Markin comment on this series:
One of the declared purposes of this space is to draw the lessons of our left-wing past here in America and internationally, especially from the pro-communist wing. To that end I have made commentaries and provided archival works in order to help draw those lessons for today’s left-wing activists to learn, or at least ponder over. More importantly, for the long haul, to help educate today’s youth in the struggle for our common communist future. That is no small task or easy task given the differences of generations; differences of political milieus worked in; differences of social structure to work around; and, increasingly more important, the differences in appreciation of technological advances, and their uses.
There is no question that back in my youth I could have used, desperately used, many of the archival materials available today. When I developed political consciousness very early on, albeit liberal political consciousness, I could have used this material as I knew, I knew deep inside my heart and mind, that a junior Cold War liberal of the American For Democratic Action (ADA) stripe was not the end of my leftward political trajectory. More importantly, I could have used a socialist or communist youth organization to help me articulate the doubts I had about the virtues of liberal capitalism and be recruited to a more left-wing world view. As it was I spent far too long in the throes of the left-liberal/soft social-democratic milieu where I was dying politically. A group like the Young Communist League (W.E.B. Dubois Clubs in those days), the Young People’s Socialist League, or the Young Socialist Alliance representing the youth organizations of the American Communist Party, American Socialist Party and the Socialist Workers Party (U.S.) respectively would have saved much wasted time and energy. I knew they were around but not in my area.
The archival material to be used in this series is weighted heavily toward the youth movements of the early American Communist Party and the Socialist Workers Party (U.S). For more recent material I have relied on material from the Spartacus Youth Clubs, the youth group of the Spartacist League (U.S.), both because they are more readily available to me and because, and this should give cause for pause, there are not many other non-CP, non-SWP youth groups around. As I gather more material from other youth sources I will place them in this series.
Finally I would like to finish up with the preamble to the Spartacist Youth Club’s What We Fight For statement of purpose:
"The Spartacus Youth Clubs intervene into social struggles armed with the revolutionary internationalist program of Marx, Engels, Lenin and Trotsky. We work to mobilize youth in struggle as partisans of the working class, championing the liberation of black people, women and all the oppressed. The SYCs fight to win youth to the perspective of building the Leninist vanguard party that will lead the working class in socialist revolution, laying the basis for a world free of capitalist exploitation and imperialist slaughter."
This seems to me be somewhere in the right direction for what a Bolshevik youth group should be doing these days; a proving ground to become professional revolutionaries with enough wiggle room to learn from their mistakes, and successes. More later.
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Workers Vanguard No. 874
4 August 2006
The Russian Revolution of 1917
From the February Revolution to the July Days
Part One
We print below, edited for publication, the first part of a class given by comrade T. Marlow, which was one in a series of educationals on Leon Trotsky’s The History of the Russian Revolution (1932) held in January of this year as a Spartacist League young cadre school.
It was in the course of the year 1917 that Leon Trotsky, co-leader with V.I. Lenin of the October Revolution, came over to the Bolshevik Party. Trotsky had declared his political solidarity with the Bolsheviks to the party’s leaders upon his return to Russia in May 1917. Having facilitated the fusion of the Inter-Borough Group of United Social Democrats (known as the “Mezhrayontsi”) with the Bolshevik Party, Trotsky formally joined the Bolsheviks as part of this fusion in July.
Trotsky titled the first chapter of his History of the Russian Revolution “Peculiarities of Russia’s Development”; his summary of the 1917 February Revolution is “The Paradox of the February Revolution.” These two themes continue throughout the events that occurred in Russia in 1917, which culminated in the October Revolution. The first goes back to Trotsky’s brilliant prognosis, Results and Prospects (1906), which forecast not only the possibility, but the necessity for the Russian proletariat to seize power, leading behind it the mass of the peasants. This work, begun in 1904, was completed shortly after the 1905 Revolution, which shook the rotting edifice of the tsarist monarchy to its core. But it did not overthrow the monarchy. That task would have to wait until 12 years later, which is the second of Trotsky’s themes. Its completion in the conquest of state power by the Bolsheviks occurred a mere eight months after the February Revolution deposed Tsar Nicholas Romanov and his dynasty.
A key outgrowth of 1905 was the creation of the soviets (workers councils). These were formed spontaneously by the insurgent workers and had not been called for by any of the left parties, the Bolsheviks included. Their significance as the most democratic and flexible form of mass organization of the working class quickly became apparent. Soviets reappeared in 1917 during the February Revolution with an added important difference—not only the workers but also the soldiers were represented in the soviets. As Trotsky notes in his History:
“As a matter of fact, thanks to the tradition of 1905, the soviets sprang up as though from under the earth, and immediately became incomparably more powerful than all the other organisations which later tried to compete with them (the municipalities, the co-operatives, and in part the trade unions). As for the peasantry, a class by its very nature scattered, thanks to the war and revolution it was exactly at that moment organised as never before. The war had assembled the peasants into an army, and the revolution had given the army a political character! No fewer than eight million peasants were united in companies and squadrons, which had immediately created their revolutionary representation and could through it at any moment be brought to their feet by a telephone call.”
The politicization of the peasants—driven at bottom by their desire for a sweeping agrarian revolution—was critical. Without the support, overt or tacit, of the peasants, the proletarian revolution could not hope to succeed and survive in backward Russia, with its overwhelmingly agrarian population.
War and Revolution
The strains of World War I really laid the basis for the downfall of the monarchy. Trotsky’s chapter on the tsar and the tsarina is one of my favorites: to put it mildly, Nicholas was a dim bulb on the family tree, totally isolated and deliberately ignorant of what was going on in his country (except for his generous support to Black Hundred pogromists, reports of whose activities he eagerly consumed). But with or without the will of the dynasty, Russia could not have avoided participation in the interimperialist conflict. Trotsky placed Russia’s participation in WWI somewhere between that of France (a full-blown imperialist power) and China (with its comprador bourgeoisie subservient to the big powers). In his History, he adds:
“Russia paid in this way for her right to be an ally of advanced countries, to import capital and pay interest on it—that is, essentially, for her right to be a privileged colony of her allies—but at the same time for her right to oppress and rob Turkey, Persia, Galicia, and in general the countries weaker and more backward than herself.”
Russia did not do well in the war. There were some successes against the Austrians, but as Trotsky notes, this was less due to the skill of the Russians than to: “The disintegrating Hapsburg monarchy had long ago hung out a sign for an undertaker, not demanding any high qualifications of him.”
When it came to the Germans, things went rather badly for Russia. In August 1915, that is, one year after the war began, General Ruszky reported to the Council of Ministers: “The contemporary demands of military technique are beyond our powers; in any case we cannot keep up with the Germans” (quoted in Trotsky’s History). Two years later, in the aftermath of the revolutionary upheaval and repression of the July Days, and the failure of then-Minister of War Kerensky’s June offensive, this same general would rail: “People followed the old banners as sacred things and went to their deaths…. But to what have the red banners brought us? To the surrender of armies in whole corps.” The decrepit generals and the bourgeoisie would blame Russia’s collapse on the Bolsheviks, whom they slanderously claimed were acting as paid agents of Germany.
By Trotsky’s reckoning, some 15 million men, mostly peasants, were mobilized for the war, out of which 5.5 million were counted as killed, wounded or captured; some 2.5 million were killed. Trotsky encapsulated the situation as follows: “‘Everything for the war!’ said the ministers, deputies, generals, journalists. ‘Yes,’ the soldier began to think in the trenches, ‘they are all ready to fight to the last drop...of my blood’.”
The extraordinary casualty rates were due both to incompetent military command and a pervasive lack of supplies, including weapons and ammunition, and even boots. Meanwhile, the capitalists were making huge profits selling (often inferior) goods to the government, paid for by exactions on the working class and also by more and more loans from the City of London and the French Bourse (stock market). Rodzianko, Lord Chamberlain under Tsar Nicholas II, later President of the State Duma (Russian Parliament), and one of the leaders of the Russian big bourgeoisie, got rich by providing low quality, essentially useless wood to be used for rifle stocks. As an aside, one might note that Halliburton has a long line of predecessors! Trotsky speaks of the “shower of gold” coming from the top that funded the lavish parties of the rich, while the lower classes were desperate to find even bread.
What broke the back of the dynasty was that the army no longer wanted to fight, and units were increasingly either abandoning the front in mass desertions or refusing to carry out orders. A powerful indication was when the Cossack regiments in Petrograd refused to suppress a workers demonstration in the Vyborg district—the proletarian core of Petrograd. As Trotsky relates in the History:
“…the officers first charged through the crowd. Behind them, filling the whole width of the Prospect, galloped the Cossacks. Decisive moment! But the horsemen, cautiously, in a long ribbon, rode through the corridor just made by the officers. ‘Some of them smiled,’ Kayurov recalls, ‘and one of them gave the workers a good wink.’”
If the Cossacks were winking at the workers, the tsar was in trouble.
The February Revolution
Trotsky’s chronology in Volume One of the History of the Russian Revolution gives a vivid idea of the tempo of events: on February 23, a demonstration for International Women’s Day demanding bread sparks the revolution. By February 25, there is a general strike in Petrograd. The next day, the tsar dissolves the Duma—but neither this, nor the shooting of demonstrators, are to any avail. On the next day, there is a mutiny in the Guard regiments and the formation of the Soviet of Workers’ Deputies. By February 28, the tsar’s ministers are arrested. Attempts to arrange an orderly succession failed—none of the grand dukes wanted to feel the rope, so richly deserved by Tsar Nicholas Romanov, around their own necks.
The revolution came as a surprise not only to the abysmally clueless monarch but also to the assorted political parties. Its spontaneity carried dangers. As Trotsky noted:
“A revolutionary uprising that spreads over a number of days can develop victoriously only in case it ascends step by step, and scores one success after another. A pause in its growth is dangerous; a prolonged marking of time, fatal. But even successes by themselves are not enough; the masses must know about them in time, and have time to understand their value. It is possible to let slip a victory at the very moment when it is within arm’s reach. This has happened in history.”
It was only on February 25 that the Bolsheviks decided to issue a leaflet calling for an all-Russian general strike—when Petrograd was facing an armed uprising. What was clearly lacking was political leadership: “The leaders were watching the movement from above; they hesitated, they lagged—in other words, they did not lead. They dragged after the movement” (Trotsky’s History).
Hence the paradox of the February Revolution: the tsar was overthrown by a massive upsurge of the Petrograd workers, with the support or indulgence of the garrison troops, and the soviets emerged with the real power. Yet the Provisional Government which was formed was dominated by monarchists—its leader was Prince Lvov—and even the Kadets (a bourgeois and landlord party favoring a constitutional monarchy) were considered to be on the left wing! The workers had toppled the monarchy, but the political power which they rightly possessed was handed off to the bourgeoisie like a hand grenade whose pin was already pulled.
How to explain this? On the face of it, the overthrow of the monarchy had been accomplished without the leadership of a revolutionary party. But as Trotsky points out, this is a misleading view. First, there had been the experience of 1905. Subsequent to that, despite the period of deep reaction, the Bolshevik Party was steeling its cadres in all arenas of work, both legal and underground. By 1912, the working class had recovered some fighting spirit, and a series of strikes occurred. The influence of the Bolsheviks within the proletariat was steadily growing. It is certainly within the realm of possibility that the proletariat could have conquered power in the urban centers of Petrograd and Moscow (as was later threatened in the July Days in 1917). The question was how long they could have held it—without a shift in the attitude of the peasantry, one would likely have had a repeat of the defeat of the Paris Commune of 1871.
The world war changed that. Despite the initial burst of patriotism in August 1914, in which the Bolsheviks were shunned by the masses and repressed by the government, the seeds planted by the Bolsheviks through their intervention into the workers’ upsurges from 1912 to 1914 eventually found fertile ground. After August 1914, the defeats on the military front, and the corresponding economic suffering in the rear that was brought about during two and a half years of imperialist carnage, had weakened support for the monarchy to zero. As Trotsky points out, even though the Bolsheviks as a party were repressed to the point of organizational collapse, the individual cadres were still alive and able to engage fellow workers on the shop floor. That is, if the Bolsheviks as a party were not in the leadership per se of the February Revolution, their ideas and agitators certainly played a critical role.
Dual Power
This brings us to the period of dual power. The downfall of the monarchy was brought about through the forces of the Petrograd proletariat and the active support (or neutrality) of the military garrison. The cringing liberals had no role, and the big bourgeoisie sought to cover their power with some regurgitated monarchical order. The Provisional Government was headed by Prince Lvov, with a sprinkling of Kadets representing the bourgeoisie and with the deputy chairman of the Petrograd Soviet, Kerensky, assuming the post of Minister of Justice in contravention of a Soviet Executive Committee decision that its members not enter the government. In reality, the power belonged to the Soviet, but its leadership was dominated by the Mensheviks and, especially, the Social Revolutionaries (SRs, a leftist party based on the peasantry); the Bolsheviks were a minority, even among the workers. The soviets of February reflected the consciousness of February, which accounts for the position of the SRs, who were the predominant party of the peasants and hence the soldiers.
As Trotsky noted, the Soviet leadership was ceding power:
“The bourgeoisie received the power behind the backs of the people. It had no support in the toiling classes. But along with the power it received a simulacrum of support second-hand. The Mensheviks and Social Revolutionaries, lifted aloft by the masses, delivered as if from themselves a testimonial of confidence to the bourgeoisie.”
When the Compromiser leadership crawled before the bourgeoisie, begging it to take the power, they were politically consistent—the Mensheviks thought that the Russian Revolution never could go beyond the ascendancy of the bourgeoisie. Even the sharp Miliukov (head of the Kadets) was astonished and proclaimed his praise to the Mensheviks’ betrayal: “Yes, I was listening and I was thinking how far forward our workers’ movement has progressed since the days of 1905” (quoted in Trotsky’s History).
So here you have an official government, representing the bourgeoisie and committed to the imperialist war aims of the Romanovs and the Entente (the alliance of Britain, France and Russia in WWI), and side by side with it the Soviet, created by the insurgent workers and soldiers. Does this mean that there existed two actual governments or a state power of multiple classes? If that were true it would certainly violate the Marxist conception of the state. But it isn’t true. If anything, the history of Russia between February and October was continual conflict between the Provisional Government and the Soviet—despite and also because of the backsliding of the latter’s Menshevik and SR leaders. Lenin, as usual, got to the core of the issue in his article on the dual power in April 1917:
“The basic question of every revolution is that of state power. Unless this question is understood, there can be no intelligent participation in the revolution, not to speak of guidance of the revolution.
“The highly remarkable feature of our revolution is that it has brought about a dual power. This fact must be grasped first and foremost: unless it is understood, we cannot advance. We must know how to supplement and amend old ‘formulas,’ for example, those of Bolshevism, for while they have been found to be correct on the whole, their concrete realisation has turned out to be different. Nobody previously thought, or could have thought, of a dual power.
“What is this dual power? Alongside the Provisional Government, the government of the bourgeoisie, another government has arisen, so far weak and incipient, but undoubtedly a government that actually exists and is growing—the Soviets of Workers’ and Soldiers’ Deputies.”
—V.I. Lenin, “The Dual Power”
Referring to the Menshevik/SR leaders of the soviets and their capitulations, Lenin adds:
“They refuse to recognise the obvious truth that inasmuch as these Soviets exist, inasmuch as they are a power, we have in Russia a state of the type of the Paris Commune.
“I have emphasised the words ‘inasmuch as,’ for it is only an incipient power. By direct agreement with the bourgeois Provisional Government and by a series of actual concessions, it has itself surrendered and is surrendering its positions to the bourgeoisie.”
In several instances, the soviets intervened and took actions which are normally the prerogative of the (bourgeois) state power. The first Minister of War in the Provisional Government, Guchkov, complained: “The government, alas, has no real power; the troops, the railroads, the post and telegraph are in the hands of the Soviet. The simple fact is that the Provisional Government exists only so long as the Soviet permits it” (quoted in Trotsky’s History). However, this did not alter the fact that the Provisional Government was bourgeois, that it was pursuing the imperialist war aims of the bourgeoisie, and that the economy of Russia was still operating on a capitalist basis. The Provisional Government sought to strangle the Soviet in order to exercise its state power unfettered. Please recall Lenin’s description of the Soviets as an incipient power. Dual power was inherently an unstable situation, during which the contending classes marshaled their forces for the confrontation which would decide which class would rule. In other words, it would take another revolution to put state power in the hands of the Soviets. And that is what would happen in October.
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Workers Vanguard No. 875
1 September 2006
The Russian Revolution of 1917
From the February Revolution to the July Days
Part Two
(Young Spartacus pages)
We print below, edited for publication, the second and concluding part of a class given by comrade T. Marlow as part of a series of educationals on Leon Trotsky’s The History of the Russian Revolution (1932), which was held in January of this year as a Spartacist League young cadre school. The first part appears in WV No. 874, 4 August.
During the February Revolution and the subsequent month, Lenin was still in exile in Switzerland, desperately trying to find a way to get to Russia. During March, the attitude of the Bolshevik leaders in Russia came very close to the position of the Mensheviks. On March 15, Pravda, then edited by Stalin, Kamenev and Muranov, carried an article which declared:
“Our slogan is not the empty cry ‘Down with war!’ which means the disorganization of the revolutionary army and of the army that is becoming ever more revolutionary. Our slogan is bring pressure [!] to bear on the Provisional Government so as to compel it to make, without fail, openly and before the eyes of world democracy [!], an attempt [!] to induce [!] all the warring countries to initiate immediate negotiations to end the world war. Till then let everyone [!] remain at his post [!].” [Trotsky’s emphases]
—Leon Trotsky, Lessons of October (1924)
This article was wholly in the spirit of the “revolutionary” defensism of the Mensheviks and Social Revolutionaries (SRs)—i.e., the Russian Revolution had achieved the main task of overthrowing the monarchy, and the “revolution” and its “free people” had to defend themselves against the German Kaiser. What this really meant was that the war aims of the Russian bourgeoisie would continue, now under the cover of “democracy” rather than the Romanov eagle. This defensism stood in stark contrast to the position of revolutionary defeatism advocated by Lenin and the Bolsheviks during WWI. In opposition to the Mensheviks and the social-democratic leaders throughout Europe who either outright supported their own imperialist ruling class, or begged the imperialists for a just peace, Lenin maintained that the working class had no side in the interimperialist war and that the only road to peace was for the working class of each of the belligerent nations to turn the imperialist war into a civil war to overthrow the capitalist rulers.
A measure of how far the Bolsheviks had gone toward conciliating the Mensheviks following the February Revolution was that, as Trotsky notes in his History, in some of the provinces the Bolsheviks and Mensheviks had entered into united organizations. In fact, party leaders such as Stalin were advocating fusion with the Mensheviks at the beginning of the April party conference. As you should recognize, Lenin had his work cut out for him.
Lenin had made many key positions clear in his “Letters from Afar” of March. He was explicit that any conciliation of defensism vis-à-vis the imperialist war was a split question. In his History, Trotsky cites a March letter from Lenin: “Our party would disgrace itself forever, kill itself politically, if it took part in such deceit…. I would choose an immediate split with no matter whom in our party, rather than surrender to social patriotism….” In any case, the speech Lenin gave upon his arrival in Petrograd on April 3 on the socialist character of the Russian Revolution should have been less of a surprise to the Bolsheviks than it apparently was.
