The Latest From The Partisan Defense Committee Website-

 

James P.Cannon (center)-Founding leader of The International Labor Defense- a model for labor defense work in the 1920s and 1930s.

Click below to link to the Partisan Defense Committee website.

http://www.partisandefense.org/

Reposted from the American Left History blog, dated December 1, 2010, updated December 2014.

Markin comment:

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

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

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

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

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

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

*Free The Last of the Ohio Seven-They Must Not Die In Jail

COMMENTARY

ONE OF THE OHIO SEVEN -RICHARD WILLIAMS- RECENTLY DIED IN PRISON (2006). THAT LEAVES JAAN LAAMAN AND TOM MANNING STILL IN PRISON. IT IS AN URGENT DUTY FOR THE INTERNATIONAL LABOR MOVEMENT AND OTHERS TO RAISE THE CALL FOR THEIR FREEDOM. FREE ALL CLASS WAR PRISONERS.

Free the last of the Seven. Below is a commentary written in 2006 arguing for their freedom.

The Ohio Seven, like many other subjective revolutionaries, coming out of the turbulent anti-Vietnam War and anti-imperialist movements, were committed to social change. The different is that this organization included mainly working class militants, some of whose political consciousness was formed by participation as soldiers in the Vietnam War itself. Various members were convicted for carrying out robberies, apparently to raise money for their struggles, and bombings of imperialist targets. Without going into their particular personal and political biographies I note that these were the kind of subjective revolutionaries that must be recruited to a working class vanguard party if there ever is to be a chance of bringing off a socialist revolution. In the absence of a viable revolutionary labor party in the 1970’s and 1980’s the politics of the Ohio Seven, like the Black Panthers and the Weathermen, were borne of despair at the immensity of the task and also by desperation to do something concrete in aid of the Vietnamese Revolution and other Third World struggles . Their actions in trying to open up a second front militarily in the United States in aid of Third World struggles without a mass base proved to be mistaken but, as the Partisan Defense Committee which I support has noted, their actions were no crime in the eyes of the international working class.

The lack of a revolutionary vanguard to attract such working class elements away from adventurism is rendered even more tragic in the case of the Ohio Seven. Leon Trotsky, a leader with Lenin of the Russian Revolution of 1917, noted in a political obituary for his fallen comrade and fellow Left Oppositionist Kote Tsintadze that the West has not produced such fighters as Kote. Kote, who went through all the phases of struggle for the Russian Revolution, including imprisonment and exile under both the Czar and Stalin benefited from solidarity in a mass revolutionary vanguard party to sustain him through the hard times. What a revolutionary party could have done with the evident capacity and continuing commitment of subjective revolutionaries like the Ohio Seven poses that question point blank. This is the central problem and task of cadre development in the West in resolving the crisis of revolutionary leadership.

Finally, I would like to note that except for the Partisan Defense Committee and their own defense organizations – the Ohio 7 Defense Committee and the Jaan Laaman Defense Fund- the Ohio Seven have long ago been abandoned by those New Left elements and others, who as noted, at one time had very similar politics. At least part of this can be attributed to the rightward drift to liberal pacifist politics by many of them, but some must be attributed to class. Although the Ohio Seven were not our people- they are our people. All honor to them. As James P Cannon, a founding leader of the International Labor Defense, forerunner of the Partisan Defense Committee, pointed out long ago –Solidarity with class war prisoners is not charity- it is a duty. Their fight is our fight! LET US DO OUR DUTY HERE. RAISE THE CALL FOR THE FREEDOM OF LAAMAN AND MANNING. MAKE MOTIONS OF SOLIDARITY IN YOUR POLITICAL ORGANIZATION, SCHOOL OR UNION.

YOU CAN GOOGLE THE ORGANIZATIONS MENTIONED ABOVE- THE PARTISAN DEFENSE COMMITTEE- THE OHIO 7 DEFENSE COMMITTEE- THE JAAN LAAMAN DEFENSE FUND.

Veterans for Peace sues City of Boston for St. Patrick's Peace Parade permit

Suit challenges City's eleven month delay in acting on permit application and charges favoritism for South Boston parade organizers who continue to exclude most LGBT groups.

FOR IMMEDIATE RELEASE  February 12, 2015

CONTACT:
Christopher Ott, communications director, 617-482-3170 x322, cott@aclum.org Patrick Scanlon, Veterans for Peace, 978-590-4248, Vets4PeaceChapter9@gmail.com

BOSTON -- The local Veterans for Peace Chapter 9, Smedley D. Butler Brigade (VFP) filed a First Amendment lawsuit in federal court today against the City of Boston because the city has refused to act in a timely way on VFP's application for a permit to hold its annual St. Patrick's Peace Parade beginning at noon in Boston on March 15. The delay prevents VFP from being able to effectively organize for its parade and impedes its message.

