Friday, February 23, 2018

In Boston- 2/26 Assata Taught Me: Black Radicalism Past and Present, with Dr. Donna Murch

Assata Taught Me: Black Radicalism Past and Present, with Dr. Donna
Murch

* *When:* Monday, February 26, 6 p.m. to 8 p.m.
* *Where:* Urban League of Eastern Massachusetts

Donna Murch is associate professor of history at Rutgers University. She
has a forthcoming book of essays entitled, Assata Taught Me: State
Violence, Mass Incarceration and the Movement for Black Lives. In 2010,
Murch published the Phyllis Wheatley Prize award-winning monograph
Living for the City: Migration, Education and the Rise of the Black
Panther Party in Oakland, California . She has written for the Nation,
Boston Review, Jacobin, Black Scholar, and has appeared in Stanley
Nelson’s documentary, Black Panthers: Vanguard of the Revolution.
Join us for a presentation and discussion on the influence of Black
radical history on the current movement for Black lives.

88 Warren St
Roxbury, Massachusetts 02119
Get Directions
<https://l.facebook.com/l.php?u=http%3A%2F%2Fshare.here.com%2Fr%2Fmylocation%2Fe-eyJuYW1lIjoiVXJiYW4gTGVhZ3VlIG9mIEVhc3Rlcm4gTWFzc2FjaHVzZXR0cyIsImFkZHJlc3MiOiI4OCBXYXJyZW4gU3QsIFJveGJ1cnksIE1hc3NhY2h1c2V0dHMiLCJsYXRpdHVkZSI6NDIuMzI3OTIzODc0NjE1LCJsb25naXR1ZGUiOi03MS4wODI5MDk2OTc2OTIsInByb3ZpZGVyTmFtZSI6ImZhY2Vib29rIiwicHJvdmlkZXJJZCI6MTQyMDY2NTE5MTY4NzE1fQ%3D%3D%3Flink%3Daddresses%26fb_locale%3Den_US%26ref%3Dfacebook&h=ATPcZkyuKJ_vlKfyrCmcx5JJ8yr8JfzfNymG_yygSmgKagmujTtx1WirSKonBvUnV5vPhaI8iK-tMWGeGhD7gZSsHmjnfsYxjpa9vODbEBpY5g5wkR0>

This program is hosted by the Dudley Branch of the Boston Public
Library, the Fellowes Athenaeum,  and the Urban League of Eastern
Massachusetts.

http://baystatebanner.com/events/2018/feb/26/assata-taught-me-black-radicalism-p/?et=15581
_______________________________________________
Act-MA mailing list
Act-MA@act-ma.org
http://act-ma.org/mailman/listinfo/act-ma_act-ma.org
To set options or unsubscribe
http://act-ma.org/mailman/options/act-ma_act-ma.org

March 17, save the date: Boston Socialist Unity Project Annual Conference 2018


*Boston Socialist Unity Project Annual Conference 2018 *

*Saturday, March 17, 9-5 pm, @ MIT Building 34-101
<https://whereis.mit.edu/?go=34>, 50 Vassar Street
<https://whereis.mit.edu/?go=34>*

* BostonSocialistUnity.org <http://bostonsocialistunity.org/> | Facebook:
search for BostonSocialists *

*We invite you to join our third annual conference on the theme "Building
Socialist Power: social movements and the Left in an election year." The
conference will feature speakers on important issues facing the Left and
socialists, as well as a full range of workshops.*

*ANNOUNCEMENT OF PROGRAM (in formation)*

*Saturday, March 17 **registration opens 9:00 a.m. / program begins 10:00
a.m.*

*Featured speakers*

*o Savina Martin, eastern Massachusetts coordinator of the new Poor
Peoples Campaign*

*o Monica Poole, associate professor at Bunker Hill Community College, on
a radical take on #MeToo and current women's issues*

*o Rebecca Vilkomerson, national executive director of Jewish Voice for
Peace, on Palestinian rights*

