An Encore Presentation-The Big Sur Café- With The “King Of The Beats” Jean-bon Kerouac In Mind

An Encore Presentation-The Big Sur Café- With The “King Of The Beats” Jean-bon Kerouac In Mind  

From The Pen Of Zack James

Josh Breslin, as he drove in the pitch black night up California Highway 156 to connect with U.S. 101 and the San Francisco Airport back to Boston was thinking furious thought, fugitive thoughts about what had happened on this his umpteenth trip to California. Thoughts that would carry him to the  airport road and car rental return on arrival there and then after the swift airbus to his terminal the flight home to Logan and then up to his old hometown of Olde Saco to which he had recently returned. Returned after long years of what he called “shaking the dust of the old town” off his shoes like many a guy before him, and after too. But now along the road to the airport he had thought that it had been a long time since he had gotten up this early to head, well, to head anywhere.

He had in an excess of caution decided to leave at three o’clock in the morning from the hotel he had been staying at in downtown Monterrey near famous Cannery Row (romantically and literarily famous as a scene in some of John Steinbeck’s novels from the 1920s and 1930s, as a site of some of the stop-off 1950s “beat” stuff if for no other reason than the bus stopped there before you took a taxi to Big Sur or thumbed depending on your finances and as famed 1960s Pops musical locale where the likes of Jimi Hendrix and Janis Joplin rose to the cream on top although now just another tourist magnet complete with Steinbeck this and that for sullen shoppers and diners who found their way east of Eden) and head up to the airport in order to avoid the traffic jams that he had inevitably encountered on previous trips around farm country Gilroy (the garlic or onion capital of the world, maybe both, but you got that strong smell in any case), and high tech Silicon Valley where the workers are as wedded to their automobiles as any other place in America which he too would pass on the way up.

This excess of caution not a mere expression of an old man who is mired in a whole cycle of cautions from doctors to lawyers to ex-wives to current flame (Lana Malloy by name) since his flight was not to leave to fly Boston until about noon and even giving the most unusual hold-ups and delays in processings at the airport he would not need to arrive there to return his rented car until about ten. So getting up some seven hours plus early on a trip of about one hundred miles or so and normally without traffic snarls about a two hour drive did seem an excess of caution.

But something else was going on in Josh’s mind that pitch black night (complete with a period of dense fog about thirty miles up as he hit a seashore belt and the fog just rolled in without warnings) for he had had the opportunity to have avoided both getting up early and getting snarled in hideous California highway traffic by the expedient of heading to the airport the previous day and taken refuge in a motel that was within a short distance of the airport, maybe five miles when he checked on his loyalty program hotel site. Josh though had gone down to Monterey after a writers’ conference in San Francisco which had ended a couple of days before in order travel to Big Sur and some ancient memories there had stirred something in him that he did not want to leave the area until the last possible moment so he had decided to stay in Monterrey and leave early in the morning for the airport.

That scheduled departure plan set Josh then got an idea in his head, an idea that had driven him many times before when he had first gone out to California in the summer of love, 1967 version, that he would dash to San Francisco to see the Golden Gate Bridge as the sun came up and then head to the airport. He had to laugh, as he threw an aspirin down his throat and then some water to wash the tablet down in order to ward off a coming migraine headache that the trip, that this little trip to Big Sur that he had finished the day before, the first time in maybe forty years he had been there had him acting like a young wild kid again.        

Funny as well that only a few days before he had been tired, very tired a condition that came on him more often of late as one of the six billion “growing old sucks” symptoms of that process, after the conference. Now he was blazing trails again, at least in his mind. The conference on the fate of post-modern writing in the age of the Internet with the usual crowd of literary critics and other hangers-on in tow to drink the free liquor and eat the free food had been sponsored by a major publishing company, The Globe Group. He had written articles for The Blazing Sun when the original operation had started out as a shoestring alternative magazine in the Village in about 1968, had started out as an alternative to Time, Life, Newsweek, Look, an alternative to all the safe subscription magazines delivered to leafy suburban homes and available at urban newsstands for the nine to fivers of the old world for those who, by choice, had no home, leafy or otherwise, and no serious work history.

Or rather the audience pitched to had no fixed abode, since the brethren were living some vicarious existences out of a knapsack just like Josh and his friends whom he collected along the way had been doing when he joined Captain Crunch’s merry pranksters (small case to distinguish them from the more famous Ken Kesey mad monk Merry Pranksters written about in their time by Tom Wolfe and Hunter Thompson) the first time he came out and found himself on Russian Hill in Frisco town looking for dope and finding this giant old time yellow brick road converted school bus parked in a small park there and made himself at home, after they made him welcome (including providing some sweet baby James dope that he had been searching for since the minute he hit town).

Still the iterant, the travelling nation hippie itinerants of the time to draw a big distinction from the winos, drunks, hoboes, bums and tramps who populated the “jungle” camps along railroad tracks, arroyos, river beds and under bridges who had no use for magazines or newspapers except as pillows against a hard night’s sleep along a river or on those unfriendly chairs at the Greyhound bus station needed, wanted to know what was going on in other parts of “youth nation,” wanted to know what new madness was up, wanted to know where to get decent dope, and who was performing and where in the acid-rock etched night (groups like the Dead, the Doors, the Airplane leading the pack then).

That magazine had long ago turned the corner back to Time/Life/Look/Newsweek land but the publisher Mac McDowell who still sported mutton chop whiskers as he had in the old days although these days he has them trimmed by his stylist, Marcus, at a very steep price at his mansion up in Marin County always invited him out, and paid his expenses, whenever there was a conference about some facet of the 1960s that the younger “post-modernist”  writers in his stable (guys like Kenny Johnson the author of the best-seller Thrill  were asking about as material for future books about the heady times they had been too young, in some cases way to young to know about personally or even second-hand). So Mac would bring out wiry, wily old veterans like Josh to spice up what after all would be just another academic conference and to make Mac look like some kind of hipster rather than the balding “sell-out" that he had become (which Josh had mentioned in his conference presentation but which Mac just laughed at, laughed at just as long as he can keep that Marin mansion. Still Josh felt he provided some useful background stuff now that you can find lots of information about that 1960s “golden age” (Mac’s term not his) to whet your appetite on Wikipedia or more fruitfully by going on YouTube where almost all the music of the time and other ephemera can be watched with some benefit.

Despite Josh’s tiredness, and a bit of crankiness as well when the young kid writers wanted to neglect the political side, the Vietnam War side, the rebellion against parents side of what the 1960s had been about for the lowdown on the rock festival, summer of love, Golden Gate Park at sunset loaded with dope and lack of hubris side, he decided to take a few days to go down to see Big Sur once again. He figured who knew when he would get another chance and at the age of seventy-two the actuarial tables were calling his number, or wanted to. He would have preferred to have taken the trip down with Lana, a hometown woman, whom he had finally settled in with up in Olde Saco after three, count them, failed marriages, a parcel of kids most of whom turned out okay, plenty of college tuitions and child support after living in Watertown just outside of Boston for many years.

Lana a bit younger than he and not having been “washed clean” as Josh liked to express the matter in the hectic 1960s and not wanting to wait around a hotel room reading a book or walking around Frisco alone while he attended the conference had begged off on the trip, probably wisely although once he determined to go to Big Sur and told her where he was heading she got sort of wistful. She had just recently read with extreme interest about Big Sur through her reading of Jack Kerouac’s 1960s book of the same name and had asked Josh several times before that if they went to California on a vacation other than San Diego they would go there. The long and short of that conversation was a promise by Josh to take her the next time, if there was a next time (although he did not put the proposition in exactly those terms).            

Immediately after the conference Josh headed south along U.S. 101 toward Monterrey where he would stay and which would be his final destination that day since he would by then be tired and it would be nighttime coming early as the November days got shorter. He did not want to traverse the Pacific Coast Highway (California 1 for the natives) at night since he had forgotten his distance glasses, another one of those six billion reasons why getting old sucks. Had moreover not liked to do that trip along those hairpin turns which the section heading toward Big Sur entailed riding the guardrails even back in his youth since one time having been completely stoned on some high-grade Panama Red he had almost sent a Volkswagen bus over the top when he missed a second hairpin turn after traversing the first one successfully. So he would head to Monterrey and make the obligatory walk to Cannery Row for dinner and in order to channel John Steinbeck and the later “beats” who would stop there before heading to fallout Big Sur.

The next morning Josh left on the early side not being very hungry after an excellent fish dinner at Morley’s a place that had been nothing but a hash house diner in the old days where you could get serviceable food cheap because the place catered to the shore workers and sardine factory workers who made Cannery Row famous, or infamous, when it was a working Row. He had first gone there after reading about the place in something Jack Kerouac wrote and was surprised that the place actually existed, had liked the food and the prices and so had gone there a number of times when his merry pranksters and other road companions were making the obligatory Frisco-L.A. runs up and down the coast. These days Morley’s still had excellent food but perhaps you should bring a credit card with you to insure you can handle the payment and avoid “diving for pearls” as a dish-washer to pay off your debts.      

As Josh started up the engine of his rented Acura, starting up on some of the newer cars these days being a matter of stepping on the brake and then pushing a button where the key used to go in this keyless age, keyless maybe a metaphor of the age as well, he had had to ask the attendant at the airport how to start the thing since his own car was a keyed-up Toyota of ancient age, he began to think back to the old days when he would make this upcoming run almost blind-folded. That term maybe a metaphor for that age. He headed south to catch the Pacific Coast Highway north of Carmel and thought he would stop at Point Lobos, the place he had first encountered the serious beauty of the Pacific Coast rocks and ocean wave splash reminding him of back East in Olde Saco, although more spectacular. Also the place when he had first met Moonbeam Sadie.

