Okay, Rosalie Sorrels Have You Seen Starlight On The Rails?

Okay, Rosalie Sorrels Have You Seen Starlight On The Rails?

 

From The Pen Of Frank Jackman

Every hobo, tramp, and bum and there are social distinctions with the hobo, “the kings and queens of the transient peoples,” merely a migrant or walking through the land rucksack on the back day laborer-type worker, what Oswald Spengler and Jack Kerouac called the fellahin, the outcasts, who has not forgotten the dignity of labor, just not for him (or occasionally her) the nine to five grind and such brethren can be found out back in many a restaurant through the land especially diners and truck shop eateries “diving for pearls” as dishwashers. Every hobo has some problem, usually some Phoebe Snow problem, a woman problem, that forced him or her on the road (I don’t know what it would be for the distaff side so call him Jack Snow, any other sexual combination more acceptable today although definitely not unknown in the male-heavy “jungle camps” along the transcontinental railroad lines). But fear of work is not what drove the person out on to the roads.

See that royalty, the hobo, and his or her ability to work is why the Industrial Worker of the World (IWW, Wobblies, moniker origin unknown so Wobblies) went into the jungle camps (and gin mills too) in order to recruit labor fighters against the bosses when the deal went down, particularly in the West (although more famously in the great Lawrence, Massachusetts “Bread and Roses” textile strike of 1912. Of course that transient work habit was also the down side when it came to defending the unions over the long hauler. As for the other two, the tramp who only worked when forced to like on some thirty day county jailhouse for vagrancy gig or some Salvation Army work program to keep the body and soul together for a few days and the bum, Jesus, the bum wouldn’t work if he was Rockefeller himself, the dregs, winos, the crippled up, and the dumb to put the matter plainly in the old- fashioned parlance.   

Now that you are all caught up on the differences, the “class differences,” between each cohort recognized among themselves, oh how recognized, and subject to fierce dispute including some faux fists, if not quite so definitely by rump sociologists who lump them all together but that is a story for another day. What they do have in common since they are out in the great outdoors more than the rest of us gentile folk is that they to a person have seen starlight on the rails. Yeah, had their fill of train smoke and dreams. Now all these sullen subtle distinctions among the brethren I probably would have not been able to draw in my youth when I would have lumped the lot together as collective losers and riff-raff, before I hit the hitchhike road heading west at one time in search of the blue-pink great American West out there somewhere. I had on one more than one occasion along with the late Peter Paul Markin who led the way among the North Adamsville corner boys on that trail been forced to stop along a railroad trestle “jungle camp,” under a cardboard city bridge, or out in the arroyos if you got far enough west to live for a few days and rest up for the road further west.

The hobos of the “jungle” were princes among men (there was no room for women then in such a male-dominated society, not along the jungle although at the missions and Sallys, Salvation Army Harbor-lights, that might be a different story) as long as you did not ask too many damn questions. Shared olio stews, cigarettes, cheap rotgut wine, Thunderbird or Ripple whichever was cheapest after cadging the day’s collective pennies together. Later, after the big dream American West busted me up when my “wanting habits” (getting many worldly goods off easy street paid for by working the drug trade down south of the border along with Markin before he became the late Markin face down in some dusty Mexican bracero fellahin town when a drug deal he was trying to finagle caught him short, two slugs to the head short) built up from the edges of that sullen youth got the better of me and my addictions placed me out in that same “jungle” for keeps for a while that distinction got re-enforced.  

But hobo, bum or tramp each had found him or herself (mainly hims though like I said out on the “jungle” roads) flat up against some railroad siding at midnight having exhausted every civilized way to spent the night. Having let their, our, collective wanting habits get the best of them, us. Maybe penniless, maybe thrown out of some flophouse in arrears and found that nobody bothers, or did bother you out along the steel rails when the train lost its luster to the automobile and plane and rusted and abandoned railroads gone belly up for lack of use provided safe haven from the vagaries of civilization. So sure I too have seen with the brethren the stars out where the spots are darkest and the brilliance of the sparkle makes one think of heaven for those so inclined, think of the void for the heathen among them. Has dreamed penitent dreams of shelter against life’s storms, had dreamed while living for the moment trying to get washed clean after the failure of the new dispensation to do the job (hell, what did they/Markin/me think just because the drugs or alcohol flowed freely once, just because the fixer man fixed, fixed fine, that that was the Garden of Eden, that was Nirvana, hell, those ancient forebears all after they had been expelled from the earthly paradise saw that same starlight as they/he did).   

Maybe this will explain it better. An old man, or at least he has the marks of old age, although among the iterant travelling peoples, the hoboes, tramps, and bum, who have weathered many of life’s storms bottle or needle in hand, panhandled a million quarters now lost, old age, or their marks wear a soul down early so a guy who has been on the road enough years if he is say thirty looks about fifty by the time the train smoke and the busted dreams have broken his will, white beard, unkempt, longish hair, also unkempt, a river of lines in his face, deep crow’s feet setting off his vacant eyes, a second-hand soiled hat atop his head, a third-hand miner’s jacket “clipped” off some other lonesome traveler (“clipped- stolen for clueless or those who lead sheltered childhood and did not in order to satisfy some youthful wanting habit stakeout a jewelry store say and grab a few trinkets while the salesperson was looking the other way), shredded at the cuffs chino pants of indeterminate hand, and busted up shoes, soles worn, heels at forty-five degree angles from crooked walks on crooked miles and game legs is getting ready to unroll his bedroll, ground cloth a tablecloth stolen from Jimmy Jack’s Diner’s somewhere, a blanket stolen from a Sally [Salvation Army] Harbor Light house in salad days, rolled newspapers now for a mattress for the hundredth, hundredth time against the edge of the railroad trestle just outside Gallup, New Mexico. Do not ask him, if you have the nerve to approach him, and that is an iffy proposition just ask a guy going under the moniker of Denver Shorty how he got that deep scar across his face, where he is going or where he has come from because just that moment, having scratched a few coins in the town together for a jug of Thunderbird he is ready to sleep his sleep against the cold-hearted steel of the Southern Pacific railroad tracks just ten yards from where he stands.      