*o Jill Stein on the crisis in Korea and US imperialism*

*o member of Boston Teachers Union on labor issues and education*

*Our lunchtime plenary presents different perspectives on the 2018
elections and electoral politics, seeking common ground and strengthening
the movement: presentations will include the Socialist Party of Boston, a
member of Our Revolution, the Communist Party USA of Greater Boston, and
the Party for Socialism and Liberation*

*Two sessions of participatory workshops will showcase movement-building
work and issues. **Proposed topics so far include Puerto Rico, immigrant
rights and deportations, work of Our Revolution, Fair Trade Action, Jobs
not Jails, lessons from Gramsci, Boycott, Divestment and Sanctions of
Israel*

*Breakfast and lunch options available at the conference.*

*Everyone is welcome, $10 suggested donation
<http://www.bostonsocialistunity.org/>; nobody turned away for lack of
funds.*

*Write with your questions and more information:
bostonsocialistunity@gmail.com <bostonsocialistunity@gmail.com>*
_______________________________________________
Act-MA mailing list
Act-MA@act-ma.org
http://act-ma.org/mailman/listinfo/act-ma_act-ma.org
To set options or unsubscribe
http://act-ma.org/mailman/options/act-ma_act-ma.org

Dr. King’s Vision: The Poor People’s Campaign of 1967-68

Dr. King’s Vision: The Poor People’s Campaign of 1967-68

Why a Poor People’s Campaign?

Just a year before his assassination, at a Southern Christian Leadership Conference staff retreat in May 1967, Rev. Dr. Martin Luther King, Jr. said:
I think it is necessary for us to realize that we have moved from the era of civil rights to the era of human rights…[W]hen we see that there must be a radical redistribution of economic and political power, then we see that for the last twelve years we have been in a reform movement…That after Selm…
Later that year, in December 1967, Rev. Dr. King announced the plan to bring together poor people from across the country for a new march on Washington. This march was to demand better jobs, better homes, better education—better lives than the ones they were living. Rev. Dr. Ralph Abernathy explained that the intention of the Poor People’s Campaign of 1968 was to “dramatize the plight of America’s poor of all races and make very clear that they are sick and tired of waiting for a better life.” Rev. Dr. King proposed, “… If you are, let’s say, from rural Mississippi, and have never had medical attention, and your children are undernourished and unhealthy, you can take those little children into the Washington hospitals and stay with them there until the medical workers cope with their needs, and in showing it your children you will have shown this country a sight that will make it stop in its busy tracks and think hard about what it has done.” King aligned with the struggle of the poor and black sanitation workers in Memphis, Tennessee in March and April 1968. He suggested their struggle for dignity was a dramatization of the issues taken up by the Poor People’s Campaign—a fight by capable, hard workers against dehumanization, discrimination and poverty wages in the richest country in the world.
Dr. King saw that poverty was not just another issue and that poor people were not a special interest group. Throughout his many speeches in the last year of his life, he described the unjust economic conditions facing millions people worldwide. He held up the potential of the poor to come together to transform the whole of society. He knew that for the load of poverty to be lifted, the thinking and behavior of a critical mass of the American people would have to be changed. To accomplish this change of consciousness a “new and unsettling force” had to be formed. In other words, the poor would have to organize to take action together around our immediate and basic needs. In doing, we could become a powerful social and political force capable of changing the terms of how poverty is understood and dispelling the myths and stereotypes that uphold the mass complacency and leave the root causes of poverty intact. He described this force as a multi-racial “nonviolent army of the poor, a freedom church of the poor.”
In his last Sunday sermon, he stated:
There can be no gainsaying of the fact that a great revolution is taking place in the world today. In a sense it is a triple revolution; that is a technological revolution, with the impact of automation and cybernation; then there is a revolution of weaponry, with the emergence of atomic and nuclear…
The triple revolution that Rev. Dr. King highlighted in this sermon emphasized: 1. a technological revolution, 2. a revolution of weaponry, and 3. a human rights revolution, with the freedom explosion taking place all over the world. He argued that social transformation was not inevitable, arising solely out of the historic conditions, but rather needed the commitment, consciousness, capacity and connectedness of the “new and unsettling force” to build a credible and powerful campaign.
The first gathering of over fifty multiracial organizations that came together with SCLC to join the Poor People’s Campaign, took place in Atlanta, Georgia in March 1968. Key leaders and organizations at this session included: Tom Hayden of the Newark Community Union, Reis Tijerina of the Federal Alliance of New Mexico, John Lewis of the Southern Regional Council, Myles Horton of the Highlander Center, Appalachian volunteers from Kentucky, welfare rights activists, California farm workers, and organized tenants. Rev. Dr. King addressed the session saying that it was the first meeting of that kind he had ever participated in. Indeed, meetings where leaders of different sections of the poor and dispossessed come together on the basis of their common needs and demands remain rare and politically taboo.