He had had to laugh when he thought about that name and that woman since a lot of what the old days, the 1960s had been about were tied up with his relationship to that woman, the first absolutely chemically pure version of a “hippie chick” that he had encountered. At that time Josh had been on the Captain Crunch merry prankster yellow brick road bus for a month or so and a couple of days before they had started heading south from Frisco to Los Angeles to meet up with a couple of other yellow brick road buses where Captain Crunch knew some kindred. As they meandered down the Pacific Coast Highway they would stop at various places to take in the beauty of the ocean since several of the “passengers” had never seen the ocean or like Josh had never seen the Pacific in all its splendor.

In those days, unlike now when the park closes at dusk as Josh found out, you could park your vehicle overnight and take in the sunset and endlessly listen to the surf splashing up to rocky shorelines until you fell asleep. So when their bus pulled into the lot reserved for larger vehicles there were a couple of other clearly “freak” buses already there. One of them had Moonbeam as a “passenger” whom he would meet later that evening when all of “youth nation” in the park decided to have a dope- strewn party. Half of the reason for joining up on bus was for a way to travel, for a place to hang your hat but it was also the easiest way to get on the dope trail since somebody, usually more than one somebody was “holding.” And so that night they partied, partied hard. 

About ten o’clock Josh high as a kite from some primo hash saw a young woman, tall, sort of skinny (he would find out later she had not been so slim previously except the vagaries of the road food and a steady diet of “speed” had taken their toll), long, long brown hair, a straw hat on her head, a long “granny” dress and barefooted the very picture of what Time/Life/Look would have used as their female “hippie” poster child to titillate their middle-class audiences coming out of one of the buses. She had apparently just awoken, although that seemed impossible given the noise level from the collective sound systems and the surf, and was looking for some dope to level her off and headed straight to Josh.

Josh had at that time long hair tied in a ponytail, at least that night, a full beard, wearing a cowboy hat on his head, a leather jacket against the night’s cold, denim blue jeans and a pair of moccasins not far from what Time/Life/Look would have used as their male “hippie” poster child to titillate their middle-class audiences so Moonbeam’s heading Josh’s way was not so strange. Moreover Josh was holding a nice stash of hashish. Without saying a word Josh passed the hash pipe to Moonbeam and by that mere action started a “hippie” romance that would last for the next several months until Moonbeam decided she was not cut out for the road, couldn’t take the life, and headed back to Lima, Ohio to sort out her life.

But while they were on their “fling” Moonbeam taught “Cowboy Jim,” her new name for him, many things. Josh thought it was funny thinking back how wedded to the idea of changing their lives they were back then including taking new names, monikers, as if doing so would create the new world by osmosis or something. He would have several other monikers like the “Prince of Love,” the Be-Bop Kid (for his love of jazz and blues), and Sidewalk Slim (for always writing something in chalk wherever he had sidewalk space to do so) before he left the road a few years later and stayed steady with his journalism after that high, wide, wild life lost it allure as the high tide of the 1960s ebbed and people drifted back to their old ways. But Cowboy Jim was what she called Josh and he never minded her saying that.

See Moonbeam really was trying to seek the newer age, trying to find herself as they all were more or less, but also let her better nature come forth. And she did in almost every way from her serious study of Buddhism, her yoga (well before that was fashionable among the young), and her poetry writing. But most of all in the kind, gentle almost Quaker way that she dealt with people, on or off drugs, the way she treated her Cowboy. Josh had never had such a gentle lover, never had such a woman who not only tried to understand herself but to understand him. More than once after she left the bus (she had joined the Captain Crunch when the bus left Point Lobos a few days later now that she was Cowboy’s sweetheart) he had thought about heading to Lima and try to work something out but he was still seeking something out on the Coast that held him back until her memory faded a bit and he lost the thread of her).          

Yeah, Point Lobos held some ancient memories and that day the surf was up and Mother Nature was showing one and all who cared to watch just how relentless she could be against the defenseless rocks and shoreline. If he was to get to Big Sur though he could not dally since he did not want to be taking that hairpin stretch at night. So off he went. Nothing untoward happened on the road to Big Sur, naturally he had to stop at the Bixby Bridge to marvel at the vista but also at the man-made marvel of traversing that canyon below with this bridge in 1932. Josh though later that it was not exactly correct that nothing untoward happened on the road to Big Sur but that was not exactly true for he was white-knuckled driving for that several mile stretch where the road goes up mostly and there are many hairpin turns with no guardrail and the ocean is a long way down. He thought he really was becoming an old man in his driving so cautiously that he had veer off to the side of the road to let faster cars pass by. In the old days he would drive the freaking big ass yellow brick road school bus along that same path and think nothing of it except for a time after that Volkswagen almost mishap. Maybe he was dope-brave then but it was disconcerting to think how timid he had become.

Finally in Big Sur territory though nothing really untoward happen as he traversed those hairpin roads until they finally began to straighten out near Molera State Park and thereafter Pfeiffer Beach. Funny in the old days there had been no creek to ford at Molera but the river had done its work over forty years through drought and downpour so in order to get to the ocean about a mile’s walk away Josh had to take off his running shoes and socks to get across the thirty or forty feet of rocks and pebbles to the other side (and of course the same coming back a pain in the ass which he would have taken in stride back then when he shoe of the day was the sandal easily slipped off and on) but well worth the effort even if annoying since the majestic beauty of that rock-strewn beach was breath-taking a much used word and mostly inappropriate but not this day. Maybe global warming or maybe just the relentless crush of the seas on a timid waiting shoreline but most of the beach was un-walkable across the mountain of stones piled up and so he took the cliff trail part of the way before heading back the mile to his car in the parking lot to get to Pfeiffer Beach before too much longer. 

Pfeiffer Beach is another one of those natural beauties that you have to do some work to get, almost as much work as getting to Todo El Mundo further up the road when he and his corner boys from Olde Saco had stayed for a month after they had come out to join him on the bus once he informed them that they needed to get to the West fast because all the world was changing out there. This work entailed not walking to the beach but by navigating a big car down the narrow one lane rutted dirt road two miles to the bottom of the canyon and the parking lot since now the place had been turned into a park site as well. The road was a white-knuckles experience although not as bad as the hairpins on the Pacific Coast Highway but as with Molera worth the effort, maybe more so since Josh could walk that wind-swept beach although some of the cross-currents were fierce when the ocean tide slammed the defenseless beach and rock formation. A couple of the rocks had been ground down so by the relentless oceans that donut holes had been carved in them.                          

Here Josh put down a blanket on a rock so that he could think back to the days when he had stayed here, really at Todo el Mundo but there was no beach there just some ancient eroded cliff dwellings where they had camped out and not be bothered  so everybody would climb on the bus which they would park by the side of the road on Big Sur Highway and walk down to Pfeiffer Beach those easy then two miles bringing the day’s rations of food, alcohol and drugs (not necessarily in that order) in rucksacks and think thing nothing of the walk and if they were too “wasted” (meaning drunk or high) they would find a cave and sleep there. That was the way the times were, nothing unusual then although the sign at the park entrance like at Point Lobos (and Molera) said overnight parking and camping were prohibited. But that is the way these times are.

Josh had his full share of ancient dreams come back to him that afternoon. The life on the bus, the parties, the literary lights who came by who had known Jack Kerouac , Allan Ginsberg, Lawrence Ferlinghetti and the remnant of beats who had put the place on the map as a cool stopping point close enough to Frisco to get to in a day but ten thousand miles from city cares and woes, the women whom he had loved and who maybe loved him back although he/they never stayed together long enough to form any close relationship except for Butterfly Swirl and that was a strange scene. Strange because Butterfly was a surfer girl who was “slumming” on the hippie scene for a while and they had connected on the bus except she finally decided that the road was not for her just like Moonbeam, as almost everybody including Josh figured out in the end, and went back to her perfect wave surfer boy down in La Jolla after a few months.

After an afternoon of such memories Josh was ready to head back having done what he had set out to which was to come and dream about the old days when he thought about the reasons for why he had gone to Big Sur later that evening back at the hotel. He was feeling a little hungry and after again traversing that narrow rutted dirt road going back up the canyon he decided if he didn’t stop here the nearest place would be around Carmel about twenty-five miles away. So he stopped at Henry’s Café. The café next to the Chevron gas station and the Big Sur library heading back toward Carmel (he had to laugh given all the literary figures who had passed through this town that the library was no bigger than the one he would read at on hot summer days in elementary school with maybe fewer books in stock). Of course the place no longer was named Henry’s since he had died long ago but except for a few coats of paint on the walls and a few paintings of the cabins out back that were still being rented out the place was the same. Henry’s had prided itself on the best hamburgers in Big Sur and that was still true as Josh found out.

But good hamburgers (and excellent potato soup not too watery) are not what Josh would remember about the café or about Big Sur that day. It would be the person, the young woman about thirty who was serving them off the arm, was the wait person at the joint. As he entered she was talking on a mile a minute in a slang he recognized, the language of his 1960s, you know, “right on,” “cool,” “no hassle,” “wasted,” the language of the laid-back hippie life. When she came to take his order he was curious, what was her name and how did she pick up that lingo which outside of Big Sur and except among the, well, now elderly, in places like Soho, Frisco, Harvard Square, is like a dead language, like Latin or Greek.

She replied with a wicked smile that her name was Morning Blossom, didn’t he like that name. [Yes.] She had been born and raised in Big Sur and planned to stay there because she couldn’t stand the hassles (her term) of the cities, places like San Francisco where she had gone to school for a while at San Francisco State. Josh thought to himself that he knew what was coming next although he let Morning Blossom have her say. Her parents had moved to Big Sur in 1969 and had started home-steading up in the hills. They have been part of a commune before she was born but that was all over with by the time she was born and so her parents struggled on the land alone. They never left, and never wanted to leave. Seldom left Big Sur and still did not.

