*****From The Pens Of Karl Marx And Friedrich Engels-Their Struggles To Build Communist Organizations-The Early Days

*****From The Pens Of Karl Marx And Friedrich Engels-Their Struggles To Build Communist Organizations-The Early Days

 

Click below to link to the Marx-Engels Internet Archives.

http://www.marxists.org/archive/marx/

Sam Eaton had to laugh, laugh a little anyway when he read something written by his old friend and longtime political accomplice Ralph Morris whom he had recently asked to write a little remembrance of the time in the 1970s when he first started to identify with the working class anthem, The Internationale, for an archival protest music blog that another friend of his Fritz Jasper ran. By the way don’t take that accomplice designation in a criminal way just because they had been arrested a number of times at various sit-ins, walk-ins, and the like, hell, once in Washington, D.C. on May Day 1971. That had been the day they first met just for being on the streets, although both would have to confess the reason for being in the streets was to shut down the government if it did not shut down the Vietnam War and maybe the government from its bastardly perspective had reason to sweep them up. Sam just didn’t want to use the word comrade these days when it had fallen out of favor as a term for working together politically. 

Ralph had gone out of his way to note in that blog entry for Fritz that before he got “religion” on the anti-war and later social justice issues he held as many anti-communist prejudices as anybody else in Troy, New York where he hailed from, not excluding his rabidly right-wing father who never really believed until his dying days in 2005 that the United States had lost the war in Vietnam. Ralph had also expressed his feelings of trepidation when after a lot of things went south on the social justice front with damn little to show for all the arrests, deaths, and social cataclysm he and Sam had gotten into a study group in Cambridge run by a “Red October Collective” which focused on studying “Che” Guevara and the Russian revolutionary Leon Trotsky after an introduction to the Marxist classics. Sam who was living in a commune in Cambridge at the time, the summer of 1972, had invited Ralph to come over from Troy to spent the summer in the study group trying to find out what had gone wrong (and right too, as Sam told him not to forget), why they were spinning their wheels trying to change the world for the better just then and to think about new strategies and tactics for the next big break-out of social activism. At the end of each meeting they would sing the Internationale before they broke up. At first Ralph had a hard time with the idea of singing a “commie” song (he didn’t put it that way but he might as well have according to Sam) unlike something like John Lennon’s Give Peace A Chance, songs like that. As he, they got immersed in the group Ralph lightened up and would sing along if not with gusto then without a snicker.

That same apprehensive attitude had prevailed when after about three meetings they began to study what the group leader, Jeremy, called classic Marxism, the line from Marx and Engels to Lenin and the Bolsheviks. See Ralph, Sam too for that matter, had joined the anti-war movement for personal reasons at first which had to do a lot with ending the war in Vietnam and not a lot about “changing the whole freaking world” (Ralph’s term). Ralph, who had served in the military in Vietnam, had been a grunt, and who had even extended his tour to eighteen months to get out a little early from his enlistment, had become fed up with what the war had done to him, what he had had to do to survive, what his buddies had had to do to survive and what the American government had turned them all into, nothing but animals, nothing more, as he told everybody who would listen. When he was discharged in late 1969 he wound up joining the Vietnam Veterans Against the War (VVAW) and taking part in a lot of their actions around Albany and New York City mainly but also the key one for this piece the May Day demonstrations down in Washington, D. C. on May Day 1971 when they attempted, massively unsuccessfully attempted, to shut down the government if it would not shut down the war.

That event is when Ralph and Sam met, Sam having come down to Washington with a group of Cambridge radicals and “reds” to do what he could to shut down the war. They met on the bizarre football field at RFK Stadium which was the main holding area for the thousands of people arrested that day (and throughout the week) when Ralph noticed Sam wearing a VVAW button and asked him if he had been in ‘Nam. Sam, a little sheepishly, explained that he had been exempted from military duty since he was the sole support for his mother and four younger sisters after his father had passed away of a massive heart attack in 1965. He then told Ralph the reason that he had joined the anti-war movement after years of relative indifference since he was not involved had been that his closest high school friend, Jeff Mullins, had been blown away in the Central Highlands and that made him question what was going on. At first he had worked with Quakers and other pacifist types doing acts of civil disobedience at draft boards, military bases and recruiting stations to try to get the word out to kids who might get hoodwinked in joining up in the slaughter. As the war dragged on though he started going to Cambridge meetings where more radical elements were trying to figure out actions that might stop the damn war cold and that appealed to him more than the “assuming the government was rational and would listen to reason” protest actions of those “gentile little old ladies in tennis sneakers.” Sam too at that point in 1971 was like Ralph just trying to get the war ended, maybe help out the Panthers a little but before May Day had no grandiose ideas about changing the “whole freaking world.”                           

So May Day was a watershed for both men, both sensing that even to end the war would take much more, and many more people, than they had previously expected. Ralph, in particular, had been carried away with the notion that what he and his fellow veterans who were going to try to symbolically close down the Pentagon were doing as veterans would cause the government pause, would make them think twice about any retaliation to guys who had served and seen it all. Ralph got “smart” on that one fast when the National Guard which was defending the Pentagon, or part of it that day, treated them like any Chicago cops at the Democratic Party Convention in 1968, treated them like cops did to any SDS-ers anywhere, and like anybody else who raised their voices against governmental policy in the streets.

They were thus searching for a better way to handle things, a better way to make an impact because those few days of detention in D.C. not only started what would be a lifelong personal friendship but an on-going conversation between them over the next several years about how to bring about the greater social change they sensed was needed before one could even think about stopping wars and stuff like that. Hence the push by Sam toward the study groups led by “red collectives” that were sprouting up them peopled by others who had the same kind of questions which they would join, unjoin and work with, or not work with over the next few years before both men sensed the tide of the rolling 1960s had ebbed. 

But Ralph remained for a long time very unsure that studying with “reds,” studying Marx was the right thing to do, and Sam would confess later that he too had concerns based on his upbringing in Carver down in southeastern Massachusetts, the cranberry capital of the world then, and another working-class town like Troy, New York. Ralph had imbibed all the all the working class prejudices against reds (you know communist dupes of Joe Stalin and his progeny who pulled the strings from Moscow and made everybody jumpy), against blacks (stood there right next to his father, Ralph, Sr., when he led the physical opposition to blacks moving into the Tappan Street section of town and had nothing, along with him and his corner boys at Van Patten’s Drugstore, but the “n” word to call black people sometimes to their faces), against gays and lesbians (you know fag and dyke baiting them whenever the guys and he went to Saratoga Springs where they spent their summers doing whatever nasty things they did to each other), against uppity woman (servile, domestic women like his good old mother and wanna-bes were okay). Native Americans didn’t even rate a nod since they were not on the radar. But mainly he had been a red, white and blue American patriotic guy who really did have ice picks for anybody who thought they would like to tread on old Uncle Sam (who had been “invented” around his hometown way).

