D’ya think ANTIFA might be a trap?

Black Bloc
By all means shout down the fascists. Shout down white supremicists. Bash the alt-right. Do it in black bloc, if you must (and yes we must). March on, against, and over, capitalism. Declare yourself anti-fascist. Express solidarity with ANTIFA protests and counterprotests across the country. I would rethink, however, opening an Antifa franchise without knowing who elsewhere can now act IN YOUR NAME.

No one owns the ANTIFA brand. Like “black bloc”, it’s a tactic, not a movement. Except as this moment’s zeitgeist, the brand has indeed become a movement. The imperative to repudiate emboldened Nazis lacks for neither urgency nor legitimacy.

Antifa is horizontal like Occupy, no leaders. Its membership is fully self-nominated. Except where Occupy Wall Street offshoots offered local casts of characters, Antifa participants remain undercover. The problem becomes whose undercovers.

I fully support confronting fascists. I might quibble about picking fights with inarticulate Nazi cosplayers. Our corporations, the media, and the police who protect both are the full grown, authoritarian fascists.

I likewise support black bloc as an essential strategy for effective protest actions. I encourage picking fights with dogmatic nonviolence passivists who continuously thwart the potential of public demonstrations.

I support Antifa as I do Earth First, as I do ELF, or ALF the Animal Liberation Front, or Hezbollah, Hamas, and the Intifada if you’re begining to catch my drift. I stand with them without wearing a mask because my expression of support is my political right. I do not act as them, wearing a mask.

Antifa may be serving the establishment just fine by diverting youthful rebellion from directing its energy at STATE fascism. It may be suiting populist urges just fine too by allowing discontents to vent our disgust against punchable twits instead of the impregnable powers that be. Ideally those inclined to resist fascism will catch on to who really needs the pounding.

When that begins to happen however, some Antifa chapter (the media will call it a “cell”) in Reseda or Des Moines or Stuyvesant is going to commit an outrage of domestic terrorism and the Antifa brand will be blown. It may be government black ops conducting a false flag, or three percenters shy of a full load hoping to ignite a race war, or misguided revolutionaries jumping the gun. It won’t matter. “Antifa” will be declared a terrorist organization. Pardon the pun, that will be trump.

And while we know Antifa is not an organization, intelligence records will have mapped out who were the ringleaders and daredevils of concern to national security. Authorities may or may not round up suspected co-conspirators and charge them with racketeering. That’s not even my worry. Once discredited and forced underground, Antifa enthousiasts will recede into the woodwork. All the organizing, educating and networking will have come to naught.

I anticipate that my thoughts here are not going to find favor with my many friends currently marching behind the Antifa banner. But I know a number of idiots among them too, and worse, suspected moles bent on disrupting productive insurgencies.

Though Antifa in its character employs security culture stratagems, by design it’s one big back door. I know some comrades see that as essential to escalating a revolutionary force. I see the absence of a binding ideology to be its undoing.

How about we think outside the box too calculatedly provided to us by our anti-fa social engineers? That box is pre-addresed and postage due.

If you are anti-fascism or anti-capitalism, WHAT ARE YOU FOR?

BE THAT.

You can fly the Antifa banner but do it as an allied organization you are meanwhile building.

You can punch the same Nazis and blockade the same racists, and you can sell the establishment killer app for which you control the code.

Black Bloc

Virginia Dare was an “Anchor Baby”

Not meaning to poke fun at young Ms Dare who disappeared along with the rest of the Roanoke Colony more than 400 years ago. More like mocking and reproving redneck bigots who make a big stink about other people having the same immigration privileges as THEIR ancestors did. Especially as it’s an election issue.

Along with the Religious Refugees. See, the first English immigrants were notably religious extremists fleeing from other religious extremists. Virginia the colony was named not for the Virgin Mary, but for Queen Elizabeth. The one who bullied Parliament into passing the Conformity doctrines. Which led to some hugely large massive horrifying monstrous big “civil” wars in England, Scotland, Wales, Ireland. Then exported to America along with the ongoing British v Spain and France wars.  The plan was then as now (think Israel) put a large amount of people who are just too contentious to allow them to stay in the Motherland, give them discount passage and sell them limited supplies and weapons. And do a lot of it on credit. The French term for it was pioneers. A support system for military adventures.  Make sure they’re likely to piss off the natives, but not likely to survive without some “emergency” backup from Momma England.

Others did the same thing, the English just were the ones who got away with it. Davy Crockett was part of two such maneuvers. Born in Tennessee when the Revolution hadn’t been worked out, Tennessee having been treaty land which the Crown was refusing to allow English expansion. One of the sore spots that the sorehead revolutionaries used as an excuse for the revolution. It’s referenced in the Declaration of Independence. The British government honoring some of their treaty obligations by selling weapons to Natives. And blankets (ahem!) and other goods. The Treaties in question being the peace agreements after the 7 Years War which was fought mostly in Europe but in American History class we’re taught to call it the French and Indian War. And since he was born in 1786 which was just barely almost 20 years before the Louisiana purchase, where the kings of  France and Spain took turns financing each others wars by selling land in The New World which had never been visited by any European king. They sold land back and forth that they had never seen. Along with the people of the region. Subject of Spain one morning and France the next. The English and their bastard child The United States did the same thing.

to tie it all together….

Definitely Davy Crockett was born of illegal immigrants on Cherokee land. The Roanoke colony was located in what’s now the Carolinas, named for one of the Kings Charles of England. The Conformity Acts caused such frictions between English Christians that Protestant groups like the Pilgrim Church, Puritans, Presbyterians and of course Catholics were slaughtered and persecuted whenever their factions weren’t persecuting every other faction. And a whole bunch of Christians who just could not conform to other Christian doctrines fled to America to set up shop. And put up shot. There was for instance a running feud which often broke into gunfire between South Carolina and North Carolina about the difference between Presbyterian and Episcopalian and another cross-Potomac same thing because Virginia was mostly Protestant and Maryland was predominately Catholic.  You didn’t have to be across the Catholic Protestant line to piss off the authorities. Just being a Non Conformist protestant would do the trick. I got that from the Oxford World Almanac which interestingly enough is sponsored by the Episcopal Church.

Whatever happened to Ms Dare and the rest of the Roanoke settlers is pure speculation but there sure is a lot of that too. Some have said in my hearing that the Roanoke people assimilated into the Cherokee or other nearby tribes. No documentation of that, all the documentation is on the lines that they Never Were Found Again.   Some of the speculation seems, to me, very cult like.

And a lot of the ones who promote that kind of conspiracy theories are also heavily into the Birther and Minuteman militias. And with ties to the Klan.

But with all these centuries of Christian v Christian slaughter, it’s somehow the fault of Jewish merchants (who say Happy Holidays instead of Merry Christmas)and Muslims. There have already been calls for the opening of internment camps for American Muslims.

Although the Hate Groups keep telling us that Muslims can’t be Americans. Or Native American Church. Or Jews. Or anybody who doesn’t attend Their Church. Ask any of those who proposing a Church State which one is to be the State Church and he’ll probably (eventually) say his own church of course.

Before any of all that comes around, maybe Christians better stop hating each other first. And your fellow Americans regardless of whether you think we’re actually Americans.

Drop symbols of White Supremacy, but don’t embolden government supremacy

SORRY, I DO HAVE A PROBLEM with government telling me how to think or telling me what I can’t say. Flags mean a lot to me and I CAN imagine MY flag being declared hateful or a public threat. How is anyone to rally like-minded dissenters when a government and its corporate media can declare their rallying symbol non grata? I don’t like the Confederate rebel flag either, it is modern code for unrepentant white racism, but I’m hugely skeptical when Big Brother is driving the bandwagon. How amusing that activists eager to burn Confederate flags find that the major retailers have already banned them. There’s a statement you’re being prevented making.

Scrap White Supremacy but we must cling tightly to the supremacy of individuals over their government.

Could the censors come for your flag too? I’m not big on national flags. However, the flags with which I associate ideologically, let’s be honest, scream regicide.

Imagine if the next mass shooter lunatic leaves selfies with an Anarchist flag or an Anon mask. “Rise up” is hate speech to oligarchs.

Guys, when Walmart, Target, Dixie politicians and the White House are on your side, you’re fantasizing and you’re on the wrong side.

If the vocabulary of racism, such as the word “nigger”, is effaced, how are we to talk about it? We had this argument about Mark Twain’s use of the word in Huckleberry Finn. Literature lost as I remember.

How blessed we would be to forget about slavery, except the same demographic is enslaved today in the prison system, while we white-out the words we need to recognize it.

Let’s be generous for a moment. The “Rebel” Flag, even as it draws racists like flies, is also about rebellion. Did you know the Civil War wears a revisionist title? Until America’s foreign excursions, the Civil War was called the War of Rebellion. Formal documents of the period are still bound as the Union’s record of the War of Rebellion.

Who effected the name change and why? Did it benefit the victor to write the history of the Civil War to cast slavery as its predominant issue? To justify the sacrifice of lives and trampling of state sovereignty?

The American national identity is that of revolutionaries rebelling against authoritarian rule. Was it confusing to let the bad guys usurp the rebel image?

I think it’s a lie to believe the common Southerner fought to preserve slavery. Just as it is to pretend the common German soldier defended the extermination camps. The average Johnny Rebel fought off the Yankee foreigner. Johnny Rebel was racist but no more so than his northern adversary. Lynchings of black men happened in both North and South.

If you want to hold a flag to account for racism, you’ll find a greater offender in the Union Flag, and today’s fifty star equivalent. The Stars and Stripes flew over the slave trade, the genocide of Native Americans, and the conquest and exploitation of indigenous peoples everywhere since.

If you want to fight racism, address its mechanisms. Address its leaders, not its disputable standard. The flag is a distraction. Who are racism’s enforcers? I read that Maryland police just killed another unarmed black man. Eye on that ball.

Judging history as we’ve distilled it, the cause of the Confederacy was unjust, but the Southern soldiers fought the Union as rebels.

I am damn partial to REBELS.

I’m reminded of the lyrics to I’m a Good Old Rebel. These reflect sentiments contemporary to the Reconstruction era, unreconstructed by the abolitionist narrative. Read ’em and weep.

Oh, I’m a good old rebel,?
Now that’s just what I am.?
For this Fair Land of Freedom,
?I do no give a damn.?
I’m glad I fought again’ her,
?I only wish we won.
?I ain’t asked any pardon for anything I’ve done.

I hates the Yankee Nation and everything they do.
?I hates the Declaration of Independence, too.?
I hates the glorious Union, ’tis dripping with our blood.?
I hates the striped banner, and fought it all I could.

I rode with Robert E. Lee,?
For three years, thereabout.?
Got wounded in four places,
?And I starved at Point Lookout.
?I catched the rheumatism
?A campin’ in the snow.?
But I killed a chance of Yankees
?And I’d like to kill some more.

Three hundred thousand Yankees
?Is stiff in southern dust.?
We got three hundred thousand?
Before they conquered us.?
They died of Southern Fever
?And Southern steel and shot.?
I wish there were three million
?Instead of what we got.

?I can’t pick up my musket?
And fight ’em down no more.?
But I ain’t agonna love ’em?
Now that is certain sure.
?And I don’t want no pardon?
For what I was and am.?
I won’t be reconstructed?
And I do not give a damn.

Oh, I’m a good old rebel,
?Now that’s just what I am.?
And for this Yankee Nation,
?I do no give a damn.?
I’m glad I fought again’ her,?
I only wish we won.?
I ain’t asked any pardon for anything I’ve done.?
I ain’t asked any pardon for anything I’ve done.

Can we hope the Ukraine government snipers hit OTPOR & CIA provocateurs egging on the fascist suppremacists?

Protesters are being killed in Kiev, and revolutionaries enthusiasts are buying into the Western Media narrative. Even Democracy Now is parroting the theme, describing the demonstrations as opposing their government’s rejecting closer ties to the European Union. “Closer ties?” Ukraine was rejecting growing indebtedness to EU banks, favoring a bailout from Putin instead. Let’s remember that Senator John McCain jetted to Kiev to rally the uprising, seeing it as part of the rolling “freedom movement” not coincidentally encircling Russia, the former Soviets now no longer foe to Capitalism but rival. Unfortunate developments have led to government snipers firing at the “rebels” many of whom are dupes but many too are supremacist fascists not particularly misguided about US-EU hegemony. Perhaps we can find consolation in the hope that Ukrainian snipers were able to hit the OTPOR and CIA provocateurs coordinating the urban warriors.
 
I support all popular uprisings, but unfortunately US covert ops have picked up on our game. The only way to insulate rebellions against Western provocateurs is to build movements around political ideology they will not embrace. For the onlooker, ideology is also the means to discern destabilitation projects parading as protest. If the offending government is anti-Western-Capitalism, our counterinsurgency ops are there. Of course Socialist, Islamic, or non-World Bank client regimes are not imune to being authoritarian, but hardly more so than the Capitalist empire. Often US adversaries are forced to authoritarian measures by US covert ops working to destabilize them.

FBI focus on Assata Shakur reveals pernicious discretion of Terrorist label

MS. SHAKUR (né Joanne Chesimard) insists she did not kill the New Jersey trooper in 1973, that she couldn’t have, she’d been disabled by a police bullet to the back while her hands were raised. Shakur contends she was the victim of a legal lynching and before that a target of the USG’s COINTELPRO. Understanding now that many black activists of that era were deliberately assassinated by law enforcement, might the 17-yr old Shakur have been justified in defending herself? She was certainly justified in escaping her torturers in prison and then gaining political asylum in Cuba. She hasn’t killed a trooper since, so it’s odd then, isn’t it, that Assata Shakur is being added to the FBI’s Most Wanted Terrorist List? She’s the “first woman” because it’s a terrorist-only list. Looking back, some of the best revolutionaries have been women. Retroactively designating enemies of the people is a strange development for President Obama who won’t even revisit the last administration to look for war crimes.
 
Certainly Assata Shakur speaks against US Capitalism but does she fit the profile of drone-strike eligibility? Apparently so and that’s telling. The intelligence community doesn’t want to stop acts of terror, it’s the ideology that terrorizes them.

Jefferson, Diderot: Liberty is refreshed by the blood of tyrants, kings, priests

“Men will never be free until the last king is strangled with the entrails of the last priest.” The disembowelment which prefaces Diderot’s notorious admonition seems to escape modern spiritualists who presume to advise revolutionaries. Do they think mankind has transcended rationalism? We haven’t even overcome feudalism.

US use of torture on POWs should stop

The U.S. has a long history of torturing its POWs. Torture of POWs is used by many other countries. However its use is denied by many U.S. authorities or government officials. The definition of torture put simply is to cause pain, emotionally, physically, or psychologically. Torture is used to terrify enemies, and hardly ever gains information.

Some examples of the U.S. A. military use of torture on P.O.W.s

Che Guevara
Che Guevara was murdered on October 9, 1967 in Bolivia. He was tortured and killed by Bolivian soldiers trained and equipped by CIA operatives. Che was told he was going to be killed by Felix Rodriguez. He was shot in the legs several times, and put into a dirty schoolhouse. His arms and feet were tied while he lay in the dirt. He lay by the bodies of his dead Guerrilla fighters. The USA tried to cover up his deliberate murder by shooting him in the legs to make it look like he died in battle. He was never given a trial. He was shot nine times.

