This space is dedicated to the proposition that we need to know the history of the struggles on the left and of earlier progressive movements here and world-wide. If we can learn from the mistakes made in the past (as well as what went right) we can move forward in the future to create a more just and equitable society. We will be reviewing books, CDs, and movies we believe everyone needs to read, hear and look at as well as making commentary from time to time. Greg Green, site manager
“We’ll Meet Again Don’t Know Where, Don’t Know When”-Greer Garson and Walter Pidgeon’s “Mrs. Miniver (1942)-A Film Review
DVD Review
By Film Critic Emeritus Sam Lowell
Mrs. Miniver, starring Greer Garson, Walter Pidgeon, Dame May Whitty, Teresa Wright, Richard Ney, 1942
They say that Dame Vera Lynn’s (at least I think she is a Dame now if she is still alive and a quick look at Wikipedia confirms that she is at 100 having been born during World War I and hence having seen many, many wars over the past century) song We’ll Meet Again got England, you know the stiff upper lip British, through the night of the long knives when that country was basically alone fighting against the Nazi night-takers after Hitler and his minions stepped over most of Europe and the destruction of the British Isles by a massive bombing campaign was beating down as a last step in that act. This before Pearl Harbor put American boots on European soil. (The Americans having their own get through the war song Til We Meet Again to keep up morale as the soldiers, sailors, marines and flyboys were leaving these shores for an uncertain fate many laying their heads down on those foreign shores.) If that was the case then the film under review, the award-winning Mrs. Miniver, was the cinematic complement to that song as a combination straight story about civilian wartime struggles in the modern age when such populations have unfortunately become front and center in military warfare planning and none too veiled propaganda for the British government’s war effort. (Such things are hard to gauge but as eminent a spokesman for British war efforts as war-time leader Winton Churchill said the film (and the book it was based on) was invaluable to keep British morale high.)
Some seventy-five years on and too many brutal wars to count, including atrocities which come close to those of World War II, it is hard to say whether such a film did or did not lift morale although especially with the minister’s sermon that ended the film urging all Britons to keep the faith and keep pushing on it must have had some impact. For now though let me give the reader the “skinny” as I like to do and you can figure how much of a propaganda vehicle it was against the storyline of how a ordinary middle class British family dealt with the hard realities of war on its doorstep.
Obviously the key figure here is the ordinary citizen housewife Mrs. Miniver, played by Greer Garson who won an Oscar for her performance, as she tries to keep her family together through those trying times. This although her husband, Clem, played by Oscar-nominated Walter Pidgeon who was too old for military service but who took his civilian war service seriously (including participating in the evacuation at Dunkirk in the darkest days of the war as Germany was marching to the seas) was at home. And despite her worry over her oldest son joining the Royal Air Force as a fighter pilot at a time when Germany essentially ruled the skies over Britain. The most important thing that Mrs. Miniver does, aside from keeping the faith that her country will survive this big hit, is to keep cool, keep that notorious stiff upper lip as least for public consumption and therefore becomes a model for her fellow villagers. That becomes increasingly necessary as the air war begins to take a serious toll since there is an RAF base close by which the nasty Germans are very interested in putting out of commission. (One gardener set on winning an annual flower competition which went on as usual named his rose selection after her as tribute to her low key steadfastness).
Along the way Mrs. Miniver faces a number of trials which only steel her against the plotting of the night-takers including coolly capturing a downed German pilot, constant worries over her son’s fate up in the skies and as the German juggernaut hones in on that airbase protecting her two younger children as the Germans lay waste to her homestead (seeing that destruction which I think would have made most women, and men, flip out she merely carries on with what is left of the house and Clem does to in his own understated way). Added in is a little romance aside from the warm regard that she and Clem have for each in their marital relationship. That RAF son, played by Richard Ney, meets the granddaughter, played by Oscar-winning Teresa Wright, of the local leader of the gentry in those parts, played by Dame May Whitty, and they fall in love, get married and plan for an uncertain future despite that Lady’s objections. In the end that romance is shattered but not in the way one would expect. Mrs. Miniver’s now daughter-in law is killed during a German air attack as they were exposed in the open rather than her son up in the skies. As the film ends that previously mentioned minister’s sermon speaks of the new ways of war, the need to fight a people’s war against the night-takers. (Although the British were none too keen, not at all, when their “colonials” got all uppity in places like India after the war working for their liberation through that same basic strategy.) Like I said it is hard to see what effect this film had on morale at the time but it certainly was a very powerful if in spots melodramatic film showing the modern realities of warfare.
What we accomplished together this past year is unheard of—the largest wave of simultaneous, nonviolent direct action in American history, across more than 40 states and Washington D.C.
But since the 40 Days we’ve seen more of the same immoral actions from our political leaders. During this year’s midterm elections, politicians denied millions their sacred right to vote through racist gerrymandering, reckless voter purges, and burdensome lines to vote from Florida to North Carolina.
Even though some gains were made, hundreds of polling stations remained closed, felony disenfranchisement persists, and new restrictive voter ID laws and other forms of racist voter suppression are curtailing this basic right.