Lenin’s Fight to Rearm the Party
On April 4, Lenin presented the brilliant theses now known as the “April Theses.” In the space of only a few pages, Lenin reasserted the strategic aims of the Bolsheviks, from which they had been sliding, and promulgated a whole new tactical orientation for the party. This included the abandonment of old slogans, such as the “democratic dictatorship of the proletariat and peasantry,” in favor of a direct struggle for proletarian power in Russia. In doing so, Lenin repudiated in practice the faulty formula of a two-class dictatorship, arriving at essentially the same conception of the Russian Revolution as Trotsky had outlined as early as 1905 and which became known as the theory of permanent revolution. Trotsky understood that the completion of the democratic revolution in backward Russia was conceivable only as the dictatorship of the proletariat, leaning on the peasantry, and that the seizure of power by the working class in Russia would place on the order of the day not only the democratic, but also the socialist tasks. This would give a powerful impetus to international socialist revolution, which was necessary for the development of socialism in Russia. [For further background on the Mensheviks’, the Bolsheviks’ and Trotsky’s conceptions of the Russian Revolution, see: “The Russian Revolution of 1905,” WV No. 872, 9 June.]
Lenin’s April Theses also called for the construction of a new, revolutionary Third International. The need for a new international and a break with the social-chauvinists, including the wavering centrist elements that followed German social-democratic leader Karl Kautsky, had been a demand by Lenin since the beginning of the imperialist war.
There was no small opposition to Lenin—he had to wage a fight to win over the party, at times even threatening to go outside the Central Committee and appeal directly to the ranks. In short, that posed a faction fight and a split. It is notable that when the April Theses were published in Pravda on April 7, not a single member of the Central Committee would cosign Lenin’s article. In fact, the editors of Pravda wrote: “As for the general scheme of Comrade Lenin, it seems to us unacceptable in that it starts from the assumption that the bourgeois-democratic revolution is ended, and counts upon an immediate transformation of this revolution into a socialist revolution” (quoted in Trotsky’s History). The seriousness of the situation within the party was well summarized by Trotsky:
“The central organ of the party thus openly announced before the working class and its enemies a split with the generally recognised leader of the party upon the central question of the revolution for which the Bolshevik ranks had been getting ready during a long period of years. That alone is sufficient to show the depth of the April crisis in the party, due to the clash of two irreconcilable lines of thought and action. Until it surmounted this crisis the revolution could not go forward.”
Bourgeois-Democratic or Socialist Revolution?
The “Old Bolsheviks,” including Stalin, Zinoviev and Kamenev, seemed to believe that the old slogan of the “democratic dictatorship of the proletariat and the peasantry” had been realized in some amalgam of the Provisional Government and the soviets—later, in October of 1917, Zinoviev and Kamenev, in opposition to the Central Committee vote for armed insurrection, would explicitly proclaim that: “The Constituent Assembly plus the soviets—that is that combined type of state institution towards which we are going” (quoted in Lessons of October). That would have been the death of the Russian Revolution.
Before the convocation of the all-Russian conference of the Bolshevik Party on April 24, events in Petrograd strongly underlined that Lenin’s reorientation of the party was correct and overdue. Perhaps as a slap in the face to the soviets, on April 18, Miliukov, leader of the Kadets and at that point the Minister of Foreign Affairs of the Provisional Government, made public a letter reaffirming Russia’s commitment to the imperialist war. On the Western calendar this occurred on May 1—the international workers holiday. On that day in Petrograd there were peaceful and celebratory demonstrations. Miliukov’s letter provoked deep outrage among the masses of Petrograd, and on April 20, as Trotsky describes in his History: “The masses came out with arms in their hands. Among the bayonets of the soldiers glimmered the letters on a streamer: ‘Down with Miliukov!’” Trotsky goes on to note: “The slogan carried into the streets by the armed soldiers and sailors: ‘Down with the Provisional Government!’ inevitably introduced into the demonstration a strain of armed insurrection.”
This was a far cry from the almost festive demonstration of only a month before when 800,000 came out for the funeral of the martyrs of the February Revolution. The April 20 demonstration was not to be the last time that the Petrograd masses came out, arms in hand, with the evident intent to seize state power but without the leadership to carry the struggle to victory. That leadership would only be in place in October.
So the Bolshevik conference convened alongside a serious revolutionary manifestation of the Petrograd workers—and this was keenly felt by the Bolshevik workers inside the plants and in the lower-level soviets. Lenin was above all an astute politician! As Trotsky relates in Lessons of October:
“This manner of formulating the question is most highly significant. Lenin, after the experience of the reconnoiter, withdrew the slogan of the immediate overthrow of the Provisional Government. But he did not withdraw it for any set period of time—for so many weeks or months —but strictly in dependence upon how quickly the revolt of the masses against the conciliationists would grow…. He based himself exclusively on the idea that the masses were not at the moment capable of overthrowing the Provisional Government and that, therefore, everything possible had to be done to enable the working class to overthrow the Provisional Government on the morrow.
“The whole of the April Party Conference was devoted to the following fundamental question: Are we heading toward the conquest of power in the name of the socialist revolution or are we helping (anybody and everybody) to complete the democratic revolution? Unfortunately, the report of the April Conference remains unpublished to this very day, though there is scarcely another congress in the history of our party that had such an exceptional and immediate bearing on the destiny of our revolution as the conference of April 1917.
“Lenin’s position was this: an irreconcilable struggle against defensism and its supporters; the capture of the soviet majority; the overthrow of the Provisional Government; the seizure of power through the soviets; a revolutionary peace policy and a program of socialist revolution at home and of international revolution abroad.”
The First Coalition Government and the June Congress of Soviets
Prior to April, and with the exception of Kerensky, who had joined the Provisional Government as Minister of Justice in March, the Compromiser (SR and Menshevik) leadership of the Soviets had tried to give up the power of the soviets without openly joining the bourgeois government. In early May, the first coalition government was formed. Kerensky (who had joined the SRs after the February Revolution) became the Minister of War. Mensheviks and SRs also took on ministerial posts in the Provisional Government. This was a political betrayal of the mass base of the soviets, but it flowed harmoniously with the basic politics of the Compromisers. As Trotsky relates in Lessons of October:
“As a matter of fact, the Mensheviks had for many years tapped away like so many woodpeckers at the idea that the coming revolution must be bourgeois; that the government of a bourgeois revolution could only perform bourgeois tasks; that the social democracy could not take upon itself the tasks of bourgeois democracy and must remain an opposition while ‘pushing the bourgeoisie to the left.’ This theme was developed with a particularly boring profundity by Martynov. With the inception of the bourgeois revolution in 1917, the Mensheviks soon found themselves on the staff of the government. Out of their entire ‘principled’ position there remained only one political conclusion, namely, that the proletariat dare not seize power.”
On May 1, the leadership of the Petrograd Soviet voted to enter the coalition government. As a gesture to the masses, Miliukov was forced to resign as foreign minister the next day. (In his History, Trotsky notes one proposal by an SR leader to defuse the crisis precipitated by Miliukov’s note: “Chernov found a brilliant solution, proposing that Miliukov go over to the Ministry of Public Education. Constantinople as a topic in geography would at any rate be less dangerous than as a topic in diplomacy.”) Miliukov’s resignation was just a sop to the masses, since the government continued to carry out the policies of the bourgeoisie, especially with regard to the war.
On June 3, the first All-Russian Congress of Soviets opened. To give an idea of the masses represented by the soviets, Trotsky writes in his History that “The right to a vote was accorded to soviets containing not less than 25,000 men. Soviets containing from 10,000 to 25,000 had a voice.” But it was not the factories and barracks who were in control, but rather the Compromisers who entered the first coalition government in May. One of the “achievements” of this Congress was to give formal approval to a new offensive against the German forces. This ill-fated plan, issued by Kerensky, was in fact the Russian bourgeoisie’s partial payment to the Entente for the massive loans from Britain and France. It is doubtful that any member of the Russian bourgeoisie thought this military attack could succeed. As Trotsky relates in his History:
“The American journalist, John Reed, who knew how to see and hear, and who has left an immortal book of chronicler’s notes of the days of the October Revolution, testifies without hesitation that a considerable part of the possessing classes of Russia preferred a German victory to the triumph of the revolution, and did not hesitate to say so openly. ‘One evening I spent at the house of a Moscow merchant,’ says Reed, among other examples. ‘During tea we asked eleven people at the table whether they preferred “Wilhelm or the Bolsheviks.” The vote was ten to one for Wilhelm’.”
This would not be the first time in history that the bourgeoisie became defeatist—just look at the Paris Commune. In the aftermath of the French defeat in the Franco-Prussian War, the workers took power in Paris to defend the city. Thiers and all the great French patriots then began to beg for Bismarck, their enemy of yesterday, to intervene. With the assistance of the Prussians, the bourgeois French army was allowed to first bombard, and then enter, Paris. In the repression that followed, tens of thousands of Communards and workers were either executed on the spot or imprisoned. And note that the crushing of the Commune of 1871 was not so far distant in time in 1917—it’s less than the span of time separating us today from the end of World War II.
A Shift in the Balance of Forces
The Bolsheviks issued a call for a demonstration in June while the Congress of Soviets was in session. This was not intended to be a call for an insurrection, although the impetus came from the Bolshevik military organization. No matter, that’s how the Mensheviks and SRs took it, because they knew that the Petrograd masses were shifting to the Bolsheviks. They used their position at the head of the Central Executive Committee of the Soviet to pass a resolution prohibiting any demonstrations for three days. Delegates were sent from the Congress of Soviets to the working-class districts—as Trotsky put it, “If the mountain was not allowed to come to the prophet, the prophet at least went to the mountain.”
Not wishing a direct assault against the Soviet, the Bolsheviks stood down. But as Trotsky notes, the emissaries of the Mensheviks and SRs were met with disdain and hostility. One example from the History: “The workers of the Putilov factory agreed to paste up the declaration of the congress against the demonstration only after they learned from Pravda that it did not contradict the resolution of the Bolsheviks.” This reaction was comparatively mild. Elsewhere, the Bolsheviks’ decision was not so easily accepted:
“The masses submitted to the decision of the Bolsheviks, but not without protest and indignation. In certain factories they adopted resolutions of censure of the Central Committee. The more fiery members of the party in the sections tore up their membership cards. That was a serious warning.”
The Mensheviks and SRs were out for blood—shades of things to come in just a few weeks. On June 10, the Menshevik paper declared: “It is time to brand the Leninists as traitors and betrayers of the revolution” (quoted in Trotsky’s History). The next day, the Menshevik leader Tseretelli demanded that the Bolsheviks be disarmed. What he really meant was disarming the workers. As Trotsky summarized: “In other words, that classic moment of the revolution had arrived when the bourgeois democracy, upon the demand of the reaction, undertakes to disarm the workers who had guaranteed the revolutionary victory.” Trotsky later notes: “To carry the Compromise policy through to a successful end—that is, to the establishment of a parliamentary rule of the bourgeoisie—demanded the disarming of the workers and soldiers.”
The Mensheviks decided on a public show of force in a demonstration on June 18. The march was to replicate the peaceful parade in March to honor the martyrs of February. At that time, some 800,000 had turned out. This time, half that number marched, but the vast majority were from the factories and barracks. In his History, Trotsky describes the procession:
“The first Bolshevik slogans were met half-laughingly—Tseretelli had so confidently thrown down his challenge the day before. But these same slogans were repeated again and again. ‘Down with the Ten Minister-Capitalists!’ ‘Down with the Offensive’ ‘All Power to the Soviets!’ The ironical smiles froze, and then gradually disappeared. Bolshevik banners floated everywhere. The delegates stopped counting the uncomfortable totals. The triumph of the Bolsheviks was too obvious.... One of the factories carried a placard: ‘The right to Life is Higher than the rights of Private Property.’ This slogan had not been suggested by the party.”
Trotsky went on to note: “The demonstration of June 18 made an enormous impression on its own participants. The masses saw that the Bolsheviks had become a power, and the vacillating were drawn to them.” The contradiction between the growing strength of the Bolsheviks and the decline of the authority of the Menshevik/SR leadership of the Soviet would condition the entire period leading up to the October Revolution.
The July Days
It is interesting to note that in the period from February through June, the Bolsheviks had undergone a virtually uninterrupted growth of influence in the working class and also among the Petrograd garrison. Revolutions rarely occur with such a seamless transition, and Russia in 1917 was no exception. The forces of counterrevolution were far from dead, and the ruling class wanted revenge for the humiliation of the June demonstration.
The June 18 demonstration showed clearly that at the base in the factories and some of the garrisons of Petrograd, the Bolsheviks had become the majority, or close to it. It was far from clear that the same situation applied in the provinces or on the front. The full impact of the offensive ordered by Kerensky on June 16—a fully predictable debacle—had yet to become known. But in Petrograd, the masses had reached the boiling point. Everything was in collapse, including transport, food and fuel. The February Revolution was sparked by a mass desire both to be rid of the Romanov dynasty and to put an end to the war—but several months later the murderous war was still raging.
The July 3-5 events were a semi-insurrection. Rejecting attempts by Bolshevik orators to contain the July 3 demonstration, soldiers marching in their regiments shouted “Down! Down!” As Trotsky relates in the History: “Such cries the Bolshevik balcony had never yet heard from the soldiers; it was an alarming sign. Behind the regiments the factories began to march up: ‘All power to the Soviets!’ ‘Down with the ten minister capitalists!’ Those had been the banners of June 18th, but now they were hedged with bayonets.” The Bolsheviks had tried to restrain the masses, but were unable to do so. Trotsky noted: “The Central Committee was oftener and oftener compelled to send agitators to the troops and the factories to restrain them from untimely action. With an embarrassed shake of the head, the Vyborg Bolsheviks would complain to their friends: ‘We have to play the part of the fire hose’.”
The insurrectionary sentiment of the workers and soldiers was captured by Trotsky in his descriptions of their military preparations: “On the morning of July 3, several thousand machine-gunners, after breaking up a meeting of the company and regimental committees of their regiment, elected a chairman of their own and demanded immediate consideration of the question of an armed manifestation.” Trotsky continues:
“In the yard of the barracks a no less feverish work was going on. They were giving out rifles to the soldiers who did not possess them, giving bombs to some, installing three machine-guns with operators on each motor truck supplied by the factories. The regiment was to go into the street in full military array….
“The longest struggle took place at the Putilov Factory. At about two in the afternoon a rumour went round that a delegation had come from the machine-gun unit, and was calling a meeting. About ten thousand men assembled. To shouts of encouragement, the machine-gunners told how they had received an order to go to the front on the 4th of July, but they had decided ‘to go not to the German front, against the German proletariat, but against their own capitalist ministers’.”
Raskolnikov, a naval officer and a Bolshevik, desperately phoned the party headquarters for advice, since the Kronstadt sailors were determined to go out arms in hand. After initially opposing the demonstration, the Bolshevik leadership acquiesced. Rather than leaving the masses leaderless, the Bolsheviks went into battle with the demonstrators to provide leadership for an orderly retreat.
The July Days represent the last gasp of the February Revolution, and a foretaste of October. All the contending classes were put on notice, and the counterrevolution did not shrink from battle. While the demonstrations of July 3 and 4 showed the power of the armed workers and soldiers, they did not attempt a seizure of state power. The Compromiser leadership of the Soviets railed against the masses who had come out for “All Power to the Soviets!” Trotsky writes:
“The Compromisers were waiting for reliable regiments. ‘A revolutionary people is in the streets,’ cried [the Menshevik] Dan, ‘but that people is engaged in a counter-revolutionary work.’ Dan was supported by Abramovich, one of the leaders of the Jewish Bund, a conservative pedant whose every instinct had been outraged by the revolution.”
Among the “reliable” troops the government and the Soviet leaders counted on were the Cossacks; in August, Kerensky would appeal to the Cossack general Kornilov to send a cavalry corps to Petrograd.
The wave of the semi-insurrection broke, in some cases with clashes with government troops. The revolutionary wave was quickly replaced by a counterrevolutionary campaign to drive the Bolsheviks underground. Trotsky was jailed; Lenin went into hiding. Lenin understood the importance of preserving the Bolshevik central cadre. Since 1914, Lenin had understood that the Social Democrats who supported “their” bourgeoisies in the war were agents of the class enemy rather than comrades gone astray. This prescient understanding was reinforced in the positive in October 1917 in Russia and tragically in the negative with the murders of Liebknecht and Luxemburg during the counterrevolutionary terror unleashed by the German Social Democrats following the Spartacus uprising in Berlin in January 1919.
The July Days illustrate with the clarity of a lightning strike the instability of the dual power which issued from the February Revolution. Either the bourgeoisie with its servile Menshevik and SR agents would liquidate the soviets in favor of some bourgeois parliament—in fact a rubber stamp for a military dictatorship—or the workers would seize the state power. The latter could occur via the soviets, or perhaps through the factory committees of the organized workers—Lenin remained flexible about the organizational form, particularly when the soviets under the leadership of the Mensheviks and SRs were more obstacles than assistants to the proletarian revolution.
The repression of the Bolsheviks following the July Days was short-lived. The party rebounded, as the workers and soldiers returned to its banners and leadership. This would be starkly shown when the bourgeoisie placed all their hopes in the Cossack general Kornilov in August. That gamble they lost. Kornilov’s coup failed, and it took a party with the determination to realize its revolutionary program in life to both repulse Kornilov and provide proletarian leadership to the agrarian revolt in the summer. That also involved internal party struggle. The great events of late 1917 are known to us not as the October Evolution but the October Revolution. The difference is qualitative, and indicates the divide between reformism of all stripes and Bolshevism, i.e., revolutionary Marxism.
Friday, February 24, 2012
Thursday, February 23, 2012
Out Of the Be-Bop 1940s Film Noir Night-Publish Or Perish- “The Big Clock”- A Review
Click on the headline to link to a Wikipedia entry for the film noir The Big Clock
DVD Review
The Big Clock, starring Ray Milland, Charles Laughton, Elsa Lancaster, Paramount Pictures, 1948
Yes, after over a score of film reviews of noir efforts I can truthfully say they come in all sizes, some that stretch the limits of “proper” noir dimensions like the noir under review, The Big Clock. After all plenty of glib lines, some faded femme fatale, a few screwball scenes and an off-hand maniacal press baron as the bad guy could have fit as well as in the 1930s social comedy beat. The thing that saves this actually nice ninety minute film is the flashback aspect of the plot line as it unfolds and the comeuppance of one Rupert Murdoch, oops, Earl Janoth (played a little too woodenly, and perhaps archly, by great actor Charles Laughton).
As to the plot line here is the skinny. Press baron Janoth will stop at nothing, nothing at all (sound familiar?), to keep up the circulation of his various world-wide journalistic enterprises, in the days before social media clicked our cares away, when such items were massively bought and read by the large reading public, Needless to say in order to keep producing plenty of grist for the mill, and keep people employed, it is necessary to have a staff that is little short of workaholic (to say nothing of alcoholic). And here is where hard working journal editor George Stroud (playing in dapper, and perhaps a little too arch as well, manner by Ray Milland) trying to balance work and home life comes in. Because if anybody is going to get to the bottom of anything, anything, at all, it will be George Shroud. Just ask his hard-pressed wife.