The Platform for the Poor People’s Campaign of 1968

As a first step in building the power needed to achieve the goal of a radical redistribution of political and economic power King, along with other leaders of the poor such as Johnnie Tillmon of the National Welfare Rights Organization (NWRO), helped work out the major elements of the platform for the Poor People’s Campaign of 1968. An important aspect of the Campaign was to petition the government to pass an Economic Bill of Rights as a step to lift the load of poverty.
  • $30 billion annual appropriation for a real war on poverty
  • Congressional passage of full employment and guaranteed income legislation [a guaranteed annual wage]
  • Construction of 500,000 low-cost housing units per year until slums were eliminated
The Campaign was organized into three phases. The first was to construct a shantytown, to become known as Resurrection City, on the National Mall between the Lincoln Memorial and the Washington Monument. With permits from the National Park Service, Resurrection City was to house anywhere from 1,500 to 3,000 Campaign participants. Additional participants would be housed in other group and family residences around the metropolitan area. The next phase was to begin public demonstrations, mass nonviolent civil disobedience, and mass arrests to protest the plight of poverty in this country. The third and final phase of the Campaign was to launch a nationwide boycott of major industries and shopping areas to prompt business leaders to pressure Congress into meeting the demands of the Campaign.
Although Rev. Dr. King was assassinated on April 4, on April 29, 1968, the Poor People’s Campaign went forward. It began in Washington where key leaders of the campaign gathered for lobbying efforts and media events before dispersing around the country to formally launch the nine regional caravans bringing the thousands of participants to Washington: the “Eastern Caravan,” the “Appalachia Trail,” the “Southern Caravan,” the “Midwest Caravan,” the “Indian Trail,” the “San Francisco Caravan,” the “Western Caravan,” the “Mule Train,” and the “Freedom Train.”4
The efforts of the Poor People’s Campaign climaxed in the Solidarity Day Rally for Jobs, Peace, and Freedom on June 19, 1968. Fifty thousand people joined the 3,000 participants living at Resurrection City to rally around the demands of the Poor People’s Campaign on Solidarity Day. This was the first and only massive mobilization to take place during the Poor People’s Campaign.
Bayard Rustin put forth a proposal for an “Economic Bill of Rights” for Solidarity Day that called for the federal government to:
  1. Recommit to the Full Employment Act of 1946 and legislate the immediate creation of at least one million socially useful career jobs in public service
  2. Adopt the pending housing and urban development act of 1968
  3. Repeal the 90th Congress’s punitive welfare restrictions in the 1967 Social Security Act
  4. Extend to all farm workers the right–guaranteed under the National Labor Relations Act–to organize agricultural labor unions
  5. Restore budget cuts for bilingual education, Head Start, summer jobs, Economic Opportunity Act, Elementary and Secondary Education Acts