Philippines war
The Philippine war was a war fought by Filipino revolutionaries and the USA. Waterboarding was one of the main techniques used by the CIA. It was used on Extra Judiciar prisoners.The department of Justice authorized this. Sleep Deprivation and de-sensorizing among other things was used. The use of solitary confinement and confusion is used frequently, prisoners are made to wear blindfolds to cause confusion and panic. Medical treatment is also refused. Bribery, and threats are used to force a confession.

Korean War
The Korean war was fought between South and North Korea. The US occupied the south, while the soviet troops occupied the North.

Vietnam War
Prisoners were put in Tiger cages. Lime was dumped on them, and water was dumped on them after.

Central America
In Nicaragua Somoza tortured people by putting them in cages with lions. Somoza was a dictator backed up by the US military. In Argentina children of communist parents were stolen, while their parents were tortured and killed.

School of The Americas
The CIA distributes an interrogation manual which shows torture techniques to use during interrogations. The manual was used by the CIA to train US-supported Latin American militaries at this school.

Abu Ghraib Prison
Torture has been recently used in Abu Ghraib prison, located in Iraq. Some of the main forms of torture used here are rape, sodomy, water boarding among many others. Military Intelligence has been present during these procedures, and highly encourages it. A prison guard said prisoners receive snake bites for minimum mis-behavior. In the AD. seg units prisoners are dumped into poop and pee.

Afghanistan war
The US invaded, tortured and suffocated thousands of POWs to death.

Officials claim that Torture must be used to gain information. During the presidency of George W. Bush some U.S government officials said that they believed water boarding was not a form of torture. In 2002 the Office of Legal Counsel stated that water boarding wasn’t a form of torture. The OLC said that the reason water boarding was not thought of as a torture was that “In order for pain or suffering to rise to the level of torture, that statute requires it to be severe & water boarding did not cause severe pain or suffering either physically or mentally.” Even though water boarding causes the victim to believe he/she is being drowned.

Torture hardly ever gains information but instead is used to terrorize people so they don’t resist, or to force a confession. Torture is used in interrogations by cops, being put in handcuffs that are to tight is also a less painful form of torture. During the st. Patrick Parade a couple of years ago the police stopped the parade and threw older people on the ground, an old lady was dragged across the pavement and put into handcuffs. She died a couple of months later.

People say that the US doesn’t torture people, because supposedly it is better than that.The fact of the matter is that the USA is the biggest user of torture in the world. It has and will continue to torture its POWs while everyone here says the USA government and military does not torture and has never tortures POWs.

Occupiers can learn from Anarchists

Here’s one of the more popular pamphlets distributed at Occupy Colorado Springs, courtesy of the DABC. DEAR OCCUPIERS: A LETTER FROM ANARCHISTS
 
Support and solidarity! We’re inspired by the occupations on Wall Street and elsewhere around the country. Finally, people are taking to the streets again! The momentum around these actions has the potential to reinvigorate protest and resistance in this country. We hope these occupations will increase both in numbers and in substance, and we’ll do our best to contribute to that.
 
Why should you listen to us? In short, because we’ve been at this a long time already. We’ve spent decades struggling against capitalism, organizing occupations, and making decisions by consensus. If this new movement doesn’t learn from the mistakes of previous ones, we run the risk of repeating them. We’ve summarized some of our hard-won lessons here.

Occupation is nothing new. The land we stand on is already occupied territory. The United States was founded upon the extermination of indigenous peoples and the colonization of their land, not to mention centuries of slavery and exploitation. For a counter-occupation to be meaningful, it has to begin from this history. Better yet, it should embrace the history of resistance extending from indigenous self-defense and slave revolts through the various workers’ and anti-war movements right up to the recent anti-globalization movement.

The “99%” is not one social body, but many. Some occupiers have presented a narrative in which the “99%” is characterized as a homogenous mass. The faces intended to represent “ordinary people” often look suspiciously like the predominantly white, law-abiding middle-class citizens we’re used to seeing on television programs, even though such people make up a minority of the general population.

It’s a mistake to whitewash over our diversity. Not everyone is waking up to the injustices of capitalism for the first time now; some populations have been targeted by the power structure for years or generations. Middle-class workers who are just now losing their social standing can learn a lot from those who have been on the receiving end of injustice for much longer.

The problem isn’t just a few “bad apples.” The crisis is not the result of the selfishness of a few investment bankers; it is the inevitable consequence of an economic system that rewards cutthroat competition at every level of society. Capitalism is not a static way of life but a dynamic process that consumes everything, transforming the world into profit and wreckage. Now that everything has been fed into the fire, the system is collapsing, leaving even its former beneficiaries out in the cold. The answer is not to revert to some earlier stage of capitalism—to go back to the gold standard, for example; not only is that impossible, those earlier stages didn’t benefit the “99%” either. To get out of this mess, we’ll have to rediscover other ways of relating to each other and the world around us.

Police can’t be trusted. They may be “ordinary workers,” but their job is to protect the interests of the ruling class. As long as they remain employed as police, we can’t count on them, however friendly they might act. Occupiers who don’t know this already will learn it firsthand as soon as they threaten the imbalances of wealth and power our society is based on. Anyone who insists that the police exist to protect and serve the common people has probably lived a privileged life, and an obedient one.

Don’t fetishize obedience to the law. Laws serve to protect the privileges of the wealthy and powerful; obeying them is not necessarily morally right—it may even be immoral. Slavery was legal. The Nazis had laws too. We have to develop the strength of conscience to do what we know is best, regardless of the laws.

To have a diversity of participants, a movement must make space for a diversity of tactics. It’s controlling and self-important to think you know how everyone should act in pursuit of a better world. Denouncing others only equips the authorities to delegitimize, divide, and destroy the movement as a whole. Criticism and debate propel a movement forward, but power grabs cripple it. The goal should not be to compel everyone to adopt one set of tactics, but to discover how different approaches can be mutually beneficial.

Don’t assume those who break the law or confront police are agents provocateurs. A lot of people have good reason to be angry. Not everyone is resigned to legalistic pacifism; some people still remember how to stand up for themselves. Police violence isn’t just meant to provoke us, it’s meant to hurt and scare us into inaction. In this context, self-defense is essential.

Assuming that those at the front of clashes with the authorities are somehow in league with the authorities is not only illogical—it delegitimizes the spirit it takes to challenge the status quo, and dismisses the courage of those who are prepared to do so. This allegation is typical of privileged people who have been taught to trust the authorities and fear everyone who disobeys them.

No government—that is to say, no centralized power—will ever willingly put the needs of common people before the needs of the powerful. It’s naïve to hope for this. The center of gravity in this movement has to be our freedom and autonomy, and the mutual aid that can sustain those—not the desire for an “accountable” centralized power. No such thing has ever existed; even in 1789, the revolutionaries presided over a “democracy” with slaves, not to mention rich and poor.

That means the important thing is not just to make demands upon our rulers, but to build up the power to realize our demands ourselves. If we do this effectively, the powerful will have to take our demands seriously, if only in order to try to keep our attention and allegiance. We attain leverage by developing our own strength.

Likewise, countless past movements learned the hard way that establishing their own bureaucracy, however “democratic,” only undermined their original goals. We shouldn’t invest new leaders with authority, nor even new decision-making structures; we should find ways to defend and extend our freedom, while abolishing the inequalities that have been forced on us.

The occupations will thrive on the actions we take. We’re not just here to “speak truth to power”—when we only speak, the powerful turn a deaf ear to us. Let’s make space for autonomous initiatives and organize direct action that confronts the source of social inequalities and injustices.

Thanks for reading and scheming and acting.

May your every dream come true.

“United For Global Change” is Madison Ave dilution of “Global Democracy” cry. Oct 15 not for Obameaningless change

15 Octubre, Global Democracy, now subverted to United For Global ChangeUNITED FOR GLOBAL CHANGE certainly smacks of the meaningless slogan that swept President Hope to power. My guess is that this is Advertizer Omnicom’s contract PR redesign to subvert the worldwide Global Democracy movement sparked by Spain’s Indignant rebels and the Arab Spring. Original promotional materials called for GLOBAL DEMOCRACY, which meant something obviously, but might confuse Americans who think their illusion of democracy is enough, spread via Pax Americana. Global “Change” is a straw man open to pundits critical of unspecific demands, “Democracy” less so.

Omnicom is just a guess, they’re the outfit who saved McDonalds’ skin with “I’m lovin it” and who was contracted by the USG to sell Obama’s Wars to the international public. I forgot who won all the Addy in 2008 for the ad campaign of the year, brand “Obama.”

United For Global ChangeInternational demonstrations scheduled for October 15th are more than protests in solidarity for Occupy Wall Street in NYC. OCT15 is a call for DEMOCRACIA REAL YA, which I’m sorry, doesn’t translate to REAL *CHANGE* NOW! What’s change anymore but an Obamaesque meaningless platitude? Dispiriting is the infusion they’ve intended.

“United for Global Change?” Yeah, I don’t think so. First it’s hard to swallow that “change” translates more universally than “democracy.” Second, President Obama’s neo-grassroots orgs are obviously trying to seed anticipation of 2012 with a meme of international support. We Are Change, Be the Change, Democrats For Change, Democratic Change, Change That Works, Change Happens –whatever. In your dreams Democratic party. The world isn’t taking to the street to settle for an Obama Nothing Revolution.

Wanna bet that this Global Change job was commissioned by something akin to Change International, funded by a USAID affiliate, dispersing funds meant to promote CIA-styled Democratic Astroturf pro-US counterrevolutionaries in regions not yet sufficiently subservient to US multinational extraction industries?

So what if an establishment vanguard has succeeded in rebranding OCT 15 for placebo consumption. By all means please join the marches Saturday, regardless your unlike-minded companions. The vocabulary will be mixed, the media is already preparing headlines using the approved slogan makeover, but fear not, the rest of the world is marching for real Democracy and everyone knows it.

Bradley Manning, Guy Fawkes, and the star chamber awaiting Julian Assange

You wonder what Elizabethan era failed coup plotter Guy Fawkes means to Anonymous. Their now iconic mask is actually an image under license from the film V FOR VENDETTA. The mask’s smirk connotes an elusive rabble-rouser and perhaps mocks Guy’s namesake bonfire holiday in Britain, meant to commemorate the burning of the would-be king-killer but ambiguously may also celebrate his near success. Anonymous wants to project an indomitable rebellious spirit, omniscient and untouchable, but Guy Fawkes most certainly met the death of revolutionaries immemorial.

If Fawkes had any reason to smirk it was because he was able to leap to his death to avoid the fate of his fellow conspirators, each hung until half dead, then castrated, disemboweled and dismembered while still conscious. Their torture was as much a punishment as a deterrent to anyone who would emulate their populist heroics. Today of course I think of the punitive treatment being meted to accused Wikileaker Bradley Manning, whose abuse would seem to be wholly unwarranted, considering he stands accused, not convicted, and for most of his detention, not even charged.

Guy Fawkes and his colleagues were found guilty by the Star Chamber, now the sinister pejorative for all subsequent secretive quasi-courts. It’s something akin to the Grand Jury mechanism being contrived to finagle the extradition of Julian Assange. Not to stop Wikileaks, but to bodily hurt Assange, have him drawn and quartered figuratively whatever, that the four corners of the kingdom bear the message, dare to defy authority and we’ll wipe that smirk off your face.

The Guy mask reminds me of the masks worn in the interrogation scenes of Terry Gilliam’s dystopian classic BRAZIL where the cherubic smiles masked unspeakably vile tortures.

Semantics aside, Bradley Manning must be freed, and Julian Assange protected. Why should our heroes be martyrs?

#OccupyDenver gains speed in spite of counterrevolutionaries hitting brakes

You can point the finger at the angry Anarchists, or at the nonviolence biddies who refuse to mingle, but in the end the Occupy Denver General Assembly emerged unscathed. At issue was the third of the St Paul principles, that activists will not condemn each other over divergent tactics. Of course condemnation provokes… condemnation, so the disruptors succeeded with their divisive interjections, until participants concluded that violence versus nonviolence was a non issue. No one wants or plans violence, why pretend it requires sanction or prohibition? For my part I wonder who says youthful exuberance has anything to learn from voices of experience, experienced at failure? Occupy Together is the common goal. The Denver occupation on the capitol steps is now encamped 24/7 and has organized a permitted demonstration on Saturday Oct 1. Local unions have signed on to march, which mirrors the interest labor is now paying in several dozen cities worldwide, just as Occupy Wall Street garners more and more celebrity and media attention.

Morons at AFL-CIO say AT&T/T-Mobile merger will benefit union workers

That’s the problem with unions. Collective bargaining is key to making capitalists heed the people, but the big unions are co-opted by back- peddling idiots. Aka, counter-revolutionaries. The AFL-CIO praised this merger because the unionized AT&T will absorb the non-union T-Mobile workforce? Yeah, what’s left of the jobs. Increased monopolization means streamlined payrolls, more pressure to force concessions, and less leverage. In offering this endorsement of a proposed antitrust offense, the AFL-CIO takes its members for chumps. Remember the UFCW betraying the P-9 meatpackers, or the SEIU taking out the nurses’ union? Of course the Democratic Party is chiming in, claiming a merger will help gays, by the same tortured moron math. Americans need their unions, their own political party, and advocacy groups, but they have to start with taking a guillotine to the top. Finding his pro-corporate support uncharacteristic GLAAD members unmasked their leader. This can be a one-strike litmus test. Favor AT&T, mistaken or not, you’re out.

If you have to ask for whom the fat lady sings, it is not for Tahrir Square.

–And to really mix my malaprops, she sings for them that bought her. If there was one variable which got away from the underdogs of Egypt’s Jan25 Revolution, it was who would referee the endgame. While Hosni Mubarak’s stunning defiance Thursday night looked like a Hail Mary pass hoping to provoke the protesters to mayhem, as a defensive strategy he was moving the goalposts. Anticipating a capitulation, the Tahrir Square demonstrators made clear it was the entire regime which needed ousting, no Suleiman, no Emergency Law, an inviolate list of demands. Mubarak’s insulting buffoonery focused the great beast’s wrath like a rodeo clown. When the announcement came he was stepping down, who could not help but raise a cheer, drowning out the earlier precautions. Mubarak played Egypt like a fiddle, as he burned it, while the fat lady of state media called the game over.

It’s not over until the fat lady sings
So opera advises American football, in reality a game governed strictly by elapsed time. The expression describes the mutual sense that every competition has a natural denouement. Actually another false notion, as this feeling is not often shared by the side fallen behind at the final score.

I’ve convoluted ask not for whom the bell tolls– and if you have to ask how much it costs–, Hemingway and Bugatti I believe, to stress the obvious, that Wagnerian sopranos are kept in furs by the wealthiest of patrons. As epic as might be your struggle, unless you transcend the stage to torch the theater, the status quo raises and lowers the curtain. Without seizing the state media, if even that had been possible, and without staging a narrative to compete with Mubarak’s Greekest of tragic high dives, the Tahrir Square revolutionaries became mere players to please the king.

How could we have missed the grand theatricality of Mubarak’s televised last stands, lighting and makeup dialed to Bela Lugosi? Anyone who knows to dramatize a campfire tale by holding a flashlight under his chin also knows they don’t do that for their profile pic.

In all three of his televised responses to the Jan25 reformers, Mubarak could be paraphrased to have said “over my dead body.” It was a road map his adversaries probably should have heeded. Where is Mubarak now? He’s not gone, he hasn’t even left Egypt. We are informed Mubarak has stepped down by the same henchmen who told protesters “all your demands will be met,” then meeting none.

