Radiolab episode on jury nullification is less bothered by state abuse of power than public desperation to fight back.

It should come as no surprise that public radio’s RADIOLAB would take government’s side against the growing grassroots effort to awaken citizens to the repressed potential of jury nullification. Any attention to the subject helps inform ordinary jurors of the power they have to stand up to the regular abuses of our judicial system. The benefit is tempered of course when liberal gatekeepers lean in with theatrics to fearmonger about anarchistic challenges to law and order and security. That’s exactly what Radiolab achieved though given plenty of material with which to have taken a more honest tack. Their program “Null and Void” aired May 12 and painted nullifiers as irrational extremists, giving a pass to the judges who purge juries and break the law by having nullifiers arrested.

I had high hopes when contacted by a producer for Radiolab in March. Our federal injunction protecting Denver jury nullification outreach efforts against an order by the Second Judicial District’s Chief Judge Michael Martinez was coming to trial in April. I imagined reporters would be sympathetic to our predicted success making our injunction permanent and the similar likeliness of our prevailing on contempt charges in a hearing which was to follow. I faciliated Radiolab’s access to Mark Iannicelli, who Denver arrested in violation of our injunction, and whose dismissed charges of felony tampering continue to be appealed by our legal adversaries. Thus far it’s a simple story of hoisting a chief justice on his own petard, using the justice system against itself, in defense of the people’s historical power as jurors.

Heicklen
But Radiolab had an alternate narrative in mind. Their story would center on a jury nullification champion who they could characterize as coming off the rails, the celebrated frequent arrestee Julian Heicklen. Septegenarian Heicklen became tired of judges warning him of arrest, despite his continued legal victories. By November 2016, Heicklen issued a manifesto of sorts, asking for armed backup to preempt a judge from making good on his renewed threat to arrest him. Heicklen posted this warning online and called it to everyone’s attention. Presumably it’s what drew Radiolab’s attention. Heicklen had put it out there, hoping to spark a John Brown-esque conflagration, I’d call it a bluff, meant to curtail the court’s continued abuse of power. It’s obvious from Heicklan’s hyperbole. I attach the significant excerpt in the notes below.

Radiolab didn’t reference this tract, nor mention their and the court’s foreknowledge of it. As they interviewed Heicklen, they asked him about his cause and even brought him to tears as he explained his distress about the injustice of the system, which continues to reinforce inequity and deny jurors their prerogative to step in its way. Then Radiolab prodded Heicklen to explain what he anticipated would happen when he showed up at the courthouse in defiance of the judge’s threat. On cue, Heicklen repeated his entreaty that supporters show up with guns to enforce his right to pass out fliers and avert the judge’s illegal threat to arrest him.

Many of us might share the elderly activist’s frustration with being habitually arrested then exhonerated, each time without apparent progress being made. Radiolab’s pretend reaction was to cue ominous silence, let the pin drop, cue indignant alarm, ostracize Heicklen, cue a spontaneous meting of Radiolab minds to elect to call the cops on Heicklen lest law enforcement personnel be shot.

Radiolab didn’t call the Chief Judge Frederick J. Lauten to question the irregularity of his repeating an illegal threat. How absolutely insane for a judge, already proven to be in the wrong, to keep asserting his authority to have a citizen falsely arrested?

When Heicklen showed up to the courthouse, with a friend, both without weapons of any kind, and without the backup support of “Tyranny Fighters” he’d hoped to mobilize, Heicklen was arrested for the more serious charges involving threats.

Radiolab may or may to have exacerbated Heicklen’s arrest. They certainly took credit for it, which is the least they could do for having exploited Heicklen as their straw man extremist.

Because Radiolab makes little effort to conceal their liberal bourgeois elitism. FIJA, the Fully Informed Jury Association was founded, according to Radiolab, in a Montana “bunghole”, which they qualify, they are entitled to call Helena, the capitol of Montana, because one of the show’s producers is from Montana.

Wolverine
You might ask, what’s Wolverine got to do with this? Anyone who’s read Ariel Dorfman knows better than to bring superheroes into political discourse. Radiolab didn’t know how better to distinguish between a citizen’s right, as proscribed by the Bill of Rights, and a power, something grown from common law. Whatever, they’re wrong. Juries are guaranteed by the sixth amendment, now commonly understood to be “a jury of your peers.”

Radiolab never uses that phrase, it’s too everyman. But they do riff ad nauseum on Wolverine, who’s a superhero with superpowers, namely CLAWS, which for Radiolab described this aberrant power that jury nullification advocates are promoting. The public as beast, and mutant power threatening elitists like a werewolf’s claws. Someone adds, as a further irrelevance, that Wolverine’s real superpower is regenerative, the power to heal but nevermind. They say that, and it’s the only trivia that actually does apply to jury nullification. Radiolab autistic savants.

They recorded Mark Iannicelli in front of the Denver courthouse, that was our single consolation!

It’s no surprise that Radiolab takes the government’s side against the public’s growing inclination to “burn it down.” Radiolab got great quotes from Mark, but chose to demonize other jury nullification pamphleteers who were so frustrated with being arrested that wanted to deter future arrests with guns.

By the show’s end, the white privileged NPR broadcasters feel more comfortable with the law in the hands of “unelected, white” judges over inexpert jurors described as “twelve random jerk-offs from the street.” They’re taking about your constitutionally protected jury of your peers.

Hopefully listeners will glean the great information offered by this piece and nullify Radiolabs’s privileged condescension.

NOTES:
1. Julian Heicklen’s post of November 24:

Hi Tyranny Fighters:

Orlando Courthouse: I plan to be at the Orange County Courthouse in Orlando, FL distributing Fully Informed Jury information from 10:30 am – 1:30 pm, unless arrested earlier, on Monday-Wednesday, December 5-8, 2016. All of you are invited (urged) to join me. Bring your guns. I have requested protection from the Florida Militia, the Department of Homeland Security, and the Governor of Florida. None of them responded to my requests. Copies of the letters to the Department of Homeland Security and the governor were sent to the Clerk of the Orange County Court and to you in my previous report.

I have not received replies from any of these people. However I have received a letter from Frederick J. Lauten, Chief Judge, Ninth Judicial Cicuit of Georgia. Here is his letter:

Dear Mr. Heicklen:

A copy of your letter to Rick Scott dated October 13, 2016, was given to me. In your letter, you stateit is your intent to “distribute flyers regarding the duties of jurors and witnesses at criminal trials” at the Orange County Courthouse during th first week of December.” This letter is a reminder that such conduct continues to be proscribed on courthouse grounds under Administrative Order 2011-03 which governs expressive conduct taward summoned jurors. Enclosed is a copy of Adminiustrative Order 2011-03 for your perusal.

