist Workers Party is the only bright ray that today penetrates the horror of present-day nightmares.

I saw the beginning of the Second International and its fall. I saw the beginning of the Third International and its fall. Now together we launch the Fourth International which will accomplish the tasks betrayed by the Second and the Third.

A Magic Word

We live now in the atmosphere of impending war. My war memories remind me of many encounters. I was sent on tour by the German-language federation of the S.P. to speak in German at anti-war meetings. That was no easy task at the height of the war frenzy. Many times comrades would approach me, pale and trembling, begging that I speak on another subject. They pointed to German detectives and the sheriff sitting in the crowd. Often I felt like weakening—but there was one magic word that gave me strength to do my duty. I tell it to you comrades—it may again help you. The magic word was Liebknecht.

Before I conclude, let me say a few words to the youth. No sermons or admonitions, for you do not need them! I am proud of you. I want to tell you that I envy you, your youth and vigor. I would like to be 50 years younger to work with you, for your task in the coming years will be the most important in human history. You have great monsters to fight, Fascism, Stalinism. It was easier to work under the Russian Czar than under Stalin, easier under the German Kaiser than under Hitler.

An Unsoiled Banner
But you have better weapons than we had, more knowledge, the experience of 50 years of the leadership of the greatest living genius of the revolution, Leon Trotsky.

We place in your hands a banner unsoiled. Many times it was dragged into the mud. We lifted it up and lovingly cleansed it to give it to you. Under the red banner of Marx, Lenin, and Trotsky, you will conquer.

And when that great moment arrives, pause for a moment and think of us, who will not be with you at that glorious time, and say: “Comrades, sleep in peace. The work has been done.”

*Those Who Fought For Our Communist Future Are Kindred Spirits-19th Century Women's Rights And Black Liberation Fighter Fanny Wright

Click on the title to link to a "Wikipedia" entry for women's rights fighter, Fanny Wright.

Every January, as readers of this blog are now, hopefully, familiar with the international communist movement honors the 3 Ls-Lenin, Luxemburg and Liebknecht, fallen leaders of the early 20th century communist movement who died in this month (and whose untimely deaths left a huge, irreplaceable gap in the international leadership of that time). January is thus a time for us to reflect on the roots of our movement and those who brought us along this far. In order to give a fuller measure of honor to our fallen forbears this January, and in future Januarys, this space will honor others who have contributed in some way to the struggle for our communist future. That future classless society, however, will be the true memorial to their sacrifices.

Note on inclusion: As in other series on this site (“Labor’s Untold Story”, “Leaders Of The Bolshevik Revolution”, etc.) this year’s honorees do not exhaust the list of every possible communist worthy of the name. Nor, in fact, is the list limited to Bolshevik-style communists. There will be names included from other traditions (like anarchism, social democracy, the Diggers, Levellers, Jacobins, etc.) whose efforts contributed to the international struggle. Also, as was true of previous series this year’s efforts are no more than an introduction to these heroes of the class struggle. Future years will see more detailed information on each entry, particularly about many of the lesser known figures. Better yet, the reader can pick up the ball and run with it if he or she has more knowledge about the particular exploits of some communist militant, or to include a missing one.

*Those Who Fought For Our Communist Future Are Kindred Spirits- The Grimke Sisters- Fighters For Slavery Abolition And Women's Rights

*Those Who Fought For Our Communist Future Are Kindred Spirits- The Grimke Sisters- Fighters For Slavery Abolition And Women's Rights

http://en.wikipedia.org/wiki/Grimk%C3%A9_sisters

Click on the title to link to a "Wikipedia" entry for the 19th century American radicals, Sarah And Angelina Grimke.

February Is Black History Month

March Is Women's History Month

Every January, as readers of this blog are now, hopefully, familiar with the international communist movement honors the 3 Ls-Lenin, Luxemburg and Liebknecht, fallen leaders of the early 20th century communist movement who died in this month (and whose untimely deaths left a huge, irreplaceable gap in the international leadership of that time). January is thus a time for us to reflect on the roots of our movement and those who brought us along this far. In order to give a fuller measure of honor to our fallen forbears this January, and in future Januarys, this space will honor others who have contributed in some way to the struggle for our communist future. That future classless society, however, will be the true memorial to their sacrifices.