Since 2011, VFP has organized its inclusive, non-discriminatory parade along the same route used by the South Boston Allied War Veterans Council (AWVC), a group that has refused for many years to allow gay rights groups and others, including VFP, to march with identifying signs. According to Patrick Scanlon, the coordinator of the Smedley D. Butler Brigade of VFP, the AWVC parade has begun at 1:00 p.m. in the past, and the city has relegated the VFP's parade to commencing various distances behind the AWVC parade, forcing it to begin late in the afternoon.

Scanlon said that despite a recent deal touted by Boston Mayor Marty Walsh, in which the AWVC will allow one gay group, "OutVets," to march in the next AWVC parade, the AWVC continues to bar most gay rights, peace and environmental groups. It is not an inclusive parade like VFP's.

"Veterans for Peace applied on March 25, 2014 for a permit to march at noon this coming March 15 to celebrate St. Patrick's Day," said Scanlon,. "We asked the City three times, in June, September and October what was happening with our application, and no one from the City ever responded." The City's refusal to act on the VFP parade application makes it very difficult for VFP to do all the organizing needed to hold a parade, he said.

"Unbelievably, the AWVC has told us in the past that they did not want us in their parade because they did not want the word 'peace' associated with the word 'veteran,'" Scanlon said. "St. Patrick was a man of peace, so the celebration of St. Patrick—the patron saint of Ireland—should be a day to reflect on and celebrate this great saint's deeds and words. Veterans for Peace celebrates the life of Saint Patrick and the proud Irish traditions without militarism. Our Peace Parade celebrating St. Patrick's Day is inclusive and open to anyone who would like to walk for peace. As far as we know, this is the only annual peace

ACLU of Massachusetts :: 211 Congress St. Boston MA 02110 :: 617.482.3170 :: 617.451.0009 (f) :: www.aclum.org

NEWS RELEASE

NEWS RELEASE

parade anywhere in the entire country." VFP uses the phrase "The People's Parade for Peace, Equality, Jobs, Environmental Stewardship, Social and Economic Justice" to describe the event.

John Reinstein, a cooperating attorney for the ACLU of Massachusetts, which is bringing the case, explained that the City has violated VFP's First Amendment rights by refusing to act in a timely way on the early VFP request for a permit and by favoring later applications from the AWVC and a road race group, even though those events do not conflict with the VFP parade. He noted that the parade route is already set up and ready by noon when VFP wishes to begin its parade.

"The City acts as if it can just ignore permit applications or hand out or deny permits willy-nilly," said Reinstein. "It doesn't use any clear standards and hasn't even followed its own regulation on parade permits. These permit systems are supposed to be neutrally and fairly enforced. This was anything but that." Attorneys on the case will be asking the federal court to issue an injunction ordering the City to grant a parade permit to VFP for March 15, starting at noon.

Sarah Wunsch, deputy legal director of the ACLU of Massachusetts, acknowledged that the Supreme Court has held that the Allied War Veterans Council of South Boston had its own First Amendment right to exclude groups from its privately run parade. "But," she explained, "the Supreme Court ruling doesn't mean the City can ignore the application by Vets for Peace to parade earlier in the day or can force them to parade after the AWVC parade."

VFP Smedley D. Butler Brigade is a chapter of the national VFP. Founded in 1985, Veterans for Peace is a national organization of men and women of all eras and duty stations, including from World War II, the Korean, Vietnam, Gulf, Iraq, and Afghanistan wars, as well as other conflicts. Veterans for Peace works to expose the true costs of war and to support veterans and civilian victims. For more information, go to www.smedleyvfp.org

For more information about the ACLU of Massachusetts, go to:

http://www.aclum.org

-end-

ACLU of Massachusetts :: 211 Congress St. Boston MA 02110 :: 617.482.3170 :: 617.451.0009 (f) :: ACLU of Massachusetts 

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As The 100th Anniversary Of The First Year Of World War I (Remember The War To End All Wars) Continues ... Some Remembrances-Writers’ Corner  