As you know, this Administrative Order is constituional as the Fifth District Court of appeal had “no difficulry upholding Administrative Order No. 2011–03 as reasonable, viewpoint neutral regulation….” Schmidter & Heicklen v. State, 103 So. 3d 2663,270 (Fla. 5th DCA 2012)(a copy of which is enclosed). This Court, as well as the Orange Cpounty Sheriff, qill enforce the provisions of Admionistrative Order No. 2011-03 to ensure the fair and orderly conduct of jury trials and to prevent dissruptions or interference with that basic right.

Based on the Administrative Order’s continuing validity, you may wish to reconsider your intended course of action and find alternative means in which to disseminate your message. If you intend on distributing materials to jurors, you will be issued a trespass notice and if you then remain on courthouse grounds, you could be arrested for trespass.

Sincerely,

Frederick J. Lauten

Chief Judge

____________________________________

Unfortunately there seems to be a disagreement between the Florida court and the United States Federal Court. I was one of the appellants in the Florida case. The decision was based on lies and incorrect information introduced by the state attorneys. The judges should have know this, since I carefully pointed out the errors, but they did not care. They had made up their minds before hearing the case.

Previously I was arrested 5 times for distributing this literature at the the U. S. District Court in Manhattan, NY. I was arrested and charged with jury tampering. After 17 months of trial, Judge Kimba Wood declared that distributing this literature was not jury tampering because I did not discuss any case with a juror sitting on that trial. She dismissed my case. Her decision is at: http://constitution.org/jury/pj/10-cr-01154-KMW_order.pdf This decision was published in many journals. The NY Times publication is at: http://www.nytimes.com/2012/04/20/nyregion/indictment-against-julian-heicklen-jury-nullification-advocate-is-dismissed.html

Other publications can be found at: http://search.myway.com/search/GGmain.jhtml?p2=%5EC73%5Exdm007%5ETTAB02%5Eus&ptb=304CD70B-562C-491B-9E0F-EEEA96D81532&n=782b17fd&ind=&tpr=hpsb&trs=wtt&cn=us&ln=en&si=CJSjz-LK7s4CFdgQgQodEmkJvA&brwsid=343148da-648b-46c2-8171-a9e312ac5776&searchfor=Jury%20nullification%20case%20of%20Julian%20Heicklen&st=tab

I was invited to Harvard University Law School to give a lecture on my case. Also I have been informed that my case is being taught to all students at Yale Law School. Presumably it is being taught elsewhere as well.

Currently I distribute the same flyers at both state and federal courthouses around the country. None of them arrest me. Three of these courthouses are state courthouses. They are in Fort Lauderdale, Fl; Pittsburgh, PA (last week); and Newark, NJ. The federal courthouses this year have been in Fort Lauderdale, FL; Newark, NJ; Manhattan, NY; Palo Alto, CA; Pittsburgh, PA (last week) and San Jose, CA; The state courthouses do not approach me. The federal courthouse Homeland Security officers at federal courts all threatened to arrest me until I told them to check it with a judge. They did, and none of them made an arrest.

December 5, 2016 will be a critical day in the history of the United States. I will appear at the Orange County Courthouse, 425 N. Orange Avenue, Orlando, FL and distribute “Nullification by Jury” flyers on the public sidewalk leading from the parking lot to the courthouse. I am asking all Tyranny fighters and anyone else to join me armed with loaded guns to shoot any courthouse employee or officer of the court (i.e. guards, Orlando police, State police, Sheriffs, or lawyers) that approach within 15 feet of me. One of 4 things can happen:

Neither the court personnel, the Tyranny Fighters, nor the press will appear. That will be the smoothest, but dullest, situation.

The Court officers only will appear and arrest me.

The Tyranny Fighters only will appear and protect me.

Both the Court officers and the Tyranny Fighters will appear. The gun battle for the return of a free country with a democratic republic will occur.

I am irrelevant. The future of the United States will be determined by the others or by you. Either we will continue the route to the gas chambers as described in the attached document, or we shall backtrack to a democratic republic. In either case I will have died by then.

The choice is yours—Julian

Dubya Bush sings The Battle Hymn of the Republic like he’s dancing on John Brown’s grave.


“He captured Harper’s Ferry with his nineteen men so true.
He frightened old Virginia till she trembled through and through.
They hung him for a traitor, they themselves the traitor crew.
But his soul goes marching on! — Glory, glory, hallelujah…

It wasn’t the Lord who trampled out slavery. It was abolitionist John Brown. The song which roused Union forces as they marched in the Civil War was JOHN BROWN’S BODY. The lyrics were retooled by Julia Ward Howe as “Mine eyes have seen the glory”, rededicated to God, because Osawatomie John Brown was a domestic terrorist don’t you know.

Former president George W. Bush may have been drunk as he danced on the somber occasion of the memorial to the Dallas police killed by modern avenger Micah Johnson. But Dubya, alone among the traitor crew, let us see the true spirit of mockery that Howe’s makeover propaganda represents. Servicemen gave their lives for an honorable cause while their rulers converted their anthem, an appreciation for a true moral example, into praise for entrenched higher authority.

Today our leaders let fellow unrepentant war criminals bite their thumbs at us fools. The old abolitionist’s unquenched passion should haunt us still, if we weren’t robbed of his memory: “John Brown’s body lies a-mouldering in his grave–”

John Brown’s body lies a-mouldering in his grave.
John Brown’s body lies a-mouldering in his grave.
John Brown’s body lies a-mouldering in his grave.
His soul goes marching on!

Those are the Goddamn lyrics.

Did Obama’s middle class speech, as the MSM says, strike a chord? From Osawatomie, the note was sour.

OBAMA STRIKES A CHORD WITH MIDDLE CLASS SPEECH. What cynical populist fable-telling. President Obama delivered a speech in Kansas yesterday appearing to speak up for America’s middle class, as if he wasn’t the reddest-handed fox in the hen house. Once again President Hope spews Orwellian double-speak as he eviscerates the world’s social fabric. Yet the media trumpets that Obama’s speech “struck a chord” in a most pernicious stretch of dissembling. If Obama struck a chord, it was like a guitarist strikes a chord, on a wrong note, or ringing true, but to say Obama’s words resonated is to pretend that wasn’t entirely the product of media amplification. In Obama’s case, lined-in through spin effects – in guitar terms it’s called Reverb. To strike a chord used to mean saying something that hit your listeners just right. Is that what happened? Does our Nero have anyone convinced –beside our media– that he’s Spartacus?
 