We learn now that Egypt’s Supreme Council of the Military is trying to clear Tahrir Square. It’s outlawing those who would cause chaos and disorder, and forbidding labor unions to assemble or strike. It’s refusing to end Egypt’s emergency law, or to release the unknown thousand detained during the protests. What of Suleiman and the regime’s other cronies? We have only Mubarak’s doppelganger in an army cap. Field Marshall “Happy” Tantawi, takes to the microphone with no other agenda it appears than to restore Egypt its accustomed sonorous normalcy. If Tibetan throat-singing has an antecedent we can wager now it was Pharaoh throat-talking.

Dance with the one who brought you
A mantra worth cursing out, when Americans wonder why their elected representatives answer only to their biggest campaign donors. So why would Egypt’s Jan25 upstarts have banked on winning the cooperation of the army? I almost said “their” army, but it’s bought and paid for by Mubarak, actually by the same interests who buy US politicians. Deciding not to challenge the army spared lives, but it’s left the military regime in place. Regime unchanged.

There’s a problem when you harness the protection of the military without knowing the intentions of its leaders. You can win a nonviolent revolution against the schoolyard bully if you’ve got the deterrence of “My Bodyguard,” but when the army does that on a national scale it’s called a “bloodless coup.” I’d be curious to know if nonviolence cultists rank bloodless coups among behaviors they condone.

Egypt’s April 6 Youth Movement, chief instigators of the Jan25 uprising, attribute much of their organizing skill to training with OTPOR, the famously successful Serbian youth rebellion which ousted a Balkan despot. OTPOR is now a “pro-Democracy” consultant group that tours the world to awaken nascent freedom-seeking insurgents aspiring to popular uprisings. OTPOR refutes insinuations rising from the disclosure that it has accepted CIA funding, but curiously OTPOR is more often by happenstance advising malcontents in Venezuela, Bolivia, Equador, Iran, the usual outspoken rivals to US hegemony. What are they doing in Egypt? Had Hosni Mubarak gone rogue and we didn’t know it?

When pan-Arabists think of events in Tunisia and Egypt igniting popular uprisings across North Africa and the Middle East, there’s a line to draw between the common dictators and those more hostile to the West, whose rule is autocratic by necessity of having to defend against CIA and Mossad activities designed to foment instability.

Whether against anti-US foes or pro, it might be safe to say that OTPOR talks a good game, without having yet had a victory. They too deposed a dictator, but not his regime. The problem with OTPOR’s advice has to do with the end game.

I sat in on an OTPOR seminar once. They make a yearly visit to Colorado College to lecture for the nonviolence program. At the conclusion of one lecture I witnessed a tremendously telling aside, which emerged during the Q&A, and definitely wasn’t in the nonviolence syllabus. I wonder if the A6YM got the memo.

This presenter, a veteran of the student uprising that deposed Slobodan Milosevic in 2000, contended that after this victory for Democracy, etc, etc, after the attention span of the media had moved on, the same Milosevic cronies who’d been driven to the shadows, assassinated the opposition leaders and crept right back to power. His lesson, a mere thesis, which I paraphrase to reflect his muted emphasis: we should maybe have taken it one step further and made sure to kill the fuckers.

A6YM is still gambling they can separate the lower ranks of the army from the brass. If Robert Fisk’s report that Egyptian tank commanders refused January 30 orders to make a Tiananmen Square out of Tahrir, there may still be hope in such a strategy. But it certainly won’t work if no one will announce that it has worked. If a tyrant falls in the forest and no one hears, his rule doesn’t fall. The funeral cortege of Genghis Khan killed everyone in its path to keep word of his death from spreading across the empire until his successor could consolidate power. If you’re not going to push him off the cliff literally, perhaps Slavoj Zizek is right to say you’ve got to create a Tom and Jerry moment where despots like Mubarak see that there is no longer any foundation beneath him, where visualizing his own demise brings it upon himself. But can that be done without having director’s cut over the narrative?

What kind of farce are we perpetuating to pretend that Hosni Mubarak must be granted a dignified exit? What dignity commanded firing on unarmed protesters? Are we to pretend men who torture to retain their power can be cajoled to release it?

Instead, the Egyptian rebels find themselves with no ground beneath their feet, their “victorious revolution” now a meme being used to rally dissenters against America’s chief adversary Iran.

Egypt’s protesters are owed 302 lives


After Hosni Mubarak did his best last night to bite his thumb at his gaping-mouthed subjects, the heart of humanity aches in anticipation of the potential of angry bloodshed Friday in the streets of Cairo. Egypt’s JAN25 organizers have so far held steady to a winning strategy of nonviolent protest, in spite of the tremendous state repression, and as yet it’s only moved them forward. But Mubarak has proved that the success of demonstrations is not judged by public opinion. Revolutions very traditionally involve an overthrow. Despotic torturers rarely capitulate to appeals to their conscience. Before the revolutionaries can ensure the universal support of the Egyptian people, they will have to commandeer the state’s propaganda machine. Hopefully sympathetic employees will turn it over without forcing the demonstrators to compel its silence. While it might be prudent to guard against provocateurs inciting mayhem, public audacity wanes without momentum. Let’s not discount the gains which the brave youth of Jan25 have won with violence. Tahrir Square would not have been gained without wave after wave of assaults against the ranks of riot police. Returning the thrown stones was the only action which kept Mubarak’s goons from overtaking Tahrir and slitting everyone’s throats. Whether Egypt’s freedom-seekers this Friday take the high road or the low, under fire from Mubarak’s security goons, we must support them.

Think Iran is coming down too hard on inciters of protest? Remember Neda!

Angel of Freedom of Green RevolutionYou might not have expected me to invoke the name of Neda Agha Soltan(i), the Green Revolution bystander “whose name in Farsi means ‘voice'” and whose angelic face adorned every subsequent Iranian reform movement ephemera. Remember the video where pretty Neda was shot by an unseen gunman, left to die on camera, the footage used to rally indignation against Mahmoud Ahmadinejad’s evident barbarity? Curiously our media chose to break from its usual sensibilities about snuff films. Remember your own blood lust? What fate were you wishing then for poor Neda’s killers? No doubt Iran would like to see justice for Neda too. They’ve conducted inquiries about who killed the unsuspecting martyr. Have you?

The Iranian government blames US operatives for instigating the reformist uprising, prompting Tehran’s secular class to take their grievances to the streets. They point to Iranian student groups organized by nonprofits funded by the West. They hold capitalist rabble-rousers accountable for inciting impressionable consumer wannabes to push against the riot police. They know the US is spending beaucoup black budget bucks to destabilize Iranian society. “Promoting Democracy” in Farsi means subverting leadership, and where there’s been a revolutionary movement against the established order, the USA habitually sets about to breed counter-revolutionaries. But that doesn’t explain Neda.

Political movements have infinitely more potential when there’s a martyr, and it’s a strategy no US adviser leaves to nuance. Movements have succeeded without them, but no psych-ops crafted scenario has done without. You wonder who volunteers for the role? We’ve seen recent examples, I can think of an incident in Honduras, were protesters pretended one of their number had been felled. But such is the weakness of the good guys, they’re not about to kill someone as a means to an end. Can we say the same about the good guys of the CIA?

When the saintly Neda was killed onscreen, the Iranian government immediately suspected a plot. Was it one of their soldiers who killed her, standing at an isolated corner, part of no confrontation? By whose orders would he have fired?

Who said the reelection of Ahmadinejad was rigged? None but the Americans. Who egged on the crowds to overturn a democratically elected government? America. Who branded the reform movement, and levitated it via social media?

Who else but America color-codes its exported “revolutions?”

“Remember Neda” has become the rallying cry of Iranian expats and Shah loyalists in exile. They’ll change their tune when authorities in Iran finger her murderers.

When Iran executes those responsible for the covert machinations meant to provoke an uprising to satisfy the US call for regime change, it’s not for crying out “freedom” but for yelling “fire” in a crowded theater, pointing at Neda.

Beyond MLK worship: Beyond Vietnam

MLK“A time comes when silence is betrayal. That time has come for us in relation to Vietnam.”
Martin Luther King Beyond Vietnam: Time to Break the Silence
Full text of 1967 speech below.

Riverside Church, New York City, 4 April 1967

I come to this magnificent house of worship tonight because my conscience leaves me no other choice. I join with you in this meeting because I am in deepest agreement with the aims and work of the organization which has brought us together: Clergy and Laymen Concerned about Vietnam. The recent statement of your executive committee are the sentiments of my own heart and I found myself in full accord when I read its opening lines:

“A time comes when silence is betrayal.”

That time has come for us in relation to Vietnam.

The truth of these words is beyond doubt but the mission to which they call us is a most difficult one. Even when pressed by the demands of inner truth, men do not easily assume the task of opposing their government’s policy, especially in time of war. Nor does the human spirit move without great difficulty against all the apathy of conformist thought within one’s own bosom and in the surrounding world. Moreover when the issues at hand seem as perplexed as they often do in the case of this dreadful conflict we are always on the verge of being mesmerized by uncertainty; but we must move on.

Some of us who have already begun to break the silence of the night have found that the calling to speak is often a vocation of agony, but we must speak. We must speak with all the humility that is appropriate to our limited vision, but we must speak. And we must rejoice as well, for surely this is the first time in our nation’s history that a significant number of its religious leaders have chosen to move beyond the prophesying of smooth patriotism to the high grounds of a firm dissent based upon the mandates of conscience and the reading of history. Perhaps a new spirit is rising among us. If it is, let us trace its movement well and pray that our own inner being may be sensitive to its guidance, for we are deeply in need of a new way beyond the darkness that seems so close around us.

Over the past two years, as I have moved to break the betrayal of my own silences and to speak from the burnings of my own heart, as I have called for radical departures from the destruction of Vietnam, many persons have questioned me about the wisdom of my path. At the heart of their concerns this query has often loomed large and loud: Why are you speaking about war, Dr. King? Why are you joining the voices of dissent? Peace and civil rights don’t mix, they say. Aren’t you hurting the cause of your people, they ask? And when I hear them, though I often understand the source of their concern, I am nevertheless greatly saddened, for such questions mean that the inquirers have not really known me, my commitment or my calling. Indeed, their questions suggest that they do not know the world in which they live.

“I wish not to speak with Hanoi and the National Liberation Front, but rather to my fellow Americans who, with me, bear the greatest responsibility in ending a conflict that has exacted a heavy price on both continents.”

In the light of such tragic misunderstandings, I deem it of signal importance to try to state clearly, and I trust concisely, why I believe that the path from Dexter Avenue Baptist Church — the church in Montgomery, Alabama, where I began my pastorate — leads clearly to this sanctuary tonight.

I come to this platform tonight to make a passionate plea to my beloved nation. This speech is not addressed to Hanoi or to the National Liberation Front. It is not addressed to China or to Russia.

Nor is it an attempt to overlook the ambiguity of the total situation and the need for a collective solution to the tragedy of Vietnam. Neither is it an attempt to make North Vietnam or the National Liberation Front paragons of virtue, nor to overlook the role they can play in a successful resolution of the problem. While they both may have justifiable reason to be suspicious of the good faith of the United States, life and history give eloquent testimony to the fact that conflicts are never resolved without trustful give and take on both sides.

Tonight, however, I wish not to speak with Hanoi and the NLF, but rather to my fellow Americans, who, with me, bear the greatest responsibility in ending a conflict that has exacted a heavy price on both continents.

The Importance of Vietnam

Since I am a preacher by trade, I suppose it is not surprising that I have seven major reasons for bringing Vietnam into the field of my moral vision. There is at the outset a very obvious and almost facile connection between the war in Vietnam and the struggle I, and others, have been waging in America. A few years ago there was a shining moment in that struggle. It seemed as if there was a real promise of hope for the poor — both black and white — through the poverty program. There were experiments, hopes, new beginnings. Then came the buildup in Vietnam and I watched the program broken and eviscerated as if it were some idle political plaything of a society gone mad on war, and I knew that America would never invest the necessary funds or energies in rehabilitation of its poor so long as adventures like Vietnam continued to draw men and skills and money like some demonic destructive suction tube. So I was increasingly compelled to see the war as an enemy of the poor and to attack it as such.

“For the sake of those boys,
for the sake of this governent,
for the sake of hundreds of thousands
trembling under our violence,
I cannot be silent.”

Perhaps the more tragic recognition of reality took place when it became clear to me that the war was doing far more than devastating the hopes of the poor at home. It was sending their sons and their brothers and their husbands to fight and to die in extraordinarily high proportions relative to the rest of the population. We were taking the black young men who had been crippled by our society and sending them eight thousand miles away to guarantee liberties in Southeast Asia which they had not found in southwest Georgia and East Harlem. So we have been repeatedly faced with the cruel irony of watching Negro and white boys on TV screens as they kill and die together for a nation that has been unable to seat them together in the same schools. So we watch them in brutal solidarity burning the huts of a poor village, but we realize that they would never live on the same block in Detroit. I could not be silent in the face of such cruel manipulation of the poor.

My third reason moves to an even deeper level of awareness, for it grows out of my experience in the ghettoes of the North over the last three years — especially the last three summers. As I have walked among the desperate, rejected and angry young men I have told them that Molotov cocktails and rifles would not solve their problems. I have tried to offer them my deepest compassion while maintaining my conviction that social change comes most meaningfully through nonviolent action. But they asked — and rightly so — what about Vietnam? They asked if our own nation wasn’t using massive doses of violence to solve its problems, to bring about the changes it wanted. Their questions hit home, and I knew that I could never again raise my voice against the violence of the oppressed in the ghettos without having first spoken clearly to the greatest purveyor of violence in the world today — my own government. For the sake of those boys, for the sake of this government, for the sake of hundreds of thousands trembling under our violence, I cannot be silent.

For those who ask the question, “Aren’t you a civil rights leader?” and thereby mean to exclude me from the movement for peace, I have this further answer. In 1957 when a group of us formed the Southern Christian Leadership Conference, we chose as our motto: “To save the soul of America.” We were convinced that we could not limit our vision to certain rights for black people, but instead affirmed the conviction that America would never be free or saved from itself unless the descendants of its slaves were loosed completely from the shackles they still wear. In a way we were agreeing with Langston Hughes, that black bard of Harlem, who had written earlier:

O, yes,
I say it plain,
America never was America to me,
And yet I swear this oath —
America will be!

Now, it should be incandescently clear that no one who has any concern for the integrity and life of America today can ignore the present war. If America’s soul becomes totally poisoned, part of the autopsy must read Vietnam. It can never be saved so long as it destroys the deepest hopes of men the world over. So it is that those of us who are yet determined that America will be are led down the path of protest and dissent, working for the health of our land.

“Surely we must see
that the men we supported
pressed them to their violence.”

As if the weight of such a commitment to the life and health of America were not enough, another burden of responsibility was placed upon me in 1964; and I cannot forget that the Nobel Prize for Peace was also a commission — a commission to work harder than I had ever worked before for “the brotherhood of man.” This is a calling that takes me beyond national allegiances, but even if it were not present I would yet have to live with the meaning of my commitment to the ministry of Jesus Christ. To me the relationship of this ministry to the making of peace is so obvious that I sometimes marvel at those who ask me why I am speaking against the war. Could it be that they do not know that the good news was meant for all men — for Communist and capitalist, for their children and ours, for black and for white, for revolutionary and conservative? Have they forgotten that my ministry is in obedience to the one who loved his enemies so fully that he died for them? What then can I say to the “Vietcong” or to Castro or to Mao as a faithful minister of this one? Can I threaten them with death or must I not share with them my life?