And this night, this starlit brown, about eight colors of brown, desert night he hopes that he will not dream, not dream of that Phoebe Snow whom he left behind in Toledo when he had no beard, no longish unkempt hair, and no rivers of lines on his misbegotten face. (Why the brethren called every long gone sweetheart Phoebe Snow, why they would get misty over the dying campfire after some younger traveler stopped by and told his tale of leaving some young thing behind is unknown except, according to some old wizened geezer who might have just made the story up, in the old, old day when the railroads finally figured out how to keep people from being blackened by the train smoke every trip they took they started advertising this the fact with this white-dressed  virginal young woman who went under the name Phoebe Snow. That’s probably as good an explanation as any since whatever the name, or the young woman almost every guy in camp would in his sorrows get weepy about that situation.) Dream as he always did about whatever madness made him run from all the things he had created, all the things that drove him west like a million other guys who needed to put space between himself and civilization.

Dream too about the days when he could ride the rails in the first-class cars (having not only left Phoebe Snow behind but a growing specialty printing business started from scratch before the alcohol, and later the dope although now back to cheapjack alcohol got the better of him), and about the lure of the rails once he got unhinged from civilization. About how the train pace had been chastised by fast cars and faster planes when a the speed of a train fitted a man’s movements, about the days when they first built the transcontinental, this line that he was about to lie his head down beside, about the million Chinks, Hunkies, Russkies, Hibernians, hell, Micks, Dagos who sweated to drive the steel in unforgiving ground, many who laid down their heads down to their final rest along these roads, and later guys he knew on the endless road like Butte Bobby, Silver Jones, Ding-dong Kelly, who did not wake up the next morning and were carried out to the carcass vulture desert having left no way to get a hold of kin. Almost all guys had left no forwarding address, no real one anyway, no back address, for fear of the repo man or some other dunning, an angry wife or about ten thousand other reasons. So the desert was good enough as a potter’s field as any other place.

As he settled in to sleep the wine’s effect settling down too he noticed the bright half- moon out that night reflecting off the trestle, and the arroyos edges, and thought about what a guy, an old wizard like himself told him about the rails one time when he was laid up Salt Lake City, in the days when he tried to sober up. The guy, a guy who had music in his soul or something said to him that it was the starlight on the rails that had driven him, rumble, stumble, tumble him to keep on the road, to keep moving away from himself, to forget who he was. And here he was on a starlit night listening down the line for the rumble of the freight that would come passing by before the night was over. But as he shut his eyes, he began to dream again of Phoebe Snow, always of Phoebe Snow.         

But not everybody has the ability to sing to those starlit heavens (or to the void if that is what chances to happen as the universe expands quicker than we can think, bang- bang or get smaller into dust if that is the deal once the philosopher-king physicists figure out the new best theory) about the hard night of starlight on the rails and that is where Rosalie Sorrels, a woman of the American West out in the Idahos, out where, as is said in the introduction to the song by the same name ripping some wisdom from literary man Thomas Wolfe who knew from whence he spoke, the states are square (and at one time the people, travelling west people and so inured to hardship, played it square, or else), sings old crusty Utah Phillips’ song to those hobo, tramp, bum heavens. Did it while old Utah was alive to teach the song (and the story behind the song) to her and later after he passed on in a singular tribute album to his life’s work as singer/songwriter/story-teller/ troubadour.         

Now, for a fact, I do not know if Rosalie in her time, her early struggling time when she was trying to make a living singing and telling Western childhood stories had ever along with her brood of kids been reduced by circumstances to wind up against that endless steel highway but I do know that she had her share of hard times. Know that through her friendship with Utah she wound up bus-ridden to Saratoga Springs up in the un-squared state of New York where she performed and got taken under the wing of Lena from the legendary Café Lena during some trying times. And so she flourished, flourished as well as any folk-singer could once the folk minute burst it bubble and places like Café Lena, Club Passim (formerly Club 47), a few places in the Village in New York City and Frisco town became safe havens to flower and grow some songs, grow songs from the American folk songbooks and from her own expansive political commentator songbook. And some covers too as her rendition of Starlight on the Rails attests to as she worked her way across the continent.

Worked her way to a big sold out night at Saunders Theater at Harvard too when she called the road quits a decade or so ago. Sang some nice stuff speaking about the west, about the Brazos, about the great Utah desert which formed Utah Phillips a little too, formed him like his old friend Ammon Hennessey, the old saint Catholic Worker brother who sobered some guys up, made them take some pledges, made them get off the railroad steel road. Sobered me up too, got me off that railroad track too, but damn if I didn’t see that starlight too. So listen up, okay.    

Writer's Corner- "The King Of Broadway"- The Stories Of Damon Runyon

Click on title to link to "Wikipedia's" entry for the great short story writer and Broadway character in his own right, Damon Runyon.

Book Review

Guys and Dolls: A Damon Runyon Reader, Damon Runyon, Viking, New York, 1993

Every working class neighborhood has produced (and produces), if those that I have lived in are indicative, its fair share of drifters, grifters, lamsters, short moneymen, wise guys and just plain big talkers. In classical Marxist speak this element is called the lumpenproletariat and in political terms is a drag on the class struggle and the feeding grounds for fueling reactionary and counter-revolutionary movements. In short, bad news.