Whether you’re in Georgia, Kansas or North Dakota, these attacks target poor communities of color, but have broad impact among the poor. We’ve found that states that suppress votes have the lowest wages, the least environmental protections, the most uninsured people, and the greatest attacks on immigrants, LGBTQ people and women.
That’s why our next visit is to Capitol Hill, where on December 5, we’ll return for the third time this year to demand our politicians protect our voting rights and address the voter suppression we saw in 2018 across the country. This means immediately restoring and expanding the Voting Rights Act, ending racist gerrymandering, implementing automatic voter registration at the age of 18, making Election Day a holiday and extending the right to vote to all current and formerly incarcerated people.
The Poor People’s Campaign: A National Call for Moral Revival has been raising the crisis of voter suppression since our very beginning. We are building power among 140 million Black, brown and white poor people. To do that, our first step needs to be restoring and expanding the Voting Rights Act immediately. After that we must make voting accessible everywhere, period.
This means being part of the offensive, not just the resistance.
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Click on the headline to link to a YouTube film clip of Van Morrison performing the title song from the album under review, How Long Has This Been Going On.
CD Review
How Long Has This Been Going On, Van Morrison, with Georgie Fame and the Flames, Exile Productions, 1995
Apparently just now, although this time rather accidentally, I am on something of an outlaw country moment tear, again. I have mentioned on previously occasions when I have discussed county music, or rather more correctly outlaw country music, that I had a very short, but worthwhile period when I was immersed in this genre in the late 1970s. After tiring somewhat of Willie Nelson, Waylon Jennings and other more well know country outlaws I gravitated toward the music, eerily beautiful and haunting music, of Townes Van Zandt whose Steve Earle tribute album Townes I have recently reviewed in this space. As I noted there, as well, while this outlaw country thing was short-lived and I scrambled back to my first loves, blues, rock and folk music I always had time to listen to Townes and is funny mix of blues, folk rock, rock folk, and just downright outlaw country.
And that brings us to the album under review, Pay The Devil, and another “outlaw” country music man, the Belfast cowboy Van Morrison. Wait a minute, Van Morrison? Belfast cowboy? Okay, let me take a few steps back. I first heard Van Morrison in his 1960s rock period when I flipped out over his Into The Mystic on his Moondance album. And when I later saw him doing some blues stuff highlighted by his appearance in Martin Scorsese PBS History of Blues series several years ago I also flipped out, and said yes, brother blues. But somewhere along the way he turned again on us and has “reinvented” himself as the “son”, the legitimate son, of Hank Williams. And hence the Belfast Cowboy. But this ain't no one-trick pony. No way.
If you do not believe me then just listen to him ante up on Early In The Morning , a classic bluesy number; the thoughtful Gershwin tuneHow Long Has This Been Going On ; the pathos of That’s Life;and, Blues In The Night; and, something out of lost time,Early In The Morning. The Belfast Cowboy, indeed, although I always thought cowboys worn their emotions down deep, not on their blues high white note sleeves. And kudos to Brother Fame, who rode that same train, as well.
When The King Of Rock And
Roll Held Forth In The Acre Section Of North Adamsville -And Made It Stick-In
Honor Of The Generation Of ’68-Or Those Who Graced Wild Child Part Of It
By Zack James
[Zack James has been on an
assignment covering the various 50th anniversary commemorations of
the year 1968 (and a few in 1967 and for the future 1969 which is to his mind
something of a watershed year rather than his brother Alex and friends
“generation of ‘68” designation they have wrapped themselves around) and
therefore has not graced these pages for a while. Going through his paces on
those assignments Zack realized that he was out of joint with his own
generation, having been born in 1958 and therefore too young to have been
present at the creation of what is now called, at least in the
demographical-etched commercials, the classic age of rock and roll. Too young
too for any sense of what a jailbreak that time was and a shortly later period
which Seth Garth who was deep into the genre has called the ‘folk minute
breeze” that ran rampart through the land say in the early 1960s. Too young as
well to have been “washed clean,” not my term but Si Lannon’s since I am also
too young to have been aware of the import by the second wave of rock, the acid
rock period. Hell, this is enough of an introduction to re-introducing the
legendary writer here. Lets’ leave it as Zack is back and let him go through
his paces. Greg Green, site manager]
Alex James was the king of
rock and roll. Of course he was not really the king, the king being Elvis and
no last name needed at least for the bulk of those who will read what I call a
“think piece,” a piece about what all the commemorations of events a million
years ago, or it like a million years ago even mentioning 50 or 60 year
anniversaries, mean. What Alex was though was the conduit for my own musical
experiences which have left me as a stepchild to fiveimportant musical moments, the birth of rock
and roll in the 1950s, the quick prairie fire called the “folk minute of the
early 1960s and the resurgence with a vengeance of rock in the mid-1960s which
for brevity’s sake call “acid” rock, along the way and intersecting that big
three came a closeted “country outlaw moment” initiated by father time Hank
Williams and carried through with vengeance by singers like Willie Nelson,
Townes Van Zandt, and Waylon Jennings, and Muddy Waters and friends blues as
the glue that bound what others who write here, Sam Lowell, in particular calls
the Generation of ’68- a seminal year in many ways which I have been exploring
for this and other publications. I am well placed to do since I was over a
decade too young to have been washed over by the movements. But that step-child
still sticks and one Alex James is the reason why.