I’m disturbed because President Obama chose Osawatomie, Kansas to grace with his forked tongue. Osawatomie was the nickname given Abolitionist John Brown, for holding his ground in an early anti-slavery battle at the Osawatomie slave sanctuary. Obama might have chosen the locale for its historic Free State significance, but instead of mentioning the radical Brown, he praised Teddy Roosevelt, the father of American imperialism. BTW, the Weather Underground published its anti-imperial, anti-racism missives in an underground press magazine called Osawatomie.

Revisiting the Weather Underground’s 1970 pantheon of empire-fighters

Former Weatherman Bill Ayers, now a respected professor of education, was recently nominated for emeritus status but ran into trouble when a right wing blogger complained that a 1970 underground publication coauthored by Ayers, Prairie Fire, had been dedicated to Sirhan Sirhan, the assassin of Robert F. Kennedy. (Let’s not leave aside the possibility that lone Sirhan was the fall guy in a conference room full of CIA operatives, the immediately the suppressed narrative, which would make Sirhan a victim among the 209 other anti-imperialist heroes to which the Weather Underground wanted to dedicate their efforts.) While hindsight might reveal the WUO to have erred with some of its honorees, it seems likely the majority might be worthy of a following up.

Preceding the longer list is a preliminary dedication to the three WUO comrades who died in the NYC townhouse accident: Teddy Gold, Diana Oughton and Terry Robbins.

The full page list framed this dedication:

To Harriet Tubman and John Brown
To all who continue to fight
To all political prisoners in the US

Here’s the total list, for your own wiki googling, alphabetized and annotated. The dedication page of PRAIRIE FIRE changed between the varied mimeographed copies produced by WUO satellite publishers around the US between the years 1970 through 1974. Bracketed names represent people not included on all reprints.

Frank Khali Abney
Sundiata Acoli
Ahmend
Akil
Eugene Allen
W. T. Allen
Gary Alston
Michael Alston – BPP, BLA
James Amaker
Hekima Anna – RNA11
Karl Armstrong -New Years Eve Gang
Atuma
Robert Austin
Richie B.
Baba
Kwasi Balagoon
Joe Bandy
[Jimmy Barett]
Leon Bates
Herman Bell – BPP, SF8
Odell Bennett
Bro. Bernard
Jesse Bishop
Debbie Black
Victor Gerardo Bono – MOSCA
Anthony Bottoms – Jalil Abdul Muntaqim – BLM, NY3
Billy X Boulware
Clarence Jabari Shinda Bount
Joseph Bowen
Raymond Brooks
H. Rap Brown
Henry Sha sha Brown – BLA
Isaiah Brown
Richard Brown – BPP, SF8
[Sarah Brown]
Marilyn Buck
Fred Burton
Carter Camp – AIM
Larry Cannon
Michael Clark – De Mau Mau
Dennis Cole
Oscar Collazo – PRNP
Marshal Conway
Paul Coppella
Andres Figueroa Cordero – PRNP
Carol Crooks
Tony Cruz
E. Dabney
Dalou
James Daniels
Alicia Davis
Tyrone Davis
Alexander de Hoyo
[Albert Deutschmann]
Fleeta Drumgo – SQ6
Timothy Earl Dudley
Ahmed Evans
Jesse Evans
Keith X Farries
James Fedd
Stephen X Ferguson
Juan Fernandez
Micky Finn
Fish
Joe-Joe Fleischman
Irving Flores – PRNP
Allen Fooke Jr.
Robert Foulks
Eugene Gaither
Thomas Gaither
Denny Gathing
Nathaniel Gides
Frank Goree
Ernest Grahm?
Jim Grant
Nancy Harras
Jodi Jean Harris
Richard Harris – BPP, Panther21
Stanley Harris
James Hastings
Herman Hawkins
Robert Hayes
Alf Hill
David Hilliard – BPP
Fred Hilton – Kamau Sadiki – BLA
[Bruce Hobson] – Venceremos
[Jean Hobson] – Venceremos
Mark Holder -BLA
[Doc Holiday]
Louis X Holloway
Hutch
Thomas Ingram
Andrew Jackson – BLA
[Chester Jackson]
Jaja
Patricia James
Ollie Jamonds
Alfredo Jasper
Anthony X Jenkins
Randolph X Jenkins
David Johnson – SQ6
Edward Joseph X. – Jamal – BPP, Panther21
Gari Kaiser
Ron Karenga -creator of Kwanzaa
Muhonnet Kassimir
Ja Ja Omar Kenyatta
Melvin Kearney – BLA
Samuel Killey
Kimanthi
Kin-Du
Stephanie Klein
Komie Kombuibe
Lolita Lebron – PRNP
Russell Little – SLA
Jesse Lopez
Hugh Lumpkin
Albert Lyon
Gail Madden
Ruchell Cinque Magee – SQ6
Louise Martinez
Randy McCleary
George Meritt
Gloria Miller
Armado Miramon
Rafael Miranda – PRNP
Rose Mohrstine
Gilbert Montague
Richard Dhoruba Moore
Obgarofowe James Morse
Benjamin Murdock
[Morton Newman] – Venceremos
Roy Nixt
Karrim Nyabadfudi
Imari Obadele – RNA11
Odessabakely
Alberto Ortiz
Jacqueline Paige
Charles Parker
Darrell Peatry – De Mau Mau
Betty Person
Hugo Pinnell – SQ6
William Poole
William Prather
Eller Geronimo Pratt
Euther X Presha
Arthur Prince
Offaga Quaddus – RNA11
Oji
Outlaw
T. S. Reddy
Joseph Remiro – SLA
Harrison Robison
Rock
Norma Rockamore
Eddy Sanchez
Rodolfe Sanchez
Marvin Saunders
Ruben Scott – BPP
[Robert Seabrock] – Venceremos
Assata Shakur
Shango
Harold Simmons
John Simone
Samual Singeton
Sirhan Sirhan
Marvin X Smith
Nathaniel Smith
Martin Sostre -bookseller
Johnny Larry Spain – SQ6
Gloria Strickland
Kenneth X Swanson
Luis Talamantes – SQ6
Willie Tate – SQ6
Ben Taylor
Donald Taylor – De Mau Mau
James Taylor
Bro. Thomas
John Thomas – BLA
Steve Tillman
Alexander X Tisdale
Francisco Torres – NY5
Gabriel Torres – NY5
Toukie
Tommy Trentino
Herman Wallace – Angola3
Robert Wamack
Thomas Wansley
Mamie Lee Ward
Albert Washington – Nuh – BPP, NY3
Fred Waters
Jesse Watson
Marshall Weathers
Bob Wells
Warren Wells – BLM
Fred Shanda West
Clifford Whaley
Clifton Wiggins
John Wilkerson
Deborah Williams
Ricky Williams
Tine Williams
Robert Wilson – De Mau Mau
Mira Witherspoon
Deothea Woodburn
Albert Woodfox – Angola3
Nathaniel Wright III
Candice Yacqui
Robert Youngblood

Emma Goldman on Direct Action

Yes it was Emma Goldman who said “If voting changed anything, they’d make it illegal.”
It was no mere quip. The turn of the last century activist was a fierce advocate of every social reform and was ultimately exiled to Europe for challenging forced conscription. Do you wonder what else Goldman had to say, about political violence, prisons, patriotism, puritanism, the traffic of women, suffrage, poverty, birth control, and the struggle of minorities? Far from being a cynic, Goldman offered an alternative to the false hope of the ballot box.