The Legacy of MLK’s Poor People’s Campaign

Unfortunately, the unity and organization needed for the Poor People’s Campaign of 1968 to complete all three of the planned stages and form the “new and unsettling force” capable of disrupting “complacent national life” and achieving an economic bill of rights was not easy to come by. The assassinations of Dr. King and Senator Robert Kennedy, a key proponent of the Campaign and Presidential candidate, only served to cripple the Campaign and greatly limit its impact. King emphasized the need for poor whites, Blacks, Latinos, Asians, and Native Americans to unite. He asserted that the Poor People’s Campaign would only be successful if the poor could come together across all the obstacles and barriers set up to divide us and if they could overcome the attention and resources being diverted because of the US engagement in the Vietnam War. In August 1967, he preached:
One unfortunate thing about [the slogan] Black Power is that it gives priority to race precisely at a time when the impact of automation and other forces have made the economic question fundamental for blacks and whites alike. In this context a slogan ‘Power for Poor People’ would be much more appro…
And the night before his assassination, in his “Promised Land” speech, he reminded the people that being disunited only benefitted the rich and powerful:
You know, whenever Pharaoh wanted to prolong the period of slavery in Egypt, he had a favorite, favorite formula for doing it. What was that? He kept the slaves fighting among themselves. But whenever the slaves get together, something happens in Pharaoh’s court, and he cannot hold the slaves in sla…
Shortly before the Poor People’s Campaign was launched, King described the kairos moment they were in. His words still ring true today:
Something is happening in our world. The masses of people are rising up. And wherever they are assembled today, whether they are in Johannesburg, South Africa; Nairobi, Kenya; Accra, Ghana; New York City; Atlanta, Georgia; Jackson, Mississippi; or Memphis, Tennessee — the cry is always the same: “We…
King and the other leaders of the Poor People’s Campaign asked fundamental questions about the contradictions of their day. Today, many of the groups interested in re-igniting the Poor People’s Campaign are asking similar questions about the problems of inequality, power and class:
We are called upon to help the discouraged beggars in life’s marketplace. But one day we must come to see that an edifice which produces beggars needs restructuring. It means that questions must be raised. And you see, my friends, when you deal with this you begin to ask the question, ‘Who owns the …
King exemplified the clarity, commitment, capability, and connectedness needed to build a movement to end poverty:
I choose to identify with the underprivileged. I choose to identify with the poor. I choose to give my life for the hungry. I choose to give my life for those who have been left out…This is the way I’m going.
This commitment is needed from all leaders interested in taking up King’s mantle. He demonstrated the difficulty and necessity of uniting the poor and dispossessed across race, religion, geography and other lines that divide. In our efforts to commemorate and build a Poor People’s Campaign for our times, we will undertake an analysis of the 1967-68 Campaign. We aim to stand on the shoulders of those who came before and put effort into learning lessons and getting into step together.
Upgrade to Premium Plan
✔ Save unlimited bookmarks.
✔ Save PDFs, DOCX files, images and Excel sheets as email attachments.
✔ Get priority support and access to latest features.
Upgrade To Premium
If you have any suggestions, bug reports or comments, please let me know at bharani@hq.emailthis.me. You can also Tweet to us at @EmailThis_

In Boston- Rally to Close Guantanamo, Park St., Feb. 24, 1 PM

To  act-ma  
Rally to Close Guantanamo and Give It Back to Cuba

February 24, 2018, 1pm, at Park Street Station

February 23 is the 115th anniversary of the US seizure of Guantanamo from
Cuba as a result of the provoked Spanish American war.

Join us, as part of this nation-wide protest, to lift your voice and express
outrage about US possession of this land and what we have done with it.

Torture and indefinite detention have no place in the country we want to
live in. Help bring justice for the prisoners and restore Guantanamo Bay to
its people.



This rally is organized by the Committee for Peace and Human Rights; the
Coalition Against U.S. Foreign Military Bases; United National Antiwar
Coalition; United for Justice with Peace; Women's International League for
Peace and Freedom, Boston branch; July 26 th Coalition; Brookline PAX,
Green-Rainbow Party, Greater Boston branch and VFP Boston, Chapter 9,
Smedley D. Butler Brigade.



For further information, contact Susan McLucas, (617) 776-6524,
<mailto:SusanBMcL@gmail.com> SusanBMcL@gmail.com, Committee for Peace and
Human Rights



_______________________________________________
Act-MA mailing list
Act-MA@act-ma.org
http://act-ma.org/mailman/listinfo/act-ma_act-ma.org
To set options or unsubscribe
http://act-ma.org/mailman/options/act-ma_act-ma.org

Out In The Black Liberation Night- The Black Panthers And The Struggle For The Ten-Point Program- Eight –No More Jail Cells

Out In The Black Liberation Night- The Black Panthers And The Struggle For The Ten-Point Program- Eight –No More Jail Cells   





Jesus, how did he, let’s leave him nameless at his request but his story is legion, legion in black ghetto America and brown Latino barrio America too ever since Mister and his damn cop justice system decided to go after drugs, small change drugs really, get caught up in the dragnet this time, just as he was starting to get things in his life under control, a little. His teenage years had been one hell after another once his father left, left rolling stone left with some woman not his mother and was down south somewhere according to his paternal grandmother and his mother had taken up, undivided attention taken up, with some Johnny Blade (not a bad guy really but not his father, no way, not a guy to talk to about his troubles since as he made plain his undivided attention was to his mother).