In say 1912, 1913, hell, even the beginning of 1914, the first few months anyway, before the war clouds got a full head of steam in the summer they all profusely professed their unmitigated horror at the thought of war, thought of the old way of doing business in the world. Yes the artists of every school but the Cubist/Fauvists/Futurists and  Surrealists or those who would come to speak for those movements, those who saw the disjointedness of modern industrial society and put the pieces to paint, sculptors who put twisted pieces of metal juxtaposed to each other saw that building a mighty machine from which you had to run created many problems; writers of serious history books proving that, according to their Whiggish theory of progress,  humankind had moved beyond war as an instrument of policy and the diplomats and high and mighty would put the brakes on in time, not realizing that they were all squabbling cousins; writers of serious and not so serious novels drenched in platitudes and hidden gabezo love affairs put paid to that notion in their sweet nothing words that man and woman had too much to do, too much sex to harness to denigrate themselves by crying the warrior’s cry and by having half-virgin, neat trick, maidens strewing flowers on the bloodlust streets; musicians whose muse spoke of delicate tempos and sweet muted violin concertos, not the stress and strife of the tattoos of war marches with their tinny conceits; and poets, ah, those constricted poets who bleed the moon of its amber swearing, swearing on a stack of seven sealed bibles, that they would go to the hells before touching the hair of another man. They all professed loudly (and those few who did not profess, could not profess because they were happily getting their blood rising, kept their own consul until the summer), that come the war drums they would resist the siren call, would stick to their Whiggish, Futurist, Constructionist, Cubist worlds and blast the war-makers to hell in quotes, words, chords, clanged metal, and pretty pastels. They would stay the course.  

 

And then the war drums intensified, the people, their clients, patrons and buyers, cried out their lusts and they, they made of ordinary human clay as it turned out, poets, beautiful English poets (we will speak of American poets when they slip into war footing in 1917)like Wilfred Owens before he got religion, e.e. cummings madly driving his safety ambulance, beautiful Rupert Brookes wondering which way to go but finally joining the mob in some fated oceans, sturdy Robert Graves all blown to hell and back surviving but just surviving, French , German, Russian, Italian poets tooo all aflutter; artists, reeking of blooded fields, the battle of the Somme Muirhead Bone's nothing but a huge killing field that still speaks of small boned men, drawings, etchings that no subtle camera could make beautiful, that famous one by Picasso, another by Singer Sargent about the death trenches, about the gas, and human blindness for all to see; sculptors, chiseling monuments to the national brave even before the blood was dried before the last tear had been shed, huge memorials to the unnamed, maybe un-nameable dead dragged from some muddied trench half blown away; writers, serious and not, wrote beautiful Hemingway stuff about the scariness of war, about valor, about romance on the fly, among those women. camp-followers who have been around  since men have left their homes to slaughter and maim, lots of writers speaking, after the fact about the vein-less leaders and what were they thinking, and, please, please do not forgot those Whiggish writers who once the smoke had cleared had once again put in a word about the endless line of human progress, musicians, sad, mystical, driven by national blood lusts to the high tattoo, went to the trenches to die deathless deaths in their thousands for, well, for humankind, of course, their always fate  ….    


 One of Ours

by Willa Cather

One of Ours 3.85 of 5 stars 3.85  ·  rating details  ·  3,383 ratings  ·  307 reviews

Uno de los nuestros narra la vida de Claude Wheeler, un joven americano del Medio Oeste que vive y trabaja en la granja familiar y al mismo tiempo estudia en una universidad cristiana. No se siente satisfecho con las expectativas de su vida, y la relación con una familia liberal de inmigrantes alemanes le abrirá la mente a nuevos pensamientos e ideas, pero pronto tendrá qu Uno de los nuestros narra la vida de Claude Wheeler, un joven americano del Medio Oeste que vive y trabaja en la granja familiar y al mismo tiempo estudia en una universidad cristiana. No se siente satisfecho con las expectativas de su vida, y la relación con una familia liberal de inmigrantes alemanes le abrirá la mente a nuevos pensamientos e ideas, pero pronto tendrá que abandonar sus estudios para dirigir la hacienda. Cuando los Estados Unidos anuncian su entrada en la Primera Guerra Mundial, Claude se alista huyendo de la deriva tradicional a la que se ve abocado. En Francia, en la batalla, encontrará la libertad que anhelaba.