Finally, as I try to delineate for you and for myself the road that leads from Montgomery to this place I would have offered all that was most valid if I simply said that I must be true to my conviction that I share with all men the calling to be a son of the living God. Beyond the calling of race or nation or creed is this vocation of sonship and brotherhood, and because I believe that the Father is deeply concerned especially for his suffering and helpless and outcast children, I come tonight to speak for them.

This I believe to be the privilege and the burden of all of us who deem ourselves bound by allegiances and loyalties which are broader and deeper than nationalism and which go beyond our nation’s self-defined goals and positions. We are called to speak for the weak, for the voiceless, for victims of our nation and for those it calls enemy, for no document from human hands can make these humans any less our brothers.

Strange Liberators

And as I ponder the madness of Vietnam and search within myself for ways to understand and respond to compassion my mind goes constantly to the people of that peninsula. I speak now not of the soldiers of each side, not of the junta in Saigon, but simply of the people who have been living under the curse of war for almost three continuous decades now. I think of them too because it is clear to me that there will be no meaningful solution there until some attempt is made to know them and hear their broken cries.

“Before long they must know
that their government has sent them
into a struggle among Vietnamese,
and the more sophisticated surely realize
that we are on the side of the wealthy
and the secure
while we create hell for the poor.”

They must see Americans as strange liberators. The Vietnamese people proclaimed their own independence in 1945 after a combined French and Japanese occupation, and before the Communist revolution in China. They were led by Ho Chi Minh. Even though they quoted the American Declaration of Independence in their own document of freedom, we refused to recognize them. Instead, we decided to support France in its re-conquest of her former colony.

Our government felt then that the Vietnamese people were not “ready” for independence, and we again fell victim to the deadly Western arrogance that has poisoned the international atmosphere for so long. With that tragic decision we rejected a revolutionary government seeking self-determination, and a government that had been established not by China (for whom the Vietnamese have no great love) but by clearly indigenous forces that included some Communists. For the peasants this new government meant real land reform, one of the most important needs in their lives.

For nine years following 1945 we denied the people of Vietnam the right of independence. For nine years we vigorously supported the French in their abortive effort to re-colonize Vietnam.

Before the end of the war we were meeting eighty percent of the French war costs. Even before the French were defeated at Dien Bien Phu, they began to despair of the reckless action, but we did not. We encouraged them with our huge financial and military supplies to continue the war even after they had lost the will. Soon we would be paying almost the full costs of this tragic attempt at re-colonization.

After the French were defeated it looked as if independence and land reform would come again through the Geneva agreements. But instead there came the United States, determined that Ho should not unify the temporarily divided nation, and the peasants watched again as we supported one of the most vicious modern dictators — our chosen man, Premier Diem. The peasants watched and cringed as Diem ruthlessly routed out all opposition, supported their extortionist landlords and refused even to discuss reunification with the north. The peasants watched as all this was presided over by U.S. influence and then by increasing numbers of U.S. troops who came to help quell the insurgency that Diem’s methods had aroused. When Diem was overthrown they may have been happy, but the long line of military dictatorships seemed to offer no real change — especially in terms of their need for land and peace.

The only change came from America as we increased our troop commitments in support of governments which were singularly corrupt, inept and without popular support. All the while the people read our leaflets and received regular promises of peace and democracy — and land reform. Now they languish under our bombs and consider us – not their fellow Vietnamese — the real enemy. They move sadly and apathetically as we herd them off the land of their fathers into concentration camps where minimal social needs are rarely met. They know they must move or be destroyed by our bombs. So they go — primarily women and children and the aged.

“Somehow this madness must cease.”

They watch as we poison their water, as we kill a million acres of their crops. They must weep as the bulldozers roar through their areas preparing to destroy the precious trees. They wander into the hospitals, with at least twenty casualties from American firepower for one “Vietcong-inflicted” injury. So far we may have killed a million of them — mostly children. They wander into the towns and see thousands of the children, homeless, without clothes, running in packs on the streets like animals. They see the children, degraded by our soldiers as they beg for food. They see the children selling their sisters to our soldiers, soliciting for their mothers.

What do the peasants think as we ally ourselves with the landlords and as we refuse to put any action into our many words concerning land reform? What do they think as we test our latest weapons on them, just as the Germans tested out new medicine and new tortures in the concentration camps of Europe? Where are the roots of the independent Vietnam we claim to be building? Is it among these voiceless ones?

We have destroyed their two most cherished institutions: the family and the village. We have destroyed their land and their crops. We have cooperated in the crushing of the nation’s only non-Communist revolutionary political force — the Unified Buddhist church. We have supported the enemies of the peasants of Saigon. We have corrupted their women and children and killed their men. What liberators?

Now there is little left to build on — save bitterness. Soon the only solid physical foundations remaining will be found at our military bases and in the concrete of the concentration camps we call fortified hamlets. The peasants may well wonder if we plan to build our new Vietnam on such grounds as these? Could we blame them for such thoughts? We must speak for them and raise the questions they cannot raise. These too are our brothers.

Perhaps the more difficult but no less necessary task is to speak for those who have been designated as our enemies. What of the National Liberation Front — that strangely anonymous group we call VC or Communists? What must they think of us in America when they realize that we permitted the repression and cruelty of Diem which helped to bring them into being as a resistance group in the south? What do they think of our condoning the violence which led to their own taking up of arms? How can they believe in our integrity when now we speak of “aggression from the north” as if there were nothing more essential to the war? How can they trust us when now we charge them with violence after the murderous reign of Diem and charge them with violence while we pour every new weapon of death into their land? Surely we must understand their feelings even if we do not condone their actions. Surely we must see that the men we supported pressed them to their violence. Surely we must see that our own computerized plans of destruction simply dwarf their greatest acts.

“We must continue to raise our voices if our nation persists in its perverse ways in Vietnam.”

How do they judge us when our officials know that their membership is less than twenty-five percent Communist and yet insist on giving them the blanket name? What must they be thinking when they know that we are aware of their control of major sections of Vietnam and yet we appear ready to allow national elections in which this highly organized political parallel government will have no part? They ask how we can speak of free elections when the Saigon press is censored and controlled by the military junta. And they are surely right to wonder what kind of new government we plan to help form without them — the only party in real touch with the peasants. They question our political goals and they deny the reality of a peace settlement from which they will be excluded. Their questions are frighteningly relevant. Is our nation planning to build on political myth again and then shore it up with the power of new violence?

Here is the true meaning and value of compassion and nonviolence when it helps us to see the enemy’s point of view, to hear his questions, to know his assessment of ourselves. For from his view we may indeed see the basic weaknesses of our own condition, and if we are mature, we may learn and grow and profit from the wisdom of the brothers who are called the opposition.

So, too, with Hanoi. In the north, where our bombs now pummel the land, and our mines endanger the waterways, we are met by a deep but understandable mistrust. To speak for them is to explain this lack of confidence in Western words, and especially their distrust of American intentions now. In Hanoi are the men who led the nation to independence against the Japanese and the French, the men who sought membership in the French commonwealth and were betrayed by the weakness of Paris and the willfulness of the colonial armies. It was they who led a second struggle against French domination at tremendous costs, and then were persuaded to give up the land they controlled between the thirteenth and seventeenth parallel as a temporary measure at Geneva. After 1954 they watched us conspire with Diem to prevent elections which would have surely brought Ho Chi Minh to power over a united Vietnam, and they realized they had been betrayed again.

When we ask why they do not leap to negotiate, these things must be remembered. Also it must be clear that the leaders of Hanoi considered the presence of American troops in support of the Diem regime to have been the initial military breach of the Geneva agreements concerning foreign troops, and they remind us that they did not begin to send in any large number of supplies or men until American forces had moved into the tens of thousands.

“When machines and computers,
profit motives and property rights
are considered more important than people,
the giant triplets of
racism,
materialism
and militarism
are incapable of being conquered.”

Hanoi remembers how our leaders refused to tell us the truth about the earlier North Vietnamese overtures for peace, how the president claimed that none existed when they had clearly been made. Ho Chi Minh has watched as America has spoken of peace and built up its forces, and now he has surely heard of the increasing international rumors of American plans for an invasion of the north. He knows the bombing and shelling and mining we are doing are part of traditional pre-invasion strategy. Perhaps only his sense of humor and of irony can save him when he hears the most powerful nation of the world speaking of aggression as it drops thousands of bombs on a poor weak nation more than eight thousand miles away from its shores.

At this point I should make it clear that while I have tried in these last few minutes to give a voice to the voiceless on Vietnam and to understand the arguments of those who are called enemy, I am as deeply concerned about our troops there as anything else. For it occurs to me that what we are submitting them to in Vietnam is not simply the brutalizing process that goes on in any war where armies face each other and seek to destroy. We are adding cynicism to the process of death, for they must know after a short period there that none of the things we claim to be fighting for are really involved. Before long they must know that their government has sent them into a struggle among Vietnamese, and the more sophisticated surely realize that we are on the side of the wealthy and the secure while we create hell for the poor.

This Madness Must Cease

Somehow this madness must cease. We must stop now. I speak as a child of God and brother to the suffering poor of Vietnam. I speak for those whose land is being laid waste, whose homes are being destroyed, whose culture is being subverted. I speak for the poor of America who are paying the double price of smashed hopes at home and death and corruption in Vietnam. I speak as a citizen of the world, for the world as it stands aghast at the path we have taken. I speak as an American to the leaders of my own nation. The great initiative in this war is ours. The initiative to stop it must be ours.

This is the message of the great Buddhist leaders of Vietnam. Recently one of them wrote these words:

“Each day the war goes on the hatred increases in the heart of the Vietnamese and in the hearts of those of humanitarian instinct. The Americans are forcing even their friends into becoming their enemies. It is curious that the Americans, who calculate so carefully on the possibilities of military victory, do not realize that in the process they are incurring deep psychological and political defeat. The image of America will never again be the image of revolution, freedom and democracy, but the image of violence and militarism.”

“A nation that continues
year after year
to spend more money on military defense
than on programs of social uplift
is approaching spiritual death.”

If we continue, there will be no doubt in my mind and in the mind of the world that we have no honorable intentions in Vietnam. It will become clear that our minimal expectation is to occupy it as an American colony and men will not refrain from thinking that our maximum hope is to goad China into a war so that we may bomb her nuclear installations. If we do not stop our war against the people of Vietnam immediately the world will be left with no other alternative than to see this as some horribly clumsy and deadly game we have decided to play.

The world now demands a maturity of America that we may not be able to achieve. It demands that we admit that we have been wrong from the beginning of our adventure in Vietnam, that we have been detrimental to the life of the Vietnamese people. The situation is one in which we must be ready to turn sharply from our present ways.

In order to atone for our sins and errors in Vietnam, we should take the initiative in bringing a halt to this tragic war. I would like to suggest five concrete things that our government should do immediately to begin the long and difficult process of extricating ourselves from this nightmarish conflict:

• End all bombing in North and South Vietnam

• Declare a unilateral cease-fire in the hope that such action will create the atmosphere for negotiation.

• Take immediate steps to prevent other battlegrounds in Southeast Asia by curtailing our military buildup in Thailand and our interference in Laos.

• Realistically accept the fact that the National Liberation Front has substantial support in South Vietnam and must thereby play a role in any meaningful negotiations and in any future Vietnam government.

• Set a date that we will remove all foreign troops from Vietnam in accordance with the 1954 Geneva agreement.

Part of our ongoing commitment might well express itself in an offer to grant asylum to any Vietnamese who fears for his life under a new regime which included the Liberation Front. Then we must make what reparations we can for the damage we have done. We most provide the medical aid that is badly needed, making it available in this country if necessary.

Protesting The War

Meanwhile we in the churches and synagogues have a continuing task while we urge our government to disengage itself from a disgraceful commitment. We must continue to raise our voices if our nation persists in its perverse ways in Vietnam. We must be prepared to match actions with words by seeking out every creative means of protest possible.

As we counsel young men concerning military service we must clarify for them our nation’s role in Vietnam and challenge them with the alternative of conscientious objection. I am pleased to say that this is the path now being chosen by more than seventy students at my own alma mater, Morehouse College, and I recommend it to all who find the American course in Vietnam a dishonorable and unjust one. Moreover I would encourage all ministers of draft age to give up their ministerial exemptions and seek status as conscientious objectors. These are the times for real choices and not false ones. We are at the moment when our lives must be placed on the line if our nation is to survive its own folly. Every man of humane convictions must decide on the protest that best suits his convictions, but we must all protest.

“If we do not act
we shall surely be dragged down
the long and shameful corridors of time
reserved for those who possess
power without compassion,
might without morality,
and strength without sight.”

There is something seductively tempting about stopping there and sending us all off on what in some circles has become a popular crusade against the war in Vietnam. I say we must enter the struggle, but I wish to go on now to say something even more disturbing. The war in Vietnam is but a symptom of a far deeper malady within the American spirit, and if we ignore this sobering reality we will find ourselves organizing clergy-and laymen-concerned committees for the next generation. They will be concerned about Guatemala and Peru. They will be concerned about Thailand and Cambodia. They will be concerned about Mozambique and South Africa. We will be marching for these and a dozen other names and attending rallies without end unless there is a significant and profound change in American life and policy. Such thoughts take us beyond Vietnam, but not beyond our calling as sons of the living God.

In 1957 a sensitive American official overseas said that it seemed to him that our nation was on the wrong side of a world revolution. During the past ten years we have seen emerge a pattern of suppression which now has justified the presence of U.S. military “advisors” in Venezuela. This need to maintain social stability for our investments accounts for the counter-revolutionary action of American forces in Guatemala. It tells why American helicopters are being used against guerrillas in Colombia and why American napalm and green beret forces have already been active against rebels in Peru. It is with such activity in mind that the words of the late John F. Kennedy come back to haunt us. Five years ago he said,

“Those who make peaceful revolution impossible will make violent revolution inevitable.”

Increasingly, by choice or by accident, this is the role our nation has taken — the role of those who make peaceful revolution impossible by refusing to give up the privileges and the pleasures that come from the immense profits of overseas investment.

I am convinced that if we are to get on the right side of the world revolution, we as a nation must undergo a radical revolution of values. We must rapidly begin the shift from a “thing-oriented” society to a “person-oriented” society. When machines and computers, profit motives and property rights are considered more important than people, the giant triplets of racism, materialism, and militarism are incapable of being conquered.

A true revolution of values will soon cause us to question the fairness and justice of many of our past and present policies. On the one hand we are called to play the good Samaritan on life’s roadside; but that will be only an initial act. One day we must come to see that the whole Jericho road must be transformed so that men and women will not be constantly beaten and robbed as they make their journey on life’s highway.

True compassion is more than flinging a coin to a beggar; it is not haphazard and superficial. It comes to see that an edifice which produces beggars needs restructuring. A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth. With righteous indignation, it will look across the seas and see individual capitalists of the West investing huge sums of money in Asia, Africa and South America, only to take the profits out with no concern for the social betterment of the countries, and say: “This is not just.”

It will look at our alliance with the landed gentry of Latin America and say: “This is not just.”

The Western arrogance of feeling that it has everything to teach others and nothing to learn from them is not just.

A true revolution of values will lay hands on the world order and say of war: “This way of settling differences is not just.”