First thing was that first “clip” bust at thirteen (laughable when he thought about it now, some damn onyx ring, snagged under his shirt so cool he thought from over at Mister Earl’s  junk jewelry two- bit joint, a two-bit joint which had been in the neighborhood for as long as anybody could remember, even his grandmother over on Warren,  now with a big old monitor cruising the premises, that he just had to have for Shara’ s Valentine present, long gone and now forgotten Shara), then a couple more small robbery, burglary things (stealthy midnight creeps through back alleys and shimmied windows in the neighborhood apartments, close to home stealing ), then dropping out of school (that too to spent time with some Shara, although that was not her name, name now not remembered), then a “go to jail or go to the army, or else” thing from the that old whitebread judge who thought he was doing him a favor, getting him out of the hard streets harms’ way when he and two other confederates (who took the time, and had been taking time ever since for one thing or another) did one too many midnight creeps.  

The judge favor turned out being that he had two little purple hearts from two- tour Iraq courtesy of Saddam Hussein’s boys, or somebody nasty in Baghdad. Then back to the streets the down streets of Boston, really Roxbury, you know around Washington Street and Geneva his old home turf and its change from just a neighborhood, the ‘hood of child remembrance to something else, a free-fire zone of a different kind.           

And you know too that a guy, a black guy, even a purple heart black guy, without any real education, without some serviceable skill (nothing but a damn 11-Bravo to tout, nothing), and without some luck, real luck was up against it, up against it when the cops were always looking you up and down for just walking since he got back to the “real world” (he had been eye-balled and stopped twice right after he got back from Iraq and hell he was in uniform one time and they could see the damn purple hearts). So, you know, he took up “the life” again, the life this time meaning no small time Mr. Earl cheap jack jewel clips and midnight creep robberies (kids’ stuff) but working his way up the chain in the burgeoning local drug scene.

And he was doing okay for a while until one night they, and you know who the “they” was, came smashing down the door at the safe house over on Norfolk (somebody had snitched, somebody not alive right now if you want to know) and he was taken in. He did a year at South Bay for that one. It was there that he got “religion.” No, not some damn Black Muslim thing, or god holy roller thing, jesus, no, but, you know, wise to the hard fact that if he was going to make thirty (a milestone for a young black man according to some stuff he read from some report some foundation did while he was in and reading a magazine from the library after GED classes were over one day) his life flow was going against that prospect. And so he changed, changed a little, got a job through the VA, not much of a job, but steady, a short order cook and was moving along. Then this night of all nights he decided that he wanted to see a friend, not being exactly sure why but maybe a little wobbly on that straight and narrow,  from the old neighborhood, yes, bad move, the guy he visited related to the drug trade and he was just present when they came storming in. Thirty ain’t looking so good tonight…      

The original "Ten Point Program" from October, 1966 was as follows:[39][40]



1. We want freedom. We want power to determine the destiny of our black Community.

We believe that black people will not be free until we are able to determine our destiny.



2. We want full employment for our people.

We believe that the federal government is responsible and obligated to give every man employment or a guaranteed income. We believe that if the white American businessmen will not give full employment, then the means of production should be taken from the businessmen and placed in the community so that the people of the community can organize and employ all of its people and give a high standard of living.



3. We want an end to the robbery by the white man of our black Community.

We believe that this racist government has robbed us and now we are demanding the overdue debt of forty acres and two mules. Forty acres and two mules was promised 100 years ago as restitution for slave labor and mass murder of black people. We will accept the payment as currency which will be distributed to our many communities. The Germans are now aiding the Jews in Israel for the genocide of the Jewish people. The Germans murdered six million Jews. The American racist has taken part in the slaughter of over 50 million black people; therefore, we feel that this is a modest demand that we make.