Note on inclusion: As in other series on this site (“Labor’s Untold Story”, “Leaders Of The Bolshevik Revolution”, etc.) this year’s honorees do not exhaust the list of every possible communist worthy of the name. Nor, in fact, is the list limited to Bolshevik-style communists. There will be names included from other traditions (like anarchism, social democracy, the Diggers, Levellers, Jacobins, etc.) whose efforts contributed to the international struggle. Also, as was true of previous series this year’s efforts are no more than an introduction to these heroes of the class struggle. Future years will see more detailed information on each entry, particularly about many of the lesser known figures. Better yet, the reader can pick up the ball and run with it if he or she has more knowledge about the particular exploits of some communist militant, or to include a missing one.

**********
Women And Revolution, Volume 29, Spring 1985

The Grimke Sisters:
Pioneers for Abolition and Women's Rights

By Amy Rath

"I want to be identified with the negro; until he gets his rights, we shall never have ours." —Angelina Grimke', address to Women's Loyal League, May 1863

Angelina and Sarah Grimke' were two of the earliest fighters for black and women's rights in America. Although far from being socialists or revolutionaries, the Grimke' sisters of South Carolina were among the foremost fighters for human equality of their time, the 1830s and the tumultuous era which saw the birth of the abolitionist movement, foreshadowing the great Civil War which freed the slaves. They were also among the the first women to speak publicly on political issues. "Genteel society" objected to the fact of their public appearances—and even more to the content of their speeches. Thus the first serious, widespread discussion of women's rights in the United States was directly linked to the black question and the liberation of the slaves, questions which 25 years later would tear the nation apart in civil war.

Further, the Grimke' sisters' almost visionary commitment to the fight for the liberation of all, exemplified in Angelina's famous statement to the Women's Loyal League, stands in stark contrast not only to early abolitionist anti-women prejudices, but also to the later, shameful betrayal of black rights by feminists during the Reconstruction era. "The discussion of the rights of the slave has opened the way for the discussion of other rights," wrote Angelina to Catherine E.Beecher in 1837, "and the ultimate result will most certainly be the breaking of every yoke, the letting the oppressed of every grade and description go free,—an emancipation far more glorious than any the world has ever yet seen."

The sisters and Theodore Weld published American Slavery As It Is (1840), the most influential anti-slavery document until Harriet Beecher Stowe's Uncle Tom's Cabin. Though they had essentially retired from active politics by the time of John Brown's courageous raid on Harpers Ferry in 1859, the actual opening shot of the Civil War, they deeply believed in his cause. Angelina's stirring "Address to the Soldiers of our Second Revolution" (given at the May 1863 Women's Loyal League convention) advocated massive arming of the former slaves as part of the Union Army, and remains today a remarkably radical and prescient analysis of the implications of the Civil War:

"This war is not, as the South falsely pretends, a war of races, nor of sections, nor of political parties, but a war of Principles; a war upon the working classes, whether white or black; a war against Man, the world over. In this war, the black man was the first victim, the workingman of whatever color the next; and now all who contend for the rights of labor, for free speech, free schools, free suffrage, and a free government... are driven to do battle in defense of these or to fall with them, victims of the same violence that for two centuries has held the black man a prisoner of war— The nation is in a death-struggle. It must either become one vast slaveocracy of petty tyrants, or wholly the land of the free."

Pioneers for Abolition and Women's Rights

On February 21,1838, hundreds of people swarmed to the great hall of the Massachusetts State Legislature. Angelina Grimke", the first woman ever to address an American legislative body, would argue for the most controversial subject of the day: the immediate abolition of slavery.

This speech—which continued over three days, despite efforts by pro-slavery forces to stop it—was the culmination of a nine months' tour by Sarah and Angelina Grimke', the first women agents of the American Anti-Slavery Society (AASS), founded in 1833. While their speeches began as "parlor meetings" in private homes or church halls for women only, such was the power and growing fame of Angelina's oratory that men began to slip into the back to listen, and the Grimke' sisters became the first American women to address what were then called "promiscuous" audiences.