This business of burning human beings with napalm, of filling our nation’s homes with orphans and widows, of injecting poisonous drugs of hate into veins of people normally humane, of sending men home from dark and bloody battlefields physically handicapped and psychologically deranged, cannot be reconciled with wisdom, justice and love. A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death.

America, the richest and most powerful nation in the world, can well lead the way in this revolution of values. There is nothing, except a tragic death wish, to prevent us from reordering our priorities, so that the pursuit of peace will take precedence over the pursuit of war. There is nothing to keep us from molding a recalcitrant status quo with bruised hands until we have fashioned it into a brotherhood.

This kind of positive revolution of values is our best defense against communism. War is not the answer. Communism will never be defeated by the use of atomic bombs or nuclear weapons. Let us not join those who shout war and through their misguided passions urge the United States to relinquish its participation in the United Nations. These are days which demand wise restraint and calm reasonableness. We must not call everyone a Communist or an appeaser who advocates the seating of Red China in the United Nations and who recognizes that hate and hysteria are not the final answers to the problem of these turbulent days. We must not engage in a negative anti-communism, but rather in a positive thrust for democracy, realizing that our greatest defense against communism is to take offensive action in behalf of justice. We must with positive action seek to remove those conditions of poverty, insecurity and injustice which are the fertile soil in which the seed of communism grows and develops.

The People Are Important

These are revolutionary times. All over the globe men are revolting against old systems of exploitation and oppression and out of the wombs of a frail world new systems of justice and equality are being born. The shirtless and barefoot people of the land are rising up as never before. “The people who sat in darkness have seen a great light.” We in the West must support these revolutions. It is a sad fact that, because of comfort, complacency, a morbid fear of communism, and our proneness to adjust to injustice, the Western nations that initiated so much of the revolutionary spirit of the modern world have now become the arch anti-revolutionaries. This has driven many to feel that only Marxism has the revolutionary spirit. Therefore, communism is a judgment against our failure to make democracy real and follow through on the revolutions we initiated. Our only hope today lies in our ability to recapture the revolutionary spirit and go out into a sometimes hostile world declaring eternal hostility to poverty, racism, and militarism. With this powerful commitment we shall boldly challenge the status quo and unjust mores and thereby speed the day when “every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made straight and the rough places plain.”

A genuine revolution of values means in the final analysis that our loyalties must become ecumenical rather than sectional. Every nation must now develop an overriding loyalty to mankind as a whole in order to preserve the best in their individual societies.

This call for a world-wide fellowship that lifts neighborly concern beyond one’s tribe, race, class and nation is in reality a call for an all-embracing and unconditional love for all men. This oft misunderstood and misinterpreted concept – so readily dismissed by the Nietzsches of the world as a weak and cowardly force – has now become an absolute necessity for the survival of man. When I speak of love I am not speaking of some sentimental and weak response. I am speaking of that force which all of the great religions have seen as the supreme unifying principle of life. Love is somehow the key that unlocks the door which leads to ultimate reality. This Hindu-Moslem-Christian-Jewish-Buddhist belief about ultimate reality is beautifully summed up in the first epistle of Saint John:

Let us love one another; for love is God and everyone that loveth is born of God and knoweth God. He that loveth not knoweth not God; for God is love. If we love one another God dwelleth in us, and his love is perfected in us.

Let us hope that this spirit will become the order of the day. We can no longer afford to worship the god of hate or bow before the altar of retaliation. The oceans of history are made turbulent by the ever-rising tides of hate. History is cluttered with the wreckage of nations and individuals that pursued this self-defeating path of hate. As Arnold Toynbee says :

“Love is the ultimate force that makes for the saving choice of life and good against the damning choice of death and evil. Therefore the first hope in our inventory must be the hope that love is going to have the last word.”

We are now faced with the fact that tomorrow is today. We are confronted with the fierce urgency of now. In this unfolding conundrum of life and history there is such a thing as being too late. Procrastination is still the thief of time. Life often leaves us standing bare, naked and dejected with a lost opportunity. The “tide in the affairs of men” does not remain at the flood; it ebbs. We may cry out desperately for time to pause in her passage, but time is deaf to every plea and rushes on. Over the bleached bones and jumbled residue of numerous civilizations are written the pathetic words: “Too late.”

There is an invisible book of life that faithfully records our vigilance or our neglect. “The moving finger writes, and having writ moves on…” We still have a choice today; nonviolent coexistence or violent co-annihilation.

We must move past indecision to action. We must find new ways to speak for peace in Vietnam and justice throughout the developing world – a world that borders on our doors. If we do not act we shall surely be dragged down the long dark and shameful corridors of time reserved for those who possess power without compassion, might without morality, and strength without sight.

Now let us begin. Now let us rededicate ourselves to the long and bitter – but beautiful – struggle for a new world. This is the calling of the sons of God, and our brothers wait eagerly for our response. Shall we say the odds are too great? Shall we tell them the struggle is too hard? Will our message be that the forces of American life militate against their arrival as full men, and we send our deepest regrets? Or will there be another message, of longing, of hope, of solidarity with their yearnings, of commitment to their cause, whatever the cost? The choice is ours, and though we might prefer it otherwise we must choose in this crucial moment of human history.

As that noble bard of yesterday, James Russell Lowell, eloquently stated:

Once to every man and nation
Comes the moment to decide,
In the strife of truth and falsehood,
For the good or evil side;
Some great cause, God’s new Messiah,
Off’ring each the bloom or blight,
And the choice goes by forever
Twixt that darkness and that light.
Though the cause of evil prosper,
Yet ’tis truth alone is strong;
Though her portion be the scaffold,
And upon the throne be wrong:
Yet that scaffold sways the future,
And behind the dim unknown,
Standeth God within the shadow
Keeping watch above his own.

Counterfeiting Iran’s Green Movement

Iranian banknotes
Here’s an interesting twist on currency counterfeiting: the forged defacement of Iranian banknotes. Sure it’s a real bill, with real doodles, but did it circulate beyond anyone’s kitchen table? Hmm.

At this moment, Iranian students are protesting a video aired by the government purporting to depict demonstrators defiling a poster of the Ayatollah. They assert the footage was fabricated to accuse them of being counter-revolutionaries. In such a climate, how likely is it students are defacing his image on currency and then passing it on?

It appears to me, this “Banknote Uprising” meme is a shameless and unimaginative contrivance, devised in some expat’s Parisian apartment, to pretend Tehran is being flooded with green-marked bills, hoping to prompt real Iranians to take real risks for such a scheme.

A French account quotes a “Alireza, an artist and journalist in Tehran.”

“Mirhossein Mousavi asked young people to use their imagination. And that’s what they’ve done. These banknotes, marked with images and slogans, are everywhere. I have some myself. The central bank tried to take them out of circulation, but there are so many, they had to give up on the idea. For the young people it’s a way of saying ‘We’re here. The green movement is still going on.'”

You can trace the “Banknote Uprising” story from here to here. A closer source being perhaps here. None offer a hint about from where the bills emerged, or even why we should conclude they have been penned by students.

Customizing currency is an easy thing to do in the privacy of your own home, you can even mount and frame your work, or immortalize it on the internet. But is it fair to pretend it passed through the hands of accomplices and ordinary citizens, merchants and bankers, and back again?

Even in America, imagine writing something unpopular on a bill, and trying to convince a local business owner to accept it, knowing he has to exchange it with others, make the same pitch, and ultimately someone has to cough it up to a bank teller. In America the only penalty you face is the proverbial admonishment that it’s a federal crime to deface US currency, yada yada. But what if the person on the other side of the transaction is really offended? Can you do it anonymously? Money passing hands is the very definition of paper trail.

The gist of this meme is to suggest that disenfranchisement with the government is so prevalent that dissenting slogans are circulating freely as citizens pass money from one to another. Is that true? It supports the theory that the last elections in Iran were stolen. But no evidence of fraud has emerged except as made by the US-backed reform parties. The usual international election watchdogs do not report the wrongdoings they observed in abundance in Afghanistan for example.

Writing slogans on currency is not uncommon. Before the last election, I know people who wrote pro-Obama on every bill that passed their hands. Before that there was always something cute to pass along on dollar bills. Kilroy was here, maybe? But I don’t recall any examples of those marked bills or others, coming back.

The Green Movement protesters of Tehran deserve our admiration for their heroism. Not because they represent a democratic uprising, but for being caught between a repressive system, and Western agitators bent on contriving dissent to serve their own goals of regime change.

I think the forgers give themselves away with their choice of slogans. Have a gander at: Khamenei the non-believer is servant of Putin. OR They stole oil money and give it to Chavez. Best of all are the photos of half-dozen bills marked with a rubber stamp, arrayed before the stamp and ink pad. That’s a how-to illustration, not evidence of currency floating through the market.

Shah of Iran on banknoteThe reporting references Iran’s cultural heritage of marking banknotes with dissenting messages. An example is provided of a banknote with the image of the Shah of Iran, defaced by a rubber stamp on the occasion of the Islamic Revolution. But that’s quite another case, where Iran’s currency couldn’t be pulled immediately upon the Shah’s downfall. The existing bills had to be laundered with an official stamp until new bills could be printed to replace them.

Banknote Uprising we can wish. Do it yourself, but don’t con others into acts you’re not foolhardy enough to try yourself.

Chavez convokes a 5th International

On November 22, meeting with international left wing parties in Caracas, Venezuelan president Hugo Chavez proposed the formation of a 5th Socialist International. (The 1st-4th being: Marx, Engels, Lenin, and Trotsky) Below are excerpts of his address:

(Translation from the Spanish for Direct Action by Roberto Jorquera.)

At last night’s meeting, after hearing a few interventions, it was my turn to say a few words. For a while we have been reflecting on an idea that last night I decided was important to propose because we analysed it and we felt that there was no better time to launch this idea. And I am very happy today that the international meeting of left organisations has taken up this call as part of its final statement even though it was not part of its agenda.

Here I want to read from the final statement:

“The International Meeting of Left-wing Political Parties held in Caracas on November 19, 20 and 21, 2009, received the proposal made by Commander Hugo Chavez Frias to convoke the Fifth Socialist International as a space for socialist-oriented parties, movements and currents in which we can harmonise a common strategy for the struggle against imperialism, the overthrow of capitalism by socialism and solidarity-based economic integration of a new type. We assessed that proposition in terms of its historical dimension which calls for a new spirit of internationalism and agreed, for the purpose of achieving it in the short term, to create a Working Group comprised of those socialist parties, currents and social movements who endorse the initiative, to prepare an agenda which defines the objectives, contents and mechanisms of this global revolutionary body. We call for an initial constitutive event for April 2010 in the city of Caracas. Furthermore, those parties, socialist currents and social movements who have not expressed themselves on this matter can subject this proposal to the examination of their legitimate directive bodies.”

I want to take a few minutes to reflect on these issues, particularly to point to the importance that this call has […] In relation to the Fifth International I ask this special congress to include this issue in its debates so that we can analyse it and put it into context and study this proposal and its context. This proposal to call on political parties, revolutionary parties and social movements, to create a new organisation that is able to adapt to the time that we are living under and the situation that we live under; to put itself at the forefront of the people of the world and their calls; to become an instrument of articulation and unification of the struggles of the world’s peoples so that we can save this planet. It is important that the congress discuss this issue. That is why I made the call.

The Fifth International — let’s remember that the First International was established in 1864. Karl Marx with a number of other comrades called for the First International. Many years later Frederick Engels called for the establishment of the Second International at the end of the 19th century. And then at the beginning of the 20th century Vladimir Lenin with many other great revolutionaries established the Third International, and Leon Trotsky in 1936-37 established the Fourth International. All of them had a context but remember that all four Internationals, experiments to unite parties and currents and social movements from around the world, have lost their way along the road for different reasons — some degenerated, lost their force, disappeared soon after their formation. But none of them was able to advance the original aims that they had set themselves.

From the heat of great workers’ struggles and popular struggles against the so-called industrial revolutions and the dominance of the bourgeois class, many experiments where tried. Arising from the heat of the Russian Revolution, Europe was the epicentre of struggles. For many years many social movements and revolutionaries looked to Europe […]

Now I think due to the product of the times we can say that the centre of gravity of revolutionary struggles on this planet is no longer in Europe … With much due respect to all the movements in Europe, Asia and Africa and the Middle East and Oceania and North America where revolutionary forces also exist, the epicentre of the revolutionary struggles and socialist struggle today in the world at the beginning of the 21st century is in our America. And Venezuela has the task of being the epicentre of that struggle. It is our turn to be in the vanguard and we need to take up that challenge. We have a great responsibility. All of you comrades, all of us in the PSUV and allied parties and us in government have that responsibility.

I honestly believe that the time has come to convoke the Fifth Socialist International and we call on all the revolutionary parties, socialist parties and currents and social movements that struggle for socialism and against capitalism and imperialism to save the world. Let us reclaim Rosa Luxemburg’s slogan “Socialism or barbarism”. Let us save the world. Let’s make socialism. Let us save the world and destroy capitalism. Let us save the world and destroy imperialism. That is what it is about. That is the essence of this congress.

Sept 11 – America Reaps What It Sows!

A post-911 perspective by Black Liberation Army prisoner of war Jalil Muntaqim.

U.S. International Warfare Initiates World War III Human Rights During Wartime
By Jalil A. Muntaqim

In the aftermath of the September 11, 2001, attack on the World Trade Center and Pentagon, Americans have displayed their true colors of jingoism, a militaristic spirit of nationalism. Similarly, it was witnessed how the people of Iraq rallied in support of their President, Saddam Hussein, after the U.S. bombed to death 250,000 Iraqis, and continued devastation of that country with collateral damage of 1 million dead women and children. Hence, people rallying in support of their government and representatives is a common phenomenon when a country is attacked by an outsider. The U.S. has been foremost in the world extending foreign policy of free-market economy, to the extent of undermining other countries cultures and ideologies expressed as their way of life. Such conflicts inevitably positions the U.S. as the centerpiece, the bulls-eye for international political dissent, as indicated by demonstrations against the U.S. controlled IMF, WTO and World Bank conferences. The attack on the World Trade Center and Pentagon did not occur in a vacuum. The people that carried out the attacks were not blind followers or robots with an irrational hatred of the U.S. peoples. Rather, this attack was part of an overall blowback to U.S. imperialist policy in support of zionist Israel and opposition to fundamentalist Islam.

There are essentially three primary world ideologies or world views: the capitalist free-market economy/democracy; the socialist production economy; and Islamic theocratic government, of which has been in competition for many decades. However, in the last 20 years the socialist economies has been severely subverted and co-opted by free-market economies, the ideals of American style democracy. This isolated, for the most part, Islamic theocratic ideology and system of government as the principle target of the U.S. in its quest for world hegemony. This reality of competing world views and economies is further complicated due to religious underpinning of beliefs that motivates actions, especially as they are expressed by U.S. and Western European christianity and Israel zionist judaism in opposition to Islam. From the struggles of the Crusades to the present confrontation, the struggle for ideological supremacy reigns, as the faithful continue to proselytize in the name of the Supreme Being.

When geopolitics are combined with religious fervor in the character of nationalist identity and patriotism, rational and logical thinking is shoved aside as matters of the moment takes historical precedents. It has often been said that “Truth Crush to the Earth Will Rise Again”. Since truth is relative to ones belief, can it be safely said that America has reaped what it has sowed? The American truth of capitalist christian democracy and its imperialist hegemonic aspirations has crushed both socialist and Islamic world views. It has extended its avaricious tentacles as the world police and economic harbinger of all that is beneficent, in stark denial of its history as a purveyor of genocides, slavery and colonial violence.