Josh said to himself, after saying wow, he had finally found one of the lost tribes that wandered out into the wilderness back in the 1960s and were never heard from again. And here they were still plugging away at whatever dream drove them back then. He and others who had chronicled in some way the 1960s had finally found a clue to what had happened to the brethren. But as he got up from the counter, paid his bill, and left a hefty tip, he though he still had that trip out here next time with Lana to get through. He was looking forward to that adventure now though.               

*In Honor Of Our Class-War Prisoners- Free All The Class-War Prisoners!-Richard Mafundi Lake,

*In Honor Of Our Class-War Prisoners- Free All The Class-War Prisoners!-Richard Mafundi Lake,



http://www.thejerichomovement.com/prisoners.html



A link above to more information about the class-war prisoner honored in this entry.

Make June Class-War Prisoners Freedom Month

Markin comment (reposted from 2010)

In “surfing” the National Jericho Movement Website recently in order to find out more, if possible, about class- war prisoner and 1960s radical, Marilyn Buck, whom I had read about in a The Rag Blog post I linked to the Jericho list of class war prisoners. I found Marilyn Buck listed there but also others, some of whose cases, like that of the “voice of the voiceless” Pennsylvania death row prisoner, Mumia Abu-Jamal, are well-known and others who seemingly have languished in obscurity. All of the cases, at least from the information that I could glean from the site, seemed compelling. And all seemed worthy of far more publicity and of a more public fight for their freedom.

That last notion set me to the task at hand. Readers of this space know that I am a longtime supporter of the Partisan Defense Committee, a class struggle, non-sectarian legal and social defense organization which supports class war prisoners as part of the process of advancing the international working class’ struggle for socialism. In that spirit I am honoring the class war prisoners on the National Jericho Movement list this June as the start of what I hope will be an on-going attempt by all serious leftist militants to do their duty- fighting for freedom for these brothers and sisters. We will fight out our political differences and disagreements as a separate matter. What matters here and now is the old Wobblie (IWW) slogan - An injury to one is an injury to all.

Note: This list, right now, is composed of class-war prisoners held in American detention. If others are likewise incarcerated that are not listed here feel free to leave information on their cases in the comment section. Likewise any cases, internationally, that come to your attention. I am sure there are many, many such cases out there. Make this June, and every June, a Class-War Prisoners Freedom Month- Free All Class-War Prisoners Now!

The100thAnniversaryYearOfTheBolshevik-LedOctoberRevolution-Lessons-Films To While Away The Class Struggle By- With Serge Eisenstein’s “Strike” (1925) In Mind

The100^thAnniversaryYearOfTheBolshevik-LedOctoberRevolution-Lessons-Films To While Away The Class Struggle By- With Serge Eisenstein’s “Strike” (1925) In Mind

DVD Review  

By Political Commentator  Frank Jackman

Strike, starring a cast of hundreds of working people and others, directed by Serge Eisenstein, 1925

No question, no question at all that some political films whether they were intended as propaganda for a certain viewpoint as with the film under review, Russian mad man filmmaker Serge Eisenstein’s 1925 classic Strike, or because as the story line developed everybody was compelled to think through the implications of the cover-up and preclude to coup in a film like Costa-Garvas’ Z remain in our consciousness long after mere entertainment films have faded from view. Here is the beauty of Eisenstein’s work whether with Strike or in an effort like Potemkin, the one with the famous baby carriage scene on the Odessa Steps. The medium is the message to steal a phrase from an old-time social media commentator like Marshall McLuhan. The whole thing is done, powerfully done, with nothing but absolutely stunning cinematography, a few signboards (in Russian with English subtitles), and some very interesting and varied mood music which if I am not mistaken included some jazz theme stuff from Duke Ellington, and if not him then definitely some jazz riffs along with that inevitable classical music that one would have expected from a Russian filmmaker who grabbed what he could from the Russian Five.        

Now the question of who a film is directed at is usually pretty much just to lure in general audiences, maybe if it is cartoonish then kids but usually general audiences. Eisenstein in this film though is directing his efforts to working people in order for them to draw some important lessons about the class struggle. Of course Eisenstein was working shortly after the October Revolution of 1917 in his country and so he probably was more or less committed to this type of film in the interests of the Soviet government and of the world revolution that was still formally what the Bolsheviks and their international allies were all about. (I might add though that a later film about Ivan the Terrible had the same fine cinematic qualities and that was not particularly directed at the world’s working classes but to ancient Russian patriotic fervor as the smell of war, war on the doorstep became apparent.) That drawing of lessons about what happened during the strike is the force that drives the film.

Here is how this one played out in all its glory and infamy. The workers at a Russian factory of unknown location and for that matter of unknown production had been beaten down by the greedy capitalists and stockholders, had had no say in what they made and how much dough they made. (The scenes with the greedy capitalists are a treasure, something out of any leftist’s caricature of the old time robber barons complete with fat bellies, cigars and top hats). Like any situation where tensions are strung out to the limit it did not take a lot to produce a reason for a strike for a better shake in this wicked old world. Here it was an honest workman’s being accused of a theft which he couldn’t defend himself against and so in shame he committed suicide. After have previously spent several weeks talking about taking an action to better their conditions the leaders of the underground “strike committee” decided to have everybody “down tools.” (The scene of this action with a rolling shutdown as section after section left their benches was breathtaking.)      

Of course in turn of the century (20^th century) Russia (and elsewhere) the capitalists were as vicious as one would expect of a new class of exploiters dealing here with people, men and women, just off the farm and so in no mood to grant such things as an eight-hour day (a struggle that we in America are very familiar with from the Haymarket Martyrs whose chief demand a couple of decades before the time of this film was for that same eight hour day) and a big wage increase. So the committee of capitalists and their hangers-on gave a blanket “no.” Said the hell with you to the strikers.

The aftermath of this refusal is where the real lessons of this film are to drawn. Needless to say the capitalists were willing, more than willing to starve the workers into submission (the scenes of some workers pawning off their worldly possession for food for the kids, for themselves are quite moving).But not only were they willing to starve the mass of workers back to the factory but did everything in their power to break the strike by other means. First and foremost to send spies out to stir up trouble in order to get the class unity broken, then tried to get some weak-links to betray the movement from within, and if that didn’t work then try might and main to round up by any way possible the leaders of the strike in order to behead the movement. In the end though they were not above using their “Pharaohs,” their mounted cops and troops to suppress the whole thing. In the final scene after the cops and troops have done their murderous assaults on unarmed strikers the corpses spread out widely on the massacre field tell anybody who wasn’t sure about the role of the cops and troops in preserving the social order of the rulers all they need to know about the way the strike was defeated. 

From what I could gather from the last signboard (one which mentioned the Lena gold strike which was I believe was suppressed in 1912) the time period of this strike was between the 1905 revolution that went down in flames and the victorious revolution in 1917. The implications of the failure of the strike, of the need to take the state power, were thus through Eisenstein’s big lenses there for all to see. Hey, even if you don’t draw any political conclusions from this film just watch to see what they mean they say a picture sometimes is worth a thousand words. Eisenstein has a thousand such pictures that will fascinate and repel you.  

From #Ur-Occupied Boston (#Ur-Tomemonos Boston)-General Assembly-The Embryo Of An Alternate Government-Learn The Lessons Of History-Lessons From The Utopian Socialists- Charles Fourier and The Phalanx Movement-Frederick Engels-Socialism: Utopian and Scientific-Fourier

Click on the headline to link to the archives of the Occupy Boston General Assembly minutes from the Occupy Boston website. Occupy Boston started at 6:00 PM, September 30, 2011. The General Assembly is the core political institution of the Occupy movement. Some of the minutes will reflect the growing pains of that movement and its concepts of political organization. Note that I used the word embryo in the headline and I believe that gives a fair estimate of its status, and its possibilities.
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An Injury To One Is An Injury To All!-Defend All The Occupation Sites And All The Occupiers! Drop All Charges Against All Protesters Everywhere!
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Fight-Don’t Starve-We Created The Wealth, Let's Take It, It’s Ours! Labor And The Oppressed Must Rule!
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Below I am posting, occasionally, comments on the Occupy movement as I see or hear things of interest, or that cause alarm bells to ring in my head. The first comment directly below from October 1, which represented my first impressions of Occupy Boston, is the lead for all further postings.
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Markin comment October 1, 2011:

There is a lot of naiveté expressed about the nature of capitalism, capitalists, and the way to win in the class struggle by various participants in this occupation. Many also have attempted to make a virtue out of that naiveté, particularly around the issues of effective democratic organization (the General Assembly, its unrepresentative nature and its undemocratic consensus process) and relationships with the police (they are not our friends, no way, when the deal goes down). However, their spirit is refreshing, they are acting out of good subjective anti-capitalist motives and, most importantly, even those of us who call ourselves "reds" (communists), including this writer, started out from liberal premises as naive, if not more so, than those encountered at the occupation site. We can all learn something but in the meantime we must defend the "occupation" and the occupiers. More later as the occupation continues.
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In the recent past as part of my one of my commentaries I noted the following:

“… The idea of the General Assembly with each individual attendee acting as a “tribune of the people” is interesting and important. And, of course, it represents, for today anyway, the embryo of what the ‘new world’ we need to create might look like at the governmental level.”

A couple of the people that I have talked to lately were not quite sure what to make of that idea. The idea that what is going on in Occupy Boston at the governmental level could, should, would be a possible form of governing this society in the “new world a-borning” with the rise of the Occupy movement. Part of the problem is that there was some confusion on the part of the listeners that one of the possible aims of this movement is to create an alternative government, or at least provide a model for such a government. I will argue here now, and in the future, that it should be one of the goals. In short, we need to take power away from the Democrats and Republicans and their tired old congressional/executive/judicial doesn’t work- checks and balances-form of governing and place it at the grassroots level and work upward from there rather than, as now, have power devolve from the top. (And stop well short of the bottom.)