Uproar swept genteel society across the nation. The Grimke' sisters were breaking the rules of ladylike decorum by their "unwomanly" displays. Angelina was popularly called "Devilina"; "Fanny Wrightists!" screamed the pro-slavery press. (Fanny Wright was a Scots Utopian socialist who toured the U.S. in 1828 for abolition, public education, women's rights, the ten-hour day and "free love"; she set up an anti-slavery commune and edited a newspaper. When these projects failed, she left the country, having made little impact.) "Why are all the old hens abolitionists?" sneered the New Hampshire Patriot: "Because not being able to obtain husbands they think they may stand some chance for a negro, if they can only make amalgamation [interracial sex] fashionable."

The Congregationalist church, the descendant of the New England Puritans, issued a "Pastoral Letter" condemning the Grimke's for leaving "woman's sphere" and going against the biblical injunction, of Paul: "I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence." Sarah answered this, and other attacks, in the brilliant Letters on the Equality of the Sexes, the first American book on the rights of women, predating Margaret Fuller's more famous work by six years.

In her arguments Sarah relied extensively on biblical sources, for to her it was important to prove that the equality of the sexes should be a Christian belief, and she wanted to show that women had the right and duty to work for the emancipation of the slave. Her concrete solutions to women's oppression were naive: for example, she suggested that husbands should content themselves with baked potatoes and milk for dinner, to give their wives time to educate themselves. She never understood that the institution of the family itself necessarily stands in the way of women's freedom. Indeed, she could not reconcile herself to the idea that divorce should be legalized. But for all these limita¬tions, Sarah's book is the pioneer American work on the subject. She was deeply interested in women workers, and polemicized against unequal wages; she attacked with great bitterness the lack of educational opportunities for women and their total lack of legal rights. "I ask no favors for my sex," she wrote, "All I ask our brethren is, that they will take their feet from off our necks, and permit us to stand upright on that ground which God designed us to occupy."

Many fellow abolitionists demanded that the sisters give up their arguments on women's rights, fearing that it would detract from the more important question of the hour: freedom for the slave. But Angelina pointed out that the outcry against women's public lecturing was a tool of the slaveholders: "We cannot push Abolitionism forward with all our might until we take up the stumbling block out of the road.... Can you not see the deep laid scheme of the clergy against us as lecturers?... If we surrender the right to speak in public this year, we must surrender the right to petition next year, and the right to write the year after, and so on. What then can woman do for the slave, when she herself is under the feet of man and shamed into silence?" (emphasis in original; letter to Theodore Weld and John Greenleaf Whittier, 20 August 1837).

The Making of a Southern Abolitionist

The sisters' effectiveness as abolitionist agents had to do not only with the power and sweep of their arguments, but with the fact that they were native-born eyewitnesses to Southern slavery. Yet precisely because they were gently bred daughters of one of South Carolina's most prominent slaveholding families, they had not seen the worst of it, as they themselves were quick to point out. They did not see the slave gangs on the plantations, the brutal whippings, but the "better" treatment of the house and city slaves.

Sarah was born in 1792. The invention of the cotton gin in her infancy led her father, like many others, to expand his plantation holdings and build up his slave force. He was one of the wealthiest men in Charleston, the political capital of the South, and a veteran of the Revolutionary War, a former Speaker in the state House, a judge and author. Sarah grew up with every advantage that wealth and position could offer a woman of her time. But instead of satisfying herself with embroidery, piano and a little French, she studied her brother's lessons in mathematics, history and botany, and declared her wish to become a lawyer. Her family mocked her; her father forbade her to study Latin. Perhaps influenced by her own educational frustrations as well as her childhood revulsion for the slave system, she started to teach her personal maid to read. "I took an almost malicious satisfaction in teaching my little waiting-maid at night, when she was supposed to be occupied in combing and brushing my long locks. The light was put out, the keyhold screened, and flat on our-stomachs, before the fire, with the spelling-book under our eyes, we defied the laws of South Carolina."

As an adult Sarah's aspirations to make something of her life turned in the one direction open to "respectable" women of her day and class: religion. She became a Quaker. Later she converted Angelina, 12 years her junior. Before joining her sister in Philadel¬phia, the Quakers' center, Angelina undertook a personal conversion crusade against slavery among her family and friends. In her gray Quaker dress, she started arguments at tea against the sin of holding slaves, becoming quite unpopular with Charleston's ruling elite. Inquiries were made about her sanity.