I am willing to bet, and make that bet 6/5, that any interested reader looking at this review to get the 'skinny' on Damon Runyon's short stories probably did not bargain for the above analysis. Fair enough. Okay, we will suspend disbelief about the true nature of these types for as long as it takes to get through this collection. Damon Runyon has taken that collection of drifters, grifters and con artists and their `dolls' and headquartered them, mainly in one place, New York's Broadway, the Great White Way of the 1920's and 1930's and given us some very memorable stories about the sometimes hilarious, sometimes poignant, sometimes, baffling trials and tribulations of this motley crew.

Runyon's great art was to have an ear for the kind of dialogue that those on the hustle would produce if such a rogue's gallery of lumpen types as the Hot Horse Herbies, Skys, Sam the Gonolphs, Bookie Bobbies and the rest of the cock-eyed tribe who people his stories every had time to talk to each other (Woody Allen in “Broadway Danny Rose has captured an updated of the tribe, but it is the same tribe, no question).

It is no secret that every little sub-culture has its own mores, language and sense of what passes for honor. Runyon takes this and exaggerates the effect but also in many cases puts an edge on it. Some stories are just straight out funny like “A Story Goes With It,” with its improbable ending in the omnipresent world of the race track; some are tragic-comic like “Lily of St. Pierre,” a vignette of the seamy side of lumpen existence for those on the run; and others are just plain tear jerkers like “Little Miss Marker.”

Some commentators have argued that Runyon was just a cynic and had contempt for his characters (or for the real life characters that he based them on). Maybe, so. But if you want several hours of enjoyable reading about a time and place that never really existed, except as caricature, then this is your stop. By the way- Buddy, can you spare a dime?

In The Hills And Hollows Again- With Mountain Music Man Norman Blake In Mind

In The Hills And Hollows Again- With Mountain Music Man Norman Blake In Mind    

In The Hills And Hollows Again- With Mountain Music Man Norman Blake In Mind    

 

 

Recently in discussing Sam Lowell’s relationship with mountain music, the music from down in the hills and hollows of Kentucky where his father and his people before him had lived dirt poor for generations eking almost nothing out of the land that had been abandoned decades before by some going west driven spirits who played the land out and moved on, some moving on until they reached ocean edge California, Bart Webber noticed that he had concentrated a little too heavily on the music of Sam’ s father’s  Kentucky hills and hollows. There were other places down south like in the Piedmont of North Carolina where a cleaner picking style had been developed by the likes of Etta Baker and exemplified more recently by Norman Blake who has revived the work of performers like Aunt Helen Alder and Pappy Sims by playing the old tunes. There are other places as well like down in the inner edges of Tennessee and Georgia where the kindred also dwelled, places as well where if the land had played out there they, the ones who stayed behind in there tacky cabins barely protected against the weathers, their lack of niceties of modern existence a result not because they distained such things but down in the hollows they did not know about them, did not seem to notice the bustling outside world.

 

They all, all the hills and hollows people, just kept plucking away barely making ends meet, usually not doing so in some periods, and once they had abandoned cultivating the land these sedentary heredity “master-less men” thrown out their old countries, mainly the British Isles, for any number of petty crimes, but crimes against property and so they had to go on their own or face involuntary transportation they went into the “black god” mines or sharecropping for some Mister to live short, nasty, brutish lives before the deluge.

But come Saturday night, come old Fred Brown’s worn out in need of paint red barn the hill people, the mountain people, the piedmont brethren, hell, maybe a few swamp-dwellers too, would gather up their instruments, their sweet liquor jugs, their un-scrubbed bare-foot children or their best guy or gal and play the night away as the winds came down the mountains. This DNA etched in his bones by his father and the kindred is what Sam had denied for much of his life.          

But like Bart had mentioned when discussing the matter with Sam one night sometimes “what goes around comes around” as the old-time expression had it. Take for example Sam Lowell’s youthful interest in folk music back in the early 1960s when it had crashed out of exotic haunts like Harvard Square, Ann Arbor, Old Town Chi Town and North Beach/Berkeley out in Frisco. Crashed out by word of mouth at first and ran into a lot of kids, a lot of kids like Sam, who got his word from Diana Nelson who got it from a cousin from North Adamsville nearer Boston who frequented the coffeehouse on Beacon Hill and Harvard Square who had “hipped” her to this new folk music program that he had found flipping the dial of his transistor radio one Sunday night.

 

See Sam and Diana were tucked away from the swirl down in Carver about thirty miles as the crow flies from Boston and Cambridge but maybe a million social miles from those locales and had picked up the thread somewhat belatedly. He, along with his corner boys, had lived in their little corner boy cocoon out in front of Jimmy Jack’s Diner figuring out ways to get next to girls like Diana but who were stuck, stuck like glue to listening to the “put to sleep” music that was finding its way to clog up Jimmy Jack’s’ hither-to-fore “boss” jukebox. Christ, stuff like Percy Faith’s Moon River that parents could swoon over, and dance to. Had picked the sound up belatedly when they were fed up with what was being presented on American Bandstand and WJDA the local rock station, while they were looking for something different, something that they were not sure of but that smelled, tasted, felt, and looked different from a kind of one-size-fits-all vanilla existence.

Oh sure, as Bart recognized once he thought about it for a while, every generation in their youth since the days when you could draw a distinction between youth and adulthood a century or so ago and have it count has tried to draw its own symbolic beat but this was different, this involved a big mix of things all jumbled together, political, social, economic, cultural, the whole bag of societal distinctions which would not be settled until the end of that decade, maybe the first part of the next. That big picture is what interested him. What Sam was interested then down there in Carver about thirty miles south of Boston was the music, his interest in the other trends did not come until later, much later long after the whole thing had ebbed and they were fighting an unsuccessful rearguard action against the night-takers and he was forced to consider other issues. And Sam had been like that ever after. 