I will leave aside the question (the problem really) of what it would take to create such a possibility. Of course a revolutionary solution would, of necessity, have be on the table since there is no way that the current powerful interests, Democratic, Republican or those of the "one percent" having no named politics, is going to give up power without a fight. What I want to pose now is the use of the General Assembly as a deliberative executive, legislative, and judicial body all rolled into one.

Previous historical models readily come to mind; the short-lived but heroic Paris Commune of 1871 that Karl Marx tirelessly defended against the reactionaries of Europe as the prototype of a workers government; the early heroic days of the Russian October Revolution of 1917 when the workers councils (soviets in Russian parlance) acted as a true workers' government; and the period in the Spanish Revolution of 1936-39 where the Central Committee of the Anti-Fascist Militias acted, de facto, as a workers government. All the just mentioned examples had their problems and flaws, no question. However, merely mentioning the General Assembly concept in the same paragraph as these great historic examples should signal that thoughtful leftists and other militants need to investigate and study these examples.

In order to facilitate the investigation and study of those examples I will, occasionally, post works in this space that deal with these forbears from several leftist perspectives (rightist perspectives were clear- crush all the above examples ruthlessly, and with no mercy- so we need not look at them now). I started this Lessons Of History series with Karl Marx’s classic defense and critique of the Paris Commune, The Civil War In France and today’s presentation noted in the headline continues on in that same vein.
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A Five-Point Program As Talking Points

*Jobs For All Now!-“30 For 40”- A historic demand of the labor movement. Thirty hours work for forty hours pay to spread the available work around. Organize the unorganized- Organize the South- Organize Wal-Mart- Defend the right of public and private sector workers to unionize.

* Defend the working classes! No union dues for Democratic (or the stray Republican) candidates. Spent the dues on organizing the unorganized and other labor-specific causes (example, the November, 2011 anti-union recall referendum in Ohio).

*End the endless wars!- Immediate, Unconditional Withdrawal Of All U.S./Allied Troops (And Mercenaries) From Afghanistan! Hands Off Pakistan! Hands Off Iran! Hands Off The World!

*Fight for a social agenda for working people!. Quality Healthcare For All! Nationalize the colleges and universities under student-teacher-campus worker control! Forgive student debt! Stop housing foreclosures!

*We created the wealth, let’s take it back. Take the struggle for our daily bread off the historic agenda. Build a workers party that fights for a workers government to unite all the oppressed.

Emblazon on our red banner-Labor and the oppressed must rule!
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Frederick Engels-Socialism: Utopian and Scientific-Fourier

[The Development of Utopian Socialism]

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Modern Socialism is, in its essence, the direct product of the recognition, on the one hand, of the class antagonisms existing in the society of today between proprietors and non-proprietors, between capitalists and wage-workers; on the other hand, of the anarchy existing in production. But, in its theoretical form, modern Socialism originally appears ostensibly as a more logical extension of the principles laid down by the great French philosophers of the 18th century. Like every new theory, modern Socialism had, at first, to connect itself with the intellectual stock-in-trade ready to its hand, however deeply its roots lay in material economic facts.

The great men, who in France prepared men’s minds for the coming revolution, were themselves extreme revolutionists. They recognized no external authority of any kind whatever. Religion, natural science, society, political institutions – everything was subjected to the most unsparing criticism: everything must justify its existence before the judgment-seat of reason or give up existence. Reason became the sole measure of everything. It was the time when, as Hegel says, the world stood upon its head [1]; first in the sense that the human head, and the principles arrived at by its thought, claimed to be the basis of all human action and association; but by and by, also, in the wider sense that the reality which was in contradiction to these principles had, in fact, to be turned upside down. Every form of society and government then existing, every old traditional notion, was flung into the lumber-room as irrational; the world had hitherto allowed itself to be led solely by prejudices; everything in the past deserved only pity and contempt. Now, for the first time, appeared the light of day, the kingdom of reason; henceforth superstition, injustice, privilege, oppression, were to be superseded by eternal truth, eternal Right, equality based on Nature and the inalienable rights of man.

We know today that this kingdom of reason was nothing more than the idealized kingdom of the bourgeoisie; that this eternal Right found its realization in bourgeois justice; that this equality reduced itself to bourgeois equality before the law; that bourgeois property was proclaimed as one of the essential rights of man; and that the government of reason, the Contrat Social of Rousseau, came into being, and only could come into being, as a democratic bourgeois republic. The great thinkers of the 18th century could, no more than their predecessors, go beyond the limits imposed upon them by their epoch.

But, side by side with the antagonisms of the feudal nobility and the burghers, who claimed to represent all the rest of society, was the general antagonism of exploiters and exploited, of rich idlers and poor workers. It was this very circumstance that made it possible for the representatives of the bourgeoisie to put themselves forward as representing not one special class, but the whole of suffering humanity. Still further. From its origin the bourgeoisie was saddled with its antithesis: capitalists cannot exist without wage-workers, and, in the same proportion as the mediaeval burgher of the guild developed into the modern bourgeois, the guild journeyman and the day-laborer, outside the guilds, developed into the proletarian. And although, upon the whole, the bourgeoisie, in their struggle with the nobility, could claim to represent at the same time the interests of the different working-classes of that period, yet in every great bourgeois movement there were independent outbursts of that class which was the forerunner, more or less developed, of the modern proletariat. For example, at the time of the German Reformation and the Peasants’ War, the Anabaptists and Thomas Münzer; in the great English Revolution, the Levellers; in the great French Revolution, Babeuf.

These were theoretical enunciations, corresponding with these revolutionary uprisings of a class not yet developed; in the 16th and 17th centuries, Utopian pictures of ideal social conditions; in the 18th century, actual communistic theories (Morelly and Mably)[2]. The demand for equality was no longer limited to political rights; it was extended also to the social conditions of individuals. It was not simply class privileges that were to be abolished, but class distinctions themselves. A Communism, ascetic, denouncing all the pleasures of life, Spartan, was the first form of the new teaching. Then came the three great Utopians: Saint-Simon, to whom the middle-class movement, side by side with the proletarian, still had a certain significance; Fourier; and Owen, who in the country where capitalist production was most developed, and under the influence of the antagonisms begotten of this, worked out his proposals for the removal of class distinction systematically and in direct relation to French materialism.

One thing is common to all three. Not one of them appears as a representative of the interests of that proletariat which historical development had, in the meantime, produced. Like the French philosophers, they do not claim to emancipate a particular class to begin with, but all humanity at once. Like them, they wish to bring in the kingdom of reason and eternal justice, but this kingdom, as they see it, is as far as Heaven from Earth, from that of the French philosophers.

For, to our three social reformers, the bourgeois world, based upon the principles of these philosophers, is quite as irrational and unjust, and, therefore, finds its way to the dust-hole quite as readily as feudalism and all the earlier stages of society. If pure reason and justice have not, hitherto, ruled the world, this has been the case only because men have not rightly understood them. What was wanted was the individual man of genius, who has now arisen and who understands the truth. That he has now arisen, that the truth has now been clearly understood, is not an inevitable event, following of necessity in the chains of historical development, but a mere happy accident. He might just as well have been born 500 years earlier, and might then have spared humanity 500 years of error, strife, and suffering.

We saw how the French philosophers of the 18th century, the forerunners of the Revolution, appealed to reason as the sole judge of all that is. A rational government, rational society, were to be founded; everything that ran counter to eternal reason was to be remorselessly done away with. We saw also that this eternal reason was in reality nothing but the idealized understanding of the 18th century citizen, just then evolving into the bourgeois. The French Revolution had realized this rational society and government.

But the new order of things, rational enough as compared with earlier conditions, turned out to be by no means absolutely rational. The state based upon reason completely collapsed. Rousseau’s Contrat Social had found its realization in the Reign of Terror, from which the bourgeoisie, who had lost confidence in their own political capacity, had taken refuge first in the corruption of the Directorate, and, finally, under the wing of the Napoleonic despotism. The promised eternal peace was turned into an endless war of conquest. The society based upon reason had fared no better. The antagonism between rich and poor, instead of dissolving into general prosperity, had become intensified by the removal of the guild and other privileges, which had to some extent bridged it over, and by the removal of the charitable institutions of the Church. The “freedom of property” from feudal fetters, now veritably accomplished, turned out to be, for the small capitalists and small proprietors, the freedom to sell their small property, crushed under the overmastering competition of the large capitalists and landlords, to these great lords, and thus, as far as the small capitalists and peasant proprietors were concerned, became “freedom from property”. The development of industry upon a capitalistic basis made poverty and misery of the working masses conditions of existence of society. Cash payment became more and more, in Carlyle’s phrase [See Thomas Carlyle, Past and Present, London 1843], the sole nexus between man and man. The number of crimes increased from year to year. Formerly, the feudal vices had openly stalked about in broad daylight; though not eradicated, they were now at any rate thrust into the background. In their stead, the bourgeois vices, hitherto practiced in secret, began to blossom all the more luxuriantly. Trade became to a greater and greater extent cheating. The “fraternity” of the revolutionary motto was realized in the chicanery and rivalries of the battle of competition. Oppression by force was replaced by corruption; the sword, as the first social lever, by gold. The right of the first night was transferred from the feudal lords to the bourgeois manufacturers. Prostitution increased to an extent never heard of. Marriage itself remained, as before, the legally recognized form, the official cloak of prostitution, and, moreover, was supplemented by rich crops of adultery.

In a word, compared with the splendid promises of the philosophers, the social and political institutions born of the “triumph of reason” were bitterly disappointing caricatures. All that was wanting was the men to formulate this disappointment, and they came with the turn of the century. In 1802, Saint-Simon’s Geneva letters appeared; in 1808 appeared Fourier’s first work, although the groundwork of his theory dated from 1799; on January 1, 1800, Robert Owen undertook the direction of New Lanark.