A través de la vida de los Wheeler, Willa Cather retrata a la gente sencilla de Nebraska, donde pasó su infancia, trabajadores de la tierra, de vida tranquila, y muestra cómo la Gran Guerra, en el aparentemente tan lejano Viejo Continente, acabó involucrando a los habitantes de los lugares más remotos. ...more

 

All Out For The Fifth Annual Saint Patrick’s Day Peace Parade In South Boston Sunday March 15, 2015

Frank Jackman comment:

I am always happy to publicize the Veterans For Peace-led Saint Patrick’s Day Peace Parade to be held this year on March 15th. This year will mark the fifth time that organized peace activists, anti-militarists, anti-imperialist, pro-LGBTQ and other socially conscious groups, have been excluded from the main “private” parade sponsored by the Allied War Council (that name goes a long way toward explaining the exclusions of the above-mentioned groups although pro-war LGBTQ veterans from an organization called OutVets has allegedly received permission to march openly). This year will mark the fourth time I will proudly march with my fellow veterans. (I was down in front of the gates at the Marine base at Quantico in Virginia standing for freedom for heroic Wikileaks whistle -blower Chelsea Manning and so could not attend the first effort.) This event is a highlight of the ant-war calendar each year and has become something of rallying point for all those, even some pro-military types who disagree with the politics of the peace parade, to express outrage that veterans have been excluded.  

Helping me to keep focused on publicizing this event is a statement attributed to one of the Allied War Council organizers a couple of years ago:             

 “We don’t want the word peace connected with the word veteran in our parade”

Of course that remark had me seeing red and I recall that I replied- “Oh yeah, well watch this, watch what we organize that day”- Don’t make a liar out of me this year. Plan to attend this important event.

All Out For The Smedley Butler Brigade Veterans For Peace-Initiated Saint Patrick’s PEACE Parade on Sunday March 15th in South Boston

 

Out Of The Mouths Of Babes In Boston- No Justice, No Peace- Black Lives Matter- You Have Got That Right Young Brothers and Sisters-Speaking Truth To Power-The Struggle Continues  

A lot of people, and I count myself among them, see the new movement against police brutality and their incessant surveillance of minority youth, mainly black and latino, that seems to be building up a head of steam to be the next major axis of struggle. The endemic injustices are so obvious and frankly so outrageous that the pent-up anger at the base of society among we the have-nots is so great that it needed visible expression. The past six months have given us that. But below is an example, a beautiful graphic example, of just how deep the hurts go, and how deep into society these injustices are felt. Read on.

 

        

Time for the Global Super Power for Peace and Justice to Rise Again!

V

Take Action on February 15 and Beyond…  On February 15, 2003, the world said no to war. Over 20 million people in at least 600 cities around the world took to the streets to oppose the impending invasion and occupation of Iraq, giving voice to the sentiment of billions. The New York Times called it the rise of a new superpower: world public opinion. IT’S TIME TO RISE AGAIN!   Click here to read UFPJ’s full Call to Action.  SAY NO TO GLOBAL WARS!  SAY NO TO MILITARIZING OUR COMMUNITIES!  SAY NO TO THE WAR ON OUR PLANET!  YES!  IT’S TIME TO RISE AGAIN!  War, occupation and austerity have not made the 99% safer. War benefits the arms makers, military brass, energy cartels, war lords, drug lords and opportunistic and corrupt politicians everywhere, but leads only to misery, destruction, dislocation and death for the majority of ordinary people.  In honor of February 15, 2003 and the Global Superpower of the people let’s rise againto work together anew to build a sustainable world  without racism, militarism and police brutality that is rooted in true peace with justice, dignity and respect for all! February 15th:  The World Says NO to War!  We Say YES to Peace with Justice!  Consider organizing a rally, march, vigil, speak-out, die-in, reading of names; leaflet or engage in more creative nonviolent actions at police stations, military facilities , corporate offices or government buildings in your community.  March 19th:  Commemorate the 12th anniversary of “Shock and Awe” with candlelight vigils, events and discussions about the cost of war to our families and communities. April 15 (Tax Day in the U.S.):  This year’s Global day of Action on Military Spending is April 13. It will be observed in the US on April 15. Join with thousands around the world taking action to protest the expenditure of our tax dollars on armaments and militarism and demand that military spending be redirected to meet human needs.  April 24 -26:  Join the Peace and Planet Mobilization for a Nuclear-Free, Just and Sustainable World, international days of action in New York City and around the globe on the eve of the 2015 Nuclear Nonproliferation Treaty (NPT) Review Conference at the United Nations.  The nuclear-armed nations have not met their NPT disarmament obligations and are modernizing their nuclear arsenals. With dangers of wars among nuclear-armed nations growing we need to step up our demand for a nuclear-free, just, sustainable world. Click here to read our full Call to Action and to post YOUR events!  All we are saying, is give peace a chance! If you appreciate receiving timely action alerts like this, please make a donation to UFPJ so that we can continue to keep our member groups and dedicated activists linked together for effective action and impact!!