The U.S. was the first to use biological-germ warfare on people when it distributed blankets infected with smallpox to Native Americans; it has refused to apologize for Afrikan slavery acknowledging it engaged in a crime against humanity requiring reparations; it is the first and only country to use the atomic bomb on the people of Hiroshima and Nagasaki and intern thousands of Japanese and Italians in this country; it used carpet bombing and defoliates against the peoples of Vietnam; it has initiated embargoes, coup d’etats and assassinations against those it opposes, while propping-up right-wing military dictators; as well as continued military bombing of Vieques. In essence, the U.S. governments hegemonic goals has created the ire of millions of people throughout the world. While domestically, racial profiling, police killing and mass incarceration of Black and Brown people has eroded patriotic sentiments in opposition to white supremacy.

As America weeps and laments its loss, the public find itself joining the torn ranks of those whose heartaches beat opposing U.S. greed and international profiteering. The American public acquiesce to U.S. international folly has cause them to feel the economic pains of those who live daily in poverty. Indeed, Americans should brace for years of economic uncertainty, where the American ideal of freedom and liberty will resemble plight of those who live under the right-wing dictatorships the U.S. has supported. The tyranny suffered by others in the world as a result of U.S. imperialism, has come full circle to visit this country with the wrath of the U.S. own mechanization. Since the U.S. taught and trained right-wing military dictators in the School of the Americas, including the CIA training of Osama bin Laden in the Afghanistan proxy war against the Russians, it will be this same kind of terrorist activist that will be unleashed on American soil, as El-Hajj Malik Shabazz stated after the assassination of John Kennedy, a matter of the chicken coming home to roost. Therefore, American civil liberties and human rights are being garrotted by the yoke of the right-wing in the name of national security. The legalization of U.S. fascism was initiated with the war against political dissent (Cointelpro); the war against organized crime (RICO laws); the war against illegal drugs (plethora of drug laws) and now culminating in the war against terrorism with the American Joint Anti-Terrorist Taskforce and Office of Home Security, further extending police, FBI and CIA powers to undermine domestic civil liberties and human rights.

The U.S. Secretary of Defense, Donald Rumsfeld, recently stated that the U.S. need to create a new language in defining how to combat terrorism. This Orwellian propaganda in the media espouses the U.S. is venturing in a new type of warfare to defend the American way of life. However, what this double-speak propagates as a long-term and sustained initiative against terrorism is essentially a way of embellishing and enlarging U.S. counter-insurgency activity it has been engaged in since the advent of the Green Berets, Rangers, Delta Force and Navy Seals. The U.S. has been involved in counter-insurgency activity in Afrika, Latin America and Asia for decades. But due to the September 11, 2001, attack on U.S. soil, the government has seized the opportunity to offensively pursue left-wing revolutionaries and Muslim insurgents throughout the world. This U.S. military action extends and substantiates its position as the international police.

Since the establishment of the Trilateral Commission that initiated the process for the development of one world government, the U.S. has broaden its capacity to impose and enforce its will on oppressed peoples globally. The FBI and CIA has been operating in Europe, Afrika, Asia and Latin America establishing the long arm of U.S. law and order. Its bases of operations have conducted surveillance, investigations to arrest, prosecute or neutralize left-wing revolutionaries or Muslim insurgents. As the U.S. consolidates its political and economic influence throughout the world, it will seek to protect its overall hegemonic imperialist goals. After the Gulf War, and the air (bombing) campaign in Yugoslavia, the U.S. has employed its military might to ensure its foreign policy are achieved.

Because NATO has evolved into a European military entity that Russia is seeking to join, today, the U.S. has positioned itself beyond the mission of NATO. The U.S. now concentrates its military might in opposing Islamic countries (Iran, Iraq, Libya, Sudan, Afghanistan, Philippines, etc.) and those the U.S. deem as rogue nations (North Korea, Vietnam, Cuba, etc.). The new military initiatives will be directed to towards Southeast Asia as the secondary target, as it continues to direct the Middle East conflict to preserve its oil investments and zionist interest. As the U.S. expand its imperialist military mission, as seen with committing military troops in Uzbekistan to also protect oil interest in the Caspian Sea, it has sought to redefine itself by targeting what it identify as the terrorist thereat wherever in the world it might exist. Hence, with the employment of conventional warfare combined with counter-insurgency tactical activities, the U.S. has pronounced itself as the military guardian of the world.

Although, the U.S. states its actions are in its self-interest, in terms of what is euphemistically defined as defending the free world, the truth of the matter is this action is a prelude to evolving one world government with the U.S. as its governing authority. Once the Peoples Republic of China becomes a full member of the WTO, and North Korea and Vietnam has been compromised, with Russia becoming an ally of NATO, the U.S. political-military influence in the world will be consolidated. The U.S. geopolitical strategy is not confined to the present crisis in the aftermath of the September 11, 2001, attack and targeting Osama bin Laden as the world’s nemesis. Rather, the U.S. strategy is to preserve its capacity to establish one world government as originally envisioned by the Trilateral Commission.

Nonetheless, there are some serious obstacles to this hegemonic goal, of which the world of fundamentalist Islam has become the principle target. Here, it should be noted that Islam condemns suicide or the mass killings of women, children and non-combatant males. Yet, the U.S., Israel, western Europe, Russia, India and China all view Islam as the enemy. Although, there are over 1.2 billion Muslims in the world, the current alliance of economic interest headed by the U.S., are united to vanquish what they consider the growing menace of fundamentalist Islam. It is with this understanding of U.S. geopolitics one is able to comprehend why the U.S. has redefine its military mission, as opposition to globalization and U.S. imperialism metamorph into a political struggle without borders or territorial imperatives.

The ideological struggle between capitalist free-market economy and Islamic theocratic determinates has exploded into an international conflagration of insurgency with the potential of initiating World War III. The Islamic fundamentalist movements throughout the world has the potential to test the U.S. military, political and economic resolve as the world’s leader and authority of an one world government. With over 1.2 billion adherents, Islam has become a formidable foe to contend with for ideological supremacy in the world’s geopolitics. Even without discussing the religious (moral and ethics) aspects that motivates the geopolitics of Islam in opposition to U.S. imperialist hegemony, the call for Jihad/Holy War against the U.S. presents a serious threat that could precipitate WW-III. Therefore, the U.S. find it necessary to redefine its military mission, develop new language to codify warfare and legitimize its international political and economic purpose. Yet, many of the world’s oppressed peoples’ have already experienced U.S. military counter-insurgency tactics (Ethiopia, Somalia, Nicaragua, Guatemala, Chile, Congo, etc.), including parts of the Islamic world. No matter how or why the U.S. attempts to persuade Americans that it is entering a new type of warfare, in reality it is more of the same, only extending the military arena to further protect its authority to establish one world government.

However, the U.S. is not the homogeneous country that people are deluded into believing exist. Rather, the U.S. has been held together due its ability to exploit the world’s resources and distribute (unequally) the profits amongst its citizens with its culture of conspicuous consumption. But, the recent attack on the U.S., and its aftermath may very well lead to the untangling and unraveling of the U.S. fabric as has been witnessed with the USSR and Yugoslavia. In understanding this true history of U.S. imperialism, outside and within its borders, essentially tells a story of why U.S. imperialism has been and will continue to be attacked.

Ultimately, the U.S. will eventually find itself at war with itself, as the ideology of a free democratic society will be found to be a big lie. This is especially disconcerting as greater restrictions on civil and human rights are made into law eroding the First and Fourth Amendment of the U.S. Constitution. As during the Vietnam conflict, internal contradictions of racism, poverty and inequality will be exacerbated as a result of the U.S. military campaign and domestic undermining of civil and human rights. It is expected that strife in America will eventually become violent dissolving any semblance of the illusion of America the Beautiful. In anticipation of U.S. progressive activist opposing this claimed war against terrorism, the federal government will pass new laws to severely restrict protest, demonstrations and dissent. In the ’60s, U.S. progressive activists evolved the slogan “Bring the War Home!” – the question is what will be the slogan this time, now that the war has been brought home?

Free the Land!!

MLK: Why I am Opposed to the War

Martin Luther King Jr“You’re too arrogant! And if you don’t change your ways, I will rise up and break the backbone of your power, and I’ll place it in the hands of a nation that doesn’t even know my name. Be still and know that I’m God.”
 
Sermon at the Ebenezer Baptist Church on April 30, 1967. Full text below.

The sermon which I am preaching this morning in a sense is not the usual kind of sermon, but it is a sermon and an important subject, nevertheless, because the issue that I will be discussing today is one of the most controversial issues confronting our nation. I’m using as a subject from which to preach,

“Why I Am Opposed to the War in Vietnam.”

Now, let me make it clear in the beginning, that I see this war as an unjust, evil, and futile war. I preach to you today on the war in Vietnam because my conscience leaves me with no other choice. The time has come for America to hear the truth about this tragic war. In international conflicts, the truth is hard to come by because most nations are deceived about themselves. Rationalizations and the incessant search for scapegoats are the psychological cataracts that blind us to our sins. But the day has passed for superficial patriotism. He who lives with untruth lives in spiritual slavery. Freedom is still the bonus we receive for knowing the truth. “Ye shall know the truth,” says Jesus, “and the truth shall set you free.” Now, I’ve chosen to preach about the war in Vietnam because I agree with Dante, that the hottest places in hell are reserved for those who in a period of moral crisis maintain their neutrality. There comes a time when silence becomes betrayal.

The truth of these words is beyond doubt, but the mission to which they call us is a most difficult one. Even when pressed by the demands of inner truth, men do not easily assume the task of opposing their government’s policy, especially in time of war. Nor does the human spirit move without great difficulty against all the apathy of conformist thought within one’s own bosom and in the surrounding world. Moreover, when the issues at hand seem as perplexing, as they often do in the case of this dreadful conflict, we’re always on the verge of being mesmerized by uncertainty. But we must move on. Some of us who have already begun to break the silence of the night have found that the calling to speak is often a vocation of agony. But we must speak. We must speak with all the humility that is appropriate to our limited vision, but we must speak. And we must rejoice as well, for in all our history there has never been such a monumental dissent during a war, by the American people.

Polls reveal that almost fifteen million Americans explicitly oppose the war in Vietnam. Additional millions cannot bring themselves around to support it. And even those millions who do support the war [are] half-hearted, confused, and doubt-ridden. This reveals that millions have chosen to move beyond the prophesying of smooth patriotism, to the high grounds of firm dissent, based upon the mandates of conscience and the reading of history. Now, of course, one of the difficulties in speaking out today grows the fact that there are those who are seeking to equate dissent with disloyalty. It’s a dark day in our nation when high-level authorities will seek to use every method to silence dissent. But something is happening, and people are not going to be silenced. The truth must be told, and I say that those who are seeking to make it appear that anyone who opposes the war in Vietnam is a fool or a traitor or an enemy of our soldiers is a person that has taken a stand against the best in our tradition.

Yes, we must stand, and we must speak. [tape skip]…have moved to break the betrayal of my own silences and to speak from the burnings of my own heart, as I have called for radical departures from the destruction of Vietnam. Many persons have questioned me about the wisdom of my path. At the heart of their concerns, this query has often loomed large and loud:

“Why are you speaking about the war, Dr. King? Why are you joining the voices of dissent?” Peace and civil rights don’t mix, they say.

And so this morning, I speak to you on this issue, because I am determined to take the Gospel seriously. And I come this morning to my pulpit to make a passionate plea to my beloved nation.

This sermon is not addressed to Hanoi, or to the National Liberation Front. It is not addressed to China or to Russia. Nor is it an attempt to overlook the ambiguity of the total situation and the need for a collective solution to the tragedy of Vietnam. Nor is it an attempt to make North Vietnam or the National Liberation Front paragons of virtue, nor to overlook the role they must play in a successful resolution of the problem. This morning, however, I wish not to speak with Hanoi and the National Liberation Front, but rather to my fellow Americans, who bear the greatest responsibility, and entered a conflict that has exacted a heavy price on both continents.

Now, since I am a preacher by calling, I suppose it is not surprising that I have seven major reasons for bringing Vietnam into the field of my moral vision. There is…a very obvious and almost facile connection between the war in Vietnam and the struggle I and others have been waging in America. A few years ago there was a shining moment in that struggle. It seemed that there was a real promise of hope for the poor, both black and white, through the Poverty Program. There were experiments, hopes, and new beginnings. Then came the build-up in Vietnam. And I watched the program broken as if it was some idle political plaything of a society gone mad on war. And I knew that America would never invest the necessary funds or energies in rehabilitation of its poor so long as adventures like Vietnam continued to draw men and skills and money, like some demonic, destructive suction tube. And you may not know it, my friends, but it is estimated that we spend $500,000 to kill each enemy soldier, while we spend only fifty-three dollars for each person classified as poor, and much of that fifty-three dollars goes for salaries to people that are not poor. So I was increasingly compelled to see the war as an enemy of the poor, and attack it as such.

Perhaps the more tragic recognition of reality took place when it became clear to me that the war was doing far more than devastating the hope of the poor at home. It was sending their sons, and their brothers, and their husbands to fight and die in extraordinarily high proportion relative to the rest of the population. We were taking the black young men who had been crippled by society and sending them eight thousand miles away to guarantee liberties in Southeast Asia which they had not found in Southwest Georgia and East Harlem. So we have been repeatedly faced with a cruel irony of watching Negro and white boys on TV screens as they kill and die together for a nation that has been unable to seat them together in the same school room. So we watch them in brutal solidarity, burning the huts of a poor village. But we realize that they would hardly live on the same block in Chicago or Atlanta. Now, I could not be silent in the face of such cruel manipulation of the poor.

My third reason moves to an even deeper level of awareness, for it grows out of my experience in the ghettos of the North over the last three years–especially the last three summers. As I have walked among the desperate, rejected, and angry young men, I have told them that Molotov cocktails and rifles would not solve their problems. I have tried to offer them my deepest compassion while maintaining my conviction that social change comes most meaningfully through non-violent action; for they ask and write me, “So what about Vietnam?” They ask if our nation wasn’t using massive doses of violence to solve its problems to bring about the changes it wanted.

Their questions hit home, and I knew that I could never again raise my voice against the violence of the oppressed in the ghettos without first having spoken clearly to the greatest purveyor of violence in the world today: my own government. For the sake of those boys, for the sake of this government, for the sake of the hundreds of thousands trembling under our violence I cannot be silent.

Been a lot of applauding over the last few years. They applauded our total movement; they’ve applauded me. America and most of its newspapers applauded me in Montgomery. And I stood before thousands of Negroes getting ready to riot when my home was bombed and said, we can’t do it this way. They applauded us in the sit-in movement–we non-violently decided to sit in at lunch counters. The applauded us on the Freedom Rides when we accepted blows without retaliation. They praised us in Albany and Birmingham and Selma, Alabama. Oh, the press was so noble in its applause, and so noble in its praise when I was saying, Be non-violent toward Bull Connor; when I was saying, Be non-violent toward [Selma, Alabama segregationist sheriff] Jim Clark.

There’s something strangely inconsistent about a nation and a press that will praise you when you say, Be non-violent toward Jim Clark, but will curse and damn you when you say, “Be non-violent toward little brown Vietnamese children. There’s something wrong with that press!