This needs a short
explanation. As should be apparent Alex James is my brother, my oldest brother,
born in 1946 which means a lot in the chronology of what follows. My oldest
brother as well in a family with seven children, five boys and two twin girls,
me being the youngest of all born in 1958. As importantly this clan grew up in
the dirt- poor working- class Acre, as in local lore Hell’s Acre, section of
North Adamsville where my mother, under better circumstances, grew up and
remained after marrying her World War II Marine my father from dirt poor
Appalachia which will also become somewhat important later. To say we lacked
for many of the things that others in that now seen “golden age” of American
prosperity would be an understatement and forms the backdrop of how Alex kept
himself somewhat sane with music although we didn’t even have a record player
(the now ancient although retro revival way to hear music then) and he was
forced when at home to “fight” for the family radio to get in touch with what
was going on, what the late Pete Markin his best friend back then called “the
great jailbreak.”
A little about Alex’s
trajectory is important too. He was a charter member along with the late
Markin, Si Lannon, Sam Lowell, Seth Garth and Allan Jackson, the later four
connected with this publication in various ways since its hard copy start in
the 1970s, of the Tonio Pizza Parlor corner boys. These guys, and maybe it
reflected their time and milieu, hung out at Tonio’s for the simple reason they
never had money, or not enough, and while they were not above various acts of
larceny and burglary mostly they hung around there to listen to the music
coming out of Tonio’s to die for jukebox. That jukebox came alive in maybe
1955, 1956 when they first heard Elvis (and maybe others as well but Alex
always insisted that he was the first to “discover” Elvis in his crowd.)
Quickly that formed the backdrop of what Alex listened to for a few years until
the genre spent a few years sagging with vanilla songs and beats. That same
Markin, who the guys here have written about and I won’t, was the guy who
turned Alex on to folk music via his desperate trips to Harvard Square up in
Cambridge when he needed to get out of the hellish family household he dwelled
in. The third prong of the musical triad was also initiated by Markin who made
what everybody claims was a fatal mistake dropping out of Boston University in
his sophomore year in 1967 to follow his dream, to “find” himself, to go west
to San Francisco for what would be called the Summer of Love where he learned
about the emerging acid rock scene (drugs, sex and rock and roll being one
mantra). He dragged everybody, including Alex if you can believe this since he
would subsequently come back and go to law school and become the staid
successful lawyer he is today, out there with him for varying periods of time.
(The fateful mistake on the part of Markin stemming from him dropping out at
the wrong time, the escalation of the war in Vietnam subjecting him later to
the draft and hell-hole Vietnam service while more than the others unhinged him
and his dream.) The blues part came as mentioned as a component of the folk
minute, part of the new wave rock revival and on its own. The country outlaw
connections bears separate mention these days.
That’s Alex’s story-line.
My intersection with Alex’s musical trip was that one day after he had come
back from a hard night at law school (he lived at home, worked during the day
at some law firmas somekind of lacky, and went to law school nights
studying the rest of the time) he went to his room and began playing a whole
bunch of music starting I think with Bill Haley and the Comet’s Rock Around The Clock and kept playing
stuff for a long time. Loudly. Too loudly for me to get to sleep and I went and
knocked on his door to get him quiet down. When he opened the door he had on
his record playerJerry Lee Lewis’s High School Confidential. I flipped out.
I know I must have heard Alex playing this stuff earlier, but it was kind of a
blank before. Background music just like Mother’s listening to 1940s stuff on
her precious ancient RCA radio in the kitchen. What happened then, what got me
mesmerized as a twelve- year old was that this music “spoke” to me, spoke to my
own unformed and unarticulated alienation. I had not been particularly
interested in music, music mostly heard and sung in the obligatory junior high
school music class, but this was different, this got my hormonal horrors in
gear. I stayed in Alex’s room listening half the night as he told me above when
he had first heard such and such a song.
Although the age gap
between Alex and I was formidable, he was out the door originally even before I
knew him since at that point we were the only two in the house all the others
in college or on their own he became something of a mentor to me on the ins and
out of rock and roll once I showed an interest. From that night on it was not
just a question of say, why Jailhouse
Rock should be in the big American Songbook but would tell me about who or
what had influenced rock and roll. He was the first to tell me about what had
happened in Memphis with a guy named Sam Phillips and his Sun Record label
which minted an extraordinary number of hits by guys like Elvis, Warren Smith,
Chuck Berry and Jerry Lee. When I became curious about how the sound got going,
why my hands got clammy when I heard the music and I would start tapping my
toes he went chapter and verse on me. Like some god-awful preacher quoting how
Ike Turner, under a different name, may really have been the granddaddy of rock
with his Rocket 88 and how obscure
guys like Louis Jordan, Big Joe Turner and Willie Lomax and their big bop
rhythm and blues was one key element. Another stuff from guys like Hack Devine,
Warren Smith and Lenny Larson who took the country flavor and melted it down to
its essence. Got rid of the shlock. Alex though did surprise me with the thing
he thought got our toes tapping-these guys, Elvis, Chuck, Jerry Lee, Buddy
Holly and a whole slew of what I would later call good old boys took their
country roots not the Grand Ole Opry stuff but the stuff they played at the red
barn dances down in the hills and hollows come Saturday night and mixed it with
some good old fashion religion stuff learned through bare-foot Baptists or from
the black churches and created their “jailbreak” music.