And George has plenty to get to the bottom of. It seems that among his oddball, off-hand interests (besides big clocks, keeping a very tight ship, and firing people at a patrician whim) Mr. Janoth doesn’t like the idea of being the “fall guy” for murder. Oh, yes and he also is jealous of other men “courting” his wayward, conniving mistress. Which leads to said murder (maybe murder two, but murder nevertheless) when he confronts his dear after seemingly seeing some shadowy guy coming out of their little love nest. That is why he needs a fall guy.
What he doesn’t know is that George, innocently (at least from what we are shown on camera and what figures given the unfolding plot line), is the spotted guy. Naturally Mr. Janoth, given his aversion, wants to cover his tracks and find that fall guy. As is also inevitable he puts someone on the case that will leave no stone unturned. Yes, George. So you know, know even before the final confrontation of good and bad that drives noir that Mr. Murdoch, oops again, Janoth is going to take “the fall.” And that, my friends, is what passed for high drama, high journalistic-themed drama, in the days before social networking eliminated the guesswork.
DVD Review
The Big Clock, starring Ray Milland, Charles Laughton, Elsa Lancaster, Paramount Pictures, 1948
Yes, after over a score of film reviews of noir efforts I can truthfully say they come in all sizes, some that stretch the limits of “proper” noir dimensions like the noir under review, The Big Clock. After all plenty of glib lines, some faded femme fatale, a few screwball scenes and an off-hand maniacal press baron as the bad guy could have fit as well as in the 1930s social comedy beat. The thing that saves this actually nice ninety minute film is the flashback aspect of the plot line as it unfolds and the comeuppance of one Rupert Murdoch, oops, Earl Janoth (played a little too woodenly, and perhaps archly, by great actor Charles Laughton).
As to the plot line here is the skinny. Press baron Janoth will stop at nothing, nothing at all (sound familiar?), to keep up the circulation of his various world-wide journalistic enterprises, in the days before social media clicked our cares away, when such items were massively bought and read by the large reading public, Needless to say in order to keep producing plenty of grist for the mill, and keep people employed, it is necessary to have a staff that is little short of workaholic (to say nothing of alcoholic). And here is where hard working journal editor George Stroud (playing in dapper, and perhaps a little too arch as well, manner by Ray Milland) trying to balance work and home life comes in. Because if anybody is going to get to the bottom of anything, anything, at all, it will be George Shroud. Just ask his hard-pressed wife.
And George has plenty to get to the bottom of. It seems that among his oddball, off-hand interests (besides big clocks, keeping a very tight ship, and firing people at a patrician whim) Mr. Janoth doesn’t like the idea of being the “fall guy” for murder. Oh, yes and he also is jealous of other men “courting” his wayward, conniving mistress. Which leads to said murder (maybe murder two, but murder nevertheless) when he confronts his dear after seemingly seeing some shadowy guy coming out of their little love nest. That is why he needs a fall guy.
What he doesn’t know is that George, innocently (at least from what we are shown on camera and what figures given the unfolding plot line), is the spotted guy. Naturally Mr. Janoth, given his aversion, wants to cover his tracks and find that fall guy. As is also inevitable he puts someone on the case that will leave no stone unturned. Yes, George. So you know, know even before the final confrontation of good and bad that drives noir that Mr. Murdoch, oops again, Janoth is going to take “the fall.” And that, my friends, is what passed for high drama, high journalistic-themed drama, in the days before social networking eliminated the guesswork.
The Latest From The Private Bradley Manning Support Network-Free Bradley Manning Now! Bradley Manning to be arraigned at Fort Meade Today Feb. 23rd
Click on the headline to link to the Private Bradley Manning Support Network for the latest information in his case.
Bradley Manning to be arraigned at Fort Meade Feb. 23rd
Court Martial expected in early May.
February 13, 2012. Bradley Manning Support Network.
The US Army last week scheduled a formal arraignment hearing for PFC Bradley Manning, the accused WikiLeaks whistle-blower. The arraignment is scheduled for 1:00 PM EST, February 23, 2012 at Fort Meade, Maryland, just northeast of Washington DC. While the hearing itself is expected to be brief, PFC Manning is expected to be present, and the proceedings are open to the media and public. Washington DC area supporters of the Support Network are encouraged to attend the arraignment.
Bradley’s show trial will begin in earnest with this arraignment. This proceeding will set the dates for a series of hearings on pre-trial motions likely to occur in March and April. Finally, the arraignment will set the date for the full court-martial—which we currently expect to begin in early May.
If the Obama administration is the least bit concerned with providing even the appearance of a fair trial, they will allow Bradley’s legal defense team to explore the critical issues at the heart of this case, including: President Obama’s recorded unlawful command influence over the proceedings, the illegal and torturous conditions that Bradley was subjected to for nine months at the Quantico Marine Brig, the over-classification of all of the documents in question, and the lack of any harm to national security from the release of the documents.
So far military officials have blocked nearly every request by Bradley’s defense team, led by Iraq War veteran David Coombs, for access to evidence and witnesses that could explore these core issues. During the Article 32 pre-trial hearing held in December, the defense was denied access to over three dozen critical witnesses (while the prosecution was allowed access to every one of two dozen witnesses requested). This allowed military officials to limit the hearing to little more than a discussion of mitigating factors related to Bradley’s emotional health.
If Bradley had been a member of the US Marine squad that admitted to systematically murdering two dozen innocent Iraqi men, women, and children in Haditha, Iraq, he’d be walking free today. Instead, he faces the real prospect of life in prison for telling the truth.
Next week’s arraignment comes just after Bradley was nominated for a Nobel Peace Prize by members of the Icelandic Parliament. A blog post by MP Birgitta Jónsdóttir explained their rationale for the nomination:
“According to journalists, his alleged actions helped motivate the democratic Arab Spring movements, shed light on secret corporate influence on our foreign policies, and most recently contributed to the Obama Administration agreeing to withdraw all U.S. troops from the occupation in Iraq.”
Join us at a mass rally for Bradley at Fort Meade to coincide with the beginning of his court martial! The date(s) of the rally will be announced after the trial date is set—we’re currently anticipating early May. If you can’t make the trip to the Washington DC area, organize or take part in one of over a hundred solidarity events worldwide.
Individuals who can help organize events in your town/city: Sign our Trial Action Pledge to help organize support for Bradley!
Organizations that wish to endorse these events and potentially help publicize and organize them: Check out our new Organizational Endorsement Pledge!
We have about 100 days to save Bradley from over 100 years in prison—learn more at bradleymanning.org
Donate at bradleymanning.org/donate
********
From the American Left History blog, dated March 17, 2011
Why I Will Be Standing In Solidarity With Private Bradley Manning At Quantico, Virginia On Sunday March 20th At 2:00 PM- A Personal Note From An Ex-Soldier Political Prisoner
Markin comment:
Of course I will be standing at the front gate to the Quantico Marine Base on March 20th because I stand in solidarity with the actions of Private Bradley Manning in bringing to light, just a little light, some of the nefarious doings of this government, Bush-like or Obamian. If he did such acts. I sleep just a shade bit easier these days knowing that Private Manning (or someone) exposed what we all knew, or should have known- the Iraq war and the Afghan war justification rested on a house of card. American imperialism’s house of cards, but cards nevertheless.
Of course I will be standing at the front gate to the Quantico Marine Base on March 20th because I am outraged by the treatment of Private Manning meted to a presumably innocent man by a government who alleges itself to be some “beacon” of the civilized world. The military has gotten more devious although not smarter since I was a soldier in their crosshairs over forty years ago. Allegedly Private Manning might become so distraught over his alleged actions that he requires extraordinary protections. He is assumed, in the Catch-22 logic of the military, to be something of a suicide risk on the basis of bringing some fresh air to the nefarious doings of the international imperialist order. Be serious. I, however, noticed no "spike” in suicide rates among the world’s diplomatic community once they were exposed, a place where such activities might have been expected once it was observed in public that most of these persons could barely tie their own shoes.
Now the two reasons above are more than sufficient reasons for my standing at the front gate to the Quantico Marine Base on March 20th although they, in themselves, are only the appropriate reasons that any progressive thinking person would need to show up and shout to the high heavens for Private Manning’s freedom. I have an addition reason though, a very pressing personal reason. As mentioned above I too was in the military’s crosshairs as a soldier during the height of the Vietnam War. I will not go into the details of that episode, this comment after all is about soldier Manning, other than that I spent my own time in an Army stockade for, let’s put it this way, working on the principle of “what if they gave a war and nobody came.”
Forty years later I am still working off that principle, and gladly. But here is the real point. During that time I had outside support, outside civilian support, that rallied on several occasions outside the military base where I was confined. Believe me that knowledge helped me through the tough days inside. So on March 20th I am just, as I have been able to on too few other occasions over years, paying my dues for that long ago support. You, brother, are a true winter soldier.
Private Manning I hope that you will hear us, or hear about our rally in your defense. Better yet, everybody who reads this piece join us and make sure that he can hear us loud and clear. And let us shout to those high heavens mentioned above-Free Private Bradley Manning Now!
******
February 23, 2012-And, of course, I will be standing in support of Private Manning as long as he is not freed from the clutches of his jailers.
Bradley Manning to be arraigned at Fort Meade Feb. 23rd
Court Martial expected in early May.
February 13, 2012. Bradley Manning Support Network.
The US Army last week scheduled a formal arraignment hearing for PFC Bradley Manning, the accused WikiLeaks whistle-blower. The arraignment is scheduled for 1:00 PM EST, February 23, 2012 at Fort Meade, Maryland, just northeast of Washington DC. While the hearing itself is expected to be brief, PFC Manning is expected to be present, and the proceedings are open to the media and public. Washington DC area supporters of the Support Network are encouraged to attend the arraignment.
Bradley’s show trial will begin in earnest with this arraignment. This proceeding will set the dates for a series of hearings on pre-trial motions likely to occur in March and April. Finally, the arraignment will set the date for the full court-martial—which we currently expect to begin in early May.
If the Obama administration is the least bit concerned with providing even the appearance of a fair trial, they will allow Bradley’s legal defense team to explore the critical issues at the heart of this case, including: President Obama’s recorded unlawful command influence over the proceedings, the illegal and torturous conditions that Bradley was subjected to for nine months at the Quantico Marine Brig, the over-classification of all of the documents in question, and the lack of any harm to national security from the release of the documents.
So far military officials have blocked nearly every request by Bradley’s defense team, led by Iraq War veteran David Coombs, for access to evidence and witnesses that could explore these core issues. During the Article 32 pre-trial hearing held in December, the defense was denied access to over three dozen critical witnesses (while the prosecution was allowed access to every one of two dozen witnesses requested). This allowed military officials to limit the hearing to little more than a discussion of mitigating factors related to Bradley’s emotional health.
If Bradley had been a member of the US Marine squad that admitted to systematically murdering two dozen innocent Iraqi men, women, and children in Haditha, Iraq, he’d be walking free today. Instead, he faces the real prospect of life in prison for telling the truth.
Next week’s arraignment comes just after Bradley was nominated for a Nobel Peace Prize by members of the Icelandic Parliament. A blog post by MP Birgitta Jónsdóttir explained their rationale for the nomination:
“According to journalists, his alleged actions helped motivate the democratic Arab Spring movements, shed light on secret corporate influence on our foreign policies, and most recently contributed to the Obama Administration agreeing to withdraw all U.S. troops from the occupation in Iraq.”
Join us at a mass rally for Bradley at Fort Meade to coincide with the beginning of his court martial! The date(s) of the rally will be announced after the trial date is set—we’re currently anticipating early May. If you can’t make the trip to the Washington DC area, organize or take part in one of over a hundred solidarity events worldwide.
Individuals who can help organize events in your town/city: Sign our Trial Action Pledge to help organize support for Bradley!
Organizations that wish to endorse these events and potentially help publicize and organize them: Check out our new Organizational Endorsement Pledge!
We have about 100 days to save Bradley from over 100 years in prison—learn more at bradleymanning.org
Donate at bradleymanning.org/donate
********
From the American Left History blog, dated March 17, 2011
Why I Will Be Standing In Solidarity With Private Bradley Manning At Quantico, Virginia On Sunday March 20th At 2:00 PM- A Personal Note From An Ex-Soldier Political Prisoner
Markin comment:
Of course I will be standing at the front gate to the Quantico Marine Base on March 20th because I stand in solidarity with the actions of Private Bradley Manning in bringing to light, just a little light, some of the nefarious doings of this government, Bush-like or Obamian. If he did such acts. I sleep just a shade bit easier these days knowing that Private Manning (or someone) exposed what we all knew, or should have known- the Iraq war and the Afghan war justification rested on a house of card. American imperialism’s house of cards, but cards nevertheless.
Of course I will be standing at the front gate to the Quantico Marine Base on March 20th because I am outraged by the treatment of Private Manning meted to a presumably innocent man by a government who alleges itself to be some “beacon” of the civilized world. The military has gotten more devious although not smarter since I was a soldier in their crosshairs over forty years ago. Allegedly Private Manning might become so distraught over his alleged actions that he requires extraordinary protections. He is assumed, in the Catch-22 logic of the military, to be something of a suicide risk on the basis of bringing some fresh air to the nefarious doings of the international imperialist order. Be serious. I, however, noticed no "spike” in suicide rates among the world’s diplomatic community once they were exposed, a place where such activities might have been expected once it was observed in public that most of these persons could barely tie their own shoes.
Now the two reasons above are more than sufficient reasons for my standing at the front gate to the Quantico Marine Base on March 20th although they, in themselves, are only the appropriate reasons that any progressive thinking person would need to show up and shout to the high heavens for Private Manning’s freedom. I have an addition reason though, a very pressing personal reason. As mentioned above I too was in the military’s crosshairs as a soldier during the height of the Vietnam War. I will not go into the details of that episode, this comment after all is about soldier Manning, other than that I spent my own time in an Army stockade for, let’s put it this way, working on the principle of “what if they gave a war and nobody came.”
Forty years later I am still working off that principle, and gladly. But here is the real point. During that time I had outside support, outside civilian support, that rallied on several occasions outside the military base where I was confined. Believe me that knowledge helped me through the tough days inside. So on March 20th I am just, as I have been able to on too few other occasions over years, paying my dues for that long ago support. You, brother, are a true winter soldier.
Private Manning I hope that you will hear us, or hear about our rally in your defense. Better yet, everybody who reads this piece join us and make sure that he can hear us loud and clear. And let us shout to those high heavens mentioned above-Free Private Bradley Manning Now!
******
February 23, 2012-And, of course, I will be standing in support of Private Manning as long as he is not freed from the clutches of his jailers.
You Don’t Need A Band To Perform The Last Waltz-Do You?
Click on the headline to link to a YouTube film clip of Mark Dinning performing his teen tear-jerker, Teen Angel to set an "appropriate" mood for this post.
The Last Waltz, Indeed
Peter Paul Markin, North Adamsville Class Of 1964, comment:
Note: The term “last waltz” of the title of this piece is used as a simple expression of the truth. The life, or better, half-life of this sketch came about originally through reviewing, a few years ago, a long-running series of “Oldies But Goodies” CDs from the 1950s and early 1960s, the time of my coming of age time. After reviewing ten of these things I found out that the series was even longer, fifteen in all. Rather than turning myself into some local hospital for a cure and the good effects of some oldies twelve-step program to restore my soul health I plugged on. Plugged on, plugged on intrepidly, with the full knowledge that such things had their saturation point.
After all how much could one rekindle, endlessly rekindle, memories from a relatively short, if important, part of our lives, even for those of us who lived and died by the songs (or some of the songs) in those treasured compilations. How many times, moreover, can one read about wallflowers (their invisibleness and, dread of dreads, not winding up like them even if it meant casting off friendships with every known nerdish future, doctor, engineer and lawyer in town), sighs (ahs, and otherwise), certain shes (or hes for shes) the real point of reviewing any such compilations, the crepe paper-etched moonlight glow on high school dance night (if there was any, moon that is) and hanging around to the bitter end for that last dance of the night to prove... what. Bastante! Enough!
Or so I thought until my old friend, my old mad monk, merry prankster, stone freak, summer of love (1967 version) compadre from Olde Saco up in Maine, Josh Breslin. Yes, that Josh Breslin, or rather Joshua Lawrence Breslin for those who have read his by-line over the years in half the unread radical chic or alterative vision publications in this country, called me up in a frenzy just after I had finally completed the last damn review. And as usual when he calls up in the dead of night it was “girl” trouble, if that is the appropriate way to describe such an illness for sixty-somethings.
His frenzied three in the morning problem? Josh’s Old Saco High School Class of 1967 was going to have its fortieth reunion, and through the now weathered Mainiac grapevine he found out that some middle school (then junior high) sweetheart, Lucy Dubois (Olde Saco was, and is a central gathering spot for French-Canadians and French Canadian Americans, including Josh’s old mother, Delores, nee LeBlanc), was going to show and he needed a refresher on the old time tunes. More importantly, he continued on to explain why he, madcap love ‘em and leave Josh in that summer of love 1967, and beyond, including a not forgotten “theft” of my girlfriend at the time, Butterfly Swirl (ya it was that kind of time), still had a “crush” on Ms. Dubois and what was he going to do about it come reunion night. So the following is just a little mood music from Josh’s backward trek in the old reprobate own words, or close to them as that degenerate will ever get.
********
No question that those of us who came of age in the late 1950s and early 1960s were truly children of rock and roll. We were there, whether we appreciated it or not at the time, when the first, sputtering, musical moves away from ballady Broadway show tunes and rhymey Tin Pan Alley pieces hit the radio airwaves. (If you do not know what a radio is then ask your parents or, ouch, grandparents please. Or look it up on Wikipedia if you are too embarrassed to not know such ancient history things. Join the bus.) And, most importantly, we were there when the music moved away from any and all music that one’s parents might have approved of, or maybe, even liked, or, hopefully, at least they left you alone to play in peace up in your room when rock and roll hit post- World War II America teenagers like, well, like an atomic bomb.
Not all of the material put forth was good, nor was all of it destined to be playable forty or fifty years later on some “greatest hits” compilation like the ones Peter Paul has been satanically reviewing but some of songs had enough chordal energy, lyrical sense, and sheer danceability to make any Jack or Jill jump then, or now. And, here is the good part, especially for painfully shy guys like me (and Peter Paul when we talked about such august matters one Big Sur 1968 night, one stoned night but that is just redundant after I already said Big Sur 1968), or those who, like me as well, had two left feet on the dance floor. Just don’t remind Lucy of that, okay. You didn’t need to dance toe to toe, close to close, with that certain she (or he for shes). Just be alive…uh, hip, to the music. Otherwise you might become the dreaded wallflower. I had to drop more guys from the old neighborhood over on Albemarle, the Olde Saco projects, who later made good just because I didn’t want the guilt by association wallflower nerd label hanging around my neck. But that fear, the fear of fears that haunted many a teenage dream then, maybe now too, is a story for another day. Let’s just leave it at this for now. Ah, to be very, very young then was very heaven.