 

The way Sam told it one night a few years back, according to Bart, some forty or so years after his ear changed forever that change had been a bumpy road. Sam had been at his bi-weekly book club in Plymouth where the topic selected for the next meeting was the musical influences, if any, that defined one’s tastes and he had volunteered to speak then since he had just read a book, The Mountain View, about the central place of mountain music, for lack of a better term, in the American songbook. He had along with Bart and Jack Dawson also had been around that time discussing how they had been looking for roots as kids. Musical roots which were a very big concern for a part of their  generation, a generation that was looking for roots, for rootedness not just in music but in literature, art, and even in the family tree.

 

Their parents’ generation no matter how long it had been since the first family immigration wave had spilled them onto these shores was in the red scare Cold War post-World War II period very consciously ignoring every trace of roots in order to be fully vanilla Americanized. So their generation had had to pick up the pieces not only of that very shaky family tree but everything else that had been downplayed during that period.

 

Since Sam had tired of the lazy hazy rock and roll that was being produced and which the local rock radio stations were force- feeding him and others like him looking to break out through their beloved transistor radios he had started looking elsewhere on the tiny dial for something different after Diana had clued him in about that folk music program. Although for a while he could not find that particular program or Carver was out of range for the airwaves. But like a lot of young people, as he would find out later when he would meet kindred in Harvard Square, the Village, Ann Arbor, Berkeley he fortunately had been looking for that something different at just that moment when something called folk music, roots music, actually was being played on select stations for short periods of time each week and so it was before long that he was tuned in.

 

His own lucky station had been a small station, an AM station, from Providence in Rhode Island which he would find out later had put the program on Monday nights from eight to eleven at the request of Brown and URI students who had picked up the folk music bug on trips to the Village (Monday a dead music night in advertising circles then, maybe now too, thus fine for talk shows, community service programs and odd-ball stuff like roots music to comply with whatever necessary FCC mandates went with the license.) That is where he first heard the likes of Bob Dylan, Joan Baez, Tom Paxton, Dave Von Ronk, a new guy named Tom Rush from Harvard whom he would hear in person many times over the years, and another guy, Eric Von Schmidt whom he would meet later in one of the Harvard Square coffeehouses that were proliferating to feed the demand to hear folk music. Those coffeehouses were manna from heaven, well, because they were cheap for guys with little money. Cheap alone or on a date, basically as Sam related to his book club listeners for a couple of bucks at most admission, the price of a cup of coffee to keep in front of you and thus your place, maybe a pastry if alone and just double that up for a date except share the pasty you had your date deal all set for the evening hearing performers perfecting their acts before hitting the A-list clubs.

 

He listened to it all, liked some of it, other stuff, the more protest stuff he could take or leave depending on the performer but what drew his attention, strangely then was when somebody on the radio or on stage performed mountain music, you know, the music of the hills and hollows that came out of Appalachia mainly down among the dust and weeds. Things like Bury Me Under The Weeping Willow, Gold Watch and Chain, Fair and Tender Ladies, Pretty Saro, and lots of instrumentals by guys like Buell Kazee, Hobart Smith, The Charles River Boys. Norman Blake just starting his rise along with various expert band members to bring bluegrass to the wider younger audience that did not relate to guys like Bill Monroe and his various band combinations, and some other bluegrass bands as well that had now escaped his memory.

 

This is where it all got jumbled up for him Sam said since he was strictly a city boy, made private fun of the farm boys, the cranberry boggers, who then made up a significant part of his high school. He furthermore had no interest in stuff like the Grand Ole Opry and that kind of thing, none. Still he always wondered about the source, about why he felt some kinship with the music of the Saturday night red barn, probably broken down, certainly in need of paint, and thus available for the dance complete with the full complement of guitars, fiddles, bass, mandolin and full complement too of Bobby Joe’s just made white lightening, playing plainsong for the folk down in the wind-swept hills and hollows.  

 

Then one night, a Sunday night after he had picked up the Boston folk program station on the family radio (apparently the weak transistor radio did not have the energy to pick up a Boston station) he was listening to the Carter Family’s Wildwood Flower when his father came in and began singing along. After asking Sam about whether he liked the song and Sam answered that he did but could not explain why his father told him a story that maybe put the whole thing in perspective. After Sam’s older brother, Lawrence, had been born and things looked pretty dicey for a guy from the South with no education and no skill except useless coal-mining his father decided that maybe they should go back to Kentucky and see if things were better for a guy like him there. No dice, after had been in the north, after seeing the same old tacky cabins, the played out land, the endless streams of a new generation of shoeless kids Sam’s father decided to head back north and try to eke something out in a better place. But get this while Sam’s parents were in Kentucky Sam had been conceived. Yeah, so maybe it was in the genes all along.          

Support The Partisan Defense Committee's Holiday Appeal -Free All Class-War Prisoners!

Support The Partisan Defense Committee's Holiday Appeal -Free All Class-War Prisoners!  

 

My yearly comment on behalf of the Holiday Appeal-Frank Jackman  

I like to think of myself as a long-time fervent supporter of the Partisan Defense Committee, an organization committed to social and political defense cases and causes in the interests of the international working class. Cases from early on in the 1970s when the organization was founded and the committee defended the Black Panthers who were being targeted by every police agency that had an say in the matter, the almost abandoned by the left Weather Underground (in its various incantations) and Chilean miners in the wake of the Pinochet coup there in 1973 up to more recent times with the Mumia death penalty case, defense of the Occupy movement and the NATO three, and defense of the heroic Wiki-leaks whistle-blower Chelsea Manning (formerly Bradley).