Convinced at last that there was no future in this, Angelina went north. But she could not be satisfied with the orthodox Quaker doctrine, which at that time included colonization as a "solution" to slavery. Black "Friends" were made to sit on a separate bench. In the early 1830s Angelina became interested in the growing abolitionist movement, and was horrified at the violence the free North turned against anti-slavery spokesmen. William Lloyd Garrison was barely saved from lynching at the hands of a Boston mob in 1835. Theodore Weld was repeatedly mobbed as he toured the Midwest, as were many others. Early in the decade Prudence Crandall was forced to close her school for black girls in Connecticut when the well was poisoned, doctors refused to treat the students, and finally a mob torched the school building. In 1838 a pro-slavery mob, egged on by the mayor himself, burned down Philadelphia Hall, which had been built by the abolitionists as a partial answer to their difficulty in finding places to meet. An interracial- meeting of abolitionists was in progress there at the time; two days earlier, Angelina and Weld had married, and the attendance of both blacks and whites at their wedding fueled the fury of the race-terrorists.

The abolitionists were part of a broader bourgeois radical movement, the 19th century herrs of the 18th century Enlightenment, Protestant religious ideals, and the American Revolution so dramatically unfulfilled in the "Land of the Free" where four million suffered in slavery. Although opposition to slavery was by no means as widespread in the 1830s as it was to become immediately before the Civil War, nonetheless many prominent men, such as the wealthy Tappan brothers of New York and Gerrit Smith, the biggest landowner in the North, had joined the movement by the middle of the decade. Many of the abolitionists had been part of the religious and intellectual upsurge which swept the United States after 1820. Ralph Waldo Emerson and other Transcendentalists were formulating their philos¬ophy. Religious revivalists such as Charles G. Finney, who converted Weld, preached temperance and that slavery was a sin against god.
Angelina became convinced that god had called her to work actively for the emancipation of the slaves. Defying the Quakers (who later expelled the sisters when Angelina and Weld married in a non-Quaker ceremony), the sisters went to New York where they participated in a conference for the training of abolitionist agents. Thus began the famous speaking tour of 1837-38.

The politics of the Grimke sisters was radical bourgeois egalitarianism profoundly rooted in religion. They believed that slavery was a sin, that as "immortal, moral beings" women and blacks were the equals of white men. They argued that slavery was contrary to the laws of god (the Bible) and of man, as put forth in the U.S. Constitution and the Declaration of Independence; they disagreed with Garrison's view of the Constitution as a "pro-slavery" document. Again unlike Garrison, they wrote and spoke for rights of education and property for free blacks as well, and bitterly denounced racism within the abolitionist movement. They were the integrationists of their time.

For many years, however, the sisters agreed with Garrison that slavery could be done away with peacefully by moral persuasion. They preached a boycott of slave-made goods (Angelina's wedding cake was made of "free" sugar by a free black baker). One of Angelina's first writings was "An Appeal to the Christian Women of the Southern States," widely circulated by the AASS, in which she urged Southern women to begin a petition campaign for immediate emancipation, to free their own slaves and to educate them. When copies of this pamphlet reached Charleston, the postmaster publicly burned them and the police informed the Grimke' family that if their daughter ever attempted to set foot in the city, she would be jailed and then sent back on the next ship.

The sisters were also for many years staunch pacifists, as would be expected from their Quaker background. Sarah took this to such an extreme that she denied that abolitionists had the right to arm themselves in defense against pro-slavery mobs. This became a subject of controversy in the abolitionist movement in 1837 when publisher Elijah Lovejoy was murdered in Alton, Illinois by a mob. True to her pacifist idealism, Sarah ques¬tioned his right to bear the gun with which he tried to save his life.

Splits and the Coming Storm

By the 1840s the Grimke'sisters had largely withdrawn from public activity. In part this was due to ill health Angelina suffered as a result of her pregnancies, as well as family financial problems. But much of it was probably political demoralization. In 1840the abolitionist movement split over the issues of women's rights and political action. The Garrisonian wing wanted to include women in the organization, but was opposed to abolitionists voting or running for political office, since Garrison believed the "pro-slavery" U.S. Con¬stitution should be abolished and that the North should expel the South. The other wing, represented by eminent men like the Tappan brothers, excluded women from office within the organization, was against women's rights, and wanted to orient to political work in Congress. Since they agreed with neither side in this split, the Grimke's and Weld retired to private life. In later years Angelina spoke bitterly against "organizations."