What does the history of parliamentarism show? Nothing but failure and defeat, not even a single reform to ameliorate the economic and social stress of the people. Laws have been passed and enactments made for the improvement and protection of labor. Thus it was proven only last year that Illinois, with the most rigid laws for mine protection, had the greatest mine disasters. In States where child labor laws prevail, child exploitation is at its highest, and though with us the workers enjoy full political opportunities, capitalism has reached the most brazen zenith.

It may be claimed that men of integrity would not become corrupt in the political grinding mill. Perhaps not; but such men would be absolutely helpless to exert the slightest influence in behalf of labor, as indeed has been shown in numerous instances. The State is the economic master of its servants. Good men, if such there be, would either remain true to their political faith and lose their economic support, or they would cling to their economic master and be utterly unable to do the slightest good. The political arena leaves one no alternative, one must either be a dunce or a rogue.

The political superstition is still holding sway over the hearts and minds of the masses, but the true lovers of liberty will have no more to do with it. Instead, they believe with Stirner that man has as much liberty as he is willing to take.

Universal suffrage itself owes its existence to direct action. If not for the spirit of rebellion, of the defiance on the part of the American revolutionary fathers, their posterity would still wear the King’s coat. If not for the direct action of a John Brown and his comrades, America would still trade in the flesh of the black man. True, the trade in white flesh is still going on; but that, too, will have to be abolished by direct action. Trade-unionism, the economic arena of the modern gladiator, owes its existence to direct action. It is but recently that law and government have attempted to crush the trade-union movement, and condemned the exponents of man’s right to organize to prison as conspirators. Had they sought to assert their cause through begging, pleading, and compromise, trade-unionism would today be a negligible quantity. In France, in Spain, in Italy, in Russia, nay even in England (witness the growing rebellion of English labor unions), direct, revolutionary, economic action has become so strong a force in the battle for industrial liberty as to make the world realize the tremendous importance of labor’s power. The General Strike, the supreme expression of the economic consciousness of the workers, was ridiculed in America but a short time ago. Today every great strike, in order to win, must realize the importance of the solidaric general protest.

Direct action, having proven effective along economic lines, is equally potent in the environment of the individual. There a hundred forces encroach upon his being, and only persistent resistance to them will finally set him free. Direct action against the authority in the shop, direct action against the authority of the law, direct action against the invasive, meddlesome authority of our moral code, is the logical, consistent method of Anarchism.

Will it not lead to a revolution? Indeed, it will. No real social change has ever come about without a revolution. People are either not familiar with their history, or they have not yet learned that revolution is but thought carried into action.

Here’s the full essay from which the above was excerpted, where Goldman cites Emerson, Wilde, Burroughs, Thoreau and GBS to laud the promise of anarchism and direct action.

ANARCHISM: WHAT IT REALLY STANDS FOR

ANARCHY.??

Ever reviled, accursed, ne’er understood,?
Thou art the grisly terror of our age.?
“Wreck of all order,” cry the multitude,?
“Art thou, and war and murder’s endless rage.
“?O, let them cry. To them that ne’er have striven?
The truth that lies behind a word to find,?
To them the word’s right meaning was not given.?
They shall continue blind among the blind.?
But thou, O word, so clear, so strong, so pure,
?Thou sayest all which I for goal have taken.?
I give thee to the future! Thine secure
?When each at least unto himself shall waken.?
Comes it in sunshine? In the tempest’s thrill??
I cannot tell–but it the earth shall see!
?I am an Anarchist! Wherefore I will
?Not rule, and also ruled I will not be!?
?
JOHN HENRY MACKAY.

THE history of human growth and development is at the same time the history of the terrible struggle of every new idea heralding the approach of a brighter dawn. In its tenacious hold on tradition, the Old has never hesitated to make use of the foulest and cruelest means to stay the advent of the New, in whatever form or period the latter may have asserted itself. Nor need we retrace our steps into the distant past to realize the enormity of opposition, difficulties, and hardships placed in the path of every progressive idea. The rack, the thumbscrew, and the knout are still with us; so are the convict’s garb and the social wrath, all conspiring against the spirit that is serenely marching on.

Anarchism could not hope to escape the fate of all other ideas of innovation. Indeed, as the most revolutionary and uncompromising innovator, Anarchism must needs meet with the combined ignorance and venom of the world it aims to reconstruct.

To deal even remotely with all that is being said and done against Anarchism would necessitate the writing of a whole volume. I shall therefore meet only two of the principal objections. In so doing, I shall attempt to elucidate what Anarchism really stands for.

The strange phenomenon of the opposition to Anarchism is that it brings to light the relation between so-called intelligence and ignorance. And yet this is not so very strange when we consider the relativity of all things. The ignorant mass has in its favor that it makes no pretense of knowledge or tolerance. Acting, as it always does, by mere impulse, its reasons are like those of a child. “Why?” “Because.” Yet the opposition of the uneducated to Anarchism deserves the same consideration as that of the intelligent man.

What, then, are the objections? First, Anarchism is impractical, though a beautiful ideal. Second, Anarchism stands for violence and destruction, hence it must be repudiated as vile and dangerous. Both the intelligent man and the ignorant mass judge not from a thorough knowledge of the subject, but either from hearsay or false interpretation.

A practical scheme, says Oscar Wilde, is either one already in existence, or a scheme that could be carried out under the existing conditions; but it is exactly the existing conditions that one objects to, and any scheme that could accept these conditions is wrong and foolish. The true criterion of the practical, therefore, is not whether the latter can keep intact the wrong or foolish; rather is it whether the scheme has vitality enough to leave the stagnant waters of the old, and build, as well as sustain, new life. In the light of this conception, Anarchism is indeed practical. More than any other idea, it is helping to do away with the wrong and foolish; more than any other idea, it is building and sustaining new life.

The emotions of the ignorant man are continuously kept at a pitch by the most blood-curdling stories about Anarchism. Not a thing too outrageous to be employed against this philosophy and its exponents. Therefore Anarchism represents to the unthinking what the proverbial bad man does to the child,–a black monster bent on swallowing everything; in short, destruction and violence.