Moreover the PDC is an organization committed, at this time of the year, to raising funds to support the class-war prisoners’ stipend program through the annual Holiday Appeal drive. Unfortunately having to raise these funds in support of political prisoners for many years now, too many years, as the American and international capitalist class and their hangers-on have declared relentless war, recently a very one-sided war, against those who would cry out against the monster. Attempting to silence voices from zealous lawyers like Lynne Stewart, articulate death-row prisoners like Mumia and the late Tookie Williams, anti-fascist street fighters like the Tingsley Five to black liberation fighters like the Assata Shakur, the Omaha Three and the Angola Three and who ended up on the wrong side of a cop and state vendetta and anti-imperialist fighters like the working-class based Ohio Seven and student-based Weather Underground who took Che Guevara’s admonition to wage battle inside the “belly of the beast” seriously. Of course this year we lost Hugo Pinell, George Jackson’s comrade-in-arms from the San Quentin Six to a murderous vendetta. Others, other militant labor and social liberation fighters as well, too numerous to mention here but remembered.

Normally I do not need any prompting in the matter. One year though, and it now bears repeating each year, after I read the 25th Anniversary Appeal article in Workers Vanguard No. 969 I was startled to note how many of the names, organizations, and political philosophies mentioned there hark back to my own radical coming of age, and the need for class-struggle defense of all our political prisoners in the late 1960s (although I may not have used that exact term at the time).

That recognition included names like black liberation fighter George Jackson’s present class-war prisoner the late Hugo Pinell’s San Quentin Six comrade; the Black Panthers in their better days, the days when the American state really was out to kill or detain every last supporter, and in the days when we needed, desperately needed, to fight for their defense in places from Oakland to New Haven,  as represented by two of the Omaha Three (Poindexter and wa Langa), in their younger days; the struggle, the fierce struggle, against the death penalty as represented in Mumia’s case today (also Black Panther-connected); the Ohio 7 and the Weather Underground who, rightly or wrongly, were committed to building a second front against American imperialism, and who most of the left, the respectable left, abandoned; and, of course, Leonard Peltier and the Native American struggles from Pine Ridge to the Southwest. It has been a long time and victories few. I could go on but you get the point.

That point also includes the hard fact that we have paid a high price, a very high price, for not winning back in the late 1960s and early 1970s when we last had this capitalist imperialist society on the ropes. Maybe it was political immaturity, maybe it was cranky theory, maybe it was elitism, hell, maybe it was just old-fashioned hubris but we let them off the hook. And have had to fight forty years of rear-guard “culture wars” since just to keep from falling further behind.

And the class-war prisoners, our class-war prisoners, have had to face their “justice” and their prisons. Many, too many for most of that time. That lesson should be etched in the memory of every pro-working class militant today. And this, as well, as a quick glance at the news these days should make every liberation fighter realize; the difference between being on one side of that prison wall and the other is a very close thing when the bourgeois decides to pull the hammer down. The support of class-war prisoners is thus not charity, as International Labor Defense founder James P. Cannon noted back in the 1920s, but a duty of those fighters outside the walls. Today I do my duty, and gladly. I urge others to do the same now at the holidays and throughout the year. The class-war prisoners must not stand alone. 

                                                                                                

PDC    

Box 99 Canal Street Station                        

New York, N.Y. 10013

*A Norman Mailer Novel As History- Pentagon 1967-"Armies Of The Night"

Click on the headline to link to a "The New York Times" obituary for American writer Norman Mailer article, dated November 10, 2007.

BOOK REVIEW

Armies Of The Night, Norman Mailer, Harper Books, New York 2002

The original review of the late Norman Mailer’s "Armies of the Night" was posted just prior to the 2007 anti- Iraq War demonstration noted below. I have recently reread his book (May 2008) and have revised and expanded that review but have let that 2007 preface stand.

On March 17, 2007 various anti-Iraq War forces will converge on the Pentagon to oppose that war and to celebrate the 40th Anniversary of the original protest of that symbol of American imperialism during the Vietnam War (and `levitation' of the building according to some sources then, such as the late Abbie Hoffman). Whether such a celebration is called for under the circumstances of the Iraq anti-war movement's continuing failure to stop this war is a separate question to be left to another day. Today it is nevertheless fitting that Norman Mailer's Armies of the Night, about those several days forty years ago, should be reviewed with this upcoming event in mind.


In this novel as history (or history as novel depending what part you are reading at a given time) Norman Mailer tries, successfully for the most part, to use this literary trope as a means for closely investigating the action that he is witnessing (and taking part in). As I have mentioned elsewhere in other reviews of Mailer’s books he will eventually most lastingly be known in the literary pantheon for his journalism and musings on his life and his times. But not merely as a journalist in the conventional sense, those are basically a dime a dozen and eminently forgettable, but as an exemplar of the then ‘new’ journalism. That concept got its greatest expansion in the later work of Doctor Hunter Thompson (‘gonzo’ journalism) but Mailer, and to a lesser extent, Tom Wolfe gave it legitimacy.

The premise behind this mode of analysis is that the reporter is not prohibited from being an actor in the action he or she is covering contrary to the norms beaten into media students that one is suppose to be ‘objective’- detached from the action one is reporting on. Now is not the time to expound of the virtues and vices of that ‘gonzo’ method but to see whether it works in Mailer’s exposition. I believe that it does.

To set the stage the Vietnam War, by 1967, had gone through various stages of escalation by the administration of Lyndon Johnson as it attempted to find a way to deal with the quagmire that it had created for itself in South Vietnam. The opposition to the war had also gone through several stages of political activity responding to those Administration acts of escalation. By the fall of 1967, working off a successful mass demonstration that spring, the diffuse leadership of the anti-war movement (Old Left, New Left, New York intelligentsia and so forth) and especially one Dave Dellinger a central leader of the time, had decided that it was necessary to up the ante. Thus, the Pentagon, a very visible and direct symbol of American imperial power, became the focus for a proposed mass rally and various undefined acts of civil disobedience in October of that year. As a long time opponent of the war and one almost always ready, despite some personally-driven contrary instincts expressed throughout the work here, to give something to the cause Norman Mailer steps into the picture. His personal saga informs the bulk of the book.