Such thoughts even with the cross-fire hells of burned down Vietnam villages melted into the back of his brain crossed his mind when he thought of Marx, Lenin (he was not familiar very much with Trotsky except he had “bought it” down in Mexico with an icepick from some assassin), Joe Stalin, Red Square, Moscow and commie dupes. Sam had not been far behind in his own youthful prejudices as he told Ralph one night after a class and they were tossing down a few at Jack’s before heading home.

And the Marxism did not come easy, the theory part, maybe for Ralph a little more than Sam who had taken junior college night classes to bolster the small print shop he had been running since his father’s death (although for periods his old Carver friend, Jack Callahan, managed the place when Sam was off on his campaigns). They got that the working-class, their class, should rule and be done with inequalities of all kinds but the idea of a revolution, or more importantly, a working class party which was on everybody’s mind in those days to lead that revolution seemed, well, utopian. The economic theory behind Marxism, that impossible to read Das Capital and historical materialism as a philosophy were books sealed with seven seals for them both. Nevertheless for a few years, say until 1975, 1976 when the tide really had ebbed for anybody who wanted to see they hung around with the local “reds,” mostly those interested in third world liberation struggles and political prisoner defense work.

After that time while they would periodically read the left press and participate any time somebody, some group needed bodied for a rally, demonstration, some street action they would be there in their respective hometowns that they both eventually filtered back to. Then 2002 came and the endless wars in Afghanistan, Iraq and seemingly a million other places drove them to drop their “armed truce” (Sam’s term picked up by Ralph) with society and return to the streets , return with an almost youthful vengeance. They would see young people at the rallies hocking their little Marxist papers, maybe buy one to read a home but that flame that had caused them to join study groups, to work with Marxist-oriented “red collectives,” to read books that were hard to fathom had passed, had passed just as socialism as a way to end humankind’s impasses had fallen out of favor once the Soviet Union and its satellites had gone up in a puff of smoke. Sam thought one time that maybe those earnest kids with their wafer-thin newspapers will study the classics and make more sense out of them than Sam and Ralph could. They would now just keep showing up to support the good old cause.               

Fritz Jasper comment:

The foundation article by Marx or Engels listed in the headline goes along with the propaganda points in the fight for our communist future mentioned in other posts in this space. Just below is a thumbnail sketch of the first tentative proceedings to form a communist organization that would become a way-station on the road to building a Bolshevik-type organization in order fight for the socialist revolution we so desperately need and have since Marx and Engels first put pen to ink.

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Marx/Engels Internet Archive-The Communist League

A congress of the League of the Just opened in London on June 2, 1847. Engels was in attendance as delegate for the League's Paris communities. (Marx couldn't attend for financial reasons.)

Engels had a significant impact throughout the congress -- which, as it turned out, was really the "inaugural Congress" of what became known as the Communist League. This organization stands as the first international proletarian organization. With the influence of Marx and Engels anti-utopian socialism, the League's motto changed from "All Men are Brothers" to "Working Men of All Countries, Unite!"

Engels: "In the summer of 1847, the first league congress took place in London, at which W. Wolff represented the Brussels and I the Paris communities. At this congress the reorganization of the League was carried through first of all. ...the League now consisted of communities, circles, leading circles, a central committee and a congress, and henceforth called itself the 'Communist League'."

The Rules were drawn up with the participation of Marx and Engels, examined at the First Congress of the Communist League, and approved at the League's Second Congress in December 1847.

Article 1 of the Rules of the Communist League: "The aim of the league is the overthrow of the bourgeoisie, the rule of the proletariat, the abolition of the old bourgeois society which rests on the antagonism of classes, and the foundation of a new society without classes and without private property."

The first draft of the Communist League Programme was styled as a catechism -- in the form of questions and answers. Essentially, the draft was authored by Engels. The original manuscript is in Engels's hand.

The League's official paper was to be the Kommunistische Zeitschrift, but the only issue produced was in September 1847 by a resolution of the League's First Congress. It was First Congress prepared by the Central Authority of the Communist League based in London. Karl Schapper was its editor.

The Second Congress of the Communist League was held at the end of November 1847 at London's Red Lion Hotel. Marx attended as delegate of the Brussels Circle. He went to London in the company of Victor Tedesco, member of the Communist League and also a delegate to the Second Congress. Engels again represented the Paris communities. Schapper was elected chairman of the congress, and Engels its secretary.

Friedrich Lessner: "I was working in London then and was a member of the communist Workers' Educational Society at 191 Drury Lane. There, at the end of November and the beginning of December 1847, members of the Central Committee of the Communist League held a congress.Karl Marx and Frederick Engels came there from Brussels to present their views on modern communism and to speak about the Communists' attitude to the political and workers' movement. The meetings, which, naturally, were held in the evenings, were attended by delegates only... Soon we learned that after long debates, the congress had unanimously backed the principles of Marx and Engels..."

The Rules were officially adopted December 8, 1847.

Engels: "All contradiction and doubt were finally set at rest, the new basic principles were unanimously adopted, and Marx and I were commissioned to draw up the Manifesto." This would, of course, become the Communist Manifesto.

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Additional Fritz Jasper comment on this series:

No question that today at least the figures of 19th century communist revolutionaries, Karl Marx and Friedrich Engels, are honored more for their “academic” work than their efforts to build political organizations to fight for democratic and socialist revolutions, respectively, as part of their new worldview. Titles like Communist Manifesto, Das Kapital, The Peasants Wars In Germany, and the like are more likely to be linked to their names than Cologne Communist League or Workingmen’s International (First International).