4. We want decent housing, fit for shelter of human beings.

We believe that if the white landlords will not give decent housing to our black community, then the housing and the land should be made into cooperatives so that our community, with government aid, can build and make decent housing for its people.



5. We want education for our people that exposes the true nature of this decadent American society. We want education that teaches us our true history and our role in the present-day society.



We believe in an educational system that will give to our people a knowledge of self. If a man does not have knowledge of himself and his position in society and the world, then he has little chance to relate to anything else.



6. We want all black men to be exempt from military service.



We believe that black people should not be forced to fight in the military service to defend a racist government that does not protect us. We will not fight and kill other people of color in the world who, like black people, are being victimized by the white racist government of America. We will protect ourselves from the force and violence of the racist police and the racist military, by whatever means necessary.



7. We want an immediate end to POLICE BRUTALITY and MURDER of black people.

We believe we can end police brutality in our black community by organizing black self-defense groups that are dedicated to defending our black community from racist police oppression and brutality. The Second Amendment to the Constitution of the United States gives a right to bear arms. We therefore believe that all black people should arm themselves for self defense.



8. We want freedom for all black men held in federal, state, county and city prisons and jails.

We believe that all black people should be released from the many jails and prisons because they have not received a fair and impartial trial.



9. We want all black people when brought to trial to be tried in court by a jury of their peer group or people from their black communities, as defined by the Constitution of the United States.



We believe that the courts should follow the United States Constitution so that black people will receive fair trials. The 14th Amendment of the U.S. Constitution gives a man a right to be tried by his peer group. A peer is a person from a similar economic, social, religious, geographical, environmental, historical and racial background. To do this the court will be forced to select a jury from the black community from which the black defendant came. We have been, and are being tried by all-white juries that have no understanding of the "average reasoning man" of the black community.



10. We want land, bread, housing, education, clothing, justice and peace. And as our major political objective, a United Nations-supervised plebiscite to be held throughout the black colony in which only black colonial subjects will be allowed to participate for the purpose of determining the will of black people as to their national destiny.



When in the course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume, among the powers of the earth, the separate and equal station to which the laws of nature and nature's God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.



We hold these truths to be self- evident, that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness. That, to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed; that, whenever any form of government becomes destructive of these ends, it is the right of the people to alter or to abolish it, and to institute a new government, laying its foundation on such principles, and organizing its powers in such form, as to them shall seem most likely to effect their safety and happiness. Prudence, indeed, will dictate that governments long established should not be changed for light and transient causes; and accordingly, all experience hath shown, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But, when a long train of abuses and usurpations, pursuing invariable the same object, evinces a design to reduce them under absolute despotism, it is their right, it is their duty, to throw off such government, and to provide new guards for their future security.

Thursday, February 22, 2018

The Labor Party Question In The United States- An Historical Overview-Fight For A Worker Party That Fights For A Workers Government

The Labor Party Question In The United States- An Historical Overview-Fight For A Worker Party That Fights For A Workers Government

By Frank Jackman 


These notes (expanded) were originally intended to be presented as The Labor Question in the United States at a forum on the question on Saturday August 4, 2012. As a number of radicals have noted, most particularly organized socialist radicals, after the dust from the fall bourgeois election settles, regardless of who wins, the working class will lose. Pressure for an independent labor expression, as we head into 2013, may likely to move from its current propaganda point as part of the revolutionary program to agitation and action so learning about the past experiences in the revolutionary and radical labor movements is timely.
I had originally expected to spend most of the speech at the forum delving into the historical experiences, particularly the work of the American Communist Party and the American Socialist Workers Party with a couple of minutes “tip of the hat” to the work of radical around the Labor Party experiences of the late 1990s. However, the scope of the early work and that of those radical in the latter work could not, I felt, be done justice in one forum. Thus these notes are centered on the early historical experiences. If I get a chance, and gather enough information to do the subject justice, I will place notes for the 1990s Labor party work in this space as well.
*********
The subject today is the Labor Party Question in the United States. For starters I want to reconfigure this concept and place it in the context of the Transitional Program first promulgated by Leon Trotsky and his fellows in the Fourth International in 1938. There the labor party concept was expressed as “a workers’ party that fights for a workers’ government.” [The actual expression for advanced capitalist countries like the U.S. was for a workers and farmers government but that is hardly applicable here now, at least in the United States. Some wag at the time, some Shachtmanite wag from what I understand, noted that there were then more dentists than farmers in the United States. Wag aside that remark is a good point since today we would call for a workers and X (oppressed communities, women, etc.) government to make our programmatic point more inclusive.]