Help us continue to do this critical work: Make a donation to UFPJ today.

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United for Justice with Peace is a coalition of peace and justice organizations and community peace groups in the Greater Boston region. The UJP Coalition, formed after September 11th, seeks global peace through social and economic justice. Help us continue to do this critical work! Make a donation to UJP today.

***Poet’s Corner- Langston Hughes- Juke Box Love Song

 

 

 

 

From The Pen Of Frank Jackman

 

February is Black History Month

 

Juke Box Love Song

 

I could take the Harlem night
and wrap around you,
Take the neon lights and make a crown,
Take the Lenox Avenue busses,
Taxis, subways,
And for your love song tone their rumble down.
Take Harlem's heartbeat,
Make a drumbeat,
Put it on a record, let it whirl,
And while we listen to it play,
Dance with you till day--
Dance with you, my sweet brown Harlem girl.

Langston Hughes

He, Jimmy Sands, new in town, new in New Jack City although, not new to city life having lived in Baltimore, Detroit, Chi Town, Frisco and Seattle along the way decided to hit the uptown hot spots one night. Not the “hot’ hot spots like the Kit Kat Club which was strictly for the Mayfair swells, or the Banjo Club, the same, but the lesser clubs, the what did he mock call them, yah, “the plebeian clubs,” which translated to him as the place where hot chicks, mostly white, Irish usually, from the old country, all red-headed, all slim and slinky, all, all, pray, pray, ready to give up that goddam novena book they carried around since birth, maybe before, and live, read give in to his siren song of love, and ditto some sassy light-skinned (high yella his father, his father who never got beyond Kentucky-born nigra to designate the black kindred, called them) black girls, steamy Latinas with those luscious lips and far-way brown eyes, and foxy (foxy if he could ever understand them, or rather their wants) Asian girls, a whole mix, a mix joined together by one thing, no, two things, one youth, young, young and hungry, young and ready, young and, well, you know, young and horny, and two, a love of dancing, rock and roll dancing (and in a pinch, maybe that last dance pinch, in order to seal the evening’s deal, a slow one but that story, that slow last dance chance has been written to death, written to death about guys, black and white guys in their respective neighborhoods, who not sure for some reason about the social graces would hug walls, gym walls usually until they got older, then dance hall walls eyeing, eyeing until their eyeballs got sore, some young thing and hoping against hope for that last dance. Like I say that story had been written unto the shades).

So one James Sands, taxi-driven, indicating that for once in his tender young life that he was flush with dough (having just done a seaman’s three month tour of every odd-ball oil tanker port of call in the eastern world it seemed, he was not sure that he would ever get that oil tank smell out of his nostrils, all he knew was that he would have to be shanghaied or something to get him back on one of those dirty buggers) and ready to spend it on high- shelf liquor (already having scored some precious high end jimson, you know, weed, reefer in case he got lucky), some multi-colored women (choices listed see above), and some music, alighted (nice) in front of Jim Sweeney’s Hi Hat Club up around 100^thStreet just around where things began to mix and match in the city. The only problem, when he inquired, inquired of that beautiful ganga connection, was that while Jim Sweeney’s had plenty of high- priced, high-shelf liquor and plenty of that mix and match bevy of women that the place had no live band for dancing just a jukebox. But a jukebox that had every kind of song, rock and blues song, you could ask for and the speakers were to die for. So here he was.

As Jimmy entered (nice, no cover) he remembered back to the days in the old neighborhood, the old high school after school scene, in dockside Baltimore, at Ginny’s Pizza Parlor where every cool guy and gal went to have their chilling out pizza and soda, maybe a couple of cigarettes, a habit he wished he could break even now, and to play about ten songs on Ginny’s jukebox. He remembered too that afternoon when Shana, long, tall, high yella (sorry but that was what such woman were called then, maybe now too) Shana, from the cheerleaders’ squad showed up there alone, and Shana, if you had seen her would under no circumstances ever need to be alone in any spot in this good green earth much less at Ginny’s.