One night Alex startled me while
we were listening to an old Louvain Brothers song, I forget which one, when he
said “daddy’s music” meaning that our father who had come from down in deep
down in the mud Appalachia had put the stuff in our genes. He didn’t call it
DNA I don’t’ think he knew the term and I certainly didn’t but that was the
idea. I resisted the idea then, and for a long time after but sisters and
brothers look at the selections that accompany this so-called think piece the
whole thing is clear now. I, we are our father’s sons after all. Alex knew that
early on I only grabbed the idea lately-too late since our father he has been
gone a long time now.
Alex had the advantage of
being the oldest son of a man who also had grown up as the oldest son in his
family brood of I think eleven. (Since I, we never met any of them when my
father came North to stay for good after being discharged from the Marine as
hard Pacific War military service, I can’t say much about that aspect of why my
father doted on his oldest son.) That meant a lot, meant that Dad confided as
much as a quiet, sullen hard-pressed man could or would confide in a youngster.
All I know is that sitting down at the bottom of the food chain (I will laugh “clothes
chain” too as the recipient of every older brother, sister too when I was too
young to complain or comprehend set of ragamuffin clothing) he was so distant
that we might well have been just passing strangers. Alex, for example, knew
that Dad had been in a country music trio which worked the Ohio River circuit,
that river dividing Ohio and Kentucky up north far from hometown Hazard, yes,
that Hazard of legend and song whenever anybody speaks of the hardscrabble days
of the coal mine civil wars that went on down there before the war, before
World War II. I don’t know what instrument he played although I do know that he
had a guitar tucked under his bed that he would play when he had a freaking
minute in the days when he was able to get work.
That night Alex also
mentioned something that hit home once he mentioned it. He said that Dad who
tinkered a little fixing radios, a skill learned from who knows where although
apparently his skill level was not enough to get him a job in that industry,
figured out a way to get WAXE out of I think Wheeling, West Virginia which
would play old country stuff 24/7 and that he would always have that station on
in the background when he was doing something. Had stopped doing that at some
point before I recognized the country-etched sound but Alex said he was
spoon-fed on some of the stuff, citing Warren Smith and Smiley Jamison
particularly, as his personal entre into the country roots of one aspect of the
rock and roll craze. Said further that he was not all that shocked when say
Elvis’s It’s All Right Mama went off
the charts since he could sense that country beat up-tempo a little from what
Smith had been fooling around with, Carl Perkins too he said. They were what he
called “good old boys” who were happy as hell that they had enough musical
skills at the right time so they didn’t have to stick around the farm or work
in some hardware store in some small town down South.
Here is the real shocker,
well maybe not shocker, but the thing that made Alex’s initial so-called DNA
thought make sense. When Alex was maybe six or seven Dad would be playing
something on the guitar, just fooling around when he started playing Hank
Williams’ mournful lost love Cold, Cold
Heart. Alex couldn’t believe his ears and asked Dad to play it again. He
would for years after all the way to high school when Dad had the guitar out
and he was around request that Dad play that tune. I probably heard the song
too. So, yeah, maybe that DNA business is not so far off. And maybe, just
maybe, over fifty years later we are still our father’s sons. Thanks, Dad.
The selection posted here
culled from the merciful YouTube network thus represents one of the key pieces
of music that drove the denizens of the Generation of ’68 and their
stepchildren. And maybe now their grandchildren.
[Alex and I had our ups and
downs over the years and as befits a lawyer and journalist our paths seldom
passed except for occasional political things where we were on the same
wavelength like with the defense of Army whistle-blower Chelsea Manning
(formerly Bradley). Indicative though of our closeness despite distance in 2017
when Alex had a full head of steam up about putting together a collective
corner boy memoir in honor of the late Markin after a business trip to San
Francisco where he went to a museum exhibition featuring the seminal Summer of
Love, 1967 he contacted me for the writing, editing and making sure of the
production values.]
Happy Birthday Tom Rush -Searching For The American Songbook - In The Time Of The 1960s Folk Minute-With The Joy Street Coffeehouse In Mind
Introduction
Sketches From The Pen Of Sal Joiner
I recently completed the second leg of this series, sketches from the time of my coming of age classic rock and roll from about the mid-1950s to the mid-1960s, a series which is intended to go through different stages of the American songbook as it has evolved since the 19th century, especially music that could be listened to by the general population through radio, record player, television, and more recently the fantastic number of ways to listen to it all from computers to iPods. This series was not intended to be placed in any chronological order so the first leg dealt, and I think naturally so given the way my musical interests got formed, with the music of my parents’ generation, that being the parents of the generation of ’68, those who struggled through the Great Depression of the 1930s and World War II in the 1940s.