As if the weight of such a commitment to the life and health of America were not enough, another burden of responsibility was placed upon me in 1964. And I cannot forget that the Nobel Peace Prize was not just something taking place, but it was a commission–a commission to work harder than I had ever worked before for the brotherhood of Man. This is a calling that takes me beyond national allegiances.

But even if it were not present, I would yet have to live with the meaning of my commitment to the ministry of Jesus Christ. To me, the relationship of this ministry to the making of peace is so obvious that I sometimes marvel at those who ask me why I am speaking against the war. Could it be that they do not know that the Good News was meant for all men, for communists and capitalists, for their children and ours, for black and white, for revolutionary and conservative? Have they forgotten that my ministry is in obedience to the One who loved His enemies so fully that he died for them? What, then, can I say to the Vietcong, or to Castro, or to Mao, as a faithful minister to Jesus Christ? Can I threaten them with death, or must I not share with them my life?

Finally, I must be true to my conviction that I share with all men the calling to be the son of the Living God. Beyond the calling of race or nation or creed is this vocation of son-ship and brotherhood. And because I believe that the Father is deeply concerned, especially for His suffering and helpless and outcast children, I come today to speak for them.

And as I ponder the madness of Vietnam and search within myself for ways to understand and respond in compassion, my mind goes constantly to the people of that peninsula. I speak not now of the soldiers of each side, not of the military government of Saigon, but simply of the people who have been under the curse of war for almost three continuous decades now. I think of them, too, because it is clear to me that there will be no meaningful solution until some attempt is made to know these people and hear their broken cries.

Now, let me tell you the truth about it. They must see Americans as strange liberators.

Do you realize that the Vietnamese people proclaimed their own independence in 1945 after a combined French and Japanese occupation? And incidentally, this was before the Communist revolution in China. They were led by Ho Chi Minh. And this is a little-known fact, and these people declared themselves independent in 1945. They quoted our Declaration of Independence in their document of freedom, and yet our government refused to recognize them. President Truman said they were not ready for independence. So we fell victim as a nation at that time of the same deadly arrogance that has poisoned the international situation for all of these years. France then set out to reconquer its former colony. And they fought eight long, hard, brutal years trying to re-conquer Vietnam. You know who helped France? It was the United States of America. It came to the point that we were meeting more than eighty percent of the war costs. And even when France started despairing of its reckless action, we did not. And in 1954, a conference was called at Geneva, and an agreement was reached, because France had been defeated at Dien Bien Phu.

But even after that, and after the Geneva Accord, we did not stop. We must face the sad fact that our government sought, in a real sense, to sabotage the Geneva Accord. Well, after the French were defeated, it looked as if independence and land reform would come through the Geneva agreement. But instead the United States came and started supporting a man named Diem who turned out to be one of the most ruthless dictators in the history of the world. He set out to silence all opposition. People were brutally murdered because they raised their voices against the brutal policies of Diem. And the peasants watched and cringed as Diem ruthlessly rooted out all opposition. The peasants watched as all this was presided over by United States influence and by increasing numbers of United States troops who came to help quell the insurgency that Diem’s methods had aroused. When Diem was overthrown, they may have been happy, but the long line of military dictatorships seemed to offer no real change, especially in terms of their need for land and peace. And who are we supporting in Vietnam today? It’s a man by the name of general Ky [Air Vice Marshal Nguyen Cao Ky] who fought with the French against his own people, and who said on one occasion that the greatest hero of his life is Hitler. This is who we are supporting in Vietnam today. Oh, our government and the press generally won’t tell us these things, but God told me to tell you this morning. The truth must be told.

The only change came from America as we increased our troop commitments in support of governments which were singularly corrupt, inept, and without popular support and all the while the people read our leaflets and received regular promises of peace and democracy and land reform. Now they languish under our bombs and consider us, not their fellow Vietnamese, the real enemy. They move sadly and apathetically as we herd them off the land of their fathers into concentration camps, where minimal social needs are rarely met. They know they must move or be destroyed by our bombs. So they go, primarily women, and children and the aged. They watch as we poison their water, as we kill a million acres of their crops. They must weep as the bulldozers roar through their areas preparing to destroy the precious trees. They wander into the towns and see thousands of thousands of the children, homeless, without clothes, running in packs on the streets like animals. They see the children degraded by our soldiers as they beg for food. They see the children selling their sisters to our soldiers, soliciting for their mothers. We have destroyed their two most cherished institutions: the family and the village. We have destroyed their land and their crops. We have cooperated in the crushing of the nation’s only noncommunist revolutionary political force, the United Buddhist Church. This is a role our nation has taken, the role of those who make peaceful revolutions impossible but refusing to give up the privileges and the pleasures that comes from the immense profits of overseas investments. I’m convinced that if we are to get on the right side of the world revolution, we as a nation must undergo a radical revolution of values. We must rapidly begin the shift from a thing-oriented society to a person-oriented society. When machines and computers, profit motives and property rights are considered more important than people, the giant triplets of racism, militarism and economic exploitation are incapable of being conquered.

A true revolution of values will soon cause us to question the fairness and justice of many of our present policies. On the one hand, we are called to play the Good Samaritan on life’s roadside, but that will be only an initial act. One day we must come to see that the whole Jericho Road must be changed so that men and women will not be constantly beaten and robbed as they make their journey on life’s highway. True compassion is more than flinging a coin to a beggar. A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth with righteous indignation. It will look across the seas and see individual capitalists of the West investing huge sums of money in Asia, Africa, and South America, only to take the profits out with no concern for the social betterment of the countries, and say, “This is not just.” It will look at our alliance with the landed gentry of Latin America and say, “This is not just.” The Western arrogance of feeling that it has everything to teach others and nothing to learn from them is not just. A true revolution of values will lay hands on the world order and say of war, “This way of settling differences is not just.” This business of burning human beings with napalm, of filling our nation’s homes with orphans and widows, of injecting poisonous drugs of hate into the veins of peoples normally humane, of sending men home from dark and bloody battlefields physically handicapped and psychologically deranged, cannot be reconciled with wisdom, justice, and love. A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death.

Oh, my friends, if there is any one thing that we must see today is that these are revolutionary times. All over the globe men are revolting against old systems of exploitation and oppression, and out of the wounds of a frail world, new systems of justice and equality are being born. The shirtless and barefoot people of the land are rising up as never before. The people who sat in darkness have seen a great light. They are saying, unconsciously, as we say in one of our freedom songs, “Ain’t gonna let nobody turn me around!” It is a sad fact that because of comfort, complacency, a morbid fear of communism, our proneness to adjust to injustice, the Western nations that initiated so much of the revolutionary spirit of the modern world have now become the arch anti-revolutionaries. This has driven many to feel that only Marxism has a revolutionary spirit. Therefore, communism is a judgment against our failure to make democracy real and follow through on the revolutions that we initiated. Our only hope today lies in our ability to recapture the revolutionary spirit and go out into a sometimes hostile world declaring eternal hostility to poverty, racism, and militarism. With this powerful commitment we shall boldly challenge the status quo, we shall boldly challenge unjust mores, and thereby speed up the day when

“every valley shall be exalted, and every mountain and hill shall be made low, and the rough places shall be made plain, and the crooked places straight. And the glory of the Lord shall be revealed, and all flesh shall see it together.”

A genuine revolution of values means in the final analysis that our loyalties must become ecumenical rather than sectional. Every nation must now develop an overriding loyalty to mankind as a whole in order to preserve the best in their individual societies. This call for a worldwide fellowship that lifts neighborly concern beyond one’s tribe, race, class, and nation is in reality a call for an all-embracing, unconditional love for all men. This oft misunderstood and misinterpreted concept, so readily dismissed by the Nietzsches of the world as a weak and cowardly force, has now become an absolute necessity for the survival of mankind. And when I speak of love I’m not speaking of some sentimental and weak response. I am speaking of that force which all of the great religions have seen as the supreme unifying principle of life. Love is somehow the key that unlocks the door which leads to ultimate reality. This Hindu-Muslim-Christian-Jewish-Buddhist belief about ultimate reality is beautifully summed up in the first epistle of John: “Let us love one another, for God is love. And every one that loveth is born of God and knoweth God. He that loveth not knoweth not God, for God is love. If we love one another, God dwelleth in us and his love is perfected in us.”

Let me say finally that I oppose the war in Vietnam because I love America. I speak out against this war, not in anger, but with anxiety and sorrow in my heart, and, above all, with a passionate desire to see our beloved country stand as the moral example of the world. I speak out against this war because I am disappointed with America. And there can be no great disappointment where there is not great love. I am disappointed with our failure to deal positively and forthrightly with the triple evils of racism, economic exploitation, and militarism. We are presently moving down a dead-end road that can lead to national disaster. America has strayed to the far country of racism and militarism. The home that all too many Americans left was solidly structured idealistically; its pillars were solidly grounded in the insights of our Judeo-Christian heritage. All men are made in the image of God. All men are bothers. All men are created equal. Every man is an heir to a legacy of dignity and worth. Every man has rights that are neither conferred by, nor derived from the State–they are God-given. Out of one blood, God made all men to dwell upon the face of the earth. What a marvelous foundation for any home! What a glorious and healthy place to inhabit. But America’s strayed away, and this unnatural excursion has brought only confusion and bewilderment. It has left hearts aching with guilt and minds distorted with irrationality.

It is time for all people of conscience to call upon America to come back home. Come home, America. Omar Khayyam is right: “The moving finger writes, and having writ moves on.”

I call on Washington today. I call on every man and woman of good will all over America today. I call on the young men of America who must make a choice today to take a stand on this issue.

Tomorrow may be too late. The book may close. And don’t let anybody make you think that God chose America as his divine, messianic force to be a sort of policeman of the whole world. God has a way of standing before the nations with judgment, and it seems that I can hear God saying to America,

“You’re too arrogant!

And if you don’t change your ways,

I will rise up and break the backbone of your power,

and I’ll place it in the hands of a nation that doesn’t even know my name.

Be still and know that I’m God.”

Now it isn’t easy to stand up for truth and for justice. Sometimes it means being frustrated. When you tell the truth and take a stand, sometimes it means that you will walk the streets with a burdened heart. Sometimes it means losing a job…means being abused and scorned. It may mean having a seven, eight year old child asking a daddy, “Why do you have to go to jail so much?” And I’ve long since learned that to be a follower to the Jesus Christ means taking up the cross. And my bible tells me that Good Friday comes before Easter. Before the crown we wear, there is the cross that we must bear. Let us bear it–bear it for truth, bear it for justice, and bear it for peace. Let us go out this morning with that determination. And I have not lost faith. I’m not in despair, because I know that there is a moral order. I haven’t lost faith, because the arc of the moral universe is long, but it bends toward justice. I can still sing “We Shall Overcome” because Carlyle was right: “No lie can live forever.” We shall overcome because William Cullen Bryant was right: “Truth pressed to earth will rise again.” We shall overcome because James Russell Lowell was right: “Truth forever on the scaffold, wrong forever on the throne.” Yet, that scaffold sways the future. We shall overcome because the bible is right: “You shall reap what you sow.”

With this faith we will be able to hew out of the mountain of despair a stone of hope.

With this faith we will be able to transform the jangling discords of our world into a beautiful symphony of brotherhood.

With this faith we will be able to speed up the day when justice will roll down like waters, and righteousness like a mighty stream.

With this faith we will be able to speed up the day when the lion and the lamb will lie down together, and every man will sit under his own vine and fig tree, and none shall be afraid because the words of the Lord have spoken it.

With this faith we will be able to speed up the day when all over the world we will be able to join hands and sing in the words of the old Negro spiritual, “Free at last! Free at last! Thank God Almighty, we’re free at last!”

With this faith, we’ll sing it as we’re getting ready to sing it now. Men will beat their swords into plowshares and their spears into pruning hooks. And nations will not rise up against nations, neither shall they study war anymore. And I don’t know about you, I ain’t gonna study war no more.

seeking refuge in Abbey’s country

Phallic-arches-national-park
Edward Abbey presaged America’s current path to tyranny forty years ago and predicted that the end of American democracy would be coincident with the destruction of the wilderness.

What’s the connection between democracy and wilderness? Personal liberty is a fleeting commodity, according to Abbey, and history has shown that governments invariably move toward totalitarianism. When faced with authoritarian governance, wilderness is crucial because it serves as both a refuge from political oppression and a base for guerrilla warfare. Uprisings in urban settings are too quickly quelled by those with better weaponry, but hidden in mountain, desert or jungle settings, revolutionaries can gain an edge on establishment forces and engage in protracted — sometimes successful — battle. Consider Che in the mountains, the Vietcong in the jungle, Osama bin Laden in a desert cave.

From Desert Solitaire:

Suppose we were planning to impose a dictatorial regime upon the American people — the following preparations would be essential:

1. Concentrate the populace in megalopolitan masses so they can be kept under close surveillance and where, in the case of trouble, they can be bombed, burned, gassed or machine-gunned with a minimum of expense and waste.

2. Mechanize agriculture to the highest degree of refinement, thus forcing most of the scattered farm and ranching population into the cities. Such a policy is desirable because farmers, woodsmen, cowboys, Indians, fishermen and other relatively self-sufficient types are difficult to manage unless displaced from their natural environment.

3. Restrict the possession of firearms to the police and the regular military organizations.

4. Encourage or at least fail to discourage population growth. Large masses of people are more easily manipulated and dominated than scattered individuals.

5. Continue military conscription. Nothing excels military training for creating in young men an attitude of prompt, cheeful obedience to officially constituted authority.

6. Divert attention from deep conflicts within the society by engaging in foreign wars; make support of these wars a test of loyalty, thereby exposing and isolating potential opposition to the new order.

7. Overlay the nation with a finely reticulated network of communications, airlines and interstate autobahns.

8. Raze the wilderness. Dam the rivers, flood the canyons, drain the swamps, log the forests, strip-mine the hills, bulldoze the mountains, irrigate the deserts and improve the national parks into national parking lots.

In a final round of environmental fuck-yous, the Bush administration has offered up significant portions of pristine Utah wilderness to oil exploration. Aside from one notable monkeywrenching incident, the trashing of the American wilderness continues unabated.

Shots from my recent cave-hunting trip to Abbey’s country!

Toyota-Sequoia-offroad-Arches
Back-road-Arches
Arches-original-entrance
landscape-arch-arches
klondike-bluffs-arches
juniper-arches
ice-desert-arches
Marie-tree-hugger-arches
balanced-rock-near-abbey-arches
toyota-sequoia-arches
fiery-furnace-arches
delicate-arch-utah-license
cairns-delicate-arch-trail

Weathermen for a Democratic Society

Bernadine Dohrn addresses S.D.S. in ChicagoIn 1969, the Radical Youth Movement (RYM) within Students for a Democratic Society (SDS) expelled the passive participants to reconfigure the SDS to Bring the War Home. At left, Bernardine Dohrn uninvites the Progressive Labor Party (PL) and the Worker Student Alliance (WSA) from the Chicago conference. Below is the founding document after which the RYM was renamed.

You Don’t Need A Weatherman
To Know Which Way The Wind Blows

June 18, 1969

Submitted by Karin Asbley, Bill Ayers, Bernardine Dohrn, John Jacobs, Jeff Jones, Gerry Long, Home Machtinger, Jim Mellen, Terry Robbins, Mark Rudd and Steve Tappis.