While the theoretical and historical materialist works have their honored place in the pantheon of revolutionary literature it would be wrong to neglect that hard fact that both Marx and Engels for most of their lives were not “arm chair" revolutionaries or, in Engels case, merely smitten by late Victorian fox hunts with the upper crust. These men were revolutionary politicians who worked at revolution in high times and low. Those of us who follow their traditions can, or should, understand that sometimes, a frustratingly long sometimes, the objective circumstances do not allow for fruitful revolutionary work. We push on as we can. Part of that pushing on is to become immersed in the work of our predecessors and in this series specifically the work of Marx and Engels to create a new form of revolutionary organization to fight the fights of their time, the time from about the Revolutions of 1848 to the founding of various socialist parties in Europe in the latter part of the 19th century.

History of the Paris Commune, Prosper Olivier Lissagaray, translated by Eleanor Marx, Black and Red Press, St. Petersburg, Florida, 2007

When one studies the history of the Paris Commune of 1871 one learns something new from it even though from the perspective of revolutionary strategy the Communards made virtually every mistake in the book. This book by a participant and survivor of the Commune has historically been the starting point for any pro-Commune analysis. The original English translation by Eleanor Marx, daughter of Karl Marx, has given the imprimatur of the Marx family to that view. 
Through a close study of the Paris Commune one learn its lessons and measure it against the experience acquired by later revolutionary struggles and above all by later revolutions, not only the successful Russian Revolution of October 1917 but the failed German, Hungarian, Bulgarian, Chinese and Spanish revolutions in the immediate aftermath of World War I. More contemporaneously we have the experiences of the partial victories of the later Chinese, Cuban and Vietnamese revolutions. 
Notwithstanding the contradictory nature of these later experiences, as if to show that history is not always totally a history of horrors against the fate of the masses we honor the Paris Commune as a beacon of the coming world proletarian revolution. It is just for that reason that Karl Marx fought tooth and nail in the First International to defend it against the rage of capitalist Europe. It is one of our peaks. The Commune also presented in embryo the first post-1848 Revolution instance of what was later characterized by Lenin at the beginning of World War I as the crisis of revolutionary leadership of the international labor movement. So this question that after Lenin’s death preoccupied Trotsky for much of the later part of his life really has a much longer lineage that I had previously recognized. Unfortunately, as we are too painfully aware that question is still to be resolved. Therefore, even at this great remove, it is necessary to learn the lessons of that experience in facing today’s crisis of leadership in the international labor movement.
 
As a final thought, I note that in the preface to this edition that the editors have given their own view about the lessons to be learned from the experience of the Paris Commune. Although virtually every page of Lissagaray’s account drips with examples of the necessity of a vanguard party their view negates that necessity. While we can argue until hell freezes over, and should, about the form that a future socialist state will take one would think that there should be no dispute on that necessity of the vanguard party at this late date in history. In any case read this important work (including the above-mentioned provocative preface) as it tells the tale of an important part of our working class history.    

From The Guys And Gals Who Know All About It-War Is Not A Game

From The Guys And Gals Who Know All About It-War Is Not A Game   

*****On Passing Left-Wing Political “Wisdom” To The Next Generation-With The Lessons Of The 1960s In Mind

*****On Passing Left-Wing Political “Wisdom” To The Next Generation-With The Lessons Of The 1960s In Mind

From The Pen Of Frank Jackman 

 

One of the worst excesses, and there were many although made mostly from ignorance and immaturity and were moreover minuscule compared to the conscious policies of those in power who we were opposing, that we who came of political age in the 1960s were culpable of was our sense that we had to reinvent the wheel of left-wing political struggle. Mostly a very conscious denial and rejection of those thinkers, cadre and organization who had come before us and whom were disqualified from the discourse by having been worn out, old-timey, or just ideas and methods that we had not thought of and therefore irrelevant. The expression “throwing out the baby with the bath water” may seem a cliché but serves a purpose here. Most of the time back then until fairly late, maybe too late when the tide had begun to ebb toward the end of the 1960s and the then current and fashionable anticommunist theories proved to be ridiculously inadequate, we turned our noses up at Marxism, and at Marxist-Leninist ways of organizing the struggle against the American beast.

I can remember more than a few times when somebody identified him or herself as a Marxist that I and the others in the room would groan audibly. Occasionally, as well, taking part in some of the shouting down exercises when the political disputes became heated. Part of the problem was that those who organizationally claimed to be Marxists-the Communist Party and Socialist Workers Party and to some extent the Progressive Labor Party were following political lines that were far to the right (right being relative here in the context of the left-wing movement in this country) of the politics of those who considered themselves radical and revolutionary youth. Those organizations far too eager to traffic with what we called respectable bourgeois forces who were part of the problem since they helped control the governmental apparatus. (I won’t even mention the moribund Socialist/Social Democratic organizations that only old laborites and “old ladies in tennis sneakers,” although that might be a slander against those nice do-gooder ladies, followed as the expression went at the time.) I know, and I know that many others at the time,  had no time for a look at the history books, had nothing but a conscious disregard for the lessons of history, good and bad, that we thought was irrelevant in seeking to build the “newer world.” (Strangely, later after all our empirical experiment proved futile and counter-productive, quoting, quoting loudly and vehemently  from this or that book, by this or that thinker, this or that revolutionary or radical became the rage. Ah, the excesses of youth.)               

Of course not everybody who came through the 1960s passed through any left-wing political school. Despite the nostalgia, despite the now puffed-up claims that we had this or that decisive effect on history, especially these days with the commemoration of the 40^th anniversary of the fall of Saigon in 1975 and the trotting out once again of the overblew claims that the American anti-war movement stopped the Vietnam War rather than the heroic struggles of the people of Vietnam, the number of the young who got catch up more than marginally was significantly smaller that the photographs, videos, and remembrances of the times would suggest. A case in point is my old friend Sam Lowell, from my growing in Carver times whose longtime political trajectory I want to highlight in this sketch.