This third leg is centered on the music of the folk minute that captured a segment of my generation of ’68 as it came of social and political age in the early 1960s. It is easy now to forget in the buzz of the moment that this segment was fairly small to begin with people who stayed with it for a few years and then like the rest of us got back to the new rock and roll that was taking center stage by the time of the summers of love. Today when talking to people, to those who slogged through the 1960s with me, those who will become very animated about Deadhead experiences, Golden Gate Park Airplane going-ons, their merry-prankster-like “on the bus” experiences, even death Altamont when I ask about the influence of folk they will look at me with pained blank expressions or cite ritualistically Bob Dylan confirms how small and where that folk minute was concentrated.
Early on though some of us felt a fresh breeze was coming through the land, were desperately hoping that it was not some ephemeral rising and then back to business as usual, although we certainly being young did not dwell on that ebb tide idea since like with our physical selves we thought our ideas once implanted would last forever. Silly kids. Maybe it was the change in political atmosphere pulling us forward as men (and it was mostly men then) born in the 20th century were beginning to take over from the old fogies (our father/uncle/godfather Ike and his ilk) and we would fall in behind them. Maybe it was the swirl just then being generated questioning lots of old things like the House Un-American Activities Committee (HUAC) red scare investigations, like Mister James Crow in the South and the ghettos of the North, like why did we need all those nuclear bombs that were going to do nothing but turn us into flames. Maybe it was that last faint echo of the “beats” with their poetry, their be-bop jazz, their nightly escapade trying to hold onto that sullen look of Marlon Brando, that brooding look of James Dean, that cool pitter-patter of Alan Ginsberg against the night-stealers. Heady stuff, no question.
Maybe too since it involved cultural expression (although we would be clueless to put what we felt in those terms, save that for the folk music academics complete with endnotes and footnotes after the fire had burned out) and our cultural expression centered around jukeboxes and transistor radios it was that we had, some of us, tired of the Fabians, the various Bobbys (Vee, Darin, Rydell, etc.), the various incarnations of Sandra Dee, Leslie Gore, Brenda Lee, etc., wanted a new sound, or as it turned out a flowing back to the roots music, to the time and place when people had to make their own music or go without (it gets a little mixed up once the radio widened the horizons of who could hear what and when). So, yes, we wanted to know what on those lonely Saturday nights gave our forebears pause, let them sit back maybe listen to some hot-blooded black man with a primitive guitar playing the blues (a step up from the kids’ stuff nailed one-eyed string hung from the front porch but nowhere near that coveted National Steel beauty they eyed in the pawnshop in town just waiting to rise up singing), some jazz, first old time religion stuff and then the flicker of that last fade be-bop with that solid sexy sax searching for the high white note, mountain music, all fiddles and mandolins, playing against that late night wind coming down the hills and hollows reaching that red barn just in time to finish up that last chance slow moaning waltz. Yes, and Tex-Mex, Western swing, Child ballads and the “new wave” protest sound that connected our new breeze political understandings with our musical interests.
The folk music minute was for me, and not just me, thus something of a branching off for a while from rock and roll in its doldrums since a lot of what we were striving for was to make a small musical break-out from the music that we came of chronological age to unlike the big break-out that rock and roll represented from the music that was wafting through many of our parents’ houses in the early 1950s.
In preparing this part of the series I have been grabbing a lot of anecdotal remarks from some old-time folkies. People I have run into over the past several years in the threadbare coffeehouses and cafes I frequent around New England. You know, and I am being completely unfair here, those guys with the long beards and unkempt balding hair hidden by a knotted ponytail, flannel, clean or unclean, shirt regardless of weather and blue jeans, unclean, red bandana in the back pocket, definitely unclean and harmonica at the ready going on and on about how counter-revolutionary Bob Dylan was to hook up the treasured acoustic guitar to an amp in about 1965 and those gals who are still wearing those shapeless flour bag dresses, letting their hair grow grey or white, wearing the formerly “hip” now mandatory granny glasses carrying some autoharp or other such old-time instrument like they just got out of some hills and hollows of Appalachia (in reality mostly with nice Ivy League seven sisters resumes after their names) arguing about how any folk song created after about 1922 is not really a folk song both sexes obviously having not gotten the word that, ah, times have changed. In short those folkies who are still alive and kicking and still interested in talking about that minute. And continuing to be unfair not much else except cornball archaic references that are supposed to produce “in the know” laughs but which were corny even back then when they held forth in the old Harvard Square Hayes-Bickford of blessed memory where budding songwriters wrote on etched napkins the next great Kumbaya hit, non-songwriters tuned up their Yamaha guitars by ear, by ear, Jesus, to play for the “basket” out in the mean streets after they had their fill of the see-through coffee provided by the place, small-voiced poets echoed Ginsberg eve of destruction sonnets, and new guard writers wore down pencil stubs and erasers catching all the sounds and hubris around them mixed with sotted winos, sterno bums , con men, hustlers, misguided hookers, and junkies to fill the two in the morning air.