Seems she and her boyfriend had had a falling out and she was on the prowl. Taking his chances Jimmy, old smooth Jimmy, asked her to dance when somebody put Chuck Berry’s Roll Over Beethoven on, and she said, yes, did you hear that, yes. And that dance got him a couple more, and then a couple more after that, until Shana said she had to leave to go home for some supper and then somebody put on Ballad of Easy Rider, a slow one by The Byrds, and that was their last chance dance. They saw each other a few times after that, had shared some stuff, but, hell, there was no way in that damn Baltimore city that a white-bread (term of art used in the neighborhoods so take no offense, none taken here) and a high yella (take offense, if you like) could breathe the air there together, although he was ready to jump the hoops to do the thing. Maybe tonight, maybe in the crazy mix and match night if he didn’t get distracted by some red-headed Irish girl ready to burn that damn novena book for some whiskey and smoke, he might find his Shana, make something of it, and make the East River smile.

***Songs To While Away The Class Struggle By-The Doors

 

 

Peter Paul Markin comment September 2014:

A while back, maybe a half a decade ago now, I started a series in this space that I presented under the headline Songs To While Away The Class Struggle By where I posted some songs, you know, The Internationale, Which Side Are You On?, Viva La Quince Brigada, Solidarity Forever and others like Deportee, Where Have All The Flowers Gone, Blowin’ In The Wind, This Land Is Your Land  while not as directly political had their hearts in the right place, that I thought would help get us through the “dog days” of the struggle for our socialist future. Those “dog days” in America anyway, depending on what leftist political perspective drove your imagination could have gone back as far as the late 1960s and early 1970s when all things were possible and the smell of revolution could be whiffed in the air for a while before we were defeated, or maybe later when all abandoned hope for the least bit of social justice in the lean, vicious, downtrodden Reagan years of unblessed memory or later still around the time of the great world- historic defeats of the international working class in East Europe and the former Soviet Union which left us with an unmatched arrogant unipolar imperialist world. That one pole being the United States, the “heart of the beast” from which we work. Whatever your personal benchmark they were nevertheless if you had the least bit of political savvy clearly dog days.        

I began posting these songs at a time, 2009, when it was touch and go whether there would be some kind of massive uprising against the economic royalists (later chastised under the popular sobriquet “the one-percent”) who had just dealt the world a blow to the head through their economic machinations in what is now called the Great Recession of 2008. Subsequently, while there were momentary uprisings, the Arab Spring which got its start in Tunisia and Egypt and enflamed most of the Middle East one way or another, here in America the defensive uprising of the public workers in Wisconsin and later the quick-moving although ephemeral Occupy movement, and the uprisings in Greek, Spain and elsewhere in Europe in response to the “belt-tightening" demanded by international financial institutions to name a few, the response from the American and world working classes has for lots of reasons if anything further entrenched those interests.

So as the “dog days” continue I have resumed the series. I do not vouch for the political thrust of the songs selected; for the most part they are done by pacifists, social democrats, hell, even just plain old ordinary democrats. And, occasionally, a communist, although hard communist musicians have historically been scarce on the ground. Thus, here we have a regular "popular front" on the music scene. While this kind of formation would mean political death for any serious revolutionary upheaval and would not be acceptable for our political prospects, it will suffice for our purposes here. I like to invite others to make additional comments on certain pivotal songs, groups and artists and here is one by my old friend Josh Breslin, whom I met out in California during the heyday of the summer of love 1967, that reflects those many possibilities to “turn the world upside down” back in the 1960s and early 1970s before the “night of the long knives” set in:

WE WANT THE WORLD AND WE WANT IT NOW!

From The Pen Of Joshua Lawrence Breslin

My old friend from the summer of love 1967 days, Peter Paul Markin, always used to make a point then of answering, or rather arguing which tells a lot about the kind of guy he was when he got his political hind legs up with anybody who tried to tell him back in the day that “music is the revolution.”  Strangely when I first met him in San Francisco that summer you would have been hard-pressed to tell him that was not the case but after a few hits on the head by the coppers, a tour of duty in the military at the height of the Vietnam War, and what was happening to other political types trying to change the world for the better like the Black Panthers he got “religion,” or at least he got that music as the agency of social change idea out of his head.  Me, well, I was (and am not) as political as Markin so that I neither got drowned in the counter-culture where music was a central cementing act, nor did I  have anything that happened subsequently that would have given me Markin’s epiphany.