At this time, however, the capitalist mode of production, and with it the antagonism between the bourgeoisie and the proletariat, was still very incompletely developed. Modern Industry, which had just arisen in England, was still unknown in France. But Modern Industry develops, on the one hand, the conflicts which make absolutely necessary a revolution in the mode of production, and the doing away with its capitalistic character – conflicts not only between the classes begotten of it, but also between the very productive forces and the forms of exchange created by it. And, on the other hand, it develops, in these very gigantic productive forces, the means of ending these conflicts. If, therefore, about the year 1800, the conflicts arising from the new social order were only just beginning to take shape, this holds still more fully as to the means of ending them. The “have-nothing” masses of Paris, during the Reign of Terror, were able for a moment to gain the mastery, and thus to lead the bourgeois revolution to victory in spite of the bourgeoisie themselves. But, in doing so, they only proved how impossible it was for their domination to last under the conditions then obtaining. The proletariat, which then for the first time evolved itself from these “have-nothing” masses as the nucleus of a new class, as yet quite incapable of independent political action, appeared as an oppressed, suffering order, to whom, in its incapacity to help itself, help could, at best, be brought in from without or down from above.

This historical situation also dominated the founders of Socialism. To the crude conditions of capitalistic production and the crude class conditions correspond crude theories. The solution of the social problems, which as yet lay hidden in undeveloped economic conditions, the Utopians attempted to evolve out of the human brain. Society presented nothing but wrongs; to remove these was the task of reason. It was necessary, then, to discover a new and more perfect system of social order and to impose this upon society from without by propaganda, and, wherever it was possible, by the example of model experiments. These new social systems were foredoomed as Utopian; the more completely they were worked out in detail, the more they could not avoid drifting off into pure phantasies.

These facts once established, we need not dwell a moment longer upon this side of the question, now wholly belonging to the past. We can leave it to the literary small fry to solemnly quibble over these phantasies, which today only make us smile, and to crow over the superiority of their own bald reasoning, as compared with such “insanity”. For ourselves, we delight in the stupendously grand thoughts and germs of thought that everywhere break out through their phantastic covering, and to which these Philistines are blind.

Saint-Simon was a son of the great French Revolution, at the outbreak of which he was not yet 30. The Revolution was the victory of the 3rd estate – i.e., of the great masses of the nation, working in production and in trade, over the privileged idle classes, the nobles and the priests. But the victory of the 3rd estate soon revealed itself as exclusively the victory of a smaller part of this “estate”, as the conquest of political power by the socially privileged section of it – i.e., the propertied bourgeoisie. And the bourgeoisie had certainly developed rapidly during the Revolution, partly by speculation in the lands of the nobility and of the Church, confiscated and afterwards put up for sale, and partly by frauds upon the nation by means of army contracts. It was the domination of these swindlers that, under the Directorate, brought France to the verge of ruin, and thus gave Napoleon the pretext for his coup d’état.

Hence, to Saint-Simon the antagonism between the 3rd Estate and the privileged classes took the form of an antagonism between “workers” and “idlers”. The idlers were not merely the old privileged classes, but also all who, without taking any part in production or distribution, lived on their incomes. And the workers were not only the wage-workers, but also the manufacturers, the merchants, the bankers. That the idlers had lost the capacity for intellectual leadership and political supremacy had been proved, and was by the Revolution finally settled. That the non-possessing classes had not this capacity seemed to Saint-Simon proved by the experiences of the Reign of Terror. Then, who was to lead and command? According to Saint-Simon, science and industry, both united by a new religious bond, destined to restore that unity of religious ideas which had been lost since the time of the Reformation – a necessarily mystic and rigidly hierarchic “new Christianity”. But science, that was the scholars; and industry, that was, in the first place, the working bourgeois, manufacturers, merchants, bankers. These bourgeois were, certainly, intended by Saint-Simon to transform themselves into a kind of public officials, of social trustees; but they were still to hold, vis-à-vis of the workers, a commanding and economically privileged position. The bankers especially were to be called upon to direct the whole of social production by the regulation of credit. This conception was in exact keeping with a time in which Modern Industry in France and, with it, the chasm between bourgeoisie and proletariat was only just coming into existence. But what Saint-Simon especially lays stress upon is this: what interests him first, and above all other things, is the lot of the class that is the most numerous and the most poor (“la classe la plus nombreuse et la plus pauvre”).

Already in his Geneva letters, Saint-Simon lays down the proposition that “all men ought to work”. In the same work he recognizes also that the Reign of Terror was the reign of the non-possessing masses.

“See,” says he to them, “what happened in France at the time when your comrades held sway there; they brought about a famine.” [Lettres d’un habitant de Genève à ses contemporains, Saint-Simon, 1803]

But to recognize the French Revolution as a class war, and not simply one between nobility and bourgeoisie, but between nobility, bourgeoisie, and the non-possessors, was, in the year 1802, a most pregnant discovery. In 1816, he declares that politics is the science of production, and foretells the complete absorption of politics by economics. The knowledge that economic conditions are the basis of political institutions appears here only in embryo. Yet what is here already very plainly expressed is the idea of the future conversion of political rule over men into an administration of things and a direction of processes of production – that is to say, the “abolition of the state”, about which recently there has been so much noise.

Saint-Simon shows the same superiority over his contemporaries, when in 1814, immediately after the entry of the allies into Paris, and again in 1815, during the Hundred Days’ War, he proclaims the alliance of France and England, and then of both of these countries, with Germany, as the only guarantee for the prosperous development and peace of Europe. To preach to the French in 1815 an alliance with the victors of Waterloo required as much courage as historical foresight.

If in Saint-Simon we find a comprehensive breadth of view, by virtue of which almost all the ideas of later Socialists that are not strictly economic are found in him in embryo, we find in Fourier a criticism of the existing conditions of society, genuinely French and witty, but not upon that account any the less thorough. Fourier takes the bourgeoisie, their inspired prophets before the Revolution, and their interested eulogists after it, at their own word. He lays bare remorselessly the material and moral misery of the bourgeois world. He confronts it with the earlier philosophers’ dazzling promises of a society in which reason alone should reign, of a civilization in which happiness should be universal, of an illimitable human perfectibility, and with the rose-colored phraseology of the bourgeois ideologists of his time. He points out how everywhere the most pitiful reality corresponds with the most high-sounding phrases, and he overwhelms this hopeless fiasco of phrases with his mordant sarcasm.

Fourier is not only a critic, his imperturbably serene nature makes him a satirist, and assuredly one of the greatest satirists of all time. He depicts, with equal power and charm, the swindling speculations that blossomed out upon the downfall of the Revolution, and the shopkeeping spirit prevalent in, and characteristic of, French commerce at that time. Still more masterly is his criticism of the bourgeois form of the relations between sexes, and the position of woman in bourgeois society. He was the first to declare that in any given society the degree of woman’s emancipation is the natural measure of the general emancipation.

But Fourier is at his greatest in his conception of the history of society. He divides its whole course, thus far, into four stages of evolution – savagery, barbarism, the patriarchate, civilization. This last is identical with the so-called civil, or bourgeois, society of today – i.e., with the social order that came in with the 16th century. He proves “that the civilized stage raises every vice practiced by barbarism in a simple fashion into a form of existence, complex, ambiguous, equivocal, hypocritical” – that civilization moves “in a vicious circle”, in contradictions which it constantly reproduces without being able to solve them; hence it constantly arrives at the very opposite to that which it wants to attain, or pretends to want to attain, so that, e.g., “under civilization poverty is born of superabundance itself”. [Théorie de l’unite universelle, Fourier, 1843 and Le nouveau monde industriel et sociétaire, ou invention du procédé d'industrie attrayante et enaturelle distribuée en séries passionnées, Fourier, 1845]

Fourier, as we see, uses the dialectic method in the same masterly way as his contemporary, Hegel. Using these same dialectics, he argues against talk about illimitable human perfectibility, that every historical phase has its period of ascent and also its period of descent, and he applies this observation to the future of the whole human race. As Kant introduced into natural science the idea of the ultimate destruction of the Earth, Fourier introduced into historical science that of the ultimate destruction of the human race.

Whilst in France the hurricane of the Revolution swept over the land, in England a quieter, but not on that account less tremendous, revolution was going on. Steam and the new tool-making machinery were transforming manufacture into modern industry, and thus revolutionizing the whole foundation of bourgeois society. The sluggish march of development of the manufacturing period changed into a veritable storm and stress period of production. With constantly increasing swiftness the splitting-up into large capitalists and non-possessing proletarians went on. Between these, instead of the former stable middle-class, an unstable mass of artisans and small shopkeepers, the most fluctuating portion of the population, now led a precarious existence.

The new mode of production was, as yet, only at the beginning of its period of ascent; as yet it was the normal, regular method of production – the only one possible under existing conditions. Nevertheless, even then it was producing crying social abuses – the herding together of a homeless population in the worst quarters of the large towns; the loosening of all traditional moral bonds, of patriarchal subordination, of family relations; overwork, especially of women and children, to a frightful extent; complete demoralization of the working-class, suddenly flung into altogether new conditions, from the country into the town, from agriculture into modern industry, from stable conditions of existence into insecure ones that change from day to day.