But what about the now seeming mandatory question that Peter Paul made a point of asking in those dimwitted reviews he is so proud of, the inevitable end of the night high school dance (or maybe even middle school) song that I really want to talk about. Or rather about Lucy Dubois’ (I won’t use her married name because she still lives up around Olde Saco and has, many, many family connections around, including a couple of giant economy-sized brothers). The song that you, maybe, waited around all night for just to prove that you were not a wallflower, and more importantly, had the moxie to, mumble-voiced, parched-throated, sweaty-handed, asked a girl to dance (women can relate their own experiences, probably similar).
Here the 1960 Mark Dinning tune Teen Angel fills the bill, or filled Lucy’s bill. Hey, I did really like this one too, especially the soulful, sorrowful timing and voice intonation. Yes, I know, I know the lyrics are, well, not life-enhancing and apparently the Laura or Lorraine who, ill-advisedly, ran back to that car stuck on the railroad track was none too bright. Not if she went overt he edge for some cheapjack high school ring that would not survive more than few hand-washings before turning green and that, moreover, Lance or Larry had already previously given (and taken back) from half the girls in the school. Jesus, did we really think we were that immortal. Yes, before you even start, I also know, this is one of the slow ones that you had to dance close on. And just hope, hope to high heaven, that you didn’t destroy your partner’s shoes and feet. Well, one learns a few social skills in this world if for no other reason than to “impress” that certain she (or he for shes, or nowadays, just mix and match your preferences). I did, didn’t you?
Well Lucy showed up that class reunion night as expected since my intelligence source on the matter was very reliable. Moreover the “as expected” aspect had an additional factor also relayed by that same source. Lucy was coming back only because she had heard that I was coming back for the reunion. Damn, she still held me in thrall when I saw here coming in the entrance of the hotel ballroom where the reunion was being held on the outskirts of Portland, as I flashed back to the old days, the days when Lucy and I shared many a laugh, many an awkward boy and girl junior high school laugh, and later many a stolen kiss down at Squaw Rock, the “parking” end of Olde Saco Beach.
See, there was some kind of cosmic karma bond between us from early on even though we had more than our share of battles, break-ups, alternative romances, and the like. And from early on she was always the sensible one the one that teethered my flights of fancy and kept me from going off more than one deep-end. Or almost. Lucy, as was the serious tradition in Podunk Olde Saco French-Canadian culture, the working class part which when you got right down to it was on the only real part back then, was “slated” to be married (and out of the house) right after high school. And I was the guy, the glad guy for most of high school to join her in that act. Much to the joy of her parents and my own French-Canadian mother (nee LeBlanc).
But then the 1960s hit backwater Olde Saco in late 1966 and early 1967 and I got the wanderlust a little, although I was “slated” to go to State U in the fall of ’67. Peter Paul already mentioned my summer of love exploits, or if he didn’t he will although take any such talk strictly with the grain of salt. So instead of marrying Lucy that summer I told her to wait until I got back. Well, I got a little delayed, made seventeen detours here and there, and by the time I was ready to settle down a little Lucy had already found somebody else to marry and that was that. Except that never-ending slight gnawing in my stomach every time I heard the name Lucy, Olde Saco, Maine, the ocean, somebody parking a car, or took more than more than one stolen kiss.
Upon seeing her once again across the ballroom I almost could smell that faint-edged scent, some lilac and dreams, bed sheet dream, scent, that always travelled around with her and drove me (and other guys too, no question) to distraction. That slender girl with the do good in the world dreams and cozy cottage ambitions. But mainly it was that sensibleness, that what you see is what you get, and that ingrained gentliness no book or essay could convey that would see her, and you, through many stormy nights. And what song did we, Josh Breslin and Lucy Dubois, trot out on that scary dance floor to on that wintry November reunion night? Come on now, guess.
*************
....and a trip down memory lane.
MARK DINNING lyrics - Teen Angel
(Jean Surrey & Red Surrey)
Teen angel, teen angel, teen angel, ooh, ooh
That fateful night the car was stalled
upon the railroad track
I pulled you out and we were safe
but you went running back
Teen angel, can you hear me
Teen angel, can you see me
Are you somewhere up above
And I am still your own true love
What was it you were looking for
that took your life that night
They said they found my high school ring
clutched in your fingers tight
Teen angel, can you hear me
Teen angel, can you see me
Are you somewhere up above
And I am still your own true love
Just sweet sixteen, and now you're gone
They've taken you away.
I'll never kiss your lips again
They buried you today
Teen angel, can you hear me
Teen angel, can you see me
Are you somewhere up above
And I am still your own true love
Teen angel, teen angel, answer me, please
The Last Waltz, Indeed
Peter Paul Markin, North Adamsville Class Of 1964, comment:
Note: The term “last waltz” of the title of this piece is used as a simple expression of the truth. The life, or better, half-life of this sketch came about originally through reviewing, a few years ago, a long-running series of “Oldies But Goodies” CDs from the 1950s and early 1960s, the time of my coming of age time. After reviewing ten of these things I found out that the series was even longer, fifteen in all. Rather than turning myself into some local hospital for a cure and the good effects of some oldies twelve-step program to restore my soul health I plugged on. Plugged on, plugged on intrepidly, with the full knowledge that such things had their saturation point.
After all how much could one rekindle, endlessly rekindle, memories from a relatively short, if important, part of our lives, even for those of us who lived and died by the songs (or some of the songs) in those treasured compilations. How many times, moreover, can one read about wallflowers (their invisibleness and, dread of dreads, not winding up like them even if it meant casting off friendships with every known nerdish future, doctor, engineer and lawyer in town), sighs (ahs, and otherwise), certain shes (or hes for shes) the real point of reviewing any such compilations, the crepe paper-etched moonlight glow on high school dance night (if there was any, moon that is) and hanging around to the bitter end for that last dance of the night to prove... what. Bastante! Enough!
Or so I thought until my old friend, my old mad monk, merry prankster, stone freak, summer of love (1967 version) compadre from Olde Saco up in Maine, Josh Breslin. Yes, that Josh Breslin, or rather Joshua Lawrence Breslin for those who have read his by-line over the years in half the unread radical chic or alterative vision publications in this country, called me up in a frenzy just after I had finally completed the last damn review. And as usual when he calls up in the dead of night it was “girl” trouble, if that is the appropriate way to describe such an illness for sixty-somethings.
His frenzied three in the morning problem? Josh’s Old Saco High School Class of 1967 was going to have its fortieth reunion, and through the now weathered Mainiac grapevine he found out that some middle school (then junior high) sweetheart, Lucy Dubois (Olde Saco was, and is a central gathering spot for French-Canadians and French Canadian Americans, including Josh’s old mother, Delores, nee LeBlanc), was going to show and he needed a refresher on the old time tunes. More importantly, he continued on to explain why he, madcap love ‘em and leave Josh in that summer of love 1967, and beyond, including a not forgotten “theft” of my girlfriend at the time, Butterfly Swirl (ya it was that kind of time), still had a “crush” on Ms. Dubois and what was he going to do about it come reunion night. So the following is just a little mood music from Josh’s backward trek in the old reprobate own words, or close to them as that degenerate will ever get.
********
No question that those of us who came of age in the late 1950s and early 1960s were truly children of rock and roll. We were there, whether we appreciated it or not at the time, when the first, sputtering, musical moves away from ballady Broadway show tunes and rhymey Tin Pan Alley pieces hit the radio airwaves. (If you do not know what a radio is then ask your parents or, ouch, grandparents please. Or look it up on Wikipedia if you are too embarrassed to not know such ancient history things. Join the bus.) And, most importantly, we were there when the music moved away from any and all music that one’s parents might have approved of, or maybe, even liked, or, hopefully, at least they left you alone to play in peace up in your room when rock and roll hit post- World War II America teenagers like, well, like an atomic bomb.
Not all of the material put forth was good, nor was all of it destined to be playable forty or fifty years later on some “greatest hits” compilation like the ones Peter Paul has been satanically reviewing but some of songs had enough chordal energy, lyrical sense, and sheer danceability to make any Jack or Jill jump then, or now. And, here is the good part, especially for painfully shy guys like me (and Peter Paul when we talked about such august matters one Big Sur 1968 night, one stoned night but that is just redundant after I already said Big Sur 1968), or those who, like me as well, had two left feet on the dance floor. Just don’t remind Lucy of that, okay. You didn’t need to dance toe to toe, close to close, with that certain she (or he for shes). Just be alive…uh, hip, to the music. Otherwise you might become the dreaded wallflower. I had to drop more guys from the old neighborhood over on Albemarle, the Olde Saco projects, who later made good just because I didn’t want the guilt by association wallflower nerd label hanging around my neck. But that fear, the fear of fears that haunted many a teenage dream then, maybe now too, is a story for another day. Let’s just leave it at this for now. Ah, to be very, very young then was very heaven.
But what about the now seeming mandatory question that Peter Paul made a point of asking in those dimwitted reviews he is so proud of, the inevitable end of the night high school dance (or maybe even middle school) song that I really want to talk about. Or rather about Lucy Dubois’ (I won’t use her married name because she still lives up around Olde Saco and has, many, many family connections around, including a couple of giant economy-sized brothers). The song that you, maybe, waited around all night for just to prove that you were not a wallflower, and more importantly, had the moxie to, mumble-voiced, parched-throated, sweaty-handed, asked a girl to dance (women can relate their own experiences, probably similar).
Here the 1960 Mark Dinning tune Teen Angel fills the bill, or filled Lucy’s bill. Hey, I did really like this one too, especially the soulful, sorrowful timing and voice intonation. Yes, I know, I know the lyrics are, well, not life-enhancing and apparently the Laura or Lorraine who, ill-advisedly, ran back to that car stuck on the railroad track was none too bright. Not if she went overt he edge for some cheapjack high school ring that would not survive more than few hand-washings before turning green and that, moreover, Lance or Larry had already previously given (and taken back) from half the girls in the school. Jesus, did we really think we were that immortal. Yes, before you even start, I also know, this is one of the slow ones that you had to dance close on. And just hope, hope to high heaven, that you didn’t destroy your partner’s shoes and feet. Well, one learns a few social skills in this world if for no other reason than to “impress” that certain she (or he for shes, or nowadays, just mix and match your preferences). I did, didn’t you?
Well Lucy showed up that class reunion night as expected since my intelligence source on the matter was very reliable. Moreover the “as expected” aspect had an additional factor also relayed by that same source. Lucy was coming back only because she had heard that I was coming back for the reunion. Damn, she still held me in thrall when I saw here coming in the entrance of the hotel ballroom where the reunion was being held on the outskirts of Portland, as I flashed back to the old days, the days when Lucy and I shared many a laugh, many an awkward boy and girl junior high school laugh, and later many a stolen kiss down at Squaw Rock, the “parking” end of Olde Saco Beach.
See, there was some kind of cosmic karma bond between us from early on even though we had more than our share of battles, break-ups, alternative romances, and the like. And from early on she was always the sensible one the one that teethered my flights of fancy and kept me from going off more than one deep-end. Or almost. Lucy, as was the serious tradition in Podunk Olde Saco French-Canadian culture, the working class part which when you got right down to it was on the only real part back then, was “slated” to be married (and out of the house) right after high school. And I was the guy, the glad guy for most of high school to join her in that act. Much to the joy of her parents and my own French-Canadian mother (nee LeBlanc).
But then the 1960s hit backwater Olde Saco in late 1966 and early 1967 and I got the wanderlust a little, although I was “slated” to go to State U in the fall of ’67. Peter Paul already mentioned my summer of love exploits, or if he didn’t he will although take any such talk strictly with the grain of salt. So instead of marrying Lucy that summer I told her to wait until I got back. Well, I got a little delayed, made seventeen detours here and there, and by the time I was ready to settle down a little Lucy had already found somebody else to marry and that was that. Except that never-ending slight gnawing in my stomach every time I heard the name Lucy, Olde Saco, Maine, the ocean, somebody parking a car, or took more than more than one stolen kiss.
Upon seeing her once again across the ballroom I almost could smell that faint-edged scent, some lilac and dreams, bed sheet dream, scent, that always travelled around with her and drove me (and other guys too, no question) to distraction. That slender girl with the do good in the world dreams and cozy cottage ambitions. But mainly it was that sensibleness, that what you see is what you get, and that ingrained gentliness no book or essay could convey that would see her, and you, through many stormy nights. And what song did we, Josh Breslin and Lucy Dubois, trot out on that scary dance floor to on that wintry November reunion night? Come on now, guess.
*************
....and a trip down memory lane.
MARK DINNING lyrics - Teen Angel
(Jean Surrey & Red Surrey)
Teen angel, teen angel, teen angel, ooh, ooh
That fateful night the car was stalled
upon the railroad track
I pulled you out and we were safe
but you went running back
Teen angel, can you hear me
Teen angel, can you see me
Are you somewhere up above
And I am still your own true love
What was it you were looking for
that took your life that night
They said they found my high school ring
clutched in your fingers tight
Teen angel, can you hear me
Teen angel, can you see me
Are you somewhere up above
And I am still your own true love
Just sweet sixteen, and now you're gone
They've taken you away.
I'll never kiss your lips again
They buried you today
Teen angel, can you hear me
Teen angel, can you see me
Are you somewhere up above
And I am still your own true love
Teen angel, teen angel, answer me, please
“We don’t want the word peace connected with the word veteran”-paraphrase of a remark by an official parade organizer- “Oh ya, well well watch this”- All Out For The Smedley Butler Brigade Veterans For Peace-Initiated Saint Patrick’s PEACE Parade on Sunday March 18th in South Boston
“We don’t want the word peace connected with the word veteran”-paraphrase of a remark by an official parade organizer- “Oh ya, well well watch this”- All Out For The Smedley Butler Brigade Veterans For Peace-Initiated Saint Patrick’s PEACE Parade on Sunday March 18th in South Boston
http://www.facebook.com/editprofile.php?sk=basic&success=1#!/smedleyvfp?sk=wall
Click on the headline to link to the Smedley Butler Brigade Facebook page.
Veterans For Peace
Call for Help
Saint Patrick’s Peace Parade
Alternative Peoples Parade for Peace, Equality, Jobs, Social and Economic Justice
When: Sunday, March 18
Where: South Boston
Please join us for our Second Annual Saint Patrick’s Peace Parade, the Alternative Peoples Parade for Peace, Equality, Jobs, Social and Economic Justice.
Once again Veterans for Peace have been denied to walk in the Saint Patrick’s Parade in South Boston. Last year they gave us a reason for the denial, “They did not want the word Peace associated with the word Veteran”. Well last year, in three weeks time, we pulled our own permit and had our own parade with 500 participants. We had to walk one mile behind the traditional parade. We had lead cars with our older vets asGrand Marshals, Vets For Peace, MFSO, Code Pink and numerous other local peace groups.
Also: Seventeen years ago the gay and bisexual groups in Boston were also denied. They were the first groups we reached out to and invited them to walk in our parade. Last year we had Join the Impact with us. We also had church / religious groups, and labor. Last year we stole the press, it was a controversy and we received front page coverage and editorial articles in all of the major newspapers, radio and television reports.
This year we anticipate 2,000 people in our parade, multiple bands, we have a Duck Boat, the Ragging Grannies will be singing from the top of the boat. We have a trolley for older folks not able to walk. We may have floats. We will have multiple street bands, a large religious division, a large labor division and “Occupy Everywhere” division, including Occupy Boston and numerous other Occupy groups.
All we need is you, your VFP chapter, peace groups, GLBT groups, religious and labor groups and Occupy groups. Please come to Boston and join us in this fabulous parade.
Please see the attached flyer and a description of the Saint Patrick’s Peace Parade, it’s history and where we are.
On behalf of the Saint Patrick’s Peace Parade Organizing Committee.
Thank you,
Pat Scanlon (VN 69’)
Coordinator, VFP Chapter 9, Smedley Butler Brigade
patscanlonmusic@yahoo.com
978-475-1776
Markin comment:
As if I needed any extra push to join in this VFP action I have reposted a blog that pretty clearly explains why I am always ready to march with the VFPers.
Re-posted From American Left History- Thursday, November 11, 2010
*A Stroll In The Park On Veterans Day- Immediate, Unconditional Withdrawal Of All U.S. Troops From Iraq and Afghanistan!
Markin comment:
Listen, I have been to many marches and demonstrations for democratic, progressive, socialist and communist causes in my long political life. However, of all those events none, by far, has been more satisfying that to march alongside my fellow ex-soldiers who have “switched” over to the other side and are now part of the struggle against war, the hard, hard struggle against the permanent war machine that this imperial system has embarked upon. From as far back as in the Vietnam Veterans Against the War (VVAW) days I have always felt that ex-soldiers (hell, active soldiers too, if you can get them) have had just a little bit more “street cred” on the war issue than the professors, pacifists and little old ladies in tennis sneakers who have traditionally led the anti-war movements. Maybe those brothers (and in my generation it was mainly only brothers) and now sisters may not quite pose the questions of war and peace the way I do, or the way that I would like them to do, but they are kindred spirits.
Now normally in Boston, and in most places, a Veterans Day parade means a bunch of Veterans of Foreign Wars (VFW) or American Legion-types taking time off from drinking at their post bars (“the battle of the barstool”) and donning the old overstuffed uniform and heading out on to Main Street to be waved at, and cheered on, by like-minded, thankful citizens. And of course that happened this time as well. What also happened in Boston this year (and other years but I have not been involved in previous marches) was that the Veterans For Peace (VFP) organized an anti-war march as part of their “Veterans Day” program. Said march to be held at the same place and time as the official one.
Previously there had been a certain amount of trouble, although I am not sure that it came to blows, between the two groups. (I have only heard third-hand reports on previous events.) You know the "super-patriots" vs. “commie symps” thing that has been going on as long as there have been ex-soldiers (and others) who have differed from the bourgeois party pro-war line. In any case the way this impasse had been resolved previously, and the way the parameters were set this year as well, was that the VFP took up the rear of the official parade, and took up the rear in an obvious way. Separated from the main body of the official parade by a medical emergency truck. Nice, right? Something of the old I’ll take my ball and bat and go home by the "officials" was in the air on that one.
But here is where there is a certain amount of rough plebeian justice, a small dose for those on the side of the angels, in the world. In order to form up, and this was done knowingly by VFP organizers, the official marchers, the bands and battalions that make up such a march, had to “run the gauntlet” of dove emblem-emblazoned VFP banners waving frantically directly in front of their faces as they passed by. Moreover, although we formed the caboose of this thing the crowds along the parade route actually waited as the official paraders marched by and waved and clapped at our procession. Be still my heart. But that response just provides another example of the ‘street cred” that ex-soldiers have on the anti-war question. Now, if there is to be any really serious justice in the world, if only these vets would go beyond the “bring the troops home” and embrace- immediate, unconditional withdrawal of all U.S./Allied Troops from Iraq and Afghanistan then we could maybe start to get somewhere out on those streets. But today I was very glad to be fighting for our communist future among those who know first-hand about the dark side of the American experience. No question.
************
From Veterans For Peace:
Saint Patrick's Peace Parade
Peoples Parade for Peace, Equality, Jobs, Social and Economic Justice
Saint Patrick, the patron Saint of Ireland was a man of peace. Saint Patrick's Day should be a day to celebrate Saint Patrick and the Irish Heritage of Boston and the contributions of the Irish throughout American history. In Boston the parade should be a day to celebrate the changes in our culture, the ethnic, religious diversity, points of views and politics of our great City of Boston. For on Saint Patrick's Day we are all Irish.