I would listen half-attentively (a condition aided by being “stoned” a lot of the time) when such conversations erupted and Markin drilled his position. That position meaning, of course that contrary to the proponents (including many mutual friends who acted out on that idea and got burned by the flame, some dropping out, some going back to academia, some left by the wayside and who are maybe still wandering) that eight or ten Give Peace A Chance, Kumbaya, Woodstock songs would not do the trick, would not change this nasty, brutish, old short-life world into the garden, into some pre-lapsian Eden. Meaning that the gathering of youth nation unto itself out in places like Woodstock, Golden Gate Park, Monterrey, hell, the Boston Common, or even once word trickled down the way the word has always trickled down to the sticks once the next new thing gets a workout, Olde Saco Park, in the town up in Maine where I grew up would not feed on itself and grow to such a critical mass that the quite nameable enemies of goodness, kindness starting with one Lyndon Johnson and one Richard M. Nixon and working down to the go-fers and hangers-on, and leave us alone would sulk off somewhere, defeated or at least defanged.

Many a night, many a dope-blistered night before some seawall ocean front Pacific Coast campfire I would listen to Markin blast forth against that stuff, against that silliness. As for me, I was too “into the moment,” too into finding weed, hemp, mary jane and too into finding some fetching women to share it with to get caught up in some nebulous ideological struggle. It was only later, after the music died, after rock and roll turned in on itself, turned into some exotic fad of the exiles on Main Street that I began to think through the implications of what Markin, and the guys on the other side, were arguing about.

Now it makes perfect sense that music, or any mere cultural expression standing alone, would be unable to carry enough weight to turn us back to the garden (I won’t use that “pre-lapsarian’ again to avoid showing my, and Markin’s, high Roman Catholic up-bringing and muddy what I want to say which is quite secular). I guess that I would err on the side of the “angels” and at least wish that we could have carried the day against the monsters of the American imperium we confronted back in the day. (Although I had a draft deferment due to a serious physical condition, not helped by the “street” dope I was consuming by the way, I supported, and something vehemently and with some sense of organization, a lot of the political stuff Markin was knee deep into, especially Panther defense when we lived in Oakland and all hell was raining down on the brothers and sisters.)                  

Thinking about what a big deal was made of such arguments recently (arguments carried deep into the night, deep in smoke dream nights, and sometimes as the blue–pink dawn came rising up to smite our dreams) I thought back to my own musical appreciations. In my jaded youth (if one could be jaded in Podunk Olde Saco, although more than one parent and more than one teacher called me “beatnik” back then whatever that meant to them) I developed an ear for roots music, whether I was conscious of that fact or not. Perhaps it was some off-shoot DNA thing since my people on my mother’s side (nee LeBlanc) were French-Canadian which had a deep folk heritage both up north and here although such music was not played in the house, a house like a lot of other ethnics where in the 1950s everybody wanted to be vanilla American (Markin mentioned that same thing about his Irish-etched parents). So it initially started as a reaction to my parents’ music, the music that got them through the Great Depression of the 1930s and later waiting for other shoe to drop (either in Normandy where my father first went to Europe under some very trying conditions or at home waiting in Olde Saco), and that became a habit, a wafting through the radio of my childhood home habit. You know who I mean Frank (Sinatra for the heathens), Harry James, the Andrews Sisters, Peggy Lee, Doris Day and the like. Or, maybe, and this is something that I have come closer to believing was the catalyst along with the DNA stuff I already mentioned, my father’s very real roots in the Saturday night mountain barn dance, fiddles blazing, music of his growing up poor down in Appalachia. (Again such music except every once in a while Hank Williams who I didn’t know about at the time was not played in the house either. Too “square” I guess.) 

The origin of my immersion into roots music first centered on the blues, country and city with the likes of Son House(and that raspy, boozy country voice on Death Letter Blues), Skip James ( I went nuts over that voice first heard after he had been “discovered” at the Newport Folk Festival I think in 1963 when he sang I’d Rather Be The Devil Than Be That Woman’s Man on the radio after I had just broken up with some devil woman, read girl), Mississippi John Hurt (that clear guitar, simple lyrics on Creole Belle), Muddy Waters (yes, Mannish-Boy ), Howlin’ Wolf ( I again went nuts when I heard his righteous Little Red Rooster  although I had heard the Stones version first, a version originally banned on Boston radio if you can believe that ) and Elmore James ( his Dust My Broom version of the old Robert Johnson tune I used to argue was the “beginning” of rock and roll to anybody who would listen). Then early rock and roll, you know the rockabillies and R&B crowd, Elvis (stuff like One Night With You, Jailhouse Rock and the like before he died in about 1958 or whatever happened to him when he started making stupid movies that mocked his great talent making him look foolish and which various girlfriends of the time forced me to go see at the old Majestic Theater in downtown Olde Saco), Jerry Lee (his High School Confidential, the film song, with him flailing away at the piano in the back of a flat-bed truck blew me away  although the film was a bust, as was the girl I saw it with), Chuck (yeah, when he declared to a candid  world that while we all gave due homage to classical music in school Mister Beethoven and his brethren better move on over with Roll Over Beethoven), Roy (Roy the boy with that big falsetto voice crooning out Running Scared, whoa), Big Joe (and that Shake, Rattle and Roll which I at one point also argued was the “beginning” of rock and roll, okay, I liked to argue those fine points)   and Ike Turner (who I ultimately settled on with his Rocket 88 as that mythical beginning of rock and roll). Then later, with the folk revival of the early 1960’s, the folk music minute before the British invasion took a lot of the air out of that kind of music, especially the protest to high heaven sort, Bob Dylan (even a so-so political guy like me, maybe less than so-so then before all hell broke loose and we had to choose sides loved Blowin’ in the Wind), Dave Von Ronk (and that raspy old voice, although he was not that old then sing Fair And Tender Ladies  one of the first folk songs I remember hearing) Joan Baez (and that long ironed-hair singing that big soprano on those Child ballads), etc.