At this juncture, there came forward as a reformer a manufacturer 29-years-old – a man of almost sublime, childlike simplicity of character, and at the same time one of the few born leaders of men. Robert Owen had adopted the teaching of the materialistic philosophers: that man’s character is the product, on the one hand, of heredity; on the other, of the environment of the individual during his lifetime, and especially during his period of development. In the industrial revolution most of his class saw only chaos and confusion, and the opportunity of fishing in these troubled waters and making large fortunes quickly. He saw in it the opportunity of putting into practice his favorite theory, and so of bringing order out of chaos. He had already tried it with success, as superintendent of more than 500 men in a Manchester factory. From 1800 to 1829, he directed the great cotton mill at New Lanark, in Scotland, as managing partner, along the same lines, but with greater freedom of action and with a success that made him a European reputation. A population, originally consisting of the most diverse and, for the most part, very demoralized elements, a population that gradually grew to 2,500, he turned into a model colony, in which drunkenness, police, magistrates, lawsuits, poor laws, charity, were unknown. And all this simply by placing the people in conditions worthy of human beings, and especially by carefully bringing up the rising generation. He was the founder of infant schools, and introduced them first at New Lanark. At the age of two, the children came to school, where they enjoyed themselves so much that they could scarely be got home again. Whilst his competitors worked their people 13 or 14 hours a day, in New Lanark the working-day was only 10 and a half hours. When a crisis in cotton stopped work for four months, his workers received their full wages all the time. And with all this the business more than doubled in value, and to the last yielded large profits to its proprietors.

In spite of all this, Owen was not content. The existence which he secured for his workers was, in his eyes, still far from being worthy of human beings. "The people were slaves at my mercy." The relatively favorable conditions in which he had placed them were still far from allowing a rational development of the character and of the intellect in all directions, much less of the free exercise of all their faculties.

“And yet, the working part of this population of 2,500 persons was daily producing as much real wealth for society as, less than half a century before, it would have required the working part of a population of 600,000 to create. I asked myself, what became of the difference between the wealth consumed by 2,500 persons and that which would have been consumed by 600,000?” [3]

The answer was clear. It had been used to pay the proprietors of the establishment 5 per cent on the capital they had laid out, in addition to over £300,000 clear profit. And that which held for New Lanark held to a still greater extent for all the factories in England.

“If this new wealth had not been created by machinery, imperfectly as it has been applied, the wars of Europe, in opposition to Napoleon, and to support the aristocratic principles of society, could not have been maintained. And yet this new power was the creation of the working-classes.”

Note, l. c., p.22.

To them, therefore, the fruits of this new power belonged. The newly-created gigantic productive forces, hitherto used only to enrich individuals and to enslave the masses, offered to Owen the foundations for a reconstruction of society; they were destined, as the common property of all, to be worked for the common good of all.

Owen’s communism was based upon this purely business foundation, the outcome, so to say, of commercial calculation. Throughout, it maintained this practical character. Thus, in 1823, Owen proposed the relief of the distress in Ireland by Communist colonies, and drew up complete estimates of costs of founding them, yearly expenditure, and probable revenue. And in his definite plan for the future, the technical working out of details is managed with such practical knowledge – ground plan, front and side and bird’s-eye views all included – that the Owen method of social reform once accepted, there is from the practical point of view little to be said against the actual arrangement of details.

His advance in the direction of Communism was the turning-point in Owen’s life. As long as he was simply a philanthropist, he was rewarded with nothing but wealth, applause, honor, and glory. He was the most popular man in Europe. Not only men of his own class, but statesmen and princes listened to him approvingly. But when he came out with his Communist theories that was quite another thing. Three great obstacles seemed to him especially to block the path to social reform: private property, religion, the present form of marriage.

He knew what confronted him if he attacked these – outlawry, excommunication from official society, the loss of his whole social position. But nothing of this prevented him from attacking them without fear of consequences, and what he had foreseen happened. Banished from official society, with a conspiracy of silence against him in the press, ruined by his unsuccessful Communist experiments in America, in which he sacrificed all his fortune, he turned directly to the working-class and continued working in their midst for 30 years. Every social movement, every real advance in England on behalf of the workers links itself on to the name of Robert Owen. He forced through in 1819, after five years’ fighting, the first law limiting the hours of labor of women and children in factories. He was president of the first Congress at which all the Trade Unions of England united in a single great trade association. He introduced as transition measures to the complete communistic organization of society, on the one hand, cooperative societies for retail trade and production. These have since that time, at least, given practical proof that the merchant and the manufacturer are socially quite unnecessary. On the other hand, he introduced labor bazaars for the exchange of the products of labor through the medium of labor-notes, whose unit was a single hour of work; institutions necessarily doomed to failure, but completely anticipating Proudhon’s bank of exchange of a much later period, and differing entirely from this in that it did not claim to be the panacea for all social ills, but only a first step towards a much more radical revolution of society.

The Utopians’ mode of thought has for a long time governed the Socialist ideas of the 19th century, and still governs some of them. Until very recently, all French and English Socialists did homage to it. The earlier German Communism, including that of Weitling, was of the same school. To all these, Socialism is the expression of absolute truth, reason and justice, and has only to be discovered to conquer all the world by virtue of its own power. And as an absolute truth is independent of time, space, and of the historical development of man, it is a mere accident when and where it is discovered. With all this, absolute truth, reason, and justice are different with the founder of each different school. And as each one’s special kind of absolute truth, reason, and justice is again conditioned by his subjective understanding, his conditions of existence, the measure of his knowledge and his intellectual training, there is no other ending possible in this conflict of absolute truths than that they shall be mutually exclusive of one another. Hence, from this nothing could come but a kind of eclectic, average Socialism, which, as a matter of fact, has up to the present time dominated the minds of most of the socialist workers in France and England. Hence, a mish-mash allowing of the most manifold shades of opinion: a mish-mash of such critical statements, economic theories, pictures of future society by the founders of different sects, as excite a minimum of opposition; a mish-mash which is the more easily brewed the more definite sharp edges of the individual constituents are rubbed down in the stream of debate, like rounded pebbles in a brook.

To make a science of Socialism, it had first to be placed upon a real basis.



Next: Dialectics




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Notes
1. This is the passage on the French Revolution:

“Thought, the concept of law, all at once made itself felt, and against this the old scaffolding of wrong could make no stand. In this conception of law, therefore, a constitution has now been established, and henceforth everything must be based upon this. Since the Sun had been in the firmament, and the planets circled around him, the sight had never been seen of man standing upon his head – i.e., on the Idea – and building reality after this image. Anaxagoras first said that the Nous, Reason, rules the world; but now, for the first time, had men come to recognize that the Idea must rule the mental reality. And this was a magnificent sunrise. All thinking Beings have participated in celebrating this holy day. A sublime emotion swayed men at that time, an enthusiasm of reason pervaded the world, as if now had come the reconciliation of the Divine Principle with the world.”

[Hegel: “The Philosophy of history”, 1840, p.535]

Is it not high time to set the anti-Socialist law in action against such teachings, subversive and to the common danger, by the late Professor Hegel?

2. Engels refers here to the works of the utopian Socialists Thomas More (16th century) and Tommaso Campanella (17th century). See Code de la nature, Morelly, Paris 1841 and De la législation, ou principe des lois, Mably, Amsterdam 1776.

3. From The Revolution in Mind and Practice, p.21, a memorial addressed to all the “red Republicans, Communists and Socialists of Europe,” and sent to the provisional government of France, 1848, and also “to Queen Victoria and her responsible advisers.”

In Honor Of Jean Bon Kerouac On The 60th Anniversary Of “On The Road” (1957)

In Honor Of Jean Bon Kerouac On The 60^th Anniversary Of “On The Road” (1957)

By Book Critic Zack James

To be honest I know about On The Road Jack Kerouac’s epic tale of his generation’s search for something, maybe he truth, maybe just kicks, what he, or something associated with him, maybe the bandit poet Gregory Corso, called the “beat” generation (beat of the drum, dead beat, dread beat, beaten down, beatified like saintly you take your pick of the meanings-hell they all did, the guys, and it was mostly guys who hung out on the mean streets of New York, Chi town, North Beach in Frisco town) strictly second-hand. I was too young to have had anything but a vague passing reference to the thing through my oldest brother Alex. Alex, and his crowd, more about that in a minute, but even he was only washed clean by the “beat” experiment at a very low level, mostly through reading the book and having his mandatory two years of living on the road around the time of the Summer of Love, 1967 an event whose 50^th anniversary is being commemorated this year as well. So even Alex and his crowd were really too young to have been there, being an understanding there at the creation.         

Of course anytime you talk about books and add my brother Alex’s name in that automatically brings up memories of another name, the name of the late Peter Paul Markin. Markin, for whom Alex and the rest of the North Adamsville corner boys, Jack, Jimmy, Si, Josh, still alive recently had me put together tribute book for in connection with the Summer of Love, 1967.  Markin was the vanguard guy who got several of them off their asses and out to the West Coast to see what there was to see. Some stuff that Markin had been speaking of for a number of years before (and which nobody in the crowd paid attention to, or dismissed out of hand in those cold, hungry cultural days) and which can be indirectly attributed to the activities of Jack, Allen Ginsburg, Gregory Corso, that aforementioned bandit poet, William Burroughs and a bunch of other guys who took a very different route for our parents who were of the same generation but of a very different world. But above all Jack’s book, Jack’s book which had caused a big splash in 1957 and had ripple effects into the early 1960s (and even now certain “hip” kids acknowledge the power of attraction that book had for their own developments, especially that living simple and hard part). Had to spend some time thinking through the path of life by hitting the road. Maybe not hitchhiking, maybe not going high speed high through the ocean, plains, mountain desert night but staying unsettled for a while anyway.     

Like I said above Alex was out two years and other guys from a few months to a few years. Markin started first but was interrupted by his fateful induction into the Army and service, if you can call it that, in Vietnam and then several more years upon his return before his untimely end.  With maybe this difference from today’s young. Alex, Frankie Riley the acknowledged leader, Jack Callahan and the rest, Markin included, were strictly from hunger working class kids who when they hung around Tonio Pizza Parlor were as likely to be thinking up ways to grab money fast any way they could or of getting into some   hot chick’s pants as anything else. Down at the base of society when you don’t have enough of life’s goods or have to struggle too much to get even that little “from hunger” takes a big tool on your life. I can testify to that part because Alex was not the only one in the James family to go toe to toe with the law, it was a close thing for all us boys as it had been with Jack when all is said and done. But back then dough and sex after all was what was what for corner boys then, maybe now too although you don’t see many guys hanging on forlorn Friday night corners anymore.