For those not in the know, or who have not seen the previously described denizens of the folk night in your travels, folk music is still alive and well (for the moment, the demographic trends are more frightening as the dying embers flicker) in little enclaves throughout the country mainly in New England but in other outposts as well. Those enclaves and outposts are places where some old “hippies,” “folkies,” communalists, went after the big splash 1960s counter-cultural explosion ebbed in about 1971 (that is my signpost for the ebb, the time when we tried to “turn the world upside down” in Washington over the Vietnam war by attempting to shut the government down if they refused to shut down the war and got nothing but teargas, police sticks and thousands of arrests for out troubles, others have earlier and later dates and events which seemed decisive but all that I have spoken to, or have an opinion on, agree by the mid-1970s that wave had tepidly limped to shore). Places like Saratoga, New York, Big Sur and Joshua Tree out in California, Taos, Eugene, Boise, Butte, Boulder, as well as the traditional Village, Harvard Square, North Beach/Berkeley haunts of memory. They survive, almost all of them, through the support of a dwindling number of aficionados and a few younger kids, kids who if not the biological off-spring of the folk minute then very much like those youthful by-gone figures and who somehow got into their parents’ stash of folk albums and liked what they heard against the current trends in music, in once a month socially-conscious Universalist-Unitarian church basement coffeehouses, school activity rooms booked for the occasional night, small local restaurants and bars sponsoring “open mics” on off-nights to draw a little bigger dinner crowd, and probably plenty of other small ad hoc venues where there are enough people with guitars, mandos, harmonicas, and what have you to while away an evening.
There seems to be a consensus among my anecdotal sources that their first encounter with folk music back then, other than when they were in the junior high school music class where one would get a quick checkerboard of various types of music and maybe hear This Land Is Your Land in passing, was through the radio. That junior high school unconscious introduction of Woody Guthrie’s This Land Is Your Land had been my own introduction in Mr. Dasher’s seventh grade Music Appreciation class where he inundated us with all kinds of songs from everywhere like the Red River Valley and the Mexican Hat Dance. For his efforts he was innocently nicknamed by us “Dasher The Flasher,” a moniker that would not serve him well in these child-worried times by some nervous parents.
A few folkies that I had run into back then, fewer now, including a couple of girlfriends back then as I entered college picked up, like some of those few vagrant younger aficionados hanging around the clubs, the music via their parents’ record collections although that was rare and back then and usually meant that the parents had been some kind of progressives back in the 1930s and 1940s when Paul Robeson, Woody Guthrie, Josh White, Pete Seeger and others lit up the leftist firmament in places like wide-open New York City. Today the parents, my generation parents would have been in the civil rights movement, SDS or maybe the anti-war movement although the latter was drifting more by then to acid rock as the foundational music.
That radio by the way would be the transistor radio usually purchased at now faded Radio Shack by frustrated parents, frustrated that we were playing that loud unwholesome rock and roll music on the family record player causing them to miss their slumbers, and was attached to all our youthful ears placed there away from prying parents and somehow if you were near an urban area you might once you tired of the “bubble gum” music on the local rock station flip the dial and get lucky some late night, usually Sunday and find an errant station playing such fare.
That actually had been my experience one night, one Sunday night in the winter of 1962 (month and date lost in the fog of memory) when I was just flipping the dial and came upon the voice of a guy, an old pappy guy I assumed, singing a strange song in a gravelly voice which intrigued me because that was neither a rock song nor a rock voice. The format of the show as I soon figured out as I continued to listen that night was that the DJ would, unlike the rock stations which played one song and then interrupted the flow with at least one commercial for records, drive-in movies, drive-in theaters, maybe suntan lotion, you know stuff kids with disposable income would take a run at, played several songs so I did not find out who the singer was until a few songs later. The song was identified by the DJ as the old classic mountain tune “discovered” by Cecil Sharpe in the hills and hollows of Appalachian Kentucky in 1916 Come All You Fair And Tender Ladies, the singer the late Dave Von Ronk who, as I found out later doubled up as a very informative folk historian and who now has a spot, a street last I heard, in the Village in New York where he hailed from named after him, the station WBZ in Boston not a station that under ordinary circumstances youth would have tuned into then since it was mainly a news and talk show station, the DJ Dick Summer a very central figure in spreading the folk gospel and very influential in promoting local folk artists like Tom Rush on the way up as noted in a recent documentary, No Regrets, about Rush’s fifty plus years in folk music. I was hooked.