Saint Patrick Day parades have been held in Boston since 1737 (Unofficial parades). In 1901 Evacuation Day was declared a holiday in the City of Boston. Because of the coincidence of the proximity of the two holidays the celebrations were combined and for the past forty years the Allied War Veterans Council have been organizing the Saint Patrick's Day Parade, turning what should be the celebration of Saint Patrick, the Irish Heritage and History into a military parade.
In 2011, the local chapter of Veterans For Peace, the Smedley Butler Brigade submitted an application to march in the traditional Saint Patrick's Day Parade. Veterans For Peace is a national veterans organization with 130 chapters across the country. The Smedley Butler Brigade has over 200 members locally. It's members range from veterans from WWII, Korea, Vietnam, Gulf, Iraq and the Afghanistan War. All Veterans For Peace wanted to do was to march in the Saint Patrick's Day Parade and carry their flags and banners. Their application was denied by the "Allied War Council". When the organizer of the parade, Phil Wuschke, was asked why their application was denied, he stated, "Because they did not want to have the word peace associated with the word Veteran". They were also told that they were too political, as if the Saint Patrick's Day Parade and other activities surrounding the parade are not political.
Veterans For Peace subsequently filed for their own permit for the Saint Patrick's Peace Parade. Seventeen years ago, the gay and bisexual community (GLBT) had also applied to march in the parade and like the veterans were denied. GBLT sued the Allied War Council and the case went all the way to the US Supreme Court, resulting in the Hurley Decision, named after Wacko Hurley, the ruler supreme of the parade. This decision states that who ever is organizing the parade has the right to say who is in and who can be excluded from the parade, no questions asked. Even though the City of Boston will spend in excess of $300,000.00 in support of this parade, they have no say in who can be in the parade. The Saint Patrick's Day Parade should be sponsored by the City of Boston and not a private group, who have secretive, private meetings, not open to the public and who practice discrimination and exclusion.
In the case of Veterans For Peace, if you are carrying a gun or drive a tank you can be in the parade, if you are a veteran of the US Military and carrying a peace symbol, you are excluded. Once Veterans For Peace had their parade permit in hand the first group they reached out to was the gay and bisexual community in Boston. "You were not allowed to walk in their parade seventeen years ago, how would you like to walk in our parade" The response was immediate and Join the Impact, one of many GLBT organizations in the Boston area enthusiastically joined the Saint Patrick's Peace Parade, the alternative peoples parade. Because of another Massachusetts's Court decision the "Saint Patrick's Peace Parade" had to walk one mile behind the traditional parade. With only three weeks to organize the parade when it steped off this little parade had over 500 participants, grand marshals, a Duck Boat, a band, veterans, peace groups, church groups, GBLT groups, labor groups and more. It was a wonderful parade and was very warmly welcomed by the residents of South Boston.
This year, once again, Veterans For Peace submitted an application to the "Allied War Council" for the inclusion of the small "Saint Patrick's Peace Parade" into the larger parade. Once again the Veterans were denied;
"Your application has been reviewed, we refer you to the Supreme Court ruling on June 19,1995your application to participate in the March 18,2012 Saint Patrick's Day Parade had been denied"
No reason given as to why, just denied. This should be unacceptable to every citizen of Boston, especially the politicians who will be flocking to the Breakfast and Roast on March 18th. This kind of exclusion should not be condoned nor supported by anyone in the City of Boston, especially our elected political leaders.
Just in case the Allied War Council has not noticed, South Boston is no longer a strictly Irish Catholic community. In fact the Irish are no longer a majority in South Boston. The community is much more diverse in 2012 in ethnicity, life styles, religion, points of view and politics then it was forty years ago. Times have changed, the City has changed, the population has changed, social norms have changed. People are much more accepting of those that may be different, have a different religion, customs or ideas. We are a much more inclusive society, everyone that is except the antiquated Allied War Veterans.
It is time for the Saint Patrick's Day Parade to be inclusive of these differing groups. It is time for the Saint Patrick's Day Parade to be reflective of the changes in our culture. It is time for this parade to include groups of differing life styles, points of views and politics or the City of Boston should take back this parade. There is no place in Boston or anywhere in this country for bigotry, hatred, censorship, discrimination and exclusion. This should be a day of celebration, for all the peoples of the great City of Boston to come together, to celebrate Saint Patrick and our Irish History and Heritage. In 2012 this parade should be inclusive and also celebrate what makes us Americans, what makes this country great, our multi-ethnic diversity, differing life-styles, religious affiliations, differing politics and points of views. All of us should wear the green, no one should be excluded, since on Saint Patrick's Day we are all Irish.
ANTI-IMPERIALISM, class consciousness, immediate withdrawal from Afghanistan, Veterans For Peace
http://www.facebook.com/editprofile.php?sk=basic&success=1#!/smedleyvfp?sk=wall
Click on the headline to link to the Smedley Butler Brigade Facebook page.
Veterans For Peace
Call for Help
Saint Patrick’s Peace Parade
Alternative Peoples Parade for Peace, Equality, Jobs, Social and Economic Justice
When: Sunday, March 18
Where: South Boston
Please join us for our Second Annual Saint Patrick’s Peace Parade, the Alternative Peoples Parade for Peace, Equality, Jobs, Social and Economic Justice.
Once again Veterans for Peace have been denied to walk in the Saint Patrick’s Parade in South Boston. Last year they gave us a reason for the denial, “They did not want the word Peace associated with the word Veteran”. Well last year, in three weeks time, we pulled our own permit and had our own parade with 500 participants. We had to walk one mile behind the traditional parade. We had lead cars with our older vets asGrand Marshals, Vets For Peace, MFSO, Code Pink and numerous other local peace groups.
Also: Seventeen years ago the gay and bisexual groups in Boston were also denied. They were the first groups we reached out to and invited them to walk in our parade. Last year we had Join the Impact with us. We also had church / religious groups, and labor. Last year we stole the press, it was a controversy and we received front page coverage and editorial articles in all of the major newspapers, radio and television reports.
This year we anticipate 2,000 people in our parade, multiple bands, we have a Duck Boat, the Ragging Grannies will be singing from the top of the boat. We have a trolley for older folks not able to walk. We may have floats. We will have multiple street bands, a large religious division, a large labor division and “Occupy Everywhere” division, including Occupy Boston and numerous other Occupy groups.
All we need is you, your VFP chapter, peace groups, GLBT groups, religious and labor groups and Occupy groups. Please come to Boston and join us in this fabulous parade.
Please see the attached flyer and a description of the Saint Patrick’s Peace Parade, it’s history and where we are.
On behalf of the Saint Patrick’s Peace Parade Organizing Committee.
Thank you,
Pat Scanlon (VN 69’)
Coordinator, VFP Chapter 9, Smedley Butler Brigade
patscanlonmusic@yahoo.com
978-475-1776
Markin comment:
As if I needed any extra push to join in this VFP action I have reposted a blog that pretty clearly explains why I am always ready to march with the VFPers.
Re-posted From American Left History- Thursday, November 11, 2010
*A Stroll In The Park On Veterans Day- Immediate, Unconditional Withdrawal Of All U.S. Troops From Iraq and Afghanistan!
Markin comment:
Listen, I have been to many marches and demonstrations for democratic, progressive, socialist and communist causes in my long political life. However, of all those events none, by far, has been more satisfying that to march alongside my fellow ex-soldiers who have “switched” over to the other side and are now part of the struggle against war, the hard, hard struggle against the permanent war machine that this imperial system has embarked upon. From as far back as in the Vietnam Veterans Against the War (VVAW) days I have always felt that ex-soldiers (hell, active soldiers too, if you can get them) have had just a little bit more “street cred” on the war issue than the professors, pacifists and little old ladies in tennis sneakers who have traditionally led the anti-war movements. Maybe those brothers (and in my generation it was mainly only brothers) and now sisters may not quite pose the questions of war and peace the way I do, or the way that I would like them to do, but they are kindred spirits.
Now normally in Boston, and in most places, a Veterans Day parade means a bunch of Veterans of Foreign Wars (VFW) or American Legion-types taking time off from drinking at their post bars (“the battle of the barstool”) and donning the old overstuffed uniform and heading out on to Main Street to be waved at, and cheered on, by like-minded, thankful citizens. And of course that happened this time as well. What also happened in Boston this year (and other years but I have not been involved in previous marches) was that the Veterans For Peace (VFP) organized an anti-war march as part of their “Veterans Day” program. Said march to be held at the same place and time as the official one.
Previously there had been a certain amount of trouble, although I am not sure that it came to blows, between the two groups. (I have only heard third-hand reports on previous events.) You know the "super-patriots" vs. “commie symps” thing that has been going on as long as there have been ex-soldiers (and others) who have differed from the bourgeois party pro-war line. In any case the way this impasse had been resolved previously, and the way the parameters were set this year as well, was that the VFP took up the rear of the official parade, and took up the rear in an obvious way. Separated from the main body of the official parade by a medical emergency truck. Nice, right? Something of the old I’ll take my ball and bat and go home by the "officials" was in the air on that one.
But here is where there is a certain amount of rough plebeian justice, a small dose for those on the side of the angels, in the world. In order to form up, and this was done knowingly by VFP organizers, the official marchers, the bands and battalions that make up such a march, had to “run the gauntlet” of dove emblem-emblazoned VFP banners waving frantically directly in front of their faces as they passed by. Moreover, although we formed the caboose of this thing the crowds along the parade route actually waited as the official paraders marched by and waved and clapped at our procession. Be still my heart. But that response just provides another example of the ‘street cred” that ex-soldiers have on the anti-war question. Now, if there is to be any really serious justice in the world, if only these vets would go beyond the “bring the troops home” and embrace- immediate, unconditional withdrawal of all U.S./Allied Troops from Iraq and Afghanistan then we could maybe start to get somewhere out on those streets. But today I was very glad to be fighting for our communist future among those who know first-hand about the dark side of the American experience. No question.
************
From Veterans For Peace:
Saint Patrick's Peace Parade
Peoples Parade for Peace, Equality, Jobs, Social and Economic Justice
Saint Patrick, the patron Saint of Ireland was a man of peace. Saint Patrick's Day should be a day to celebrate Saint Patrick and the Irish Heritage of Boston and the contributions of the Irish throughout American history. In Boston the parade should be a day to celebrate the changes in our culture, the ethnic, religious diversity, points of views and politics of our great City of Boston. For on Saint Patrick's Day we are all Irish.
Saint Patrick Day parades have been held in Boston since 1737 (Unofficial parades). In 1901 Evacuation Day was declared a holiday in the City of Boston. Because of the coincidence of the proximity of the two holidays the celebrations were combined and for the past forty years the Allied War Veterans Council have been organizing the Saint Patrick's Day Parade, turning what should be the celebration of Saint Patrick, the Irish Heritage and History into a military parade.
In 2011, the local chapter of Veterans For Peace, the Smedley Butler Brigade submitted an application to march in the traditional Saint Patrick's Day Parade. Veterans For Peace is a national veterans organization with 130 chapters across the country. The Smedley Butler Brigade has over 200 members locally. It's members range from veterans from WWII, Korea, Vietnam, Gulf, Iraq and the Afghanistan War. All Veterans For Peace wanted to do was to march in the Saint Patrick's Day Parade and carry their flags and banners. Their application was denied by the "Allied War Council". When the organizer of the parade, Phil Wuschke, was asked why their application was denied, he stated, "Because they did not want to have the word peace associated with the word Veteran". They were also told that they were too political, as if the Saint Patrick's Day Parade and other activities surrounding the parade are not political.
Veterans For Peace subsequently filed for their own permit for the Saint Patrick's Peace Parade. Seventeen years ago, the gay and bisexual community (GLBT) had also applied to march in the parade and like the veterans were denied. GBLT sued the Allied War Council and the case went all the way to the US Supreme Court, resulting in the Hurley Decision, named after Wacko Hurley, the ruler supreme of the parade. This decision states that who ever is organizing the parade has the right to say who is in and who can be excluded from the parade, no questions asked. Even though the City of Boston will spend in excess of $300,000.00 in support of this parade, they have no say in who can be in the parade. The Saint Patrick's Day Parade should be sponsored by the City of Boston and not a private group, who have secretive, private meetings, not open to the public and who practice discrimination and exclusion.
In the case of Veterans For Peace, if you are carrying a gun or drive a tank you can be in the parade, if you are a veteran of the US Military and carrying a peace symbol, you are excluded. Once Veterans For Peace had their parade permit in hand the first group they reached out to was the gay and bisexual community in Boston. "You were not allowed to walk in their parade seventeen years ago, how would you like to walk in our parade" The response was immediate and Join the Impact, one of many GLBT organizations in the Boston area enthusiastically joined the Saint Patrick's Peace Parade, the alternative peoples parade. Because of another Massachusetts's Court decision the "Saint Patrick's Peace Parade" had to walk one mile behind the traditional parade. With only three weeks to organize the parade when it steped off this little parade had over 500 participants, grand marshals, a Duck Boat, a band, veterans, peace groups, church groups, GBLT groups, labor groups and more. It was a wonderful parade and was very warmly welcomed by the residents of South Boston.
This year, once again, Veterans For Peace submitted an application to the "Allied War Council" for the inclusion of the small "Saint Patrick's Peace Parade" into the larger parade. Once again the Veterans were denied;
"Your application has been reviewed, we refer you to the Supreme Court ruling on June 19,1995your application to participate in the March 18,2012 Saint Patrick's Day Parade had been denied"
No reason given as to why, just denied. This should be unacceptable to every citizen of Boston, especially the politicians who will be flocking to the Breakfast and Roast on March 18th. This kind of exclusion should not be condoned nor supported by anyone in the City of Boston, especially our elected political leaders.
Just in case the Allied War Council has not noticed, South Boston is no longer a strictly Irish Catholic community. In fact the Irish are no longer a majority in South Boston. The community is much more diverse in 2012 in ethnicity, life styles, religion, points of view and politics then it was forty years ago. Times have changed, the City has changed, the population has changed, social norms have changed. People are much more accepting of those that may be different, have a different religion, customs or ideas. We are a much more inclusive society, everyone that is except the antiquated Allied War Veterans.
It is time for the Saint Patrick's Day Parade to be inclusive of these differing groups. It is time for the Saint Patrick's Day Parade to be reflective of the changes in our culture. It is time for this parade to include groups of differing life styles, points of views and politics or the City of Boston should take back this parade. There is no place in Boston or anywhere in this country for bigotry, hatred, censorship, discrimination and exclusion. This should be a day of celebration, for all the peoples of the great City of Boston to come together, to celebrate Saint Patrick and our Irish History and Heritage. In 2012 this parade should be inclusive and also celebrate what makes us Americans, what makes this country great, our multi-ethnic diversity, differing life-styles, religious affiliations, differing politics and points of views. All of us should wear the green, no one should be excluded, since on Saint Patrick's Day we are all Irish.
ANTI-IMPERIALISM, class consciousness, immediate withdrawal from Afghanistan, Veterans For Peace
From The Pages Of "Workers Vanguard"-The Question Of Calling For A Constituent Assembly And The Theory Of Permanent Revolution In The 21st Century-A Short Note
From Workers Vanguard No. 993- 6 January 2012-Tunisian Elections: Victory for Islamic Reactionaries-Workers Must Fight for Their Own Class Rule!
"...For Permanent Revolution in Tunisia
Tunisia is a neocolonial country whose bourgeoisie, including after the fall of Ben Ali, is tied by a million threads to world imperialism. France, the former colonial ruler, continues to benefit from the deep oppression of Tunisia’s masses. Indeed, the subordination of Tunisia to imperialism serves to ensure the brutal exploitation and oppression of its people. In order to win real national and social liberation, the proletariat must be mobilized against both the imperialists and the domestic bourgeoisie, the deadly enemies of Tunisia’s workers and oppressed.
In countries of belated capitalist development like Tunisia, the inherent weakness of the national bourgeoisie ties it so strongly to imperialism that even the most elementary democratic tasks, such as legal equality for women, complete separation of religion and state and agrarian revolution to give land to the peasants, cannot be achieved without the overthrow of the capitalist order. Moreover, the consolidation of proletarian rule requires its international extension to the imperialist centers, particularly France, the former colonial oppressor. This is at bottom what Trotsky’s theory of permanent revolution is all about.
In an October 29 statement (La Forge, November 2011), the PCOT whined that the dismal results of the left in the recent elections were due to the role of money in the form of corruption, vote-buying and partiality of the mass media, as well as voting instructions given in the mosques. The truth is that bourgeois elections serve to bolster bourgeois rule; they cannot actually express the will of the masses, particularly in a period of social turmoil and upheaval. This was once again proven in a spectacular fashion in the Tunisian elections.
The call for a constituent assembly was a popular demand following the overthrow of the Ben Ali regime. It was argued that this was the way that democratic demands could be addressed. In fact, only proletarian power can satisfy these demands. We insisted in our propaganda on the need for the working class to establish “factory committees, organs of dual power at the point of production, and from there setting up workers militias, drawing in the urban poor and unemployed, for self-defense against the state’s thugs” (supplement to Le Bolchévik, 4 February 2011 [see “Tunisia: Dictator Flees, Protests Continue,” WV No. 973, 4 February 2011]). However, we also raised the call for a revolutionary constituent assembly in the immediate aftermath of Ben Ali’s removal, as well as in Egypt shortly thereafter. In examining this question more deeply, we in the International Communist League have changed our position. While we have called for a constituent assembly numerous times in the past in other circumstances, as did our forebears in the Trotskyist movement (including Trotsky himself), we felt it necessary to question whether, in light of historical experience, this call is valid or principled from the standpoint of the proletarian revolution. A resolution recently adopted by the International Executive Committee of the ICL pointed out:
“While the Constituent Assembly played a progressive role in the great French bourgeois revolution of 1789, historical experience since has demonstrated that this ceased to be the case thereafter. Beginning with the revolutions of 1848, in every situation where a constituent assembly or similar bourgeois legislative body was convened in the context of a proletarian insurgency its aim was to rally the forces of counterrevolution against the proletariat and to liquidate proletarian power. This was evident in the Paris Commune of 1871, the October Revolution of 1917 and the German Revolution of 1918-19. Though never subsequently codified by the CI [Communist International] as a general statement of principle, the thrust of the Bolsheviks under Lenin and Trotsky’s leadership following the October Revolution was to treat the constituent assembly as a counterrevolutionary agency.”
The ICL has thus rejected on principle the call for a constituent assembly. We have insisted in our propaganda on Tunisia on the need to address the burning democratic demands of the masses after decades of dictatorial rule, as a lever to mobilize the working class and the oppressed behind it for socialist revolution. Such demands include freedom of the press, freedom of assembly, a real separation of church and state, etc. However, the call for a constituent assembly is not a democratic demand but a call for a capitalist government. Our rejection of such a call reflects both the historical experience of the proletariat and the extension of the Marxist program over the years. (This is a different question than that of running candidates in such elections with the aim of using the electoral campaign, as well as parliamentary seats if elected, as a platform to call on the workers to organize as a class for itself—that is, to struggle for their own class rule.)