And what is that personal saga. Mailer originally signed up to bear witness to a symbolic mass draft card turn in at the Justice Department and to speak. During the course of those few days in October, however, he got dragged into, not unwillingly for the most part, an act of civil disobedience that got him arrested, confined in various holding pens and finally released after a number of twists and turns worthy of a novel. Along the way Mailer described his fellow prisoners, their responses to their confinement, his responses to his legal situation and further musings on the nature (or rather de-nature) of American society at the time, the worthiness of the anti-war opposition movement and his own periodic leadership delusions of grandeur as he tries to place the event in context of an on-going war against...well, plastic. Thus, Mailer successfully fulfilled the basic premise of ‘gonzo’ journalism- he was able to become mired in the center of the story but was also able through that process to bring out some home truths that one expects from a good journalist…or novelist.


The irony of fate of this book is that the part that Mailer spends the most time on, essentially the bulk of the book as an updated version of his perennial scheme of advertising for himself, is some forty years out the least interesting from a historic standpoint. I would say that the last twenty pages or so are what are important today for those of us who are trying to find our way out of the current quagmire in Iraq. Mailer, I believe, consciously and correctly tried to demonstrate that mere symbolic actions (including, in the final analysis, his own) would not bring the monster down. His own prescriptions however proved totally inadequate (and as echoed in today's anti-war strategies continues to do so).

Mailer is rather unkind to the Old Left (Communists, Trotskyists of various hues, professional pacifists-the ‘plan’ types) and their dependence on the centrality of the traditional working class, as well as the New Left kids (SDS, Draft Resistance, etc.- the ‘free play’ types) and their dependence of ‘students and professionals’ as the new working class. His position then seemed to be somewhere in the vicinity of an Americanized and 'sanitized' version of Che Guevara’s theories on guerrilla warfare. Except that what Mailer is really postulating is the theory behind Guevara’s work that it was necessary for a new cleansed ‘man’ (and given his other known sentiments of the time concerning women I believe Mailer meant man literally here) to emerge to fight the monster. Norman, wherever you are, I believe that sentiment, if less articulately expressed than by you, already had its day with Bakunin and later with the Social Revolutionaries in late 19th century Russia. But Kudos for Armies. Adieu, Left Conservative.

Birthday Vigil for Chelsea Manning In Boston Saturday December 19th

Free Chelsea Manning - President Obama- Pardon Chelsea Manning Now!

Birthday Vigil for Chelsea Manning In Boston Saturday December 19th 

In honor of Chelsea Manning’s 28th birthday (December 17^th) this December 19^th 2015, responding to a call from the Chelsea Manning Support Network, Payday Men’s Network and Queer Strike, long-time supporters of freedom for Chelsea Manning from the Boston Chelsea Manning Support Committee, Veterans For Peace, the Committee for International Labor Defense along with the weekly Saturday vigil at Park Street organized by the Committee for Peace and Human Rights will celebrate Chelsea’s birthday. We invite you to join us. Currently actions are planned for London and other cities.

Supporters are encouraged to also organize an event in their area, and The Chelsea Manning Support Network and Payday Men’s Network and Queer Strike will publicize it.  Write to http://www.chelseamanning.org/ or payday@paydaynet.org for more information and to share details of your event.

 

Boston vigil details:

1:00-2:00 PM Saturday, December 19



Park Street Station Entrance on the Boston Common

Imprisoned in 2010 and held for months under torturous conditions, Chelsea Manning was sentenced to 35 years in August 2013 for releasing many military secrets about US crimes in the wars in Iraq and Afghanistan among other things. If this stands, she’ll be out in 2045. We cannot let this happen- we have to get her out! We will not leave our sister behind. Bring yourself and encourage others to attend and sign the petition for a presidential pardon from Barack Obama in this important show of support to Chelsea Manning  

Free Chelsea Manning Now-We Will Not Leave Our Sister Behind 

 

The following short remarks were addressed to group of fellow veterans and other peace and social activists at a Boston Armistice Day commemoration by Frank Jackman.

   

I am proud today as a member of Veterans for Peace to be giving this update on the situation of heroic Wiki-leaks whistleblower Chelsea Manning now serving a thirty-five years sentence out in the prairies of Kansas at Fort Leavenworth for telling the American people the truth about the atrocities and other nefarious actions of the military and of the government. Today, we should take a moment to speak for the anti-war resisters as well as the fallen in battle. Speak out in support of the resisters in this the 100^th anniversary year of the beginning of the organized anti-war movement to World War I when a few brave people told their respective leaders to take their wars and go to hell. Add the name Chelsea Manning into that mix these days.  

 

Last year when I updated Chelsea’s case on this occasion I noted that once all the hoopla of the trial and sentencing was over the case would fall under the radar as the appellate process and other legal actions ran their long courses. That continues to be the case. I have to report this year that her appellate counsel are still diligently working on reading the transcripts, the trial if you will recall was the longest and produced the most paperwork in Army history, and developing the issues to present to the Army Court Of Criminal Appeals the first crucial step in the long appeals process that may very well wind up before the U.S. Supreme Court. Of course appeals like every other aspect of the justice system cost money, and plenty of it. This year when things were financially dicey an appeal went out which raised the two hundred thousand dollars necessary for the attorneys to go forward. Thanks to all who helped out with this aid. 