What made this tribe different, the Tonio Pizza Parlor corner boys, was mad monk Markin. Markin called by Frankie Riley the “Scribe” fromteh time he came to North Adamsville from across town in junior high school and that stuck all through high school. The name stuck because although Markin was as larcenous and lovesick as the rest of them was also crazy for books and poetry. Christ according to Alex, Markin was the guy who planned most of the “midnight creeps” they called then although nobody in their right minds would have Markin actually execute the plan that was for Frankie to lead. That was why Frankie was the leader then (and maybe why he was a locally famous lawyer later who you definitely did not want to be on the other side against). Markin was also the guy who all the girls for some strange reason would confide in and thus was the source of intelligence about who was who in the social pecking order, in other words, who was available, sexually or otherwise. That sexually much more important than otherwise. See Markin always had about ten billion facts running around his head in case anybody, boy or girl, asked him about anything so he was ready to do battle, for or against take your pick.

The books and the poetry is where Jack Kerouac and On The Road come into the corner boy life of the Tonio’s Pizza Parlor life. Markin was something like an antennae for anything that anything that seemed like it might help create a jailbreak, help them get out from under. Later he would be the guy who introduces some of the guys to folk music when that was a big thing. (Alex never bought into, still doesn’t, that genre despite Markin’s desperate pleas for him to check it out.) Others too like Kerouac’s friend Allen Ginsburg and his wooly homo poem Howl from 1956 which Markin would read sections out loud on lowdown dough-less, girl-less Friday nights. And drive the strictly hetero guys crazy when he insisted that they read the poem, read what he called new breeze was coming down the road. They could, using a term from the times could have given a rat’s ass about some fucking homo faggot poem from some whacko Jewish guy who belonged in a mental hospital.   

Markin flipped out when he found out that Kerouac had grown up in Lowell a working class town very much like North Adamsville and that he had broken out of the mold that had been set for him and gave the world some grand literature and something to spark the imagination of guys down at the base of society like his crowd with little chance of grabbing the brass ring. So Markin force-marched the crowd to read the book, especially putting pressure on my brother who was his closest friend then. Alex read it, read it several times and left the dog- eared copy around which I picked up one day when I was having my summertime blues. So it was through Markin via Alex that I got the Kerouac bug. And now on the 60^th anniversary I am passing on the bug to you.           

The Anniversary Of The Summer Of Love, 1967- Jim Morrsion- AND AGAIN-WE WANT THE WORLD, AND WE WANT IT NOW! - The Music Of Jim Morrison And The Doors

The Anniversary Of The Summer Of Love, 1967- Jim Morrsion- AND AGAIN-WE WANT THE WORLD, AND WE WANT IT NOW! - The Music Of Jim Morrison And The Doors

Zack James comment: My oldest brother, Alex, who was in the thick of the Summer of Love along with his corner boys from North Adamsville above all the later Peter Paul Markin who led them out to the Wild West said that the few times that he/they saw The Doors either in Golden Gate Park at free, I repeat, free outdoor concerts or at the Avalon or Fillmore which were a great deal more expensive, say two or three dollars, I repeat two or three dollars that The Doors when they were on, meaning when Jim Morrison was in high dungeon, was in a drug-induced trance and acted the shaman for the audience nobody was better. Having been about a decade behind and having never seen Morrison in high dungeon or as a drug-induced shaman but having listened to various Doors compilations I think for once old Alex was onto something. Listen up.         

From American Left History

Wednesday, December 23, 2009

*AND AGAIN-WE WANT THE WORLD, AND WE WANT IT NOW! - The Music Of Jim Morrison And The Doors 
CD Review

Waiting For The Sun, Jim Morrison and the Doors, Rhino, 2007

Since my youth I have had an ear for American (and other roots music), whether I was conscious of that fact or not. The origin of that interest first centered on the blues, then early rock and roll and later, with the folk revival of the early 1960’s, folk music. I have often wondered about the source of this interest. I am, and have always been a city boy, and an Eastern city boy at that. Nevertheless, over time I have come to appreciate many more forms of roots music than in my youth. The subject of the following review is an example.

The Doors are roots music? Yes, in the sense that one of the branches of rock and roll derives from early rhythm and blues and in the special case of Jim Morrison, leader of the Doors, the attempt to musically explore the shamanic elements in the Western American Native American culture. Some of that influence is apparent here.

More than one rock critic has argued that at their best the Doors were the best rock and roll band ever created. Those critics will get no argument here. What a reviewer with that opinion has to do is determine whether any particular CD captures the Doors at their best. This reviewer advises that if you want to buy only one Doors CD that would be The Best of the Doors. If you want to trace their evolution other CD’s, like this “Waiting For The Sun” album do an adequate job. Stick outs here include: the anti-war classic "The Unknown Soldier," “Love Street,” and "Spanish Caravan".

A note on Jim Morrison as an icon of the 1960s. He was part of the trinity – Morrison, Janis Joplin, Jimi Hendrix who lived fast and died young. The slogan- Drugs, sex, and rock and roll. And we liked that idea. Then. Their deaths were part of the price we felt we had to pay if we were going to be free. And creative. Even the most political, including this writer, among us felt those cultural winds and counted those who espoused this vision as part of the chosen. Those who believed that we could have a far-reaching positive cultural change without a political change proved to be wrong long ago. But, these were still our people.

MARK THIS WELL. Whatever excesses were committed by the generation of ’68, and there were many, were mainly made out of ignorance and foolishness. Our opponents at the time, exemplified by one Richard M. Nixon, President of the United States and common criminal, spent every day of their lives as a matter of conscious, deliberate policy raining hell down on the peoples of the world, minorities in this country, and anyone else who got in their way. 40 years of ‘cultural wars’ by his protégés in revenge is a heavy price to pay for our youthful errors. Enough.

The Unknown Soldier Lyrics

Wait until the war is over
And we're both a little older
The unknown soldier

Breakfast where the news is read
Television children fed
Unborn living, living dead
Bullet strikes the helmet's head

And it's all over
For the unknown soldier
It's all over
For the unknown soldier, uh hu-uh

Hut!
Hut!
Hut ho hee up!
Hut!
Hut!
Hut ho hee up!
Hut!
Hut!
Hut ho hee up!
Comp'nee,
Halt!
Pree-sent arms!

Make a grave for the unknown soldier
Nestled in your hollow shoulder
The unknown soldier

Breakfast where the news is read
Television children fed
Bullet strikes the helmet's head

And, it's all over,
The war is over.
It's all over, war is over.
It's all over, baby!
All over, baby!
All, all over, yeah!
Aah, hah-hah.
All over, all over, babe!
Oh! Oh yeah!
All over, all over!
Ye-e-e-ah…

For The Late Rosalie Sorrels-To An Old Unrepetant Wobblie- Rosalie Sorrels' Farewell To Utah Phillips

For The Late Rosalie Sorrels-To An Old Unrepetant Wobblie- Rosalie Sorrels' Farewell To Utah Phillips

If I Could Be The Rain I Would Be Rosalie Sorrels-The Legendary Folksinger-Songwriter Has Her Last Go Round At 83

By Music Critic Bart Webber

Back the day, back in the emerging folk minute of the 1960s that guys like Sam Lowell, Si Lannon, Josh Breslin, the late Peter Paul Markin and others were deeply immersed in all roads seemed to lead to Harvard Square with the big names, some small too which one time I made the subject of a series, or rather two series entitled respectively Not Bob Dylan and Not Joan Baez about those who for whatever reason did not make the show over the long haul, passing through the Club 47 Mecca and later the Café Nana and Club Blue, the Village down in NYC, North Beach out in San Francisco, and maybe Old Town in Chicago. Those are the places where names like Baez, Dylan, Paxton, Ochs, Collins and a whole crew of younger folksingers, some who made it like Tom Rush and Joni Mitchell and others like Eric Saint Jean and Minnie Murphy who didn’t, like  who all sat at the feet of guys like Woody Guthrie and Pete Seeger got their first taste of the fresh breeze of the folk minute, that expression courtesy of the late Markin, who was among the first around to sample the breeze.

(I should tell you here in parentheses so you will keep it to yourselves that the former three mentioned above never got over that folk minute since they will still tell a tale or two about the times, about how Dave Van Ronk came in all drunk one night at the Café Nana and still blew everybody away, about catching Paxton changing out of his Army uniform when he was stationed down at Fort Dix  right before a performance at the Gaslight, about walking down the street Cambridge with Tom Rush just after he put out No Regrets/Rockport Sunday, and about affairs with certain up and coming female folkies like the previously mentioned Minnie Murphy at the Club Nana when that was the spot of spots. Strictly aficionado stuff if you dare go anywhere within ten miles of the subject with any of them -I will take my chances here because this notice, this passing of legendary Rosalie Sorrels a decade after her dear friend Utah Phillips is important.)

Those urban locales were certainly the high white note spots but there was another important strand that hovered around Saratoga Springs in upstate New York, up around Skidmore and some of the other upstate colleges. That was Caffe Lena’s, run by the late Lena Spenser, a true folk legend and a folkie character in her own right, where some of those names played previously mentioned but also where some upstarts from the West got a chance to play the small crowds who gathered at that famed (and still existing) coffeehouse. Upstarts like the late Bruce “Utah” Phillips (although he could call several places home Utah was key to what he would sing about and rounded out his personality). And out of Idaho one Rosalie Sorrels who just joined her long-time friend Utah in that last go-round at the age of 83.