Marx drew on the experience of the revolutions of 1848, in which the European bourgeoisies made common cause with the forces of aristocratic reaction, to propound the “revolution in permanence.” Pointing to the treachery of the democratic petty bourgeoisie, Marx argued that the task was to “make the revolution permanent, until all more or less possessing classes have been forced out of their position of dominance, the proletariat has conquered state power” and the revolution spread internationally (“Address of the Central Authority to the Communist League,” March 1850). Trotsky extended this understanding to tsarist Russia in his writings of 1904-06 and then, at the time of the Second Chinese Revolution, generalized the program of permanent revolution to countries of combined and uneven development globally. Our understanding of the reactionary character of the bourgeoisie, in the semicolonial countries as well as the advanced capitalist states, means that there can be no revolutionary bourgeois parliament. The call for a constituent assembly consequently runs counter to the permanent revolution.
In the revolt in Tunisia, the anger of the masses, as well as their hopes for real change, were channeled into calls for elections that would simply change the names and faces of the capitalist oppressors. In fact, from its inception, the Tunisian bourgeoisie has always wrapped its rule in the envelope of a (bourgeois) constitution. That has been the case from the demand for a constitution against the colonial-feudalist beylicat [Tunisian monarchy prior to independence] to the constitution later crafted by Habib Bourguiba, the strongman of the early years of the Tunisian republic, and to the recent efforts to prevent a proletarian upheaval. The historic party of the Tunisian bourgeoisie was long called Neo-Destour (“destour” means “constitution” in Arabic). The full name of the party was the “New Tunisian Constitutional Liberal Party”; it was renamed the “Destourian Socialist Party” in 1964. Years later, Ben Ali renamed it…the “Democratic-Constitutional Rally.”
A workers revolution in Tunisia, tearing state power from the capitalist class in an Arab country, would have tremendous impact throughout the region. It would immediately reverberate in the imperialist countries, notably in France, where several million people of North African origin live, concentrated in the proletariat and the most oppressed layers of the population. They constitute a living bridge for socialist revolution on both sides of the Mediterranean. To fight for the overthrow of the capitalist order, the working class needs a proletarian revolutionary party, which can be built only in an intransigent struggle against all bourgeois forces. We fight to reforge the Fourth International founded by Trotsky on the basis of the legacy of the October Revolution."
*******
Markin comment on this article:
I admit that I was taken aback a little while reading this article concerning the ICL line change proposed for countries, mainly third-world countries, especially those which have just come out of popular movements against dictatorial regimes, around the call for revolutionary constituent assemblies. I have always been somewhat queasy about the simple call for constituent assemblies in these cases because it seemed too similar to the French revolutionary model that has long ago had its day. But as a transitional slogan, and as an affirmation of Leon Trotsky’s theory of permanent revolution for more economically backward countries, it made more programmatic sense.
Some of the argumentation for the line change does make sense (the perfidy of the bourgeoisies in secondary, semi-colonial and colonial countries, as noted even in Marx’s time, popular frontism, two-stage revolution, etc.) but I am still left with an odd feeling that calling (as I have in my headline for this post) a workers republic in some of these places (although not Tunisia) like Afghanistan, Nepal and Tibet just seems too far out to be programmatically sound. This one is harder to figure out that the question of a revolutionary attitude to the running for executive offices of the bourgeois state. Another long held position of the common orthodox Trotskyist movement. More, much more later.
"...For Permanent Revolution in Tunisia
Tunisia is a neocolonial country whose bourgeoisie, including after the fall of Ben Ali, is tied by a million threads to world imperialism. France, the former colonial ruler, continues to benefit from the deep oppression of Tunisia’s masses. Indeed, the subordination of Tunisia to imperialism serves to ensure the brutal exploitation and oppression of its people. In order to win real national and social liberation, the proletariat must be mobilized against both the imperialists and the domestic bourgeoisie, the deadly enemies of Tunisia’s workers and oppressed.
In countries of belated capitalist development like Tunisia, the inherent weakness of the national bourgeoisie ties it so strongly to imperialism that even the most elementary democratic tasks, such as legal equality for women, complete separation of religion and state and agrarian revolution to give land to the peasants, cannot be achieved without the overthrow of the capitalist order. Moreover, the consolidation of proletarian rule requires its international extension to the imperialist centers, particularly France, the former colonial oppressor. This is at bottom what Trotsky’s theory of permanent revolution is all about.
In an October 29 statement (La Forge, November 2011), the PCOT whined that the dismal results of the left in the recent elections were due to the role of money in the form of corruption, vote-buying and partiality of the mass media, as well as voting instructions given in the mosques. The truth is that bourgeois elections serve to bolster bourgeois rule; they cannot actually express the will of the masses, particularly in a period of social turmoil and upheaval. This was once again proven in a spectacular fashion in the Tunisian elections.
The call for a constituent assembly was a popular demand following the overthrow of the Ben Ali regime. It was argued that this was the way that democratic demands could be addressed. In fact, only proletarian power can satisfy these demands. We insisted in our propaganda on the need for the working class to establish “factory committees, organs of dual power at the point of production, and from there setting up workers militias, drawing in the urban poor and unemployed, for self-defense against the state’s thugs” (supplement to Le Bolchévik, 4 February 2011 [see “Tunisia: Dictator Flees, Protests Continue,” WV No. 973, 4 February 2011]). However, we also raised the call for a revolutionary constituent assembly in the immediate aftermath of Ben Ali’s removal, as well as in Egypt shortly thereafter. In examining this question more deeply, we in the International Communist League have changed our position. While we have called for a constituent assembly numerous times in the past in other circumstances, as did our forebears in the Trotskyist movement (including Trotsky himself), we felt it necessary to question whether, in light of historical experience, this call is valid or principled from the standpoint of the proletarian revolution. A resolution recently adopted by the International Executive Committee of the ICL pointed out:
“While the Constituent Assembly played a progressive role in the great French bourgeois revolution of 1789, historical experience since has demonstrated that this ceased to be the case thereafter. Beginning with the revolutions of 1848, in every situation where a constituent assembly or similar bourgeois legislative body was convened in the context of a proletarian insurgency its aim was to rally the forces of counterrevolution against the proletariat and to liquidate proletarian power. This was evident in the Paris Commune of 1871, the October Revolution of 1917 and the German Revolution of 1918-19. Though never subsequently codified by the CI [Communist International] as a general statement of principle, the thrust of the Bolsheviks under Lenin and Trotsky’s leadership following the October Revolution was to treat the constituent assembly as a counterrevolutionary agency.”
The ICL has thus rejected on principle the call for a constituent assembly. We have insisted in our propaganda on Tunisia on the need to address the burning democratic demands of the masses after decades of dictatorial rule, as a lever to mobilize the working class and the oppressed behind it for socialist revolution. Such demands include freedom of the press, freedom of assembly, a real separation of church and state, etc. However, the call for a constituent assembly is not a democratic demand but a call for a capitalist government. Our rejection of such a call reflects both the historical experience of the proletariat and the extension of the Marxist program over the years. (This is a different question than that of running candidates in such elections with the aim of using the electoral campaign, as well as parliamentary seats if elected, as a platform to call on the workers to organize as a class for itself—that is, to struggle for their own class rule.)
Marx drew on the experience of the revolutions of 1848, in which the European bourgeoisies made common cause with the forces of aristocratic reaction, to propound the “revolution in permanence.” Pointing to the treachery of the democratic petty bourgeoisie, Marx argued that the task was to “make the revolution permanent, until all more or less possessing classes have been forced out of their position of dominance, the proletariat has conquered state power” and the revolution spread internationally (“Address of the Central Authority to the Communist League,” March 1850). Trotsky extended this understanding to tsarist Russia in his writings of 1904-06 and then, at the time of the Second Chinese Revolution, generalized the program of permanent revolution to countries of combined and uneven development globally. Our understanding of the reactionary character of the bourgeoisie, in the semicolonial countries as well as the advanced capitalist states, means that there can be no revolutionary bourgeois parliament. The call for a constituent assembly consequently runs counter to the permanent revolution.
In the revolt in Tunisia, the anger of the masses, as well as their hopes for real change, were channeled into calls for elections that would simply change the names and faces of the capitalist oppressors. In fact, from its inception, the Tunisian bourgeoisie has always wrapped its rule in the envelope of a (bourgeois) constitution. That has been the case from the demand for a constitution against the colonial-feudalist beylicat [Tunisian monarchy prior to independence] to the constitution later crafted by Habib Bourguiba, the strongman of the early years of the Tunisian republic, and to the recent efforts to prevent a proletarian upheaval. The historic party of the Tunisian bourgeoisie was long called Neo-Destour (“destour” means “constitution” in Arabic). The full name of the party was the “New Tunisian Constitutional Liberal Party”; it was renamed the “Destourian Socialist Party” in 1964. Years later, Ben Ali renamed it…the “Democratic-Constitutional Rally.”
A workers revolution in Tunisia, tearing state power from the capitalist class in an Arab country, would have tremendous impact throughout the region. It would immediately reverberate in the imperialist countries, notably in France, where several million people of North African origin live, concentrated in the proletariat and the most oppressed layers of the population. They constitute a living bridge for socialist revolution on both sides of the Mediterranean. To fight for the overthrow of the capitalist order, the working class needs a proletarian revolutionary party, which can be built only in an intransigent struggle against all bourgeois forces. We fight to reforge the Fourth International founded by Trotsky on the basis of the legacy of the October Revolution."
*******
Markin comment on this article:
I admit that I was taken aback a little while reading this article concerning the ICL line change proposed for countries, mainly third-world countries, especially those which have just come out of popular movements against dictatorial regimes, around the call for revolutionary constituent assemblies. I have always been somewhat queasy about the simple call for constituent assemblies in these cases because it seemed too similar to the French revolutionary model that has long ago had its day. But as a transitional slogan, and as an affirmation of Leon Trotsky’s theory of permanent revolution for more economically backward countries, it made more programmatic sense.
Some of the argumentation for the line change does make sense (the perfidy of the bourgeoisies in secondary, semi-colonial and colonial countries, as noted even in Marx’s time, popular frontism, two-stage revolution, etc.) but I am still left with an odd feeling that calling (as I have in my headline for this post) a workers republic in some of these places (although not Tunisia) like Afghanistan, Nepal and Tibet just seems too far out to be programmatically sound. This one is harder to figure out that the question of a revolutionary attitude to the running for executive offices of the bourgeois state. Another long held position of the common orthodox Trotskyist movement. More, much more later.
March 1st, 2012: National Day of Action For Education-All Out For The Boston Action-Assemble Dewey Square- 1:00 PM
Click on the title to link to the College Occupy Boston website for more details on the March 1st actions in Boston.
Markin comment:
Free, quality higher education for all- Create 100, 200, many publicly-funded Harvards!
*******
March 1st, 2012: National Day of Action For Education
Posted on February 16, 2012 by romina
0 Comments and 1 Reaction
Statement from Occupy Education:
We refuse to pay for the crisis created by the 1%. We refuse to accept the dismantling of our schools and universities, while the banks and corporations make record profits. We refuse to accept educational re-segregation, massive tuition increases, outrageous student debt, and increasing privatization and corporatization.
They got bailed out and we got sold out. But through nationally coordinated mass action we can and will turn back the tide of austerity.
We call on all students, teachers, workers, and parents from all levels of education —pre-K-12 through higher education in public and private institutions— and all Occupy assemblies, labor unions, and organizations of oppressed communities, to mobilize on March 1st, 2012 across the country to tell those in power: The resources exist for high-quality education for all. If we make the rich and the corporations pay we can reverse the budget cuts, tuition hikes, and attacks on job security, and fully fund public education and social services.
This is a call to work together, but it is up to each school and organization to determine what local and regional actions—such as strikes, walkouts, occupations, marches, etc.—they will take to say no to business as usual.
We have the momentum, the numbers, and the determination to win. Education is not for sale. Let’s take back our schools. Let’s make history.
For more information:
Facebook page: March 1st National Day of Action for Education
Facebook event page: March 1st National Day of Action for Education
Markin comment:
Free, quality higher education for all- Create 100, 200, many publicly-funded Harvards!
*******
March 1st, 2012: National Day of Action For Education
Posted on February 16, 2012 by romina
0 Comments and 1 Reaction
Statement from Occupy Education:
We refuse to pay for the crisis created by the 1%. We refuse to accept the dismantling of our schools and universities, while the banks and corporations make record profits. We refuse to accept educational re-segregation, massive tuition increases, outrageous student debt, and increasing privatization and corporatization.
They got bailed out and we got sold out. But through nationally coordinated mass action we can and will turn back the tide of austerity.
We call on all students, teachers, workers, and parents from all levels of education —pre-K-12 through higher education in public and private institutions— and all Occupy assemblies, labor unions, and organizations of oppressed communities, to mobilize on March 1st, 2012 across the country to tell those in power: The resources exist for high-quality education for all. If we make the rich and the corporations pay we can reverse the budget cuts, tuition hikes, and attacks on job security, and fully fund public education and social services.
This is a call to work together, but it is up to each school and organization to determine what local and regional actions—such as strikes, walkouts, occupations, marches, etc.—they will take to say no to business as usual.
We have the momentum, the numbers, and the determination to win. Education is not for sale. Let’s take back our schools. Let’s make history.
For more information:
Facebook page: March 1st National Day of Action for Education
Facebook event page: March 1st National Day of Action for Education
Wednesday, February 22, 2012
February Is Black History Month-From The Archives Of The Black Liberation Struggle-The African Blood Brotherhood (1919-1925)-Letter To Theodore Draper (History Of The American Communist Party Writer) From Cyril Briggs (ABB) (1958)
Click on the headline to link to the article described in the title.
ORGANIZATIONAL HISTORY
The African Blood Brotherhood (...for African Liberation and Redemption) was a radical black liberation organization with ties to the Communist Party. The group was the brainchild of Cyril Briggs, a West Indian-born radical of mixed racial parentage living in New York. Briggs was a staunch exponent of the theory of racial separatism who, after feeling his work had been censored at The Amsterdam New, quit and launched his own monthly magazine The Crusader in November 1918. The African Blood Brotherhood was launched shortly thereafter, early in 1919, beginning with about a score of activists in Harlem and gradually adding membership through the recruiting clout of the magazine, which had a peak circulation of 36,000.
The ABB was a propaganda organization built on the model of the secret fraternity, organized in "posts" with a centralized national organization based in New York City. The group's size has been variously estimated between 1,000 to Briggs' claim of "less than 3,000" members at its peak. In the words of historian Mark Solomon, Briggs' ABB "sought to draw together the themes of race patriotism, anticapitalism, anticolonialism, and organized defense against racist assault. The organization projected fraternity and benevolence, and even offered a program of calisthenics." [pp. 9-10]
The early ABB was an independent radical organization -- not an auxiliary of the Communist Party. That situation changed only in 1921, when Briggs was convinced by Rose Pastor Stokes to join the underground CPA, becoming the 3rd black member of that organization. The party sought to make the ABB into a vehicle for mass work among the black working class.
In June of 1921 The Crusader formally announced that it had become the official organ of the African Blood Brotherhood. With Communist Party funds tight in 1922 and Briggs' own financial situation no better, The Crusader was not long for the world, however; publication was terminated in February 1922. In the aftermath Briggs continued to operate the Crusader News Service, providing news material to affiliated publications of the American black press. Briggs later asserted that central to this decision was a desire to fight the ideology of Marcus Garvey and his "back to Africa" movement, which Briggs believed to be bourgeois.
Sometime during the early 1920s the African Black Brotherhood was dissolved, with many of its members merged into the regular Workers Party of America and later into the National Negro Labor College.
[fn. Barbara Bair, "The Crusader" in Buhle et al. (eds), Encyclopedia of the American Left, First Edition, pp. 170-171; Mark Solomon, The Cry Was Unity: Communists and Afrioan Americans, 1917-1936, chapters 1&2, passim.; Cyril Briggs, letter to Theodore Draper, Draper Papers, Hoover Institution Archives, box 38.]
ORGANIZATIONAL HISTORY
The African Blood Brotherhood (...for African Liberation and Redemption) was a radical black liberation organization with ties to the Communist Party. The group was the brainchild of Cyril Briggs, a West Indian-born radical of mixed racial parentage living in New York. Briggs was a staunch exponent of the theory of racial separatism who, after feeling his work had been censored at The Amsterdam New, quit and launched his own monthly magazine The Crusader in November 1918. The African Blood Brotherhood was launched shortly thereafter, early in 1919, beginning with about a score of activists in Harlem and gradually adding membership through the recruiting clout of the magazine, which had a peak circulation of 36,000.
The ABB was a propaganda organization built on the model of the secret fraternity, organized in "posts" with a centralized national organization based in New York City. The group's size has been variously estimated between 1,000 to Briggs' claim of "less than 3,000" members at its peak. In the words of historian Mark Solomon, Briggs' ABB "sought to draw together the themes of race patriotism, anticapitalism, anticolonialism, and organized defense against racist assault. The organization projected fraternity and benevolence, and even offered a program of calisthenics." [pp. 9-10]
The early ABB was an independent radical organization -- not an auxiliary of the Communist Party. That situation changed only in 1921, when Briggs was convinced by Rose Pastor Stokes to join the underground CPA, becoming the 3rd black member of that organization. The party sought to make the ABB into a vehicle for mass work among the black working class.
In June of 1921 The Crusader formally announced that it had become the official organ of the African Blood Brotherhood. With Communist Party funds tight in 1922 and Briggs' own financial situation no better, The Crusader was not long for the world, however; publication was terminated in February 1922. In the aftermath Briggs continued to operate the Crusader News Service, providing news material to affiliated publications of the American black press. Briggs later asserted that central to this decision was a desire to fight the ideology of Marcus Garvey and his "back to Africa" movement, which Briggs believed to be bourgeois.
Sometime during the early 1920s the African Black Brotherhood was dissolved, with many of its members merged into the regular Workers Party of America and later into the National Negro Labor College.
[fn. Barbara Bair, "The Crusader" in Buhle et al. (eds), Encyclopedia of the American Left, First Edition, pp. 170-171; Mark Solomon, The Cry Was Unity: Communists and Afrioan Americans, 1917-1936, chapters 1&2, passim.; Cyril Briggs, letter to Theodore Draper, Draper Papers, Hoover Institution Archives, box 38.]
February Is Black History Month-From The Archives Of The Black Liberation Struggle-The African Blood Brotherhood (1919-1925)-Soviet Russia And The Negro By Claude McKay (1923)
Click on the headline to link to the article described in the title.
ORGANIZATIONAL HISTORY
The African Blood Brotherhood (...for African Liberation and Redemption) was a radical black liberation organization with ties to the Communist Party. The group was the brainchild of Cyril Briggs, a West Indian-born radical of mixed racial parentage living in New York. Briggs was a staunch exponent of the theory of racial separatism who, after feeling his work had been censored at The Amsterdam New, quit and launched his own monthly magazine The Crusader in November 1918. The African Blood Brotherhood was launched shortly thereafter, early in 1919, beginning with about a score of activists in Harlem and gradually adding membership through the recruiting clout of the magazine, which had a peak circulation of 36,000.