As for Chelsea’s personal situation as a woman in a man’s prison according to Jeff Patterson from Courage to Resist, the organization which has been the central organizer of the political and legal efforts on Chelsea’s behalf, she is doing well, has friends out in Fort Leavenworth and has after a successful ACLU suit been given her hormonal treatments. Thus far however her request to wear her hair at Army style woman’s length has been denied.

 

Reflecting the marvels of modern communication and publication Chelsea Manning has not been left without resources even in prison. She is a contributor to the Guardian on-line and writes a blog for Medium. She also has a Twitter account which you can access from the Chelsea Manning Support Network site. Recently she wrote up a proposal to reform the FISA courts, not an easy task to either write about or an organization to reform.   

Locally over the past year we commemorated Chelsea’s fifth year in the government’s dungeons in May and her birthday last December and will do so again this coming December at one of the Park Street weekly vigils. We have also taken every occasion like this one to keep her case before the public as well as by marching in events like the Pride parade in June with a banner as well as urging all to sign the Amnesty International/Courage to Resist on-line petition for President Obama to pardon Chelsea before he leaves office. We will continue to support freedom for Chelsea until she is released- we will not leave our sister behind. Free Chelsea Manning Now!

 

The Latest From The British Leftist Blog-Histomat: Adventures in Historical Materialism

The Latest From The British Leftist Blog-Histomat: Adventures in Historical Materialism

 
Click below to link to the Histomat: Adventures in Historical Materialism blog  

http://histomatist.blogspot.com/
 

Markin comment:

While from the tenor of the articles, leftist authors featured, and other items promoted it is not clear to me that this British-centered blog is faithful to any sense of historical materialism that Karl Marx, Friedrich Engels, Vladimir Lenin or Leon Trotsky would recognize I am always more than willing to "steal" material from the site. Or investigate leads provided there for material of interest to the radical public-whatever that seemingly dwindling public may be these days.

Since 2014 the site of necessity had taken to publicizing more activist events particularly around the struggle to defend the Palestinian people in Gaza against the Zionist onslaught in the summer. That is to be commended. However, in the main, this site continues to promote the endless conferences on socialism, Marxism, and Trotskyism that apparently are catnip to those on the left in Britain all the while touting the latest mythical "left" labor leader who is willing to speak anywhere to the left of the Milibrands. I continue to stand willingly with the original comment above about "stealing" material from the site though.      

No question since the demise of the Soviet Union as a flawed but vital counter-weight to world imperialism and the rise of the basically one-superpower American world theories and politics based on socialism, communism, hell, even left radicalism as poles of attraction except in spots (like South Africa or Greece) to the working and oppressed masses of the world has taken a serious hit. Have become seen something like “utopian” schemes by pro-labor leftist militants in the world despite the desperate situations today in many parts of the world, including America and Great Britain, which cry out to high heaven for socialist solutions.

As the weight of that demise has set in there has been a corresponding demise in the level of programmatic and theoretical understandings by those who still espouse the good old cause. The events and works by socialist commentators emphasized by this Histomat blog amply demonstrates the proposition that in the post- Soviet period (if not before) there has been a dramatic tendency to throw out all the experiences since the Russian Revolution of 1917 and try to begin anew as if that event never occurred. Unfortunately that means generally to go back to pre-World War I theories of revolutionary organization (and in some cases to forgo the necessity of revolution as if capitalism were the permanent condition of humankind). The main organizational form to face the scrap heap is Lenin’s theory, a theory many times honored more in the breech than in the observance, of the “vanguard party” of conscious revolutionary intellectuals and advanced workers working as full-time professionals revolutionaries.           

The clearest example of this is the revival of certain pre-World War I theorists like the “Pope of Marxism,” Karl Kautsky, although interestingly not back to Marx and Engels of the post-1848 period. A main organization concept of Kautsky’s German Social-Democratic of which he was a leading theorist was the “party of the whole class,” a concept which denied, or muted the differences in the working class movement in the interest of numbers (numbers of votes in parliamentary elections really) that would somehow be worked out in the course of the revolution. Well life itself, with many, many examples, has shown how worthless that type of organization was when the deal went down. The date August 4^th 1914 when the German Social-Democrats piled onto the Kaiser’s bandwagon by voting for his war budget should be etched in the brain of every serious leftist militant. There are, granted, many new concepts necessary in the 21^st century to reach the masses in order to revive the socialist message with the new technology, the new urgency, and the new allies necessary to fight for socialism but the threadbare theory of the “party of the whole class” is not one of them.        

Additional Markin comment:

I place some material in this space which I believe may be of interest to the radical public that I do not necessarily agree with or support. One of the worst aspects of the old New Left back in the 1970s as many turned to Marxism after about fifty other theories did not work out (mainly centered on some student-based movements that were somehow to bring down the beast without a struggle for state power) was replicating the worst of the old Old Left and freezing out political debate with other opponents on the Left to try to clarify the pressing issues of the day. That freezing out , more times than I care to mention including my own behavior a few times, included physical exclusion and intimidation. I have since come to believe that the fight around programs and politics is what makes us different, and more interesting. The mix of ideas, personalities and programs, will sort themselves out in the furnace of the revolution as they have done in the past. 

One of the great sins of Stalinism (which the latter-day Social-Democrats of various stripes have honed to a fine art as well) was to silence both internal dissent inside the party and try like hell to keep other tendencies silent outside the party. Instead of letting various positions and programs be fought out to see who had something to add to the revolutionary arsenal the “word” came down (sometimes changing overnight) and that was that. It looks to be from this great distance that the very much still Stalinized Greece Communist Party is saddled with some of those old-time attributes when there should be in the Greek situation a bubbling up of discussion and clash of programs. Else the capitalists will once again prevail in a situation where they should be sent to the dustbin of history as Leon Trotsky once said.   