Destruction and violence! How is the ordinary man to know that the most violent element in society is ignorance; that its power of destruction is the very thing Anarchism is combating? Nor is he aware that Anarchism, whose roots, as it were, are part of nature’s forces, destroys, not healthful tissue, but parasitic growths that feed on the life’s essence of society. It is merely clearing the soil from weeds and sagebrush, that it may eventually bear healthy fruit.

Someone has said that it requires less mental effort to condemn than to think. The widespread mental indolence, so prevalent in society, proves this to be only too true. Rather than to go to the bottom of any given idea, to examine into its origin and meaning, most people will either condemn it altogether, or rely on some superficial or prejudicial definition of non-essentials.

Anarchism urges man to think, to investigate, to analyze every proposition; but that the brain capacity of the average reader be not taxed too much, I also shall begin with a definition, and then elaborate on the latter.

ANARCHISM: –The philosophy of a new social order based on liberty unrestricted by man-made law; the theory that all forms of government rest on violence, and are therefore wrong and harmful, as well as unnecessary.

The new social order rests, of course, on the materialistic basis of life; but while all Anarchists agree that the main evil today is an economic one, they maintain that the solution of that evil can be brought about only through the consideration of every phase of life,–individual, as well as the collective; the internal, as well as the external phases.

A thorough perusal of the history of human development will disclose two elements in bitter conflict with each other; elements that are only now beginning to be understood, not as foreign to each other, but as closely related and truly harmonious, if only placed in proper environment: the individual and social instincts. The individual and society have waged a relentless and bloody battle for ages, each striving for supremacy, because each was blind to the value and importance of the other. The individual and social instincts,–the one a most potent factor for individual endeavor, for growth, aspiration, self-realization; the other an equally potent factor for mutual helpfulness and social well-being.

The explanation of the storm raging within the individual, and between him and his surroundings, is not far to seek. The primitive man, unable to understand his being, much less the unity of all life, felt himself absolutely dependent on blind, hidden forces ever ready to mock and taunt him. Out of that attitude grew the religious concepts of man as a mere speck of dust dependent on superior powers on high, who can only be appeased by complete surrender. All the early sagas rest on that idea, which continues to be the Leitmotiv of the biblical tales dealing with the relation of man to God, to the State, to society. Again and again the same motif, man is nothing, the powers are everything. Thus Jehovah would only endure man on condition of complete surrender. Man can have all the glories of the earth, but he must not become conscious of himself. The State, society, and moral laws all sing the same refrain: Man can have all the glories of the earth, but he must not become conscious of himself.

Anarchism is the only philosophy which brings to man the consciousness of himself; which maintains that God, the State, and society are non-existent, that their promises are null and void, since they can be fulfilled only through man’s subordination. Anarchism is therefore the teacher of the unity of life; not merely in nature, but in man. There is no conflict between the individual and the social instincts, any more than there is between the heart and the lungs: the one the receptacle of a precious life essence, the other the repository of the element that keeps the essence pure and strong. The individual is the heart of society, conserving the essence of social life; society is the lungs which are distributing the element to keep the life essence–that is, the individual–pure and strong.

“The one thing of value in the world,” says Emerson, “is the active soul; this every man contains within him. The soul active sees absolute truth and utters truth and creates.” In other words, the individual instinct is the thing of value in the world. It is the true soul that sees and creates the truth alive, out of which is to come a still greater truth, the re-born social soul.

Anarchism is the great liberator of man from the phantoms that have held him captive; it is the arbiter and pacifier of the two forces for individual and social harmony. To accomplish that unity, Anarchism has declared war on the pernicious influences which have so far prevented the harmonious blending of individual and social instincts, the individual and society.

Religion, the dominion of the human mind; Property, the dominion of human needs; and Government, the dominion of human conduct, represent the stronghold of man’s enslavement and all the horrors it entails. Religion! How it dominates man’s mind, how it humiliates and degrades his soul. God is everything, man is nothing, says religion. But out of that nothing God has created a kingdom so despotic, so tyrannical, so cruel, so terribly exacting that naught but gloom and tears and blood have ruled the world since gods began. Anarchism rouses man to rebellion against this black monster. Break your mental fetters, says Anarchism to man, for not until you think and judge for yourself will you get rid of the dominion of darkness, the greatest obstacle to all progress.

Property, the dominion of man’s needs, the denial of the right to satisfy his needs. Time was when property claimed a divine right, when it came to man with the same refrain, even as religion, “Sacrifice! Abnegate! Submit!” The spirit of Anarchism has lifted man from his prostrate position. He now stands erect, with his face toward the light. He has learned to see the insatiable, devouring, devastating nature of property, and he is preparing to strike the monster dead.

“Property is robbery,” said the great French Anarchist Proudhon. Yes, but without risk and danger to the robber. Monopolizing the accumulated efforts of man, property has robbed him of his birthright, and has turned him loose a pauper and an outcast. Property has not even the time-worn excuse that man does not create enough to satisfy all needs. The A B C student of economics knows that the productivity of labor within the last few decades far exceeds normal demand. But what are normal demands to an abnormal institution? The only demand that property recognizes is its own gluttonous appetite for greater wealth, because wealth means power; the power to subdue, to crush, to exploit, the power to enslave, to outrage, to degrade. America is particularly boastful of her great power, her enormous national wealth. Poor America, of what avail is all her wealth, if the individuals comprising the nation are wretchedly poor? If they live in squalor, in filth, in crime, with hope and joy gone, a homeless, soilless army of human prey.

It is generally conceded that unless the returns of any business venture exceed the cost, bankruptcy is inevitable. But those engaged in the business of producing wealth have not yet learned even this simple lesson. Every year the cost of production in human life is growing larger (50,000 killed, 100,000 wounded in America last year); the returns to the masses, who help to create wealth, are ever getting smaller. Yet America continues to be blind to the inevitable bankruptcy of our business of production. Nor is this the only crime of the latter. Still more fatal is the crime of turning the producer into a mere particle of a machine, with less will and decision than his master of steel and iron. Man is being robbed not merely of the products of his labor, but of the power of free initiative, of originality, and the interest in, or desire for, the things he is making.

Real wealth consists in things of utility and beauty, in things that help to create strong, beautiful bodies and surroundings inspiring to live in. But if man is doomed to wind cotton around a spool, or dig coal, or build roads for thirty years of his life, there can be no talk of wealth. What he gives to the world is only gray and hideous things, reflecting a dull and hideous existence,–too weak to live, too cowardly to die. Strange to say, there are people who extol this deadening method of centralized production as the proudest achievement of our age. They fail utterly to realize that if we are to continue in machine subserviency, our slavery is more complete than was our bondage to the King. They do not want to know that centralization is not only the death-knell of liberty, but also of health and beauty, of art and science, all these being impossible in a clock-like, mechanical atmosphere.