Highlight to provide something, I am not sure what, perhaps a cautionary tale, to what appears to be the makings of the next “fresh breeze” coming through the land that another Carver corner boy, the late Peter Paul Markin, would harangue us with on lonely Friday nights was coming. The big turn in the environmental movement, the fight for better conditions for young workers (and old) epitomized by the “Fight for $15” movement and above all, the bedrock struggle of the “Black Lives Matter” movement portends some new awakening and we old-timers who have kept the political faith have something about all of that early experience which may push those struggles forward. Here’s Sam’s story and see what you think:   

 

Sam Lowell when he was young, when he was coming of age in the 1960s along with his hang around guys at Jimmy Jack’s Diner on Main Street in Carver, did not give a “tinker’s damn” (Sam’s term which he would endlessly utter especially when the late Peter Paul Markin would start talking about what was going on outside of the Jimmy Jack corner world) about politics, about the fate of the world, about the burning and pressing issues of that day nuclear disarmament, black civil rights down South (he if anything had the Northern white working class prejudices inherited from his parents and relatives using the “n” word to refer to blacks for a very long time), and the exploding war in Vietnam. Sam’s world, like many guys of that time, like now too as far as anybody can see, was about girls or sex or name the gender combinations, above all about the music of the times, about what is now called the classic age of rock and roll (the folk music minute of that period which Bart Webber tried to get him interested in was, is, a book sealed with seven seals and he still grinds his teeth when any of us who hang with him still mention that genre).

Sam, declared by his local draft board exempt from military service as the sole support of his mother and four younger sisters after he father had passed away suddenly of a massive heart attack in 1965, had pretty much kept his head in the sand about the war, probably supported the war against demon communism as much as anybody in town who was not directly involved in the escalation of the war. That is until one of his hang around guys, Freddie Callahan, Jack’s younger brother, had lain down his head in some rotted jungle in some unpronounceable hamlet in the Central Highlands of Vietnam in late 1967 and who would later have his name placed on that black granite down in Washington, D.C. which would bring a tear to Sam eye every time he visited it despite his complete change of heart about the war.

The war, the hellish flare-up and destructiveness of the war had not been Freddie’s fault, it had not been Freddie’s war as Sam was at pains to explain when he did get active in the anti-war movement and people around town thought that he was being disrespectful of Freddie’s memory and of the flag, actually probably more the flag until very late, maybe about 1972 when even the American Legion types in town saw the writing on the wall, some of them anyway.

Bart Webber was the first to take his slightly held anti-war feelings to the holding up the wall in front of Jimmy Jack’s Diner night but he was facing the draft himself in 1966 so Sam had not taken his plight to heart. It really had been Freddie’s death that got him thinking, Freddie whom he had known since fifth grade when his own family had moved to Carver from North Adamsville when the shipbuilding trade there bottomed out and his father sought work in the new electronics plant just built up the road from Carver. Got him thinking about lots of things that did not add up in the world, the world of people just trying to get by without being shot at, or shot up by friend or foe.

One day, maybe in early spring 1968 in any case sometime before summer of that year, Sam had gone to Boston about thirty miles up the road from Carver on some business when he was walking near the Park Street subway station and a young guy about his age in regulation long hair (Sam’s was short although long for Carver young adults just then and commented on at Jimmy Jack’s by the older crowd going in for the old-timers’ blue plate specials and gung-ho guys who had no truck with “fairies” and “hippies”), unkempt beard, blue jeans and sandals, a picture of heaven’s own high priest hippie who handed him a leaflet for an anti-war rally sponsored by Students for a Democratic Society that was going to take place on the Common later that afternoon. (That was the notorious SDS that every right-thinking American believed, including Sam a little before Freddie’s death, as they could not understand kids who seemed to have everything going for them including draft exemptions were so rebellious unless some unknown source was prodding them, as the agents, paid or unpaid, of Moscow or China or someplace antagonistic to the interests of the United States. Every time an SDS rally was broken up by the cops, or mass arrests occurred, those believers breathed a short sigh of relief).     

The guy in hippie garb pressed the issue, something Sam thought was odd since in his experience these hippie types were too laid back doing dope and sex and listening to acid rock to bother about politics usually saying that to get involved only “encouraged” those politicians who had depended on free-wheeling unpaid volunteer youth to campaign for them. That drug, sex and rock and roll were okay with him although he had not been into the dope scene then but rather the traditional Carver Friday and Saturday night down by the cranberry bogs drinking cheap whiskey scene, a scene that Carver guys had been doing since time immemorial at the bogs from what he had heard.

This dippy hippie started yelling at him that it that it was his “duty” to attend the rally and help “stop the fucking war.”  Something in that common language “speech” made Sam take notice and he asked the hippie where he was from. He answered from Lynn, a very working class town on the North Shore of Boston, and told Sam, who blushed a little at the information, that he had already been in the Army, had served in Vietnam and had had enough of seeing his buddies killed or otherwise “fucked up.” Sam then out of the blue mentioned the death of Freddie Callahan, something he had never talked about except with the guys at Jimmy Jack’s, and the hippie told him that he had better get his ass to the rally before half their generation went up in smoke.

Sam pleaded business but that afternoon and early evening as the sun went down in Boston Sam was no longer “not political.” And Lance Jones, the hippie who had “recruited” him was there that afternoon and many times later to make sure that he did not backslide, and to give him the “skinny” on what was really going on in Vietnam and whose interests that commitment was serving. Sam and Lance (and others) would do many things together, sit-in at draft boards (Sam uneasy about that given his own status as exempt but Lance said everybody counted in the struggle), rallies, blocking highways and every other kind of civil protest against the damn war.

The defining moment, the moment Sam saw that the movement was ebbing, was becoming ineffective as a way to stop the “fucking war” as even he was prone to express his outrage at the constant bombings and constant lies about the situation, was down in Washington D.C. on May Day 1971 where there was a separation in the movement between those who wanted to endlessly built, presumably, larger mass rallies to show the people’s war weariness and those who decided it was time for more militant in-your-face tactics when the proposal was to “stop the government, if the government did not stop the war.” Sam had gone with the militants, a decision he has since never regretted although not for the outcome of the event itself which was an unmitigated failure but because of the enormity of that failure he had to think through things a bit more carefully, think more strategically.

He had been manhandled and arrested by the cops the first day out as the governmental forces far outnumbered and were more effective in containing the mass than that mass of people had been in evading the waiting cops and troops. Sam had spent a week in detention in RFK Stadium, a goddam football field as he would always tell everybody afterward, for his troubles (although he tempered his remarks about the stadium after the coup in Chile in 1973 where those militants were not merely harassed and detained but jailed for long periods or shot death out of hand in many cases). 

Sam, Lance, Jack Callahan, Frankie Riley, me, maybe a couple of other guys did other things too, things like taking those continent-wide hitchhikes to the West Coast, the rock concerts, all of the stuff that those who had broken from the old expected cookie-cutter, if in Sam’s case only partially and slowly since he was not sure that the whole thing had not been a dream, and he had those family responsibilities although they lessened as his sisters came of age and left the house and his mother re-married to a good guy who ran a tool and die shop in town and had government contracts for high precision machine work. But it was funny thing about Sam, a thing that was not apparent when he hung around Carver in high school but once he was convinced that he needed to do something he stuck with it (he would later tell anybody who would listen that “sticking with it” included his two drawn out failed marriages beyond repair).