The ABB was a propaganda organization built on the model of the secret fraternity, organized in "posts" with a centralized national organization based in New York City. The group's size has been variously estimated between 1,000 to Briggs' claim of "less than 3,000" members at its peak. In the words of historian Mark Solomon, Briggs' ABB "sought to draw together the themes of race patriotism, anticapitalism, anticolonialism, and organized defense against racist assault. The organization projected fraternity and benevolence, and even offered a program of calisthenics." [pp. 9-10]
The early ABB was an independent radical organization -- not an auxiliary of the Communist Party. That situation changed only in 1921, when Briggs was convinced by Rose Pastor Stokes tojoin the underground CPA, becoming the 3rd black member of that organization. The party sought to make the ABB into a vehicle for mass work among the black working class.
In June of 1921 The Crusader formally announced that it had become the official organ of the African Blood Brotherhood. With Communist Party funds tight in 1922 and Briggs' own financial situation no better, The Crusader was not long for the world, however; publication was terminated in February 1922. In the aftermath Briggs continued to operate the Crusader News Service, providing news material to affiliated publications of the American black press. Briggs later asserted that central to this decision was a desire to fight the ideology of Marcus Garvey and his "back to Africa" movement, which Briggs believed to be bourgeois.
Sometime during the early 1920s the African Black Brotherhood was dissolved, with many of its members merged into the regular Workers Party of America and later into the National Negro Labor College.
[fn. Barbara Bair, "The Crusader" in Buhle et al. (eds), Encyclopedia of the American Left, First Edition, pp. 170-171; Mark Solomon, The Cry Was Unity: Communists and Afrioan Americans, 1917-1936, chapters 1&2, passim.; Cyril Briggs, letter to Theodore Draper, Draper Papers, Hoover Institution Archives, box 38.]
ORGANIZATIONAL HISTORY
The African Blood Brotherhood (...for African Liberation and Redemption) was a radical black liberation organization with ties to the Communist Party. The group was the brainchild of Cyril Briggs, a West Indian-born radical of mixed racial parentage living in New York. Briggs was a staunch exponent of the theory of racial separatism who, after feeling his work had been censored at The Amsterdam New, quit and launched his own monthly magazine The Crusader in November 1918. The African Blood Brotherhood was launched shortly thereafter, early in 1919, beginning with about a score of activists in Harlem and gradually adding membership through the recruiting clout of the magazine, which had a peak circulation of 36,000.
The ABB was a propaganda organization built on the model of the secret fraternity, organized in "posts" with a centralized national organization based in New York City. The group's size has been variously estimated between 1,000 to Briggs' claim of "less than 3,000" members at its peak. In the words of historian Mark Solomon, Briggs' ABB "sought to draw together the themes of race patriotism, anticapitalism, anticolonialism, and organized defense against racist assault. The organization projected fraternity and benevolence, and even offered a program of calisthenics." [pp. 9-10]
The early ABB was an independent radical organization -- not an auxiliary of the Communist Party. That situation changed only in 1921, when Briggs was convinced by Rose Pastor Stokes tojoin the underground CPA, becoming the 3rd black member of that organization. The party sought to make the ABB into a vehicle for mass work among the black working class.
In June of 1921 The Crusader formally announced that it had become the official organ of the African Blood Brotherhood. With Communist Party funds tight in 1922 and Briggs' own financial situation no better, The Crusader was not long for the world, however; publication was terminated in February 1922. In the aftermath Briggs continued to operate the Crusader News Service, providing news material to affiliated publications of the American black press. Briggs later asserted that central to this decision was a desire to fight the ideology of Marcus Garvey and his "back to Africa" movement, which Briggs believed to be bourgeois.
Sometime during the early 1920s the African Black Brotherhood was dissolved, with many of its members merged into the regular Workers Party of America and later into the National Negro Labor College.
[fn. Barbara Bair, "The Crusader" in Buhle et al. (eds), Encyclopedia of the American Left, First Edition, pp. 170-171; Mark Solomon, The Cry Was Unity: Communists and Afrioan Americans, 1917-1936, chapters 1&2, passim.; Cyril Briggs, letter to Theodore Draper, Draper Papers, Hoover Institution Archives, box 38.]
February Is Black History Month-From The Archives Of The Black Liberation Struggle-The African Blood Brotherhood (1919-1925)-To The Executive Committee Communis International (ECCI) From Claude McKay (1922)
Click on the headline to link to the article described in the title.
ORGANIZATIONAL HISTORY
The African Blood Brotherhood (...for African Liberation and Redemption) was a radical black liberation organization with ties to the Communist Party. The group was the brainchild of Cyril Briggs, a West Indian-born radical of mixed racial parentage living in New York. Briggs was a staunch exponent of the theory of racial separatism who, after feeling his work had been censored at The Amsterdam New, quit and launched his own monthly magazine The Crusader in November 1918. The African Blood Brotherhood was launched shortly thereafter, early in 1919, beginning with about a score of activists in Harlem and gradually adding membership through the recruiting clout of the magazine, which had a peak circulation of 36,000.
The ABB was a propaganda organization built on the model of the secret fraternity, organized in "posts" with a centralized national organization based in New York City. The group's size has been variously estimated between 1,000 to Briggs' claim of "less than 3,000" members at its peak. In the words of historian Mark Solomon, Briggs' ABB "sought to draw together the themes of race patriotism, anticapitalism, anticolonialism, and organized defense against racist assault. The organization projected fraternity and benevolence, and even offered a program of calisthenics." [pp. 9-10]
The early ABB was an independent radical organization -- not an auxiliary of the Communist Party. That situation changed only in 1921, when Briggs was convinced by Rose Pastor Stokes tojoin the underground CPA, becoming the 3rd black member of that organization. The party sought to make the ABB into a vehicle for mass work among the black working class.
In June of 1921 The Crusader formally announced that it had become the official organ of the African Blood Brotherhood. With Communist Party funds tight in 1922 and Briggs' own financial situation no better, The Crusader was not long for the world, however; publication was terminated in February 1922. In the aftermath Briggs continued to operate the Crusader News Service, providing news material to affiliated publications of the American black press. Briggs later asserted that central to this decision was a desire to fight the ideology of Marcus Garvey and his "back to Africa" movement, which Briggs believed to be bourgeois.
Sometime during the early 1920s the African Black Brotherhood was dissolved, with many of its members merged into the regular Workers Party of America and later into the National Negro Labor College.
[fn. Barbara Bair, "The Crusader" in Buhle et al. (eds), Encyclopedia of the American Left, First Edition, pp. 170-171; Mark Solomon, The Cry Was Unity: Communists and Afrioan Americans, 1917-1936, chapters 1&2, passim.; Cyril Briggs, letter to Theodore Draper, Draper Papers, Hoover Institution Archives, box 38.]
ORGANIZATIONAL HISTORY
The African Blood Brotherhood (...for African Liberation and Redemption) was a radical black liberation organization with ties to the Communist Party. The group was the brainchild of Cyril Briggs, a West Indian-born radical of mixed racial parentage living in New York. Briggs was a staunch exponent of the theory of racial separatism who, after feeling his work had been censored at The Amsterdam New, quit and launched his own monthly magazine The Crusader in November 1918. The African Blood Brotherhood was launched shortly thereafter, early in 1919, beginning with about a score of activists in Harlem and gradually adding membership through the recruiting clout of the magazine, which had a peak circulation of 36,000.
The ABB was a propaganda organization built on the model of the secret fraternity, organized in "posts" with a centralized national organization based in New York City. The group's size has been variously estimated between 1,000 to Briggs' claim of "less than 3,000" members at its peak. In the words of historian Mark Solomon, Briggs' ABB "sought to draw together the themes of race patriotism, anticapitalism, anticolonialism, and organized defense against racist assault. The organization projected fraternity and benevolence, and even offered a program of calisthenics." [pp. 9-10]
The early ABB was an independent radical organization -- not an auxiliary of the Communist Party. That situation changed only in 1921, when Briggs was convinced by Rose Pastor Stokes tojoin the underground CPA, becoming the 3rd black member of that organization. The party sought to make the ABB into a vehicle for mass work among the black working class.
In June of 1921 The Crusader formally announced that it had become the official organ of the African Blood Brotherhood. With Communist Party funds tight in 1922 and Briggs' own financial situation no better, The Crusader was not long for the world, however; publication was terminated in February 1922. In the aftermath Briggs continued to operate the Crusader News Service, providing news material to affiliated publications of the American black press. Briggs later asserted that central to this decision was a desire to fight the ideology of Marcus Garvey and his "back to Africa" movement, which Briggs believed to be bourgeois.
Sometime during the early 1920s the African Black Brotherhood was dissolved, with many of its members merged into the regular Workers Party of America and later into the National Negro Labor College.
[fn. Barbara Bair, "The Crusader" in Buhle et al. (eds), Encyclopedia of the American Left, First Edition, pp. 170-171; Mark Solomon, The Cry Was Unity: Communists and Afrioan Americans, 1917-1936, chapters 1&2, passim.; Cyril Briggs, letter to Theodore Draper, Draper Papers, Hoover Institution Archives, box 38.]
February Is Black History Month-From The Archives Of The Black Liberation Struggle-The African Blood Brotherhood (1919-1925)-Report On The Negro Question To The Fourth Congress Of The Communist International By Claude McKay (1922)
Click on the headline to link to the article described in the title.
ORGANIZATIONAL HISTORY
The African Blood Brotherhood (...for African Liberation and Redemption) was a radical black liberation organization with ties to the Communist Party. The group was the brainchild of Cyril Briggs, a West Indian-born radical of mixed racial parentage living in New York. Briggs was a staunch exponent of the theory of racial separatism who, after feeling his work had been censored at The Amsterdam New, quit and launched his own monthly magazine The Crusader in November 1918. The African Blood Brotherhood was launched shortly thereafter, early in 1919, beginning with about a score of activists in Harlem and gradually adding membership through the recruiting clout of the magazine, which had a peak circulation of 36,000.
The ABB was a propaganda organization built on the model of the secret fraternity, organized in "posts" with a centralized national organization based in New York City. The group's size has been variously estimated between 1,000 to Briggs' claim of "less than 3,000" members at its peak. In the words of historian Mark Solomon, Briggs' ABB "sought to draw together the themes of race patriotism, anticapitalism, anticolonialism, and organized defense against racist assault. The organization projected fraternity and benevolence, and even offered a program of calisthenics." [pp. 9-10]
The early ABB was an independent radical organization -- not an auxiliary of the Communist Party. That situation changed only in 1921, when Briggs was convinced by Rose Pastor Stokes tojoin the underground CPA, becoming the 3rd black member of that organization. The party sought to make the ABB into a vehicle for mass work among the black working class.
In June of 1921 The Crusader formally announced that it had become the official organ of the African Blood Brotherhood. With Communist Party funds tight in 1922 and Briggs' own financial situation no better, The Crusader was not long for the world, however; publication was terminated in February 1922. In the aftermath Briggs continued to operate the Crusader News Service, providing news material to affiliated publications of the American black press. Briggs later asserted that central to this decision was a desire to fight the ideology of Marcus Garvey and his "back to Africa" movement, which Briggs believed to be bourgeois.
Sometime during the early 1920s the African Black Brotherhood was dissolved, with many of its members merged into the regular Workers Party of America and later into the National Negro Labor College.
[fn. Barbara Bair, "The Crusader" in Buhle et al. (eds), Encyclopedia of the American Left, First Edition, pp. 170-171; Mark Solomon, The Cry Was Unity: Communists and Afrioan Americans, 1917-1936, chapters 1&2, passim.; Cyril Briggs, letter to Theodore Draper, Draper Papers, Hoover Institution Archives, box 38.]
ORGANIZATIONAL HISTORY
The African Blood Brotherhood (...for African Liberation and Redemption) was a radical black liberation organization with ties to the Communist Party. The group was the brainchild of Cyril Briggs, a West Indian-born radical of mixed racial parentage living in New York. Briggs was a staunch exponent of the theory of racial separatism who, after feeling his work had been censored at The Amsterdam New, quit and launched his own monthly magazine The Crusader in November 1918. The African Blood Brotherhood was launched shortly thereafter, early in 1919, beginning with about a score of activists in Harlem and gradually adding membership through the recruiting clout of the magazine, which had a peak circulation of 36,000.
The ABB was a propaganda organization built on the model of the secret fraternity, organized in "posts" with a centralized national organization based in New York City. The group's size has been variously estimated between 1,000 to Briggs' claim of "less than 3,000" members at its peak. In the words of historian Mark Solomon, Briggs' ABB "sought to draw together the themes of race patriotism, anticapitalism, anticolonialism, and organized defense against racist assault. The organization projected fraternity and benevolence, and even offered a program of calisthenics." [pp. 9-10]
The early ABB was an independent radical organization -- not an auxiliary of the Communist Party. That situation changed only in 1921, when Briggs was convinced by Rose Pastor Stokes tojoin the underground CPA, becoming the 3rd black member of that organization. The party sought to make the ABB into a vehicle for mass work among the black working class.
In June of 1921 The Crusader formally announced that it had become the official organ of the African Blood Brotherhood. With Communist Party funds tight in 1922 and Briggs' own financial situation no better, The Crusader was not long for the world, however; publication was terminated in February 1922. In the aftermath Briggs continued to operate the Crusader News Service, providing news material to affiliated publications of the American black press. Briggs later asserted that central to this decision was a desire to fight the ideology of Marcus Garvey and his "back to Africa" movement, which Briggs believed to be bourgeois.
Sometime during the early 1920s the African Black Brotherhood was dissolved, with many of its members merged into the regular Workers Party of America and later into the National Negro Labor College.
[fn. Barbara Bair, "The Crusader" in Buhle et al. (eds), Encyclopedia of the American Left, First Edition, pp. 170-171; Mark Solomon, The Cry Was Unity: Communists and Afrioan Americans, 1917-1936, chapters 1&2, passim.; Cyril Briggs, letter to Theodore Draper, Draper Papers, Hoover Institution Archives, box 38.]
February Is Black History Month-From The Archives Of The Black Liberation Struggle-The African Blood Brotherhood (1919-1925)-A Report on the American “Negro Problem” for the Communist International By Claude McKay (1922)
Click on the headline to link to the article described in the title.
ORGANIZATIONAL HISTORY
The African Blood Brotherhood (...for African Liberation and Redemption) was a radical black liberation organization with ties to the Communist Party. The group was the brainchild of Cyril Briggs, a West Indian-born radical of mixed racial parentage living in New York. Briggs was a staunch exponent of the theory of racial separatism who, after feeling his work had been censored at The Amsterdam New, quit and launched his own monthly magazine The Crusader in November 1918. The African Blood Brotherhood was launched shortly thereafter, early in 1919, beginning with about a score of activists in Harlem and gradually adding membership through the recruiting clout of the magazine, which had a peak circulation of 36,000.
The ABB was a propaganda organization built on the model of the secret fraternity, organized in "posts" with a centralized national organization based in New York City. The group's size has been variously estimated between 1,000 to Briggs' claim of "less than 3,000" members at its peak. In the words of historian Mark Solomon, Briggs' ABB "sought to draw together the themes of race patriotism, anticapitalism, anticolonialism, and organized defense against racist assault. The organization projected fraternity and benevolence, and even offered a program of calisthenics." [pp. 9-10]
The early ABB was an independent radical organization -- not an auxiliary of the Communist Party. That situation changed only in 1921, when Briggs was convinced by Rose Pastor Stokes tojoin the underground CPA, becoming the 3rd black member of that organization. The party sought to make the ABB into a vehicle for mass work among the black working class.
In June of 1921 The Crusader formally announced that it had become the official organ of the African Blood Brotherhood. With Communist Party funds tight in 1922 and Briggs' own financial situation no better, The Crusader was not long for the world, however; publication was terminated in February 1922. In the aftermath Briggs continued to operate the Crusader News Service, providing news material to affiliated publications of the American black press. Briggs later asserted that central to this decision was a desire to fight the ideology of Marcus Garvey and his "back to Africa" movement, which Briggs believed to be bourgeois.
Sometime during the early 1920s the African Black Brotherhood was dissolved, with many of its members merged into the regular Workers Party of America and later into the National Negro Labor College.
[fn. Barbara Bair, "The Crusader" in Buhle et al. (eds), Encyclopedia of the American Left, First Edition, pp. 170-171; Mark Solomon, The Cry Was Unity: Communists and Afrioan Americans, 1917-1936, chapters 1&2, passim.; Cyril Briggs, letter to Theodore Draper, Draper Papers, Hoover Institution Archives, box 38.]
ORGANIZATIONAL HISTORY
The African Blood Brotherhood (...for African Liberation and Redemption) was a radical black liberation organization with ties to the Communist Party. The group was the brainchild of Cyril Briggs, a West Indian-born radical of mixed racial parentage living in New York. Briggs was a staunch exponent of the theory of racial separatism who, after feeling his work had been censored at The Amsterdam New, quit and launched his own monthly magazine The Crusader in November 1918. The African Blood Brotherhood was launched shortly thereafter, early in 1919, beginning with about a score of activists in Harlem and gradually adding membership through the recruiting clout of the magazine, which had a peak circulation of 36,000.
The ABB was a propaganda organization built on the model of the secret fraternity, organized in "posts" with a centralized national organization based in New York City. The group's size has been variously estimated between 1,000 to Briggs' claim of "less than 3,000" members at its peak. In the words of historian Mark Solomon, Briggs' ABB "sought to draw together the themes of race patriotism, anticapitalism, anticolonialism, and organized defense against racist assault. The organization projected fraternity and benevolence, and even offered a program of calisthenics." [pp. 9-10]
The early ABB was an independent radical organization -- not an auxiliary of the Communist Party. That situation changed only in 1921, when Briggs was convinced by Rose Pastor Stokes tojoin the underground CPA, becoming the 3rd black member of that organization. The party sought to make the ABB into a vehicle for mass work among the black working class.
In June of 1921 The Crusader formally announced that it had become the official organ of the African Blood Brotherhood. With Communist Party funds tight in 1922 and Briggs' own financial situation no better, The Crusader was not long for the world, however; publication was terminated in February 1922. In the aftermath Briggs continued to operate the Crusader News Service, providing news material to affiliated publications of the American black press. Briggs later asserted that central to this decision was a desire to fight the ideology of Marcus Garvey and his "back to Africa" movement, which Briggs believed to be bourgeois.
Sometime during the early 1920s the African Black Brotherhood was dissolved, with many of its members merged into the regular Workers Party of America and later into the National Negro Labor College.
[fn. Barbara Bair, "The Crusader" in Buhle et al. (eds), Encyclopedia of the American Left, First Edition, pp. 170-171; Mark Solomon, The Cry Was Unity: Communists and Afrioan Americans, 1917-1936, chapters 1&2, passim.; Cyril Briggs, letter to Theodore Draper, Draper Papers, Hoover Institution Archives, box 38.]
February Is Black History Month-From The Archives Of The Black Liberation Struggle-The African Blood Brotherhood (1919-1925)-The Racial Question: The Racial Issue In America By Claude MacKay (1922)
Click on the headline to link to the article described in the title.