That program also played country blues stuff, stuff that folk aficionados had discovered down south as part of our generation took seriously the search for roots, music, cultural, family, and which would lead to the “re-discovery” of the likes of Son House (and that flailing National Steel guitar that you can see him flail like crazy on Death Letter Blues on YouTube these days), Bukka White (all sweaty, all feisty, playing the hell out of his National face up with tunes like Aberdeen, Mississippi Woman and Panama, Limited) Skip James (all cool hand Luke singing that serious falsetto on I’d Rather Be The Devil Than Be That Woman’s Man which got me in trouble more than one time with women including recently), and Mississippi John Hurt (strumming seemingly casually his moaning Creole Belle and his slyly salacious Candy Man).
I eventually really learned about the blues, the country stuff from down south which coincides with roots and folk music and the more muscular (plugged in electrically) Chicago city type blues that connects with the beginnings of rock and roll, which will be the next and final leg of this series, straight up though from occasionally getting late, late at night, usually on a Sunday for some reason, Be-Bop Benny’s Blues Hour from WXKE in Chicago but that is another story. Somebody once explained to me the science behind what happened on certain nights with the distant radio waves that showed up mostly because then their frequencies overrode closer signals. What I know for sure that it was not was the power of that dinky transistor radio with its two nothing batteries. So for a while I took those faraway receptions as a sign of the new dispensation coming to free us, of the new breeze coming through the land in our search for an earthly Eden. Praise be.
If the first exposure for many of us was through the radio, especially those a bit removed from urban areas, the thing that made most of us “folkies” of whatever duration was the discovery and appeal of the coffeehouses. According to legend (Dave Von Ronk legend anyway) in the mid to late 1950s such places were hang-outs for “beat” poets when that Kerouac/Ginsberg/Cassady flame was all the rage and folkies like him just starting out were reduced to clearing the house between shows with a couple of crowd-fleeing folk songs, or else they got the boot and the remnants of street singer life forlorn “basket” in front trying to make rent money.
The beauty of such places for poor boy high school students like me or lowly cash-poor college students interested in the folk scene was that for the price of a coffee, usually expresso so you could get your high a little off the extra caffeine but more importantly you could take tiny sips and make it last which you wanted to do so you could hold your spot at the table in some places, and maybe some off-hand pastry (usually a brownie or wedge of cake not always fresh but who cared as long as the coffee, like I said, usually expresso to get a high caffeine kick, was fresh since it was made by the cup from elaborate copper-plated coffeemakers from Europe or someplace like that), you could sit there for a few hours and listen to up and coming folk artists working out the kinks in their routines. Add in a second coffee unless the girl had agreed to an uncool “dutch treat,” not only uncool but you were also unlikely to get to first base especially if she had to pay her bus fare too, share the brownie or stale cake and you had a cheap date.
Occasionally there was a few dollar cover for “established” acts like Joan Baez, Tom Rush, the Clancy Brothers, permanent Square fixture Eric Von Schmidt, but mainly the performers worked for the “basket,” the passing around of the hat for the cheap date guys and others “from hunger” to show appreciation, hoping against hope to get twenty buck to cover rent and avoid starving until the next gig. Of course since the audience was low-budget high school students, college kids and starving artists that goal was sometimes a close thing and accordingly the landlord would have to be pieced off with a few bucks until times got better.
For alienated and angst-ridden youth like me (and probably half my generation if the information I have received some fifty years later stands up and does not represent some retro-fitted analysis filtered through a million sociological and psychological studies), although I am not sure I would have used those words for my feelings in those days the coffeehouse scene was the great escape from household independence struggles of which I was always, always hear me, at the short end of the stick. Probably the best way to put the matter is to say that when I read J. D. Salinger’s The Catcher in the Rye, over a non-stop weekend I was so engrossed in the page after page happenings, I immediately identified with Holden Caulfield whatever differences of time, place and class stood between us and when asked my opinion of him by my English teacher I made her and the whole class laugh when I said “I am Holden Caulfield”), or when I saw The Wild One at the retro-Strand Theater in downtown Carver I instinctively sided with poor boy Johnny and his “wanting habits” despite my painfully negative experiences with outlaw motorcycle guys headed by local hard boy Red Riley who hung out at Harry’s Variety Store as they ran through our section of town like the Huns of old. If I had been able to put the feelings into words and actions it would have been out of sympathy for the outcasts, misfits, and beaten down who I identified with then (not quite in the Jack Kerouac beaten down hipsters or night-dwellers who survived with a certain swagger and low hum existence sense). So yeah, the coffeehouses offered sanctuary.
For others (and me too on occasion) those establishments also provided a very cheap way to deal with the date issue, as long as you picked dates who shared your folk interests. That pick was important because more than once I took a promising date to the Joy Street Coffeehouse up on Boston’s Beacon Hill where I knew the night manager and could get in for free who was looking for something speedier like maybe a guy with a car, preferably a ’57 Chevy or something with plenty of chrome, and that was the end of that promise. For those who shared my interest like I said before for the price of two coffees(which were maybe fifty cents each, something like that, but don’t take that as gospel), maybe a shared pastry and a couple of bucks in the “basket” to show you appreciated the efforts, got you those hours of entertainment. But mainly the reason to go to the Square or Joy Street early on was to hear the music that as my first interest blossomed I could not find on the radio, except that Dick Summer show on Sunday night for a couple of hours. Later it got better with more radio shows, some television play when the thing got big enough that even the networks caught on with bogus clean-cut Hootenanny-type shows, and as more folkies got record contracts because then you could start grabbing records at places like Sandy’s in between Harvard and Central Squares.