Meanwhile, however, on the left wing of the abolitionist movement there were gathering forces which saw the irrepressible and inevitable necessity for a violent assault on the slave system, to end it forever by force of arms. The brilliant black abolitionist Frederick Douglass and John Brown spearheaded this growing conviction. As we noted in our SL pamphlet, "Black History and the Class Struggle," "Douglass' political evolution was not merely from 'non-resistance' to self-defense. Contained in the 'moral suasion' line was a refusal to fight slavery politically and to the wall, by all methods. That is the importance of the Douglass-Brown relationship: together they were planning the Civil War." And it was John Brown's raid on Harpers Ferry in 1859 which galvanized the nation; abolitionists who the day before were pacifists took the pulpit to proclaim the necessity of a violent end to the slave system.

The Grimke' sisters and especially Theodore Weld had earlier become convinced that only war could end slavery. Sarah believed she had communed with John Brown's spirit the night before his martyrdom at the hands of Colonel Robert E. Lee, acting under command of President Buchanan. "The John Huss of the United States now stands ready... to seal his testimony with his life's blood," she wrote in her diary. Two of the executed men from the Harpers Ferry raid were buried in the commune at Raritan Bay, New Jersey, where the sisters and Weld were living at the time. The graves had to be guarded against a pro-slavery mob.

When the Civil War officially began the Grimke's did emerge briefly from private life. They were staunch Unionists, supported the draft and were critical of Lincoln for not freeing the slaves sooner. They were founding members of the Women's Loyal League. It was at a meeting of this group that Angelina made her famous statement: "I want to be identified with the negro; until he gets his rights, we shall never have ours."

Reconstruction Betrayed: Finish the Civil War!

Following the end of the Civil War and the beginning of Reconstruction, the most democratic period for blacks in U.S. history, the former abolitionist movement split again. During that period, women suffrage leaders like Elizabeth Cady Stanton and Susan B. Anthony—formerly avowed abolitionists—turned their movement for women's rights into a tool of racist reaction. They organized against passage of the Fifteenth Amendment because it gave votes to blacks and not to women (the Grin-ike sisters were silent on this question, even though this disgusting racism was foreign to everything they had fought for). Stanton and Anthony worked closely with such racist Southern Democrats as James Brooks, because he purported to support women's suffrage. In a letter to the editor of the New York Standard (1865), Stanton wrote,

"...now, as the celestial gate to civil rights is slowly moving on its hinges, it becomes a serious question whether we had better stand aside and see 'Sambo' walk
into the kingdom first In fact, it is better to be the slave
of an educated white man, then of a degraded, ignorant black one."

It was Frederick Douglass who fought this racist assault. Douglass had been a fervent supporter of the infant women's rights movement, which began largely as a result of the chauvinism which women anti-slavery activists encountered from many abolitionists. At the 1869 convention of the Equal Rights Association, Douglass made a final attempt to win the suffragists from their reactionary policy:

"When women, because they are women, are dragged from their homes and hung upon lamp-posts; when their children are torn from their arms and their brains dashed upon the pavement; when they are objects of insult and outrage at every turn; when they are in danger of having their homes burnt down over their heads; when their children are not allowed to enter schools; then they will have [the same] urgency to obtain the ballot."
At this convention Douglass proposed a resolution which called the 15th Amendment the "culmination of one-half of our demands," while imploring a redou¬bling "of our energy to secure the further amendment guaranteeing the same sacred rights without limitation to sex." And for the rest of his life Douglass remained a staunch champion of women's rights.

Though the Civil War freed the slaves, it was not the fulfillment of Angelina's vision of a great, all-encompassing human emancipation. The betrayal of Reconstruction by the counterrevolutionary and triumphant capitalist reaction of the 1870s, in which the bourgeois feminists played their small and dirty part, left unfulfilled those liberating goals to which the Grimke sisters were committed. Yet Angelina's statement—"I want to be identified with the negro; until he gets his rights, we shall never have ours"—was and is true in a way the Grimke's could not understand. Their social perspective was limited to the bourgeois order: they never identified property as the source of the oppression of both women and blacks. Indeed, as bourgeois egalitarians, the basis of their arguments was that women and blacks should have the same right to acquire property as the white man and that this would liberate them completely. As Marx noted:

"The present struggle between the South and North is, therefore, nothing but a struggle between two social systems, the system of slavery and the system of free labour. The struggle has broken out because the two systems can no longer live peacefully side by side on the North American continent. It can only be ended by the victory of one system or the other."