Sam, after that debacle in Washington, had settled in for the long haul, had listened to what Lance had to say about needing to organize better, get more substantial allies. Gave a glance at Marx and some other thinkers who knew what they were talking about if you wanted to  effect real change and not just play at the thing for kicks, or for something to do while you are in school or on the loose, had read some and while for a long time he had his misgivings about taking his political cues from around the edges of rational politics, politics that he and his family, his neighbors, his corner boys had dismissed or worse stigmatized as “commie” talk which still hovered over his thinking. But Sam had been the first in the group to sense in the mid-1970s, particularly after the fall of Saigon and the close of the Vietnam era which had almost split the country in two, that the Garden of Eden was going to be postponed for a long time, that the tide had ebbed just as Bart Webber had sensed the rising tide in the mid-1960s.

But Sam stayed with the commitment to serious political change, to right some wrongs, to be a stand-up guy when some egregious governmental decision reared its ugly head. Stayed with it far longer that Lance who wound up going to school and becoming a CPA, longer than Bart who decided writing law briefs was easier than sitting around with about twelve people dedicated to changing the world and projecting when the next great mass upsurge would occur. Stayed with longer than Frankie Riley who also was drawn to writing legal briefs although he made a comeback in the lead-up to the first Iraq war in 1991. Longer than even the late Peter Paul Markin who had totally lost his moorings, let that “wanting habits” hunger that all the Jimmy Jack’s hang out guys had near the surface of their lives get the best of him and got caught up in the down side of the dope trade and wound up in a back alley face down under mysterious conditions in Sonora down in Mexico after a dope deal went bad. Yeah, those were not good years

So Sam faced the next few decades doing his best to keep up the good fight, working mainly with ad hoc committees that would rise and fall over specific issues like the effects of the “Reagan revolution” in this country, the struggles in Central America throughout the 1980s, the struggle against apartheid in South Africa, that first Iraq war in 1991, and a laundry list of other causes great and small which filled his political life in hard times. But always kept his eyes open and ears to the ground to see if some new version of that 1960s experience would get some wind in its sails as new generations got caught up in the whirlwind of trying to right the world’s wrongs. He knew that the 1960s experience could never be exactly replicated, that each new generation would come to understandings in its own ways and forms, did not believe that a lot of 1960s stuff should be replicated but he did believe that another wave would come, believed in that vision for a long time. But when, damn it.

One of Sam’s worries as he got older and got more concerned about the future, especially in the post 9/11 world of the early 2000s, got much more concerned about the possibilities of a socialist future if not for him then for later generations as the American body politic took one of its prolonged turning in and against itself was that there would be no one to pass on whatever accumulated political wisdom he and his dwindling band of aging 1960s sisters and brothers had been through. No one to make sense of the political battles won and lost, no one to pick up the skills necessary to organize any effective opposition to the fierce predatory appetites of the American imperium, or maybe better said, any opposition at all as the post-2003 anti-war landscape demonstrated. Most importantly no one to learn how to avoid the mistakes of the past, mistakes made, unlike the American government, mostly out of willful ignorance, foolhardiness and hubris but certainly avoidable. Avoidable since a great if fairly obvious lesson from his own experiences had been that uprisings against the government, against the social norms of the day are short and precious opportunities not to be squandered by willful ignorance, foolhardiness and hubris.       

Sam’s youthfully derived certitudes had taken a hammering in the process of the reactionary counter-offensive that erupting in the mid-1970s as the spirit of the 1960s rapidly dissipated, and took a decisive turn right under the auspices of the Reagan Revolution. The self-serving, self-promoting, social Darwinist view of society systematically laid out in that period has held a full head of steam since then as everyone almost daily has his or her nose rubbed in the hard fact that most people are not getting ahead while the bourgeoisie, the economic royalists, what did one wag call them, oh yeah, “the one-percent” with all the guns, prosper with no sweat.  That ethos had never really abated despite a couple of promising uprising blips around opposition to the second Iraq war in 2003 which evaporated after the hellish bombs began to fall in earnest in Baghdad and after the world financial meltdown in 2008 and the subsequent short-lived and anarchistic Occupy movement of late 2011.

So Sam had more recently begun to feel that feeling in the extreme,   the fear that there would be nobody to pass the torch to, nobody in the American body politic to learn a couple of things about past left-wing struggles and organizational efforts to attempt to “tame the monster.” Began to wonder if what he believed had not been an idle thought or some kind of self-induced paranoia.

Over the previous several years he had given the immediate reasons some thought as he began to realize that the generation after his which was the logical place to have passed that information onto never in the aggregate cared much about his kind of politics, had turn tail and gotten caught up in the “Reagan revolution” or after witnessing what happened to the ‘60s crowd ducked their heads, seriously ducked their heads when the deal went down. He had also become pretty sanguine about prospects for the generation after that, the grandkids, who seemed preoccupied with “Me” and with looking down toward the ground with their technological gadgetry and their ethereal “social networking” tweeter. But of late he was not so sure he should have been ready to throw in the towel but a new gathering storm, or what old Bart Webber, who he had run into recently in town for the funeral of a brother, had called “the fresh breeze” was still in its embryonic stage.

Sam had had to laugh at one point after a small demonstration of few hundred in Boston’s Park Street on the Common, the historic spot for such activities, against the escalation of the war in Afghanistan in the early days of the Obama administration  (one of the “surges” that was supposed to secure “victory” and which in the final analysis led to more doors in more villages being kicked in and the United States’ action acting, once again,  as a “recruiting sergeant” for ISIS-type organizations). That demonstration drew a cohort young people, people who had not previously been out in the public square but who were bewildered by a “peace” American President, a Nobel Peace Prize winner to boot, sending more boots on the ground after he had told the nation that the best American course was to withdraw from that benighted country. Of course the usual dwindling crew of AARP-worthy older types, the ones that his old friend Pete Markin had called when they were young the “little old ladies in tennis sneakers, Quakers up-tights, and assorted harmless do-gooders” back in the Carver days when he didn’t give a damn about politics and now here he was a “little old man in tennis sneakers” carrying on their seemingly utopian struggle.