For revolutionaries these two algebraically -expressed political ideas are organically joined together. What we mean, what we translate this as, in our propaganda is a mass revolutionary labor party (think Bolsheviks first and foremost, and us) based on the trade unions (the only serious currently organized part of the working class) fighting for soviets (workers councils, factory committees, etc.) as an expression of state power. In short, the dictatorship of the proletariat, a term we do not yet use in “polite” society these days in order not to scare off the masses. And that is the nut. Those of us who stand on those intertwined revolutionary premises are few and far between today and so we need, desperately need, to have a bridge expression, and a bridge organization, the workers party, to do the day to day work of bringing masses of working people to see the need to have an independent organized expression fighting programmatically for their class interests. And we, they, need it pronto.

That program, the program that we as revolutionaries would fight for, would, as it evolved, center on demands, yes, demands, that would go from day to day needs to the struggle for state power. Today focusing on massive job programs at union wages and benefits to get people back to work, workers control of production as a way to spread the available work around, the historic slogan of 30 for 40, nationalization of the banks and other financial institutions under workers control, a home foreclosure moratorium, and debt for homeowners and students. Obviously more demands come to mind but those listed are sufficient to show our direction.
Now there have historically been many efforts to create a mass workers party in the United States going all the way back to the 1830s with the Workingmen’s Party based in New York City. Later efforts, after the Civil War, mainly, when classic capitalism began to become the driving economic norm, included the famous Terence Powderly-led Knights of Labor, including (segregated black locals), a National Negro Union, and various European social-democratic off -shoots (including pro-Marxist formations). All those had flaws, some serious like being pro-capitalist, merely reformist, and the like (sound familiar?) and reflected the birth pangs of the organized labor movement rather than serious predecessors.

Things got serious around the turn of the century (oops, turn of the 20th century) when the “age of the robber barons” declared unequivocally that class warfare between labor and capital was the norm in American society (if not expressed that way in “polite” society). This was the period of the rise the Debsian-inspired party of the whole class, the American Socialist Party. More importantly, if contradictorily, emerging from a segment of that organization, the Industrial Workers of the World (IWW, Wobblies) was, to my mind the first serious revolutionary labor organization (party/union?) that we could look to as fighting a class struggle fight for working class interests. Everyone should read the Preamble to the IWW Constitution of 1905 (look it up on Wikipedia or the IWW website) to see what I mean. It still retains its stirring revolutionary fervor today.

The most unambiguous work of creating a mass labor party that we could recognize though really came with the fight of the American Communist Party (which had been formed by the sections, the revolutionary-inclined sections, of the American Socialist Party that split off in the great revolutionary/reformist division after the success of the Bolshevik Revolution in Russia in 1917) in the 1920s to form one based on the trade unions (mainly in the Midwest, and mainly in Chicago with the John Fitzgerald –led AFL). That effort was stillborn, stillborn because the non-communist labor leaders who had the numbers, the locals, and, ah, the dough wanted a farmer-labor party, a two class party to cushion them against radical solutions (breaking from the bourgeois parties and electoralism). Only the timely intervention of the Communist International saved the day from a major blunder (Go to the James P. Cannon Internet Archives for more, much more on this movement, He, and his factional allies including one William Z. Foster, later the titular head of the Communist Party, were in the thick of things to his later red-faced chagrin).