—"The Civil War in the United States," Collected Works, Volume 19, 1861-64

The system of "free labor," capitalism, won out. Radical Reconstruction, enforced by military occupation, sought to impose equality of bourgeois democratic rights in the South. It was defeated by.compromise between the Northern bourgeoisie and the Southern land-owning aristocracy, thus revealing the ultimate incapacity of bourgeois radicalism to finally liberate any sector of the oppressed. This failure and betrayal of Reconstruction perpetuated the oppression of blacks as a color caste at the bottom of American capitalist society. This racial division, with whites on top of blacks, has been and continues to be the main historical obstacle to the development of political class consciousness among the American proletariat. It will take a third American Revolution, led by a multiracial workers party against capitalism itself, to break the fetters of blacks, women and all the oppressed.

*Ya, Let’s Hang Around Mama And Put A Good Buzz On- The Music Of Jonathan Edwards-An Encore

Click on the headline to link to a "YouTube" film clip of Jonathan Edwards performing his classic, "Sunshine".

CD Review

Lucky Day, Jonathan Edwards, Atlantic Records, 1974

Over the past several years I have spent some time working around the idea of why certain folk revival performers of the early 1960s, or later folk rock artists either never made it big and stayed big (relatively) as with the obvious case of the staying power of Bob Dylan, or were more one-hit wonders who faded from the scene quickly, if not quietly. I have mentioned names like Tom Paxton, Dave Van Ronk, Tom Rush and Jesse Winchester who made their names in that era. Singer/songwriters of immense talent yet except among the ever dwindling core of aficionados have faded from any spotlight. With the artist under review, Jonathan Edwards, who came a little later and can be more rightly classified under the folk rock genre, I find myself asking the same question.

Now in this case I am not asking merely an academic question. I recently attended a performance of the very much alive Mr. Edwards at a local folk club in Cambridge, Ma. and came away from the very up tempo performance of his, mainly, older work scratching my head. The man and his band (including a couple of his old band members on this CD, Bill Elliot and Start Schulman) have, if anything, more energy that in the old days and certainly more stage presence. The versions of the tunes played were perhaps more clearly done in bluegrass/country tempo which always helps. But that does not solve the question. Of course sometimes one personal life, for good or evil, sets you on a different path. Or one gets tired of the road. Or one runs out of musical energy and thoughts but I am still, nevertheless, scratching my head on this one.

That said, in his prime Jonathan Edwards had a number of minor classics of the folk rock genre, all of which he played at that local club. The highlight, as to be expected, is the song, some of whose lyrics form part of the headline of this entry, “Shanty”. Others include “Give Us A Song”, “Sunshine” (a variation), “Have You Seen Her” and the title track, “Lucky Day”. Not performed at the club is a nice cover of the country classic “Today I Started Loving You Again” that shows a certain country influence in his work, especially his later work.

Jonathan Edwards
Shanty lyrics

Gonna sit down in the kitchen
And fix me something good to eat
And make my head a little high
And make this whole day complete
Cuz we gonna lay around the shanty, mama
And put a good buzz on

Well pass it to me baby
Pass it to me slow
We'll take time out to smile a little
Before we let it go
Cuz we gonna lay around the shanty, mama
And put a good buzz on

Well there ain't nothin' to do
And there's always room for more
Fill it, light it, shut up
And close the door
Cuz we gonna lay around the shanty, mama
And put a good buzz on

We gonna sit around the kitchen
Fix us somethin' good to eat
And make ourselves a little high
And make the whole day complete
Cuz we gonna lay around the shanty, mama
And put a good buzz on
Cuz we gonna lay around the shanty, mama
And put a good buzz on

*From The Annals Of American History- The Boston Massacre- "The Charge Is Murder"- A Guest Commentary

Click on the headline to link to a "Sunday Boston Globe" article, dated April 18, 2010, concerning a different look at the famous Boston Massacre, one of the key precursor events to the American revolution.