An unusual combination indeed. The sly laugh part though was his realization that if there was any new action, any seeking of the “newer world” as that same Markin liked to called it comparable to the 1960s, that it would be the grandpas and grandmas and the grandkids linked up against the world. He was okay with that if that ever happened but after that initial burst of young energy faded he got increasingly more morose about that prospect, and the handing of that goddam torch.

Like with a lot of things in the world of politics, particularly left-wing politics where due to the smallness and isolation of those forces there is tendency to have to react to events not of your own making, the reaction by governments, particularly the United States, following 9/11 with its attempt to institutionalize the national security state and to seek vengeance at any target foreign or domestic that it considered dangerous. No question the scariest time of his political life, the only time he felt the full heat of physical threat from the average citizen whom he assumed usually view people demonstrating about anything as mere cranks and weirdoes was in the aftermath of the frenzied American bombing campaign and troop occupation in Afghanistan in 2001 right after 9/11 when he had with very few others had organized a small, a very small demonstration in opposition to the bombing campaign at Park Street and took more menacing guff from passers-by than he had ever encountered before. Those were dark days when some locally well-known committed peaceniks dependable in fair weather favored folding up the tent rather than face the hostile streets, and no question they were hostile, were suddenly not available to rally.

Like Sam said he hoped the later Occupy movement which arose phoenix-like out of the ashes of the world financial crisis but that fizzled fairly quickly and that sent Sam into another bout with what the hell, no who the hell was going to lead the struggle, who among the young who of necessity with their energy and sense of wonder drive all the great movements, was going to step forward. He felt at that time that he would have no problem taking a back sit in the struggle if the new blood came along.   

Here is a funny thing, a quirk of politics. Everybody Sam talked to, young and old, understood that the social tinder underlying American society only needed a little push to go wild. Knew that as a result of the vast increase in income inequality, knew the weight of the endless wars on the budget and human resources   was at a breaking point, knew that people, a lot of people, did not feel they were getting ahead in life always something that will steadily enflame people. So Sam, and they, the ones he talked to and talked to him knew something had to flare up. But didn’t, for a long time didn’t. Then in a rather quick succession the environment, the fight for a living wage and the fight against police brutality and the fight against the hard racism against black people were taken up by the young, or rather sections of the young from say late 2013 to now.

Not everything that has been proposed, not every action has made political sense but there is some motion toward upping the struggle, getting back into the street politics that Sam had been pushing for some time in various committee meetings since the portals of government seemed to be tone-deaf to what was going on down at the base of society. Here is the kicker though. The kicker for now as things are still in flux, still have a way to go before they are sifted out. Things may be in flux and need sifting out but Sam is starting to get and uneasy feeling already. Sam went to a meeting of those who wanted to respond to the various egregious police shootings of the past years around the country and tried to make some points, give some perspectives. He was rather unceremoniously dismissed by the young leaders there, both the young black and white leaders, as an old-timey too talkative guy.

The young, like in his generation, appear ready to seek to reinvent the wheel. Appear too as well to be as naïve about the enemies they are facing as they were in his generation. But what bothered Sam most of late has been that the young in their identity political way are “ageist” if such a term makes sense, are disrespectful of his right to have his say since when the deal goes down he will be on the barricades right beside them. Sam thought that even with the slights he could still say-“Ah, to young was very heaven” though as old Wordsworth had said in his sunnier days.    

 

 

 

 

In New York City-January 30th-Fundraiser-Partisan Defense Committee-Free All Class- War Prisoners-Free Mumia

In New York City-January 30th-Fundraiser-Partisan Defense Committee-Free All Class- War Prisoners-Free Mumia   

Ramblin' Boy- Tom Paxton And Friends

CD REVIEW

Best Of Friends, Tom Paxton, Anne Hill, Bob Gibson, Appleseed Records, 2004

The following paragraphs are from a review of Tom Paxton’s Greatest Hits CD that I reviewed in this space last year and that is germane to a review of this album- at least to Tom Paxton’s role in it.

“If I were to ask someone, in the year 2008, to name a male folk singer from the 1960’s I would assume that if I were to get an answer to that question that the name would be Bob Dylan. And that would be a good and appropriate choice. One can endlessly dispute whether or not Dylan was (or wanted to be) the voice of the Generation of ’68 but in terms of longevity and productivity he fits the bill as a known quality. However, there were a slew of other male folk singers who tried to find their niche in the folk milieu and who, like Dylan, today continue to produce work and to perform. The artist under review Tom Paxton is one such singer/songwriter.

The following is a question that I have been posing in reviewing the work of a number of male folk singers from the 1960’s and it is certainly an appropriate question to ask of Tom Paxton as well. I do not know if Tom Paxton, like his contemporary Bob Dylan, started out wanting to be the king of the hill among male folk singers but he certainly had some things going for him. A decent acoustic guitar but a very interesting (and strong) voice to fit the lyrics of love, hope, longing and sometimes just sheer whimsy, as in the children’s songs, that he was singing about at the time. I would venture however, given what I know of his politics and the probably influence that his good friend the late folksinger and historian Dave Van Ronk had on him, that the answer above is probably no.”

Well, those points made above apply to him here as well. Except that instead of just posing the question to Tom Paxton it is also a question that one can ask of the late Bob Gibson who, arguably, was as influential as anyone in the early 1960’s folk revival. I will, when I can find some of his material, do a separate review on his work. Added here as well is the very fine voice of Anne Hall whom I was very unfamiliar with prior to listening to this CD. I will also make up for that lack at a later time. For now though, this is a very fine CD based on collective work that this trio did for a short time on the Chicago folk circuit in the mid-1980s. Most of the material was written by Paxton, including works containing his funny political slant, but the real treat is the almost seamless harmony done on the songs.

Outstanding here are “The Death Of Stephen Biko (a black activist murdered while in custody in South Africa in the 1970’s); “And Loving You”; “She Sits On The Table” (a gripping and compelling tale of domestic abuse and the sometimes no way out dead end that women find themselves in with abusive men); and, Tom’s classic “Ramblin’ Boy”. Nice stuff, and you will be seeing more about all of these artists in this space this year.