I am, and have always been a city boy, and an Eastern city boy at that. Meaning rootless or not meaningfully or consciously rooted in any of the niches mentioned above. Nevertheless, over time I have come to appreciate many more forms of roots music than in my youth. Cajun, Tex-Mex, old time dust bowl ballads a la Woody Guthrie, cowboy stuff with the likes of Bob Wills and Milton Brown, Carter Family-etched mountain music (paying final conscious tribute to the mountain DNA in my bones) and so on.

All those genres are easily classified as roots music but I recall one time driving Markin crazy, driving him to closet me with the “music is the revolution” heads he fretfully argued against when I mentioned in passing that The Doors, then in their high holy mantra shamanic phase with The End and When The Music’s Over epitomized roots music. That hurt me to the quick, a momentary hurt then, but thinking about it more recently Markin was totally off base in his remarks.

The Doors are roots music? Well, yes, in the sense that one of the branches of rock and roll derived from early rhythm and blues and in the special case of Jim Morrison, leader of The Doors, the attempt to musically explore the shamanic elements in the Western American Native- American culture that drove the beat of many of his trance-like songs like The End. More than one rock critic, professional rock critic, has argued that on their good nights when the dope and booze were flowing, Morrison was in high trance, and they were fired up The Doors were the best rock and roll band ever created. Those critics will get no argument here, and it is not a far stretch to classify their efforts as in the great American roots tradition.  I argued then and will argue here almost fifty years later when that original statement of mine was more prophetic The Doors put together all the stuff rock critics in one hundred years will be dusting off when they want to examine what it was like when men (and women, think Bonnie Raitt, Wanda Jackson, et. al) played rock and roll, played the people’s music, played to respond to a deep-seeded need of the people before them, for keeps.

So where does Jim Morrison fit in an icon of the 1960s if he was not some new age latter day cultural Lenin/Trotsky. Some icon that Markin could have latched onto.  Jim was part of the trinity, the “J” trinity for the superstitious – Morrison, Janis Joplin, and Jimi Hendrix who lived fast, lived way too fast, and died young, way too young. The slogan of the day (or hour) – “Drugs, sex, and rock and roll.” And we liked that idea however you wanted to mix it up. Then.

Their deaths were part of the price we felt we had to pay if we were going to be free. And be creative. Even the most political among us, including Markin in his higher moments (you figure out what that “higher,” means since you are bright people) felt those cultural winds blowing across the continent and counted those who espoused this alternative vision as part of the chosen. The righteous headed to the “promise land.” Unfortunately those who believed that we could have a far-reaching positive cultural change via music or “dropping out” without a huge societal political change proved to be wrong long ago. But, these were still our people.

Know this as well if you are keeping score. Whatever excesses were committed by our generation and there were many, many made by the generation that came of political and cultural age in the early 1960s, the generation I call the generation of ’68 to signify its important and decisive year internationally, were mainly made out of ignorance and foolishness. Our opponents, exemplified by outlaw big cowboy President Lyndon B. Johnson and one weaselly Richard Milhous Nixon, President of the United States and common criminal, and their minions like J. Edgar Hoover, Mayor Richard Daley and Hubert Humphrey spent every day of their lives as a matter of conscious, deliberate policy raining hell down on the peoples of the world, the minorities in this country, and anyone else who got in their way. Forty plus years of “cultural wars” in revenge by their protégés, hangers-on and now their descendants has been a heavy price to pay for our youthful errors. And Markin would surely endorse this sentiment. Enough.