Markin comment:

This is an interesting article with a little different take on the possible motives of individuals on both sides of this event. However, the operative point in drawn nicely in the concluding paragraphs linking, in this case, the British imperial occupation of the America colonies with later, more current occupations like the American presence in Iraq, Afghanistan and elsewhere now. Such occupations weren't pretty then and they ain’t pretty now. And certainly are not conducive to good fellowship between the occupiers and the occupied. I note further that in the case of British imperialism when it "ruled the waves", and much else, that in places like India, Ireland, and in their settlements in China, all events in the 20th century, they had no qualms about letting their soldiery fire at will, provocation or not, and notwithstanding individual soldier motivation. So this Boston Massacre is hardly a unique event in the annals of that branch of world imperialism. Imperialists Hands Off The World!

*When Doo Wop Bopped-The Music Of The 1950s

Click on the headline to link to a "YouTube" film clip of the Fiestas performing their Doo Wop classic, "So Fine".

CD Review

Old Town Doo Wop, Volume Two, Ace Records, 1992

I have been doing a series of commentaries elsewhere on another site on my coming of political age in the early 1960s, but now when I am writing about musical influences I am just speaking of my coming of age, period, which was not necessarily the same thing. No question those of us who came of age in the 1950s are truly children of rock and roll. We were there, whether we appreciated it or not at the time, when the first, sputtering, moves away from ballady show tunes, rhymey Tin Pan Alley tunes and, most importantly, any and all music that your parents might have approved of, even liked, or at least left you alone to play in peace up in your room hit post World War II America like, well, like an atomic bomb.

Now strictly speaking “Doo Wop” is not really rock and roll, but rather a second cousin to it coming out of the black-dominated rhythm and blues tradition. The fantastic harmonics, precise rhythmic patterns, and smooth lyrics reflect that tradition more than the over-heated, guitar-driven, solo-singer rock performances that drove most of us to the dance floor back in the day. The kind of rock and roll that most of us children of the genre listened to, went wild over and spent that precious disposable income on was the rockabilly, hillbilly, black country blues variation that Sam Phillips and Sun Records first produced in the early 1950s and that Elvis, Carl Perkins, Chuck Berry, and Jerry Lee Lewis came to be exemplars of. But some of us, when we had a little extra cash, definitely bopped “doo wop” as part of our coming of age, especially if some dreamy girl (or guy for shes) was falling all over herself to listen to. Remember to be young was to be ready.

So what still sounds good on this CD compilation to a current AARPer and some of his fellows who comprise the demographic that such 1950s compilations “speak” to. No one came out of the 1950s without having at least listened to “So Fine” by the Fiestas, or maybe less possible their “Our Anniversary. And with Ruth McFadden on “School Boy” Or the very edgy fine “Life Is But A Dream” by the Harptones. Or The Chimes classic, “My Broken Heart”. Now this sub-genre is a very acquired taste, to be sure, but if you need a "doo wop” primer here is a place to start.

SO FINE
THE FIESTAS

So fine, so fine.
So fine, yeah.
My baby's so dog gone fine,
She loves me, come rain, come shine
Oh oh yeah so fine.
she thrills me, she thrills me
She thrills me, yeah.
My baby thrills me all the time.
she sends those chills up and down my spine,
Oh oh yeah so fine.
Well I know
she loves me so.
Well I know,
because my baby tells me so-oh oh so fine.
So fine
So fine, yeah, My baby's so dog gone fine
She sends those chills up and down my spine,
Oh oh yeah, so fine

*From The Anti-War Soldiers Front- The "Courage To Resist" Website

Click on the headline to link to the "Courage To Resist" anti-war soldiers Website.

Markin comment:

Individual draft resistance in the old days of Vietnam when it was a "hot bottom" issue was not a part of the communist program. Nor are individual acts of resistance in the military. We say get to the soldiers en masse and move from there. Those individual soldiers who have come to understand the imperial nature of their tasks are precious cadre to lead their fellows out of war. that said, we, of course, defend those who are committed to individual acts of resistance. Forward!

*From The Pages Of "Workers Vanguard"- Victory To The Rio Tinto Borax Strike!

Click on the headline to link to a "Workers Vanguard" article, dated April 9, 2010 concerning the lessons to be drawn from the struggle of the Rio Tinto miners out in California.