Yeah, came barreling like seven demons out there in the West, not the West Coast west that is a different proposition. The West I am talking about is where what the novelist Thomas Wolfe called the place where the states were square and you had better be as well if you didn’t want to starve or be found in some empty arroyo un-mourned and unloved. A tough life when the original pioneers drifted westward from Eastern nowhere looking for that pot of gold or at least some fresh air and a new start away from crowded cities and sweet breathe vices. A tough life worthy of song and homage. Tough going too for guys like Joe Hill who tried to organize the working people against the sweated robber barons of his day (they are still with us as we are all now very painfully and maybe more vicious than their in your face forbear). Struggles, fierce down at the bone struggles also worthy of song and homage. Tough too when your people landed in rugged beautiful two-hearted river Idaho, tried to make a go of it in Boise, maybe stopped short in Helena but you get the drift. A different place and a different type of subject matter for your themes than lost loves and longings.  

Rosalie Sorrels could write those songs as well, as well as anybody but she was as interested in the social struggles of her time (one of the links that united her with Utah) and gave no quarter when she turned the screw on a lyric. The last time I saw Rosalie perform in person was back in 2002 when she performed at the majestic Saunders Theater at Harvard University out in Cambridge America at what was billed as her last go-round, her hanging up her shoes from the dusty travel road. (That theater complex contained within the Memorial Hall dedicated to the memory of the gallants from the college who laid down their heads in that great civil war that sundered the country. The Harvards did themselves proud at collectively laying down their heads at seemingly every key battle that I am aware of when I look up at the names and places. A deep pride runs through me at those moments)

Rosalie Sorrels as one would expect on such an occasion was on fire that night except the then recent death of another folk legend, Dave Von Ronk, who was supposed to be on the bill (and who was replaced by David Bromberg who did a great job banging out the blues unto the heavens) cast a pall over the proceedings. I will always remember the crystal clarity and irony of her cover of her classic Old Devil Time that night -yeah, give me one more chance, one more breathe. But I will always think of If I Could Be The Rain and thoughst of washing herself down to the sea whenever I hear her name. RIP Rosalie Sorrels 

CD REVIEW

Farewell To An Unrepentant Wobblie

Strangers In Another Country, Rosalie Sorrels and various artists, Red Barn records, 2008

The first paragraph here has been used in reviewing other Rosalie Sorrels CDs in this space.

“My first association of the name Rosalie Sorrels with folk music came, many years ago now, from hearing the recently departed folk singer/storyteller/ songwriter and unrepentant Wobblie (IWW) Utah Phillips mention his long time friendship with her going back before he became known as a folksinger. I also recall that combination of Sorrels and Phillips as he performed his classic “Starlight On The Rails” and she his also classic “If I Could Be The Rain” on a PBS documentary honoring the Café Lena in Saratoga, New York, a place that I am also very familiar with for many personal and musical reasons. Of note here: it should be remembered that Rosalie saved, literally, many of the compositions that Utah left helter-skelter around the country in his “bumming” days.”

That said, what could be better than to have Rosalie pay musical tribute to one of her longest and dearest folk friends, her old comrade Utah Phillips, someone who it is apparent from this beautiful little CD was on the same wavelength as that old unrepentant Wobblie. Here Rosalie takes a wide scattering of Utah’s work from various times and places and gives his songs and storytelling her own distinctive twist.

For example? Well, right from the first song “Starlight On The Trail” about being adrift in America in the later part of the 20th century with its prologue taken from some thoughts on the writings of author Thomas Wolfe (of “You Can’t Go Home Again” fame). Or the stirring “He Comes Like The Rain” a fair description of Utah himself if one thinks about it. Or to get political (and worry about the next generations) “Enola Gay”. And political memory about the forgotten “pre-mature anti-fascist” heroes of the Abraham Lincoln Battalion of the International Brigades that fought in Spain when it counted in “Eddie’s Song”. Finally, how about the appropriate ‘Ashes On The Sea” complete with Kate Wolf/Woody Guthrie story. If there were more than a five star spot here I would click it. Utah, rest easy, Rosalie did good, she did very good by you here. Adieu, old working class warrior.


If I Could Be The Rain-"Utah Phillips"

Everybody I know sings this song their own way, and they arrive at their own understanding of it. Guy Carawan does it as a sing along. I guess he thinks it must have some kind of universal appeal. To me, it's a very personal song. It's about events in my life that have to do with being in love. I very seldom sing it myself for those reasons.


If I could be the rain, I'd wash down to the sea;
If I could be the wind, there'd be no more of me;
If I could be the sunlight, and all the days were mine,
I would find some special place to shine.

But all the rain I'll ever be is locked up in my eyes,
When I hear the wind it only whispers sad goodbyes.
If I could hide the way I feel I'd never sing again;
Sometimes I wish that I could be the rain.

If I could be the rain, I'd wash down to the sea;
If I could be the wind, there'd be no more of me;
If I could hide the way I feel I'd never sing again;
Sometimes I wish that I could be the rain.

Copyright ©1973, 2000 Bruce Phillips


THE TELLING TAKES ME HOME
(Bruce Phillips)

Let me sing to you all those songs I know
Of the wild, windy places locked in timeless snow,
And the wide, crimson deserts where the muddy rivers flow.
It's sad, but the telling takes me home.

Come along with me to some places that I've been
Where people all look back and they still remember when,
And the quicksilver legends, like sunlight, turn and bend
It's sad, but the telling takes me home.

Walk along some wagon road, down the iron rail,
Past the rusty Cadillacs that mark the boom town trail,
Where dreamers never win and doers never fail,
It's sad, but the telling takes me home.

I'll sing of my amigos, come from down below,
Whisper in their loving tongue the songs of Mexico.
They work their stolen Eden, lost so long ago.
It's sad, but the telling takes me home.

I'll tell you all some lies, just made up for fun,
And the loudest, meanest brag, it can beat the fastest gun.
I'll show you all some graves that tell where the West was won.
It's sad, but the telling takes me home.

And I'll sing about an emptiness the East has never known,
Where coyotes don't pay taxes and a man can live alone,
And you've got to walk forever just to find a telephone.
It's sad, but the telling takes me home.

Let me sing to you all those songs I know
Of the wild, windy places locked in timeless snow,
And the wide, crimson deserts where the muddy rivers flow.
It's sad, but the telling takes me home.


--------------------------------------------------------------------------------
STARLIGHT ON THE RAILS
(Bruce Phillips)

I can hear the whistle blowing
High and lonesome as can be
Outside the rain is softly falling
Tonight its falling just for me

Looking back along the road I've traveled
The miles can tell a million tales
Each year is like some rolling freight train
And cold as starlight on the rails

I think about a wife and family
My home and all the things it means
The black smoke trailing out behind me
Is like a string of broken dreams

A man who lives out on the highway
Is like a clock that can't tell time
A man who spends his life just rambling
Is like a song without a rhyme

The 60th Anniversary Of Jack Kerouac's "On The Road"-Ain't Got No Time For Corner Boys, Down In The Streets Making All That Noise”-The Mean Streets Of Working Class Times- “The Fighter”- A Film Review

The 60th Anniversary Of Jack Kerouac's "On The Road"-Ain't Got No Time  For Corner Boys, Down In The Streets Making All That Noise”-The Mean Streets Of Working Class Times- “The Fighter”- A Film Review

DVD Review

The Fighter, starring Mark Wahlberg, Christian Bale and Melissa Leo, Paramount Pictures, 2010

I know the mean streets of Lowell, Massachusetts, although of late that geographical reference point would center on a more literary sense of the place around the figure of 1950s beat novelist/poet Jack Kerouac. I do not, by the way, mean that I know Lowell from actually growing up in that old-time textile mill town that has seen better days, mainly. I mean I know Lowell because I know the double-deckers, the triple-deckers, the seedy bowling alleys, the back lot gyms, the mom and pop variety stores, the ethnically-tinged bars, biker hang-outs, and flop houses that dot that working class town and form the backdrop to the cultural life of that place. I grew up on the southern side of Boston in North Adamsville. That past its prime working class town (formerly a shipbuilding center rather than Lowell's textile but they shared the same ethos) had its full compliment of tight housing, rundown stores, sparse entertainment possibilities and cramped view of life’s prospects just like Lowell.

I know Mickey Ward (Wahlberg) and, more importantly, I know Dickie Eklund (Bale) and their mother Alice (Leo). I do not mean that I know any of them personally but I know their ilk. See North Adamsville also had its fair share of club fighters (or other sports king wanna-bes), working out of some third floor back door gym that smelled of tiger’s balm and other liniments, looking to make it out of the dead-end town and on to the big tent, whether they actually left North Adamsville or not. And most didn’t and most did not even get a shot at hitting someone like Sugar Ray Leonard down on some matted ring floor like Dickie did. Frankly, I spent most of my time as a youth being attracted too but ultimately trying to run, run very hard, away from the Dickie guys, the street-wise corner boys who fall sort of catching the brass ring. While they may be street-wise corner boys, unlike in this film, they are strictly bad-ass cut your throat for a dime characters best left behind. That was hard lesson to learn back in the day, and as the film makes clear, now too.

That said about the social realities of working class life what is there not to like about a film that highlights, Mickey Ward, one of our own getting out from under by sheer perseverance, wit, and his own sense of street smarts, mainly on his own terms. And to be a bloody stubborn Irishman to boot. Some of the stuff concerning his family connections, his eight million family connections, the “us against the world (you do not air your dirty linen in public, period)” while hard to take at points rang true. As did many of the confrontation scenes with Mickey’s high-flying girlfriend Charlene, when she tried to break her man out of the family’s grip. Finally, the acting from Wahlberg’s conflicted (between family and career, between being a “stepping stone” and a champ) boxer, to Bale’s mad monk ex-boxer who had gone a long way down from those Sugar Ray days (a not uncommon fate for those who are just not good enough to wear the crown, whatever the crown might be) to Leo’s (Alice)one-dimensional family worldview (with nine kids, seven of them girls, that might have been the beginning of wisdom in her case) was uniformly fine. Still, I am glad, glad as hell that I made a left turn away from those corner boys down in the streets making all that noise. But it was a close thing, no question.