Anarchism cannot but repudiate such a method of production: its goal is the freest possible expression of all the latent powers of the individual. Oscar Wilde defines a perfect personality as “one who develops under perfect conditions, who is not wounded, maimed, or in danger.” A perfect personality, then, is only possible in a state of society where man is free to choose the mode of work, the conditions of work, and the freedom to work. One to whom the making of a table, the building of a house, or the tilling of the soil, is what the painting is to the artist and the discovery to the scientist,–the result of inspiration, of intense longing, and deep interest in work as a creative force. That being the ideal of Anarchism, its economic arrangements must consist of voluntary productive and distributive associations, gradually developing into free communism, as the best means of producing with the least waste of human energy. Anarchism, however, also recognizes the right of the individual, or numbers of individuals, to arrange at all times for other forms of work, in harmony with their tastes and desires.

Such free display of human energy being possible only under complete individual and social freedom, Anarchism directs its forces against the third and greatest foe of all social equality; namely, the State, organized authority, or statutory law,–the dominion of human conduct.

Just as religion has fettered the human mind, and as property, or the monopoly of things, has subdued and stifled man’s needs, so has the State enslaved his spirit, dictating every phase of conduct. “All government in essence,” says Emerson, “is tyranny.” It matters not whether it is government by divine right or majority rule. In every instance its aim is the absolute subordination of the individual.

Referring to the American government, the greatest American Anarchist, David Thoreau, said:

“Government, what is it but a tradition, though a recent one, endeavoring to transmit itself unimpaired to posterity, but each instance losing its integrity; it has not the vitality and force of a single living man. Law never made man a whit more just; and by means of their respect for it, even the well disposed are daily made agents of injustice.”

Indeed, the keynote of government is injustice. With the arrogance and self-sufficiency of the King who could do no wrong, governments ordain, judge, condemn, and punish the most insignificant offenses, while maintaining themselves by the greatest of all offenses, the annihilation of individual liberty. Thus Ouida is right when she maintains that

“the State only aims at instilling those qualities in its public by which its demands are obeyed, and its exchequer is filled. Its highest attainment is the reduction of mankind to clockwork. In its atmosphere all those finer and more delicate liberties, which require treatment and spacious expansion, inevitably dry up and perish. The State requires a taxpaying machine in which there is no hitch, an exchequer in which there is never a deficit, and a public, monotonous, obedient, colorless, spiritless, moving humbly like a flock of sheep along a straight high road between two walls.”

Yet even a flock of sheep would resist the chicanery of the State, if it were not for the corruptive, tyrannical, and oppressive methods it employs to serve its purposes. Therefore Bakunin repudiates the State as synonymous with the surrender of the liberty of the individual or small minorities,–the destruction of social relationship, the curtailment, or complete denial even, of life itself, for its own aggrandizement. The State is the altar of political freedom and, like the religious altar, it is maintained for the purpose of human sacrifice.

In fact, there is hardly a modern thinker who does not agree that government, organized authority, or the State, is necessary only to maintain or protect property and monopoly. It has proven efficient in that function only.

Even George Bernard Shaw, who hopes for the miraculous from the State under Fabianism, nevertheless admits that “it is at present a huge machine for robbing and slave-driving of the poor by brute force.” This being the case, it is hard to see why the clever prefacer wishes to uphold the State after poverty shall have ceased to exist.

Unfortunately, there are still a number of people who continue in the fatal belief that government rests on natural laws, that it maintains social order and harmony, that it diminishes crime, and that it prevents the lazy man from fleecing his fellows. I shall therefore examine these contentions.

A natural law is that factor in man which asserts itself freely and spontaneously without any external force, in harmony with the requirements of nature. For instance, the demand for nutrition, for sex gratification, for light, air, and exercise, is a natural law. But its expression needs not the machinery of government, needs not the club, the gun, the handcuff, or the prison. To obey such laws, if we may call it obedience, requires only spontaneity and free opportunity. That governments do not maintain themselves through such harmonious factors is proven by the terrible array of violence, force, and coercion all governments use in order to live. Thus Blackstone is right when he says, “Human laws are invalid, because they are contrary to the laws of nature.”

Unless it be the order of Warsaw after the slaughter of thousands of people, it is difficult to ascribe to governments any capacity for order or social harmony. Order derived through submission and maintained by terror is not much of a safe guaranty; yet that is the only “order” that governments have ever maintained. True social harmony grows naturally out of solidarity of interests. In a society where those who always work never have anything, while those who never work enjoy everything, solidarity of interests is non-existent; hence social harmony is but a myth. The only way organized authority meets this grave situation is by extending still greater privileges to those who have already monopolized the earth, and by still further enslaving the disinherited masses. Thus the entire arsenal of government–laws, police, soldiers, the courts, legislatures, prisons,–is strenuously engaged in “harmonizing” the most antagonistic elements in society.

The most absurd apology for authority and law is that they serve to diminish crime. Aside from the fact that the State is itself the greatest criminal, breaking every written and natural law, stealing in the form of taxes, killing in the form of war and capital punishment, it has come to an absolute standstill in coping with crime. It has failed utterly to destroy or even minimize the horrible scourge of its own creation.

Crime is naught but misdirected energy. So long as every institution of today, economic, political, social, and moral, conspires to misdirect human energy into wrong channels; so long as most people are out of place doing the things they hate to do, living a life they loathe to live, crime will be inevitable, and all the laws on the statutes can only increase, but never do away with, crime. What does society, as it exists today, know of the process of despair, the poverty, the horrors, the fearful struggle the human soul must pass on its way to crime and degradation. Who that knows this terrible process can fail to see the truth in these words of Peter Kropotkin:

“Those who will hold the balance between the benefits thus attributed to law and punishment and the degrading effect of the latter on humanity; those who will estimate the torrent of depravity poured abroad in human society by the informer, favored by the Judge even, and paid for in clinking cash by governments, under the pretext of aiding to unmask crime; those who will go within prison walls and there see what human beings become when deprived of liberty, when subjected to the care of brutal keepers, to coarse, cruel words, to a thousand stinging, piercing humiliations, will agree with us that the entire apparatus of prison and punishment is an abomination which ought to be brought to an end.”

The deterrent influence of law on the lazy man is too absurd to merit consideration. If society were only relieved of the waste and expense of keeping a lazy class, and the equally great expense of the paraphernalia of protection this lazy class requires, the social tables would contain an abundance for all, including even the occasional lazy individual. Besides, it is well to consider that laziness results either from special privileges, or physical and mental abnormalities. Our present insane system of production fosters both, and the most astounding phenomenon is that people should want to work at all now. Anarchism aims to strip labor of its deadening, dulling aspect, of its gloom and compulsion. It aims to make work an instrument of joy, of strength, of color, of real harmony, so that the poorest sort of a man should find in work both recreation and hope.