Markin comment:

Hot-cargoing scab Borax products is simply the beginning of wisdom on this one. Sometimes there is only one way to get successful results and it starts by putting a crimp in the profits of these monster mining conglomerates.

* From The Anti- War Parliamentary Left - The James McGovern-Russ Feingold Sponsored Exit Strategy Legislation-From "Win Wthout War"

Click on the headline to link to a "Win Without War" Website posting of the Congressional legislation sponsored by Congressman James McGovern and Senator Russ Feingold that would create a date certain exit strategy for Afghanistan.


Markin comment:

This legislation provides an interesting contrast to the consummately legalistic (and really diplomatic language0 that even the most left parliamentary politicians are addicted to and the real thrust of what needs to be addressed. Instead of calling on the imperial president (aka the imperial Commander-in-Chief) to do, or not do, anything we communists would use any Congressional position we held to call on the citizenry and the soldiers to put an end to this Afghan occupation. Now that is an exit strategy I could support. This thing is not worth the paper it is written on, or the cyberspace it takes up.

Tina Fey (Oops!) Sarah Palin And The Tea Baggers Come To Boston- A Guest Commentary

Click on the headline to link to a United For Justice With Peace (UJP) post on their activities inportest of Sarah Palin and the tea baggers on Boston Common on April 14, 2010.

Markin comment:

Look, I like to protest out in the streets, for or against, lots of things. Against war, militarism, the death penalty, and so on. For immigrant rights, abortion rights, May Day and so on. What I don’t like to do, although other leftists are more than free to do so, is take precious time out to picket right wing bourgeois politicians like Sarah Palin. Or in the old days, George Wallace and Ronald Reagan, for example. Yes, these guys and gals are awful politically but as I have been trying to put stress on lately to protest them tends to make it look like you are giving political cover to the Democrats. And, frankly, today for those of us who are realistic about our short term political prospects and necessities of accruing young cadre by taking them away from our main enemy who is none other than a hard Democrat, Barack Obama. Sure, aim your fire at the right- but make that the Obama/Palin right and the capitalist system they jointly, and fervently, defend and will defend to their last breaths.

*When The Western Catholic Church Was The Only Game In Town In Europe-Almost- A Book Review

Click on the headline to link to a "Wikipedia" entry for Waldo Of Lyon mentioned below in this book review.

Book Review

Popular Religion In The Middle Ages, Rosalind And Christopher Brooke, Thames and Hudson, London, 1984

Back a goodly number of years ago now I began purchasing a number of books, including the one under review, “Popular Religion In The Middle Ages”, on the early history, ethos, and development of Western religions, essentially the Roman Catholic Church and its various off-shoots. My purpose for the purchases at that time was to begin to stockpile material so that when I reached an old enough age I would able to withdraw from the political struggles that animated my youth: the struggle against war, against racial and economic injustice, and various other worldly oppressions and study the social roots of religious expression, especially the primitive communal ones. I have, unfortunately, had to spend that old age continuing those same struggles from my youth but I have come to realize that if I want to get to those questions I had better dust off the old books and sneak some time to read about the old time religion.

I have, frankly, always been intrigued by those various primitive religion expressions that we can directly, in some way, link to the more secular, socialist consciousness of our day. The short-lived, besieged Anabaptist Commune at Muenster in the 1500s, written about long ago by the German Social Democratic leader and academic, Karl Kautsky, comes to mind, as does the medieval theological expression of that same phenomena, Waldo of Lyon and the Waldenese communities that suffered extreme persecution as heretics. Furthermore, I was interested in learning more about a half-forgotten old sect; the Cathars, also known as the Albigensian heretics.

Along the way the authors here investigate all that and also the relationship between the ignorant, illiterate lay masses and the sometimes equally ignorant clergy; the role of the bible, church buildings, church art and the like in bringing the message to the masses; the recurrence waves of piety that would spread over various social layers of society and produced a slew of isolated, otherworldly monasteries and convents; the rise of what we would call primitive capitalism in changing, for some, the way religion got expressed. Now this may seem like very specialized reading, and it is, although the authors here have dealt with that problem with a fairly light touch in this short medieval religion primer. And have provided many interesting pictorial illustrations as well.