A View From The Left(And Not Just The Left On This One)- Prison Health Care Nightmare-Mumia’s Life Still in Danger

Workers Vanguard No. 1081	15 January 2016

Prison Health Care Nightmare-Mumia’s Life Still in Danger

 

Mumia Abu-Jamal, America’s foremost class-war prisoner, is once again fighting for his life against Pennsylvania prison authorities. Mumia is demanding treatment for hepatitis C and a ravaging hepatitis C-associated skin condition that has plagued him for over a year. He is demanding damages for the deliberate indifference to his high blood sugar that caused him to be admitted to intensive care last March on the verge of a diabetic coma, and he is protesting that his family and lawyers were later prevented from visiting him in the hospital. In September, a magistrate judge recommended dismissing his case, stating that Mumia would not be “irreparably harmed” by the withholding of hepatitis C treatment!

In fact, Mumia nearly died last year and his life remains in danger.

This past December, federal district judge Robert Mariani decided to hear Mumia’s case over the objections of the Pennsylvania Department of Corrections (DOC). The hearing shined a spotlight on the state’s callous disregard and negligence for the prisoners in their “care.” Mumia himself captured what is at stake when he told the court that with hepatitis C medication “I can live; without it I may die.”

 

The punitive treatment of Mumia Abu-Jamal is part of a decades-long vendetta by the capitalist state against this former Black Panther who became known as “the voice of the voiceless” for his searing journalism in the 1970s. He exposed the racist Philadelphia police campaign against the MOVE organization, the largely black back-to-nature group he came to support. Mumia was framed up for the 1981 killing of Philly police officer Daniel Faulkner. Police and prosecutors manufactured evidence to convict him, including by terrorizing witnesses and concocting a fake confession two months after his arrest. Following a 1982 trial, Mumia was sentenced to death explicitly for his political views. In 1995, a warrant was signed for his execution, but protests around the world helped make his name known internationally and the execution was stayed.

The courts have time and again refused to consider evidence proving Mumia’s innocence, including the sworn confession of Arnold Beverly that he, not Mumia, shot Faulkner. Mumia was on death row for nearly 30 years until his death sentence was set aside, and in 2011 the Philadelphia district attorney’s office dropped its longstanding effort to legally lynch him. He is now serving life without parole, and the state is intent on seeing him die in prison. At his December hearing, the DOC counsel sneeringly asked Mumia why he did not get a hepatitis C test earlier than 2012. Mumia replied: “I never agreed to blood tests while I was on death row, because I didn’t trust the doctors.” We have long championed freedom for Mumia, a demand that is even more urgent now given his dire prognosis. Free Mumia Now!

 

The same is true for other class-war prisoners locked up in America’s dungeons. Leonard Peltier has been incarcerated for nearly 40 years for his activism in the American Indian Movement. He has long had severe health problems, including diabetes and a heart condition, which have been exacerbated by prison conditions. After suffering months of excruciating abdominal pain, Peltier now needs emergency surgery for a potentially fatal abdominal aortic aneurysm. Peltier and Mumia are two of the 14 class-war prisoners who are supported by the Partisan Defense Committee’s stipend program and annual Holiday Appeal.

 

Medical neglect of those incarcerated in America is pervasive. According to the Centers for Disease Control and Prevention, one in three prisoners is infected with hepatitis C, which can lead to deadly liver disease. New antiviral pills cure over 90 percent of patients in as little as 12 weeks with few side effects. Price-gouging pharmaceutical companies charge nearly $100,000 per treatment, which the prison authorities and politicians are determined not to cough up. Prisoners in Pennsylvania, Minnesota and Massachusetts have filed class-action suits demanding hepatitis C treatment. During Mumia’s hearing, the head of Pennsylvania DOC medical services admitted that only five men are being treated for hepatitis C—out of an estimated 10,000 infected men in the state prison population!

 

Prisons are the concentrated expression of the depravity of capitalist society. Those the ruling class sees as the useless residue of a system rooted in exploitation and racial oppression are locked up, brutalized and tortured. Thanks to the decades-long crusade for mass incarceration, promoted by both the Democrats and Republicans under the guise of the racist “war on crime” and “war on drugs,” the U.S. now has more than two million people behind bars, the highest proportion in the world, the majority of them black and Latino. Not only have greater numbers of people been locked up, but their sentences are longer and their treatment more barbaric—all in the name of “punishment.”

 

Along with the cops, courts and military, the prisons are a core component of the capitalist state, which exists to defend the rule of the bourgeoisie against the working class and oppressed and to suppress labor struggle. It is in the vital interest of the multiracial working class to fight against the brutal conditions of prison life. Many workers, especially black workers, are directly affected by mass incarceration, either themselves having served time or having family and friends who are entangled in the capitalist injustice system.

 

The purpose of the Spartacist League is to build the multiracial revolutionary workers party that can unite the power of the working class with the anger of the ghettos in the fight for workers power. It will take proletarian socialist revolution to destroy the capitalist prison system and to sweep away all the barbaric institutions of the bourgeois state.

 

Cruel, but not Unusual

 

In racist capitalist America, the apparatus of punishment is based on religious precepts of retribution and penitence. All the basics for good health—decent food, clothing and shelter—are rationed so as to cause physical and mental distress, destroy dignity and reduce the prisoner to a subhuman condition. Tens of thousands, including teenagers, are locked in solitary confinement that makes and keeps people insane, while others suffer overcrowding, which aids the spread of infections. Brutal beatings by sadistic guards happen every day.

 

A 2013 public health study calculated that the conditions in U.S. state prisons are so deadly that life expectancy drops two years for every year incarcerated and begins to recover as soon as inmates are released. Even a court-appointed medical monitor of the California prisons said in 2006: “Needless deaths occur weekly in our prisons, either from lack of access to care, or worse, from access to it.”

 

The Department of Justice’s own figures show that strokes, diabetes and issues relating to heart and kidney problems are all significantly more prevalent in prison than in the general population. High blood pressure is the most common chronic condition in prison. Infectious diseases are rife, from hepatitis C to outbreaks of flu and tuberculosis. The HIV rate in prisons is more than three times that of the general population.

 

While the prison population is slightly shrinking, the number of women in prison is increasing. Incarcerated women face particular medical cruelties. Prisons ration pads, tampons and pain medication, making daily life, even for healthy women, an exercise in degradation. About one in 30 women who enter prison are pregnant. They are often forced to carry unwanted pregnancies to term as part of their punishment. The Hyde Amendment, enacted in 1977 under Democrat Jimmy Carter, requires that federal prisoners cover the total cost of abortion. Even if they have the money, women are subject to extra delays and stigmatizing rules that make getting an abortion nearly impossible. Furthermore, prenatal care is commonly denied, and many women are shackled during labor. Those wanting to have a child suffer the cruelty of separation, as their babies are ripped from them soon after birth.