ORGANIZATIONAL HISTORY
The African Blood Brotherhood (...for African Liberation and Redemption) was a radical black liberation organization with ties to the Communist Party. The group was the brainchild of Cyril Briggs, a West Indian-born radical of mixed racial parentage living in New York. Briggs was a staunch exponent of the theory of racial separatism who, after feeling his work had been censored at The Amsterdam New, quit and launched his own monthly magazine The Crusader in November 1918. The African Blood Brotherhood was launched shortly thereafter, early in 1919, beginning with about a score of activists in Harlem and gradually adding membership through the recruiting clout of the magazine, which had a peak circulation of 36,000.
The ABB was a propaganda organization built on the model of the secret fraternity, organized in "posts" with a centralized national organization based in New York City. The group's size has been variously estimated between 1,000 to Briggs' claim of "less than 3,000" members at its peak. In the words of historian Mark Solomon, Briggs' ABB "sought to draw together the themes of race patriotism, anticapitalism, anticolonialism, and organized defense against racist assault. The organization projected fraternity and benevolence, and even offered a program of calisthenics." [pp. 9-10]
The early ABB was an independent radical organization -- not an auxiliary of the Communist Party. That situation changed only in 1921, when Briggs was convinced by Rose Pastor Stokes tojoin the underground CPA, becoming the 3rd black member of that organization. The party sought to make the ABB into a vehicle for mass work among the black working class.
In June of 1921 The Crusader formally announced that it had become the official organ of the African Blood Brotherhood. With Communist Party funds tight in 1922 and Briggs' own financial situation no better, The Crusader was not long for the world, however; publication was terminated in February 1922. In the aftermath Briggs continued to operate the Crusader News Service, providing news material to affiliated publications of the American black press. Briggs later asserted that central to this decision was a desire to fight the ideology of Marcus Garvey and his "back to Africa" movement, which Briggs believed to be bourgeois.
Sometime during the early 1920s the African Black Brotherhood was dissolved, with many of its members merged into the regular Workers Party of America and later into the National Negro Labor College.
[fn. Barbara Bair, "The Crusader" in Buhle et al. (eds), Encyclopedia of the American Left, First Edition, pp. 170-171; Mark Solomon, The Cry Was Unity: Communists and Afrioan Americans, 1917-1936, chapters 1&2, passim.; Cyril Briggs, letter to Theodore Draper, Draper Papers, Hoover Institution Archives, box 38.]
ORGANIZATIONAL HISTORY
The African Blood Brotherhood (...for African Liberation and Redemption) was a radical black liberation organization with ties to the Communist Party. The group was the brainchild of Cyril Briggs, a West Indian-born radical of mixed racial parentage living in New York. Briggs was a staunch exponent of the theory of racial separatism who, after feeling his work had been censored at The Amsterdam New, quit and launched his own monthly magazine The Crusader in November 1918. The African Blood Brotherhood was launched shortly thereafter, early in 1919, beginning with about a score of activists in Harlem and gradually adding membership through the recruiting clout of the magazine, which had a peak circulation of 36,000.
The ABB was a propaganda organization built on the model of the secret fraternity, organized in "posts" with a centralized national organization based in New York City. The group's size has been variously estimated between 1,000 to Briggs' claim of "less than 3,000" members at its peak. In the words of historian Mark Solomon, Briggs' ABB "sought to draw together the themes of race patriotism, anticapitalism, anticolonialism, and organized defense against racist assault. The organization projected fraternity and benevolence, and even offered a program of calisthenics." [pp. 9-10]
The early ABB was an independent radical organization -- not an auxiliary of the Communist Party. That situation changed only in 1921, when Briggs was convinced by Rose Pastor Stokes tojoin the underground CPA, becoming the 3rd black member of that organization. The party sought to make the ABB into a vehicle for mass work among the black working class.
In June of 1921 The Crusader formally announced that it had become the official organ of the African Blood Brotherhood. With Communist Party funds tight in 1922 and Briggs' own financial situation no better, The Crusader was not long for the world, however; publication was terminated in February 1922. In the aftermath Briggs continued to operate the Crusader News Service, providing news material to affiliated publications of the American black press. Briggs later asserted that central to this decision was a desire to fight the ideology of Marcus Garvey and his "back to Africa" movement, which Briggs believed to be bourgeois.
Sometime during the early 1920s the African Black Brotherhood was dissolved, with many of its members merged into the regular Workers Party of America and later into the National Negro Labor College.
[fn. Barbara Bair, "The Crusader" in Buhle et al. (eds), Encyclopedia of the American Left, First Edition, pp. 170-171; Mark Solomon, The Cry Was Unity: Communists and Afrioan Americans, 1917-1936, chapters 1&2, passim.; Cyril Briggs, letter to Theodore Draper, Draper Papers, Hoover Institution Archives, box 38.]
February Is Black History Month-From The Archives Of The Black Liberation Struggle-The African Blood Brotherhood (1919-1925)-Program Of The African Blood Brotherhood (1922)
Click on the headline to link to the article described in the title.
ORGANIZATIONAL HISTORY
The African Blood Brotherhood (...for African Liberation and Redemption) was a radical black liberation organization with ties to the Communist Party. The group was the brainchild of Cyril Briggs, a West Indian-born radical of mixed racial parentage living in New York. Briggs was a staunch exponent of the theory of racial separatism who, after feeling his work had been censored at The Amsterdam New, quit and launched his own monthly magazine The Crusader in November 1918. The African Blood Brotherhood was launched shortly thereafter, early in 1919, beginning with about a score of activists in Harlem and gradually adding membership through the recruiting clout of the magazine, which had a peak circulation of 36,000.
The ABB was a propaganda organization built on the model of the secret fraternity, organized in "posts" with a centralized national organization based in New York City. The group's size has been variously estimated between 1,000 to Briggs' claim of "less than 3,000" members at its peak. In the words of historian Mark Solomon, Briggs' ABB "sought to draw together the themes of race patriotism, anticapitalism, anticolonialism, and organized defense against racist assault. The organization projected fraternity and benevolence, and even offered a program of calisthenics." [pp. 9-10]
The early ABB was an independent radical organization -- not an auxiliary of the Communist Party. That situation changed only in 1921, when Briggs was convinced by Rose Pastor Stokes tojoin the underground CPA, becoming the 3rd black member of that organization. The party sought to make the ABB into a vehicle for mass work among the black working class.
In June of 1921 The Crusader formally announced that it had become the official organ of the African Blood Brotherhood. With Communist Party funds tight in 1922 and Briggs' own financial situation no better, The Crusader was not long for the world, however; publication was terminated in February 1922. In the aftermath Briggs continued to operate the Crusader News Service, providing news material to affiliated publications of the American black press. Briggs later asserted that central to this decision was a desire to fight the ideology of Marcus Garvey and his "back to Africa" movement, which Briggs believed to be bourgeois.
Sometime during the early 1920s the African Black Brotherhood was dissolved, with many of its members merged into the regular Workers Party of America and later into the National Negro Labor College.
[fn. Barbara Bair, "The Crusader" in Buhle et al. (eds), Encyclopedia of the American Left, First Edition, pp. 170-171; Mark Solomon, The Cry Was Unity: Communists and Afrioan Americans, 1917-1936, chapters 1&2, passim.; Cyril Briggs, letter to Theodore Draper, Draper Papers, Hoover Institution Archives, box 38.]
ORGANIZATIONAL HISTORY
The African Blood Brotherhood (...for African Liberation and Redemption) was a radical black liberation organization with ties to the Communist Party. The group was the brainchild of Cyril Briggs, a West Indian-born radical of mixed racial parentage living in New York. Briggs was a staunch exponent of the theory of racial separatism who, after feeling his work had been censored at The Amsterdam New, quit and launched his own monthly magazine The Crusader in November 1918. The African Blood Brotherhood was launched shortly thereafter, early in 1919, beginning with about a score of activists in Harlem and gradually adding membership through the recruiting clout of the magazine, which had a peak circulation of 36,000.
The ABB was a propaganda organization built on the model of the secret fraternity, organized in "posts" with a centralized national organization based in New York City. The group's size has been variously estimated between 1,000 to Briggs' claim of "less than 3,000" members at its peak. In the words of historian Mark Solomon, Briggs' ABB "sought to draw together the themes of race patriotism, anticapitalism, anticolonialism, and organized defense against racist assault. The organization projected fraternity and benevolence, and even offered a program of calisthenics." [pp. 9-10]
The early ABB was an independent radical organization -- not an auxiliary of the Communist Party. That situation changed only in 1921, when Briggs was convinced by Rose Pastor Stokes tojoin the underground CPA, becoming the 3rd black member of that organization. The party sought to make the ABB into a vehicle for mass work among the black working class.
In June of 1921 The Crusader formally announced that it had become the official organ of the African Blood Brotherhood. With Communist Party funds tight in 1922 and Briggs' own financial situation no better, The Crusader was not long for the world, however; publication was terminated in February 1922. In the aftermath Briggs continued to operate the Crusader News Service, providing news material to affiliated publications of the American black press. Briggs later asserted that central to this decision was a desire to fight the ideology of Marcus Garvey and his "back to Africa" movement, which Briggs believed to be bourgeois.
Sometime during the early 1920s the African Black Brotherhood was dissolved, with many of its members merged into the regular Workers Party of America and later into the National Negro Labor College.
[fn. Barbara Bair, "The Crusader" in Buhle et al. (eds), Encyclopedia of the American Left, First Edition, pp. 170-171; Mark Solomon, The Cry Was Unity: Communists and Afrioan Americans, 1917-1936, chapters 1&2, passim.; Cyril Briggs, letter to Theodore Draper, Draper Papers, Hoover Institution Archives, box 38.]
February Is Black History Month-From The Archives Of The Black Liberation Struggle-The African Blood Brotherhood (1919-1925)-The Negro Liberation Movement (1921)
Click on the headline to link to the article described in the title.
ORGANIZATIONAL HISTORY
The African Blood Brotherhood (...for African Liberation and Redemption) was a radical black liberation organization with ties to the Communist Party. The group was the brainchild of Cyril Briggs, a West Indian-born radical of mixed racial parentage living in New York. Briggs was a staunch exponent of the theory of racial separatism who, after feeling his work had been censored at The Amsterdam New, quit and launched his own monthly magazine The Crusader in November 1918. The African Blood Brotherhood was launched shortly thereafter, early in 1919, beginning with about a score of activists in Harlem and gradually adding membership through the recruiting clout of the magazine, which had a peak circulation of 36,000.
The ABB was a propaganda organization built on the model of the secret fraternity, organized in "posts" with a centralized national organization based in New York City. The group's size has been variously estimated between 1,000 to Briggs' claim of "less than 3,000" members at its peak. In the words of historian Mark Solomon, Briggs' ABB "sought to draw together the themes of race patriotism, anticapitalism, anticolonialism, and organized defense against racist assault. The organization projected fraternity and benevolence, and even offered a program of calisthenics." [pp. 9-10]
The early ABB was an independent radical organization -- not an auxiliary of the Communist Party. That situation changed only in 1921, when Briggs was convinced by Rose Pastor Stokes tojoin the underground CPA, becoming the 3rd black member of that organization. The party sought to make the ABB into a vehicle for mass work among the black working class.
In June of 1921 The Crusader formally announced that it had become the official organ of the African Blood Brotherhood. With Communist Party funds tight in 1922 and Briggs' own financial situation no better, The Crusader was not long for the world, however; publication was terminated in February 1922. In the aftermath Briggs continued to operate the Crusader News Service, providing news material to affiliated publications of the American black press. Briggs later asserted that central to this decision was a desire to fight the ideology of Marcus Garvey and his "back to Africa" movement, which Briggs believed to be bourgeois.
Sometime during the early 1920s the African Black Brotherhood was dissolved, with many of its members merged into the regular Workers Party of America and later into the National Negro Labor College.
[fn. Barbara Bair, "The Crusader" in Buhle et al. (eds), Encyclopedia of the American Left, First Edition, pp. 170-171; Mark Solomon, The Cry Was Unity: Communists and Afrioan Americans, 1917-1936, chapters 1&2, passim.; Cyril Briggs, letter to Theodore Draper, Draper Papers, Hoover Institution Archives, box 38.]
ORGANIZATIONAL HISTORY
The African Blood Brotherhood (...for African Liberation and Redemption) was a radical black liberation organization with ties to the Communist Party. The group was the brainchild of Cyril Briggs, a West Indian-born radical of mixed racial parentage living in New York. Briggs was a staunch exponent of the theory of racial separatism who, after feeling his work had been censored at The Amsterdam New, quit and launched his own monthly magazine The Crusader in November 1918. The African Blood Brotherhood was launched shortly thereafter, early in 1919, beginning with about a score of activists in Harlem and gradually adding membership through the recruiting clout of the magazine, which had a peak circulation of 36,000.
The ABB was a propaganda organization built on the model of the secret fraternity, organized in "posts" with a centralized national organization based in New York City. The group's size has been variously estimated between 1,000 to Briggs' claim of "less than 3,000" members at its peak. In the words of historian Mark Solomon, Briggs' ABB "sought to draw together the themes of race patriotism, anticapitalism, anticolonialism, and organized defense against racist assault. The organization projected fraternity and benevolence, and even offered a program of calisthenics." [pp. 9-10]
The early ABB was an independent radical organization -- not an auxiliary of the Communist Party. That situation changed only in 1921, when Briggs was convinced by Rose Pastor Stokes tojoin the underground CPA, becoming the 3rd black member of that organization. The party sought to make the ABB into a vehicle for mass work among the black working class.
In June of 1921 The Crusader formally announced that it had become the official organ of the African Blood Brotherhood. With Communist Party funds tight in 1922 and Briggs' own financial situation no better, The Crusader was not long for the world, however; publication was terminated in February 1922. In the aftermath Briggs continued to operate the Crusader News Service, providing news material to affiliated publications of the American black press. Briggs later asserted that central to this decision was a desire to fight the ideology of Marcus Garvey and his "back to Africa" movement, which Briggs believed to be bourgeois.
Sometime during the early 1920s the African Black Brotherhood was dissolved, with many of its members merged into the regular Workers Party of America and later into the National Negro Labor College.
[fn. Barbara Bair, "The Crusader" in Buhle et al. (eds), Encyclopedia of the American Left, First Edition, pp. 170-171; Mark Solomon, The Cry Was Unity: Communists and Afrioan Americans, 1917-1936, chapters 1&2, passim.; Cyril Briggs, letter to Theodore Draper, Draper Papers, Hoover Institution Archives, box 38.]
From The Archives Of The Black Liberation Struggle-The African Blood Brotherhood (1919-1925)-The Negro Convention (Cyril Briggs-1921)
Click on the headline to link to the article described in the title.
ORGANIZATIONAL HISTORY
The African Blood Brotherhood (...for African Liberation and Redemption) was a radical black liberation organization with ties to the Communist Party. The group was the brainchild of Cyril Briggs, a West Indian-born radical of mixed racial parentage living in New York. Briggs was a staunch exponent of the theory of racial separatism who, after feeling his work had been censored at The Amsterdam New, quit and launched his own monthly magazine The Crusader in November 1918. The African Blood Brotherhood was launched shortly thereafter, early in 1919, beginning with about a score of activists in Harlem and gradually adding membership through the recruiting clout of the magazine, which had a peak circulation of 36,000.
The ABB was a propaganda organization built on the model of the secret fraternity, organized in "posts" with a centralized national organization based in New York City. The group's size has been variously estimated between 1,000 to Briggs' claim of "less than 3,000" members at its peak. In the words of historian Mark Solomon, Briggs' ABB "sought to draw together the themes of race patriotism, anticapitalism, anticolonialism, and organized defense against racist assault. The organization projected fraternity and benevolence, and even offered a program of calisthenics." [pp. 9-10]
The early ABB was an independent radical organization -- not an auxiliary of the Communist Party. That situation changed only in 1921, when Briggs was convinced by Rose Pastor Stokes tojoin the underground CPA, becoming the 3rd black member of that organization. The party sought to make the ABB into a vehicle for mass work among the black working class.
In June of 1921 The Crusader formally announced that it had become the official organ of the African Blood Brotherhood. With Communist Party funds tight in 1922 and Briggs' own financial situation no better, The Crusader was not long for the world, however; publication was terminated in February 1922. In the aftermath Briggs continued to operate the Crusader News Service, providing news material to affiliated publications of the American black press. Briggs later asserted that central to this decision was a desire to fight the ideology of Marcus Garvey and his "back to Africa" movement, which Briggs believed to be bourgeois.
Sometime during the early 1920s the African Black Brotherhood was dissolved, with many of its members merged into the regular Workers Party of America and later into the National Negro Labor College.
[fn. Barbara Bair, "The Crusader" in Buhle et al. (eds), Encyclopedia of the American Left, First Edition, pp. 170-171; Mark Solomon, The Cry Was Unity: Communists and Afrioan Americans, 1917-1936, chapters 1&2, passim.; Cyril Briggs, letter to Theodore Draper, Draper Papers, Hoover Institution Archives, box 38.]
ORGANIZATIONAL HISTORY
The African Blood Brotherhood (...for African Liberation and Redemption) was a radical black liberation organization with ties to the Communist Party. The group was the brainchild of Cyril Briggs, a West Indian-born radical of mixed racial parentage living in New York. Briggs was a staunch exponent of the theory of racial separatism who, after feeling his work had been censored at The Amsterdam New, quit and launched his own monthly magazine The Crusader in November 1918. The African Blood Brotherhood was launched shortly thereafter, early in 1919, beginning with about a score of activists in Harlem and gradually adding membership through the recruiting clout of the magazine, which had a peak circulation of 36,000.
The ABB was a propaganda organization built on the model of the secret fraternity, organized in "posts" with a centralized national organization based in New York City. The group's size has been variously estimated between 1,000 to Briggs' claim of "less than 3,000" members at its peak. In the words of historian Mark Solomon, Briggs' ABB "sought to draw together the themes of race patriotism, anticapitalism, anticolonialism, and organized defense against racist assault. The organization projected fraternity and benevolence, and even offered a program of calisthenics." [pp. 9-10]
The early ABB was an independent radical organization -- not an auxiliary of the Communist Party. That situation changed only in 1921, when Briggs was convinced by Rose Pastor Stokes tojoin the underground CPA, becoming the 3rd black member of that organization. The party sought to make the ABB into a vehicle for mass work among the black working class.
In June of 1921 The Crusader formally announced that it had become the official organ of the African Blood Brotherhood. With Communist Party funds tight in 1922 and Briggs' own financial situation no better, The Crusader was not long for the world, however; publication was terminated in February 1922. In the aftermath Briggs continued to operate the Crusader News Service, providing news material to affiliated publications of the American black press. Briggs later asserted that central to this decision was a desire to fight the ideology of Marcus Garvey and his "back to Africa" movement, which Briggs believed to be bourgeois.
Sometime during the early 1920s the African Black Brotherhood was dissolved, with many of its members merged into the regular Workers Party of America and later into the National Negro Labor College.
[fn. Barbara Bair, "The Crusader" in Buhle et al. (eds), Encyclopedia of the American Left, First Edition, pp. 170-171; Mark Solomon, The Cry Was Unity: Communists and Afrioan Americans, 1917-1936, chapters 1&2, passim.; Cyril Briggs, letter to Theodore Draper, Draper Papers, Hoover Institution Archives, box 38.]
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