Moving forward, the American Communist Party at the height of the Great Depression (the one in the 1930s, that one, not the one we are in now) created the American Labor Party (along with the American Socialist party and other pro-Democratic Party labor skates) which had a mass base in places like New York and the Midwest. The problem though was this organization was, mainly, a left-handed way to get votes for Roosevelt from class conscious socialist-minded workers who balked at a direct vote for Roosevelt. (Sound familiar, again?) And that, before the Labor Party movement of the 1990s, is pretty much, except a few odd local attempts here and there by leftist groups, some sincere, some not, was probably the last major effort to form any kind of independent labor political organization. (The American Communist Party after 1936, excepting 1940, and even that is up for questioning, would thereafter not dream of seriously organizing such a party. For them the Democratic Party was more than adequate, thank you. Later the Socialist Workers Party essentially took the same stance.)
So much then for the historical aspects of the workers party question. The real question, the real lessons, for revolutionaries posed by all of this is something that was pointed out by James P. Cannon in the late 1930s and early 1940s (and before him Leon Trotsky). Can revolutionaries in the United States recruit masses of working people to a revolutionary labor party (us, again) today (and again think Bolshevik)? To pose the question is to give the answer (an old lawyer’s trick, by the way).

America today, no. Russia in 1917, yes. Germany in 1921, yes. Same place 1923, yes. Spain in 1936 (really from 1934 on), yes. America in the 1930s, probably not (even with no Stalinist ALP siphoning). France 1968, yes. Greece (or Spain) today, yes. So it is all a question of concrete circumstances. That is what Cannon (and before him Trotsky) was arguing about. If you can recruit to the revolutionary labor party that is the main ticket. We, even in America, are not historically pre-determined to go the old time British Labor Party route as an exclusive way to create a mass- based political labor organization. If we are not able to recruit directly then you have to look at some way station effort. That is why in his 1940 documents (which can also be found at the Cannon Internet Archives as well) Cannon stressed that the SWP should where possible (mainly New York) work in the Stalinist-controlled (heaven forbid, cried the Shachtmanites) American Labor Party. That was where masses of organized trade union workers were.

Now I don’t know, and probably nobody else does either, if and when, the American working class is going to come out of its slumber. Some of us thought that Occupy might be a catalyst for that. That has turned out to be patently false as far as the working class goes. So we have to expect that maybe some middle level labor organizers or local union officials feeling pressure from the ranks may begin to call for a labor party. That, as the 1990s Socialist Alternative Labor Party archives indicates, is about what happened when those efforts started.

[A reference back to the American Communist Party’s work in the 1920s may be informative here. As mentioned above there was some confusion, no, a lot of confusion back then about building a labor party base on workers and farmers, a two -class party. While the demands of both groups may in some cases overlap farmers, except for farm hands, are small capitalists on the land. We need a program for such potential allies, petty bourgeois allies, but their demands are subordinate to labor’s in a workers’ party program. Fast forward to today and it is entirely possible, especially in light of the recent Occupy experiences, that some vague popular frontist trans-class movement might develop like the Labor Non-Partisan League that the labor skates put forward in the 1930s as a catch basin for all kinds of political tendencies. We, of course, would work in such formations fighting for a revolutionary perspective but this is not what we advocate for now.]

Earlier this year AFL-CIO President Trumka made noises about labor “going its own way.” I guess he had had too much to drink at the Democratic National Committee meeting the night before, or something. So we should be cautious, but we should be ready. While at the moment tactics like a great regroupment of left forces, a united front with labor militants, or entry in other labor organizations for the purpose of pushing the workers party are premature we should be ready.


And that last sentence brings up my final point, another point courtesy of Jim Cannon. He made a big point in the 1940s documents about the various kinds of political activities that small revolutionary propaganda groups or individuals (us, yet again) can participate in (and actually large socialist organizations too before taking state power). He lumped propaganda, agitation, and action together. For us today we have our propaganda points “a workers’ party that fights for a workers (and X, okay) government.” In the future, if things head our way, we will “united front” the labor skates to death agitating for the need for an independent labor expression. But we will really be speaking over their heads to their memberships (and other working class formations, if any, as well). Then we will take action to create that damn party, fighting to make it a revolutionary instrument. Enough said.