 

The denial of adequate health care for prisoners is not a question of money; it reflects the ideology of punishment that goes hand in hand with the puritanical crusade that criminalizes addiction to drugs and alcohol. An article on the Al Jazeera America website (26 October 2015) reports that cities and counties across the country have shelled out tens of millions of dollars to settle lawsuits over jail inmate deaths from drug or alcohol withdrawal, even though the treatments cost pennies. Those prisoners who manage to receive treatment have to overcome enormous obstacles to keep getting their medication; those who complain of side effects risk being labeled uncooperative and removed from treatment altogether.

 

The unspeakable horrors of America’s prisons were highlighted by the September 1971 Attica prison uprising in upstate New York. The courageous prisoners declared: “WE are MEN! We are not beasts,” and raised demands including for a healthy diet and decent medical care. New York governor Nelson Rockefeller responded by ordering a massacre that crushed the uprising and killed 39. After the slaughter, hundreds of naked, overwhelmingly black prisoners were lined up in the yard like slaves at auction. Here was a searing image of the reality of black oppression in the U.S. where it endures as a fundamental prop of capitalist class rule.

 

The uprising brought attention to the conditions of prisoners, not least their health care. In the following years, many states were found to be providing health care so poor that it was deemed unconstitutional in federal courts. But rather than providing medical care, prison authorities contracted out prison health care to private companies—a trend that accelerated with the explosive growth of the prison population in the 1980s and ’90s. States have privatized some services or whole prisons, allowing ghoulish entrepreneurs to rob prisoners and their families blind for phone calls, visits and medical fees.

 

As a result of the tough sentencing laws of the 1990s and harsh parole revocation policies, the prison population is aging, with one in six prisoners now over 50 years old. These prisoners make up a large portion of those with chronic health conditions. The private “health care” companies have responded by further curtailing necessary tests and medications. Corizon, the largest prison health care company, recently lost several contracts with state prisons and with Rikers Island jail in New York City. At Rikers, medical failures by the company have been linked to up to a dozen deaths, including that of Bradley Ballard, who died in 2013 after being deprived of insulin and left in a cell with no food or running water for six days. Nationwide, more than 1,300 legal suits have been filed against Corizon in the last five years. Showing their utter contempt for the well-being of prisoners, the Pennsylvania DOC brought in Corizon’s medical director at Rikers as an “expert witness” at Mumia’s recent hearing!

 

The Pennsylvania class-action suit for hepatitis C treatment points out that denying prisoners medicine because of financial considerations is unconstitutional. In November 1976, the Supreme Court ruled in Estelle v. Gamble that prisoners have a constitutional right to health care under the Eighth Amendment’s ban on cruel and unusual punishment. (A few months before, this same Court reinstated the death penalty, ruling that execution was not cruel and unusual punishment!) Whatever recourse the Estelle ruling gave prisoners to fight medical negligence and malpractice was dealt a hefty blow with the 1996 Prison Litigation Reform Act (PLRA).

The Act, signed into law by President Bill Clinton, further curtailed the rights of prisoners to fight against all kinds of abuse, requiring them to exhaust local grievance procedures before filing suit in court. The burden of proving compliance with the whims and technicalities of prison bureaucracy can be truly Sisyphean—the goalposts keep being moved further away. As a lawyer for the Southern Center for Human Rights explained: “We lost numerous prisoners who died because of the PLRA. These issues should have been in front of the court long ago, but we were forced to wait and watch our clients die” (quoted in Benjamin Fleury-Steiner, Dying Inside [2011]).

 

Even prisoners with terminal illnesses are not spared the indignities of America’s prison system. Compassionate release for those facing death, allowing them to spend their last days with their loved ones, is routinely denied. The federal prison system, in which over 200,000 people are locked up, grants on average less than two dozen compassionate releases each year. Among those few who have been released is former class-war prisoner and leftist lawyer Lynne Stewart, who was framed up in a “war on terror” show trial. Suffering from stage IV breast cancer, Stewart was finally released in December 2013, after a months-long fight for compassionate release, a demand supported by more than 40,000 petitioners worldwide, including the PDC. The fact that Stewart was released has allowed her to get proper medical care, which has arrested the spread of the cancer for now.

 

Marxism vs. Crime and Punishment

 

The vast, historically ingrained system of racist state repression cannot be fundamentally changed through tinkering here and there. It has to be overturned through a workers revolution that erects in its place a workers state to defend the revolution against capitalist restoration. When the workers internationally take political power and put the wealth now appropriated by the tiny class of exploiters to the service of humanity, they will lay the material basis for achieving an egalitarian communist society, ultimately doing away with any need for a state apparatus of repression.

 

As Marxists, our attitude toward crime and punishment is that we are against it. Much of the theft, fraud and violence in society is a result of the material scarcity inherent in capitalism and is bolstered by reactionary ideologies like racism and bigotry. We do not proceed from the standpoint of punishing the offender. A humane and rational society may well find a need to separate certain dangerous individuals—for the protection of others, as well as of the offenders themselves. This separation would be done without the brutality and deprivation that define the American prison system, but rather with education, medical care, rehabilitation and the goal of reintegration as productive members of society.

Such was the approach of the Bolshevik Party of Lenin and Trotsky that led the October 1917 Russian socialist revolution. Their determination that the legal apparatus of a workers state would not be based on retribution found its fullest expression in the 1919 party program, which advocated “a fundamental alteration in the character of punishment, introducing conditional sentences on an extensive scale, applying public censure as a means of punishment, replacing imprisonment by compulsory labour with retention of freedom, and prisons by institutions for training” (quoted in E.H. Carr, Socialism in One Country, Vol. 2 [1959]).

There can be no fair or “humane” system of justice for the working class and oppressed in a society based on exploitation. Our perspective is that of Lenin and Trotsky—for socialist revolutions to overturn capitalism worldwide and the repressive state machinery that defends it. With its central position in production, the working class has both the social power and the material interest to shatter the capitalist order. To bring that consciousness to the proletariat requires forging a revolutionary workers party of the Bolshevik type.