To achieve such an arrangement of life, government, with its unjust, arbitrary, repressive measures, must be done away with. At best it has but imposed one single mode of life upon all, without regard to individual and social variations and needs. In destroying government and statutory laws, Anarchism proposes to rescue the self-respect and independence of the individual from all restraint and invasion by authority. Only in freedom can man grow to his full stature. Only in freedom will he learn to think and move, and give the very best in him. Only in freedom will he realize the true force of the social bonds which knit men together, and which are the true foundation of a normal social life.

But what about human nature? Can it be changed? And if not, will it endure under Anarchism?

Poor human nature, what horrible crimes have been committed in thy name! Every fool, from king to policeman, from the flatheaded parson to the visionless dabbler in science, presumes to speak authoritatively of human nature. The greater the mental charlatan, the more definite his insistence on the wickedness and weaknesses of human nature. Yet, how can any one speak of it today, with every soul in a prison, with every heart fettered, wounded, and maimed?

John Burroughs has stated that experimental study of animals in captivity is absolutely useless. Their character, their habits, their appetites undergo a complete transformation when torn from their soil in field and forest. With human nature caged in a narrow space, whipped daily into submission, how can we speak of its potentialities?

Freedom, expansion, opportunity, and, above all, peace and repose, alone can teach us the real dominant factors of human nature and all its wonderful possibilities.

Anarchism, then, really stands for the liberation of the human mind from the dominion of religion; the liberation of the human body from the dominion of property; liberation from the shackles and restraint of government. Anarchism stands for a social order based on the free grouping of individuals for the purpose of producing real social wealth; an order that will guarantee to every human being free access to the earth and full enjoyment of the necessities of life, according to individual desires, tastes, and inclinations.

This is not a wild fancy or an aberration of the mind. It is the conclusion arrived at by hosts of intellectual men and women the world over; a conclusion resulting from the close and studious observation of the tendencies of modern society: individual liberty and economic equality, the twin forces for the birth of what is fine and true in man.

As to methods. Anarchism is not, as some may suppose, a theory of the future to be realized through divine inspiration. It is a living force in the affairs of our life, constantly creating new conditions. The methods of Anarchism therefore do not comprise an iron-clad program to be carried out under all circumstances. Methods must grow out of the economic needs of each place and clime, and of the intellectual and temperamental requirements of the individual. The serene, calm character of a Tolstoy will wish different methods for social reconstruction than the intense, overflowing personality of a Michael Bakunin or a Peter Kropotkin. Equally so it must be apparent that the economic and political needs of Russia will dictate more drastic measures than would England or America. Anarchism does not stand for military drill and uniformity; it does, however, stand for the spirit of revolt, in whatever form, against everything that hinders human growth. All Anarchists agree in that, as they also agree in their opposition to the political machinery as a means of bringing about the great social change.

“All voting,” says Thoreau, “is a sort of gaming, like checkers, or backgammon, a playing with right and wrong; its obligation never exceeds that of expediency. Even voting for the right thing is doing nothing for it. A wise man will not leave the right to the mercy of chance, nor wish it to prevail through the power of the majority.” A close examination of the machinery of politics and its achievements will bear out the logic of Thoreau.

What does the history of parliamentarism show? Nothing but failure and defeat, not even a single reform to ameliorate the economic and social stress of the people. Laws have been passed and enactments made for the improvement and protection of labor. Thus it was proven only last year that Illinois, with the most rigid laws for mine protection, had the greatest mine disasters. In States where child labor laws prevail, child exploitation is at its highest, and though with us the workers enjoy full political opportunities, capitalism has reached the most brazen zenith.

Even were the workers able to have their own representatives, for which our good Socialist politicians are clamoring, what chances are there for their honesty and good faith? One has but to bear in mind the process of politics to realize that its path of good intentions is full of pitfalls: wire-pulling, intriguing, flattering, lying, cheating; in fact, chicanery of every description, whereby the political aspirant can achieve success. Added to that is a complete demoralization of character and conviction, until nothing is left that would make one hope for anything from such a human derelict. Time and time again the people were foolish enough to trust, believe, and support with their last farthing aspiring politicians, only to find themselves betrayed and cheated.

It may be claimed that men of integrity would not become corrupt in the political grinding mill. Perhaps not; but such men would be absolutely helpless to exert the slightest influence in behalf of labor, as indeed has been shown in numerous instances. The State is the economic master of its servants. Good men, if such there be, would either remain true to their political faith and lose their economic support, or they would cling to their economic master and be utterly unable to do the slightest good. The political arena leaves one no alternative, one must either be a dunce or a rogue.

The political superstition is still holding sway over the hearts and minds of the masses, but the true lovers of liberty will have no more to do with it. Instead, they believe with Stirner that man has as much liberty as he is willing to take. Anarchism therefore stands for direct action, the open defiance of, and resistance to, all laws and restrictions, economic, social, and moral. But defiance and resistance are illegal. Therein lies the salvation of man. Everything illegal necessitates integrity, self-reliance, and courage. In short, it calls for free, independent spirits, for “men who are men, and who have a bone in their backs which you cannot pass your hand through.”

Universal suffrage itself owes its existence to direct action. If not for the spirit of rebellion, of the defiance on the part of the American revolutionary fathers, their posterity would still wear the King’s coat. If not for the direct action of a John Brown and his comrades, America would still trade in the flesh of the black man. True, the trade in white flesh is still going on; but that, too, will have to be abolished by direct action. Trade-unionism, the economic arena of the modern gladiator, owes its existence to direct action. It is but recently that law and government have attempted to crush the trade-union movement, and condemned the exponents of man’s right to organize to prison as conspirators. Had they sought to assert their cause through begging, pleading, and compromise, trade-unionism would today be a negligible quantity. In France, in Spain, in Italy, in Russia, nay even in England (witness the growing rebellion of English labor unions), direct, revolutionary, economic action has become so strong a force in the battle for industrial liberty as to make the world realize the tremendous importance of labor’s power. The General Strike, the supreme expression of the economic consciousness of the workers, was ridiculed in America but a short time ago. Today every great strike, in order to win, must realize the importance of the solidaric general protest.

Direct action, having proven effective along economic lines, is equally potent in the environment of the individual. There a hundred forces encroach upon his being, and only persistent resistance to them will finally set him free. Direct action against the authority in the shop, direct action against the authority of the law, direct action against the invasive, meddlesome authority of our moral code, is the logical, consistent method of Anarchism.