Of course sometimes if you did not have dough, or if you had no date, and yet you still had those home front civil wars to contend with and that you needed to retreat from you could still wind up in the Square. Many a late weekend night, sneaking out of the house through a convenient back door which protected me from sight, parents sight, I would grab the then all-night Redline subway to the Square and at that stop (that was the end of the line then) take the stairs to the street two steps at a time and bingo have the famous (or infamous) all-night Hayes-Bickford in front of me. There as long as you were not rowdy like the winos, hoboes, and con men you could sit at a table and watch the mix and match crowds come and go. Nobody bothered you, certainly not the hired help who were hiding away someplace at those hours, and since it was cafeteria-style passing your tray down a line filled with steam-saturated stuff and incredibly weak coffee that tasted like dishwater must taste, you did not have to fend off waitresses. (I remember the first time I went in by myself I sat, by design, at a table that somebody had vacated with the dinnerware still not cleared away and with the coffee mug half full and claimed the cup to keep in front of me. When the busboy, some high school kid like me, came to clear the table he “hipped me” to the fact that nobody gave a rat’s ass if you bought anything just don’t act up and draw attention to yourself. Good advice, brother, good advice.)
Some nights you might be there when some guy or gal was, in a low voice, singing their latest creation, working up their act in any case to a small coterie of people in front of them. That was the real import of the place, you were there on the inside where the new breeze that everybody in the Square was expecting took off and you hoped you would get caught up in the fervor too. Nice.
As I mentioned in the rock and roll series, which really was the music of our biological coming of age time, folk was the music of our social and political coming of age time. A fair amount of that sentiment got passed along to us during our folk minute as we sought out different explanations for the events of the day, reacted against the grain of what was conventional knowledge. Some of us will pass to the beyond clueless as to why we were attuned to this music when we came of age in a world, a very darkly-etched world, which we too like most of our parents had not created, and had no say in creating. That clueless in the past about the draw included a guy, me, a coalminer’s son who got as caught up in the music of his time as any New York City Village Jack or Jill or Chi Old Town frat or frail. My father in his time, wisely or not considering what ill-fate befell him later, had busted out of the tumbled down tarpaper shacks down in some Appalachia hills and hollows, headed north, followed the northern star, his own version, and never looked back and neither did his son.
Those of us who came of age, biological, political, and social age kicking, screaming and full of the post-war new age teenage angst and alienation in the time of Jack Kennedy’s Camelot were ready for a jail-break, a jail-break on all fronts and that included from the commercial Tin Pan Alley song stuff. The staid Eisenhower red scare cold war stuff (he our parents’ organizer of victory, their gentile father Ike). Hell, we knew that the world was scary, knew it every time we were forced to go down into some dank school basement and squat down, heads down too, hoping to high heaven that the Russkies had not decided to go crazy and set off “the bomb,” many bombs. And every righteous teenager had restless night’s sleep, a nightmare that, he or she, was trapped in some fashionable family fall-out shelter bunker and those loving parents had thoughtfully brought their records down into the abyss to soothe their savage beasts for the duration. Yelling in that troubled sleep please, please, please if we must die then at least let’s go out to Jerry Lee’s High School Confidential. And as we matured Bob Dylan’s Blowin’ In The Wind.
We were moreover, some of us anyway, and I like to think the best of us, driven by some makeshift dreams, ready to cross our own swords with the night-takers of our time, and who, in the words of Camelot brother Bobby, sweet ruthless Bobby of more than one shed tear in this quarter, quoting from Alfred Lord Tennyson, were “seeking a newer world.” Those who took up the call to action heralded by the new dispensation and slogged through the 60s decade whether it was in the civil rights/black liberation struggle, the anti-Vietnam War struggle or the struggle to find one’s own identity in the counter-culture swirl before the hammer came down were kindred. And that hammer came down quickly as the decade ended and the high white note that we searched for, desperately searched for, drifted out into the ebbing tide. Gone.
The truth of each sketch is in the vague mood that they invoke rather than any fidelity to hard and fast fact. They are all based on actual stories, more or less prettified and sanitized to avoid any problems with lose of reputation of any of the characters portrayed and any problems with some lingering statute of limitations. That truth, however, especially in the hands of old-time corner boys like me and the other guys who passed through the corner at Jack Slack’s bowling alleys must always be treated like a pet rattlesnake. Very carefully.
Still the overall mood should more than make up for the lies thrown at you, especially on the issue of sex, or rather the question of the ages on that issue, who did or did not do what to whom on any given occasion. Those lies filled the steamy nights and frozen days then, and that was about par for the course, wasn’t it. But enough of that for this series is about our uphill struggles to make our vision of the our newer world, our struggles to satisfy our hunger a little, to stop that gnawing want, and the music that in our youth we dreamed by on cold winter nights and hot summer days.
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.
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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.