Off-hand, as I have mentioned before, I think it would be easier, infinitely easier, to fight for the socialist revolution straight up than some of the “remedies” provided by the commentators in these various blogs and other networking media. But part of that struggle for the socialist revolution is to sort out the “real” stuff from the fluff as we struggle for that more just world that animates our efforts. So read on. 

In Honor Of The 144th Anniversary Of The Paris Commune-All Honor To The Communards

In Honor Of The 144^th Anniversary Of The Paris Commune-All Honor To The Communards

 

Some events can be honorably commemorated every five, ten, twenty-five years or so like the French Revolution. Other events need to be honorably commemorated yearly, and here I include the uprising which went on to form the Paris Commune, established on March 18, 1871, the first time the working class as such took power if only for a short time and only in one city, although that the city was Paris was not accidental since the city of lights had an honorable history of such plebian uprisings from 1789, 1830, and 1848 and other lesser such insurrectionary happenings (there was an expression at the time in radical and revolutionary circles that as long as Blanqui was alive and people remembered the Babeuf uprisings that when the deal when down you could always depend on Paris to rise). We can, those of us in what now is a remnant who still believe in the old time verities and who still fight for such things as working-class led revolution, socialism leading to a world communist federation or some such seemingly utopian vision and a fairer shake in the appropriation of the world’s good, still draw lessons from that experience.

Sadly the bulk of the world’s working classes most definitely in the wake of the rather quick demise of the Soviet Union and East Europe in the late 1980s and early 1990s which for better or worse had represented some socialist vision however distorted (or to use Trotsky’s terminology deformed workers states) have either dismissed socialist solutions out of hand these days when the situation in places like Greece, Spain and lots of East Europe countries cry out for such solutions or the links to such previous socialist ideas has become so attenuated that the ideas are not even in play. To take Greece as a current example anybody with the least bit of sense knows that you cannot keep squeezing the living standards of the vast majority of people in that country yet the number of those who seek a communist way out, at least as exemplified by the recent parliamentary results, a quick measure of the strength of the harder left is disheartening.

So yes, in the absence of more current positive examples, we can use the Commune to draw lessons that might help us in the one-sided fight against the human logjam that the international capitalist system, complete with its imperial coterie at the top, led by the United States, the has bequeathed us almost a century and one half later and that is ripe, no overripe to be replaced by a more human scale way of producing the good of this wicked world. Hence the commemoration in this the 144^th anniversary year.

Some “talking head” commentator in the lead-up to the 2015 celebration of the French Revolution on July 14^th, a commentator specifically brought in for the occasion, I heard recently on a television talk show reflecting the same sentiment I have heard elsewhere from other academic and ideological sources, had declared the French Revolution dead. By that he meant that the lessons to be learned from that experience has been exhausted, that in the post-modern world that event over two hundred years ago had become passé, passé in the whirlwind of the American century now in full bloom (an American century that we thought had run its course in the wake of the Vietnam defeat but drew new life, if only by default, with the demise of the Soviet Union and its sphere of influence). While not arguing here with the validity of that statement on the French revolution, a classic bourgeois revolution when the bourgeoisie was a progressive movement in human history and actually drew some connections between the Enlightenment philosophies that gave it inspiration and the tasks of the risen people, there are still lessons to be drawn from the Commune. If for no other reason than we still await that international working class society that such luminaries as the communist Karl Marx expanded upon in the 19^th century.          

Obviously like the subsequent Russian revolutions of 1905 and 1917, the Chinese revolutions of the 1920s and 1940s, the Vietnamese which took up a great deal of the middle third of the twentieth century, and others the Paris Commune was formed in the crucible of war, or threat of war. Karl Marx, among others, the great Russian revolutionary Leon Trotsky for one, had noted that war is the mother of revolution and the defeat of the French armies and the virtual occupation by the victorious German armies around Paris certainly conformed to that idea that the then current government was in disarray and the social fabric after a near starvation situation required more. Every revolutionary commentary has noted that those factors formed a classic pre-revolutionary phenomena. Moreover the Commune had been thrust upon the working masses of Paris by the usual treachery of the bourgeois government thrown up after Louis Bonaparte lost control. That had not been the most promising start to any new society. But you work with what you have to work with and defend as Marx, the First International, and precious few others did the best you can despite the odds, and the disarray. So no hard and fast blueprint on revolutionary upheavals except by negative example, by what was not done, could come ready-made from that experience.  

To my mind, and this is influenced by the subsequent Russian revolutions of 1905 and February and October 1917, no question the decisive problem of the Commune was what later became to be known as the crisis of revolutionary leadership. Of course they should have expropriated the banks and centered their efforts around strengthening the authority of the Central Committee of the National Guard and not let lots of windbags and weirdos have their say based on barely deserved reputations but the result of those failures were that no serious party or parties were available to take charge and create a strong government to defend against the Thiers counter-attack from Versailles. (Also no appeals to other communes to come to the defense of Paris and no work among the Versailles soldiers.) It is problematic whether given the small weight of the industrial proletariat (masses factory workers like at Putilov in Petrograd rather than the small shop artisans and workman which dominated the Paris landscape), the lack of weaponry to fend off both the Germans and the Versailles armies, and food supply whether even if such a revolutionary leadership had existed that the Commune could have continued to exist in such isolated circumstances but the contours for the future of working class revolution would have been much different. The central and critical role of a revolutionary leadership which got fudged around in places like Germany where the working class party for all intents and purposes was barely a parliamentary party in the struggle against capitalism would have been clarified and at least a few revolutions, including those in Germany between 1918 and 1924 might have turned out differently and the world as well. The “what ifs” of history aside which are always problematic that is the bitter lesson we still before us today.