Will it not lead to a revolution? Indeed, it will. No real social change has ever come about without a revolution. People are either not familiar with their history, or they have not yet learned that revolution is but thought carried into action.

Anarchism, the great leaven of thought, is today permeating every phase of human endeavor. Science, art, literature, the drama, the effort for economic betterment, in fact every individual and social opposition to the existing disorder of things, is illumined by the spiritual light of Anarchism. It is the philosophy of the sovereignty of the individual. It is the theory of social harmony. It is the great, surging, living truth that is reconstructing the world, and that will usher in the Dawn.

Anniversaries can have meaning

They’re trotting out the geezers to remember Pearl Harbor, like the Maine and the Alamo before it –but not the USS Liberty, or Salvator Allende’s 9-11. Since they show no reticence beating memorialized horses, I’ll commemorate a real tragic anniversary. John Brown was hanged December 2, 1859, one hundred and fifty years ago, by craven assholes whose descendants still will not own up to their inhumanity.
Osawatomie Brown

John Brown, from a grateful people

John BrownThis weekend marks the 150th anniversary of John Brown’s raid on Harpers Ferry, an attempt to appropriate from the US armory to defend a slavery free territory. The already notorious anti-slavery evangelist had lost the earlier Free State sanctuaries Palmyra and Osawatomie. On October 16-17, 1859, the band of 22 abolitionists and free men, held off the townsmen and US Marines, until ten were killed and five escaped. The seven survivors were hanged, including Brown, who said at the scaffold: “I, John Brown, am now quite certain that the crimes of this guilty land will never be purged away but with blood.”

The raid on Harpers Ferry set into motion the fight in earnest to emancipate the southern slaves, ending 305 years of American slavery. Argentina, Ecuador, Chile, Central America, Mexico, Bolivia, Uruguay, Venezuela, and all British, French, Danish, Dutch, and Portuguese colonies, had already abolished slavery between 1811 and 1863. The US was followed by Cuba then Brazil in 1888.

Osawatomie Brown‘s band were fanatical and violent, but were hailed as heroes by the Union in the Civil War. This statue was erected in 1911, inscribed “erected to the memory of John Brown by a grateful people.” It stands in Kansas City, in a neighborhood which once was the town of Quindaro, a major stop along the underground railway.

Brown’s fellow domestic terrorists were:

Killed: Jeremiah G. Anderson, Oliver Brown, Watson Brown, John H. Kagi, Lewis S. Leary, William H. Leeman, Dangerfield Newby, Stewart Taylor, Dauphin Thompson and William Thompson.

Executed: John E. Cook, John A. Copeland, Edwin Coppoc, Shields Green, Albert Hazlett, and Aaron D. Stevens.

Escaped: Osborne P. Anderson, Owen Brown, Barclay Coppoc, Francis J. Merriam, and Charles P. Tidd.

John Brown Obama vs Barack Lincoln

John BrownIn their quest to muddy Barack Obama by his association with Weatherman Bill Ayers, some right wing bloggers dug up a copy of the old SDS/ Weathermen zine OSAWATOMIE which Ayers and company published and distributed while on the lam. What could the title mean, the blimp-necks wondered…

Googling “Osawatomie” revealed it was a town in Missouri associated with the abolitionist terrorist John Brown, who ultimately led the ill-fated armed insurrection against slavery at Harper’s Ferry, which sparked the Civil War and finally decided the matter. The reich-wing bloggers were certain this was the meaningful link, “there is no other Osawatomie listed on the map, anywhere,” one blogger assured readers.

If they had looked inside the first issue, on the inside cover, they’d have found the explanation for why Students for a Democratic Society, frustrated with the false promise of non-violent resistance, had chosen to honor John Brown:

Inset: In 1856, at the Battle of Osawatomie, Kansas, John Brown and 30 other abolitionists, using guerrilla tactics, beat back an armed attack by 250 slavery supporters, who were trying to make Kansas a slave state. This was a turning point in the fight against slavery. For this, John Brown was given the name “Osawatomie” by his comrades.

While some today are excited to paint Barack Obama’s face over the portrait of Abraham Lincoln, I wish it had been John Brown whose example might have inspired Obama. Abraham Lincoln bent to the eventual will of the American people to emancipate the slaves, but it was Brown who led the way.

James Connolly- Irish Patriot and socialist leader

Probably one of the most important nationalist leaders of all time was the great Irish socialist and patriot, James Connolly. He was a cross between John Brown, American abolitionist, and Eugene Debs, the great American socialist leader who ran for the US presidency from a jail cell and got over a million votes. His writings at one time, were almost as much studied and read as Lenin’s once were.

Interesting to know that Connolly got his start as a British soldier turned antiwar activist. Eventually he was hung for having dared rebel against the British. The Irish Easter Rising that he led was an even braver revolutionary event than the earlier American uprising against King George. And of course, because of Connolly’s agitiation, eventually the Irish did gain their independence, too.

Cuba lives on as Fidel lies dying

Fidel Castro has been dying for half a year now, and yet Cuba continues to stand strong resisting US imperialist power. Almost 1/2 a century of US imposed war on the island, and it will be Castro’s digestive tract that will finally bring Cuba’s great leader down, and not some CIA exploding cigar, poison placed in his food, or some other terrorist plot launched by the gusanos of Miami and their US government handlers.

The corporate media at home made most of us think that Castro was merely some sort of island Ceausescu. They had us believing that it was only Fidel and his mad charisma that made Cuba a non-capitalist country, all against the desires of its people. But surprise, there is no movement to restore capitalism there, no celebration at the nearing death of Castro. Instead, there has been a strengthening of Fidel Castro’s example, as more and more people in more and more Latin American countries, have fought to move themselves into the anti-capitalist camp headed by Fidel.

Centuries of ‘free enterprise’ have brought lives of poverty and disease to most throughout Latin America. Beat down with truncheons of the police, military, and death squads, now the people have begun to find the beginnings of an opening to rebel once again, and seek another road. The Left throughout South America has begun to rise, and as they have, they have gravitated toward the example that Fidel Castro and Cuba have shown them.

At the beginning, Fidel Castro was a doctor who actually cared about the health of the people he was trained to treat. Throughout, his political guidance has strongly tried to incorporate medicine and medical care for people in the policies he fought for. He was a doctor who cared for his patients, and not for his stock portfolio.

He is a great man, and once again we find ourselves with a leader whose life example was built on armed struggle, and not just pacifist liberal mouthings by some guru or another. He has more in common with George Washington, than with Martin Luther King. He is more John Brown, than Gandhi. He led, but his message was that one must physically resist oppression, and not just turn the other cheek.

So what happens after Fidel Castro dies? Check out this yahoo article to find out how the situation is actually currently unfolding.