I. International Revolution

The contradiction between the revolutionary peoples of Asia, Africa and Latin America and the imperialists headed by the United States is the principal contradiction in the contemporary world. The development of this contradiction is promoting the struggle of the people of the whole world against US imperialism and its lackeys.

Lin Piao, Long Live the Victory of People’s War!

People ask, what is the nature of the revolution that we talk about- Who will it be made by, and for, and what are its goals and strategy-

The overriding consideration in answering these questions is that the main struggle going on in the world today is between US imperialism and the national liberation struggles against it. This is essential in defining political matters in the whole world: because it is by far the most powerful, every other empire and petty dictator is in the long run dependent on US imperialism, which has unified, allied with, and defended all of the reactionary forces of the whole world. Thus, in considering every other force or phenomenon, from Soviet imperialism or Israeli imperialism to “workers struggle” in France or Czechoslovakia, we determine who are our friends and who are our enemies according to whether they help US imperialism or fight to defeat it.

So the very first question people in this country must ask in considering the question of revolution is where they stand in relation to the United States as an oppressor nation, and where they stand in relation to the masses of people throughout the world whom US imperialism is oppressing.

The primary task of revolutionary struggle is to solve this principal contradiction on the side of the people of the world. It is the oppressed peoples of the world who have created the wealth of this empire and it is to them that it belongs; the goal of the revolutionary struggle must be the control and use of this wealth in the interests of the oppressed peoples of the world.

It is in this context that we must examine the revolutionary struggles in the United States. We are within the heartland of a worldwide monster, a country so rich from its worldwide plunder that even the crumbs doled out to the enslaved masses within its borders provide for material existence very much above the conditions of the masses of people of the world. The US empire, as a worldwide system, channels wealth, based upon the labor and resources of the rest of the world, into the United States. The relative affluence existing in the United States is directly dependent upon the labor and natural resources of the Vietnamese, the Angolans, the Bolivians and the rest of the peoples of the Third World. All of the United Airlines Astrojets, all of the Holiday Inns, all of Hertz’s automobiles, your television set, car and wardrobe already belong, to a large degree to the people of the rest of the world.

Therefore, any conception of “socialist revolution” simply in terms of the working people of the United States, failing to recognize the full scope of interests of the most oppressed peoples of the world, is a conception of a fight for a particular privileged interest, and is a very dangerous ideology. While the control and use of the wealth of the Empire for the people of the whole world is also in the interests of the vast majority of the people in this country, if the goal is not clear from the start we will further the preservation of class society, oppression, war, genocide, and the complete emiseration of everyone, including the people of the US.

The goal is the destruction of US imperialism and the achievement of a classless world: world communism. Winning state power in the US will occur as a result of the military forces of the US overextending themselves around the world and being defeated piecemeal; struggle within the US will be a vital part of this process, but when the revolution triumphs in the US it will have been made by the people of the whole world. For socialism to be defined in national terms within so extreme and historical an oppressor nation as this is only imperialist national chauvinism on the part of the “movement.”

II. What Is The Black Colony-

Not every colony of people oppressed by imperialism lies outside the boundaries of the US. Black people within North America, brought here 400 years ago as slaves and whose labor, as slaves, built this country, are an internal colony within the confines of the oppressor nation. What this means is that black people are oppressed as a whole people, in the institutions and social relations of the country, apart from simply the consideration of their class position, income, skill, etc., as individuals- What does this colony look like- What is the basis for its common oppression and why is it important-

One historically important position has been that the black colony only consists of the black belt nation in the South, whose fight for national liberation is based on a common land, culture, history and economic life. The corollary of this position is that black people in the rest of the country are a national minority but not actually part of the colony themselves; so the struggle for national liberation is for the black belt, and not all blacks; black people in the north, not actually part of the colony, are part of the working class of the white oppressor nation. In this formulation northern black workers have a “dual role”—one an interest in supporting the struggle in the South, and opposing racism, as members of the national minority; and as northern “white nation” workers whose class interest is in integrated socialism in the north. The consistent version of this line actually calls for integrated organizing of black and white workers in the north along what it calls “class” lines.

This position is wrong; in reality, the black colony does not exist simply as the “black belt nation,” but exists in the country as a whole. The common oppression of black people and the common culture growing out of that history are not based historically or currently on their relation to the territory of the black belt, even though that has been a place of population concentration and has some very different characteristics than the north, particularly around the land question.

Rather, the common features of oppression, history and culture which unify black people as a colony (although originating historically in a common territory apart from the colonizers, i.e., Africa, not the South) have been based historically on their common position as slaves, which since the nominal abolition of slavery has taken the form of caste oppression, and oppression of black people as a people everywhere that they exist. A new black nation, different from the nations of Africa from which it came, has been forged by the common historical experience of importation and slavery and caste oppression; to claim that to be a nation it must of necessity now be based on a common national territory apart from the colonizing nation is a mechanical application of criteria which were and are applicable to different situations.

What is specifically meant by the term caste is that all black people, on the basis of their common slave history, common culture and skin color are systematically denied access to particular job categories (or positions within job categories), social position, etc., regardless of individual skills, talents, money or education. Within the working class, they are the most oppressed section; in the petit bourgeoisie, they are even more strictly confined to the lowest levels. Token exceptions aside, the specific content of this caste oppression is to maintain black people in the most exploitative and oppressive jobs and conditions. Therefore, since the lowest class is the working class, the black caste is almost entirely a caste of the working class, or [holds] positions as oppressed as the lower working-class positions (poor black petit bourgeoisie and farmers); it is a colonial labor caste,, a colony whose common national character itself is defined by their common class position.

Thus, northern blacks do not have a “dual interest”—as blacks on the one hand and “US-nation workers” on the other. They have a single class interest, along with all other black people in the US, as members of the Black Proletarian Colony.

III. The Struggle For Socialist Self-Determination

The struggle of black people—as a colony—is for self-determination, freedom, and liberation from US imperialism. Because blacks have been oppressed and held in an inferior social position as a people, they have a right to decide, organize and act on their common destiny as a people apart from white interference. Black self-determination does not simply apply to determination of their collective political destiny at some future time. It is directly tied to the fact that because all blacks experience oppression in a form that no whites do, no whites are in a position to fully understand and test from their own practice the real situation black people face and the necessary response to it. This is why it is necessary for black people to organize separately and determine their actions separately at each stage of the struggle.

It is important to understand the implications of this. It is not legitimate for whites to organizationally intervene in differences among revolutionary black nationalists. It would be arrogant for us to attack any black organization that defends black people and opposes imperialism in practice. But it is necessary to develop a correct understanding of the Black Liberation struggle within our own organization, where an incorrect one will further racist practice in our relations with the black movement.

In the history of some external colonies, such as China and Vietnam, the struggle for self-determination has had two stages: (1) a united front against imperialism and for New Democracy (which is a joint dictatorship of anti-colonial classes led by the proletariat, the content of which is a compromise between the interests of the proletariat and nationalist peasants, petit bourgeoisie and national bourgeoisie); and (2) developing out of the new democratic stage, socialism.

However, the black liberation struggle in this country will have only one “stage”; the struggle for self-determination will embody within it the struggle for socialism.

As Huey P. Newton has said, “In order to be a revolutionary nationalist, you would of necessity have to be a socialist.” This is because—given the caste quality of oppression-as-a-people-through-a-common-degree-of-exploitation—self-determination requires being free from white capitalist exploitation in the form of inferior (lower caste) jobs, housing, schools, hospitals, prices. In addition, only what was or became in practice a socialist program for self-determination—one which addressed itself to reversing this exploitation—could win the necessary active mass support in the “proletarian colony.”

The program of a united front for new democracy, on the other hand, would not be as thorough, and so would not win as active and determined support from the black masses. The only reason for having such a front would be where the independent petit bourgeois forces which it would bring in would add enough strength to balance the weakening of proletarian backing. This is not the case: first, because much of the black petit bourgeoisie is actually a “comprador” petit bourgeoisie (like so-called black capitalists who are promoted by the power structure to seem independent but are really agents of white monopoly capital), who would never fight as a class for any real self-determination; and secondly, because many black petit bourgeoisie, perhaps most, while not having a class interest in socialist self-determination, are close enough to the black masses in the oppression and limitations on their conditions that they will support many kinds of self-determination issues, and, especially when the movement is winning, can be won to support full (socialist) self-determination. For the black movement to work to maximize this support from the petit bourgeoisie is correct; but it is in no way a united front where it is clear that the Black Liberation Movement should not and does not modify the revolutionary socialist content of its stand to win that support.

From /New Left Notes/, June 18, 1969

IV. Black Liberation Means Revolution

What is the relationship of the struggle for black self-determination to the whole worldwide revolution to defeat US imperialism and internationalize its resources toward the goal of creating a classless world-

No black self-determination could be won which would not result in a victory for the international revolution as a whole. The black proletarian colony, being dispersed as such a large and exploited section of the work force, is essential to the survival of imperialism. Thus, even if the black liberation movement chose to try to attain self-determination in the form of a separate country (a legitimate part of the right to self-determination), existing side by side with the US, imperialism could not survive if they won it—and so would never give up without being defeated. Thus, a revolutionary nationalist movement could not win without destroying the state power of the imperialists; and it is for this reason that the black liberation movement, as a revolutionary nationalist movement for self-determination, is automatically in and of itself an inseparable part of the whole revolutionary struggle against US imperialism and for international socialism.

However, the fact that black liberation depends on winning the whole revolution does not mean that it depends on waiting for and joining with a mass white movement to do it. The genocidal oppression of black people must be ended, and does not allow any leisure time to wait; if necessary, black people could win self-determination, abolishing the whole imperialist system and seizing state power to do it, without this white movement, although the cost among whites and blacks both would be high.

Blacks could do it alone if necessary because of their centralness to the system, economically and geo-militarily, and because of the level of unity, commitment, and initiative which will be developed in waging a people’s war for survival and national liberation. However, we do not expect that they will have to do it alone, not only because of the international situation, but also because the real interests of masses of oppressed whites in this country lie with the Black Liberation struggle, and the conditions for understanding and fighting for these interests grow with the deepening of the crises. Already, the black liberation movement has carried with it an upsurge of revolutionary consciousness among white youth; and while there are no guarantees, we can expect that this will extend and deepen among all oppressed whites.

To put aside the possibility of blacks winning alone leads to the racist position that blacks should wait for whites and are dependent on whites acting for them to win. Yet the possibility of blacks winning alone cannot in the least be a justification for whites failing to shoulder the burden of developing a revolutionary movement among whites. If the first error is racism by holding back black liberation, this would be equally racist by leaving blacks isolated to take on the whole fight—and the whole cost—for everyone.

It is necessary to defeat both racist tendencies: (1) that blacks shouldn’t go ahead with making the revolution, and (2) that blacks should go ahead alone with making it. The only third path is to build a white movement which will support the blacks in moving as fast as they have to and are able to, and still itself keep up with that black movement enough so that white revolutionaries share the cost and the blacks don’t have to do the whole thing alone. Any white who does not follow this third path is objectively following one of the other two (or both) and is objectively racist.

V. Anti-Imperialist Revolution And The United Front

Since the strategy for defeating imperialism in semi-feudal colonies has two stages, the new democratic stage of a united front to throw out imperialism and then the socialist stage, some people suggest two stages for the US too—one to stop imperialism, the anti-imperialist stage, and another to achieve the dictatorship of the proletariat, the socialist stage. It is no accident that even the proponents of this idea can’t tell you what it means. In reality, imperialism is a predatory international stage of capitalism. Defeating imperialism within the US couldn’t possibly have the content, which it could in a semi-feudal country, of replacing imperialism with capitalism or new democracy; when imperialism is defeated in the US, it will be replaced by socialism—nothing else. One revolution, one replacement process, one seizure of state power—the anti-imperialist revolution and the socialist revolution, one and the same stage. To talk of this as two separate stages, the struggle to overthrow imperialism and the struggle for socialist revolution, is as crazy as if Marx had talked about the proletarian socialist revolution as a revolution of two stages, one the overthrow of capitalist state power, and second the establishment of socialist state power.

Along with no two stages, there is no united front with the petit bourgeoisie, because its interests as a class aren’t for replacing imperialism with socialism. As far as people within this country are concerned, the international war against imperialism is the same task as the socialist revolution, for one overthrow of power here. There is no “united front” for socialism here.

One reason people have considered the “united front” idea is the fear that if we were talking about a one-stage socialist revolution we would fail to organize maximum possible support among people, like some petit bourgeoisie, who would fight imperialism on a particular issue, but weren’t for revolution. When the petit bourgeoisie’s interest is for fighting imperialism on a particular issue, but not for overthrowing it and replacing it with socialism, it is still contributing to revolution to that extent—not to some intermediate thing which is not imperialism and not socialism. Someone not for revolution is not for actually defeating imperialism either, but we still can and should unite with them on particular issues. But this is not a united front (and we should not put forth some joint “united front” line with them to the exclusion of our own politics), because their class position isn’t against imperialism as a system. In China, or Vietnam, the petit bourgeoisie’s class interests could be for actually winning against imperialism; this was because their task was driving it out, not overthrowing its whole existence. For us here, “throwing it out” means not from one colony, but all of them, throwing it out of the world, the same thing as overthrowing it.

VI. International Strategy

What is the strategy of this international revolutionary movement- What are the strategic weaknesses of the imperialists which make it possible for us to win- Revolutionaries around the world are in general agreement on the answer, which Lin Piao describes in the following way:

US imperialism is stronger, but also more vulnerable, than any imperialism of the past. It sets itself against the people of the whole world, including the people of the United States. Its human, military, material and financial resources are far from sufficient for the realization of its ambition of domination over the whole world. US imperialism has further weakened itself by occupying so many places in the world, overreaching itself, stretching its fingers out wide and dispersing its strength, with its rear so far away and its supply lines so long.

—/Long Live the Victory of People’s War/

The strategy which flows from this is what Ché called “creating two, three, many Vietnams”—to mobilize the struggle so sharply in so many places that the imperialists cannot possibly deal with it all. Since it is essential to their interests, they will try to deal with it all, and will be defeated and destroyed in the process.

In defining and implementing this strategy, it is clear that the vanguard (that is, the section of the people who are in the forefront of the struggle and whose class interests and needs define the terms and tasks of the revolution) of the “American Revolution” is the workers and oppressed peoples of the colonies of Asia, Africa and Latin America. Because of the level of special oppression of black people as a colony, they reflect the interests of the oppressed people of the world from within the borders of the United States; they are part of the Third World and part of the international revolutionary vanguard.

The vanguard role of the Vietnamese and other Third World countries in defeating US imperialism has been clear to our movement for some time. What has not been so clear is the vanguard role black people have played, and continue to play, in the development of revolutionary consciousness and struggle within the United States. Criticisms of the black liberation struggle as being “reactionary” or of black organizations on campus as being conservative or “racist” very often express this lack of understanding. These ideas are incorrect and must be defeated if a revolutionary movement is going to be built among whites.

The black colony, due to its particular nature as a slave colony, never adopted a chauvinist identification with America as an imperialist power, either politically or culturally. Moreover, the history of black people in America has consistently been one of the greatest overall repudiations of and struggle against the state. From the slave ships from Africa to the slave revolts, the Civil War, etc., black people have been waging a struggle for survival and liberation. In the history of our own movement this has also been the case: the civil rights struggles, initiated and led by blacks in the South; the rebellions beginning with Harlem in 1964 and Watts in 1965 through Detroit and Newark in 1967; the campus struggles at all-black schools in the South and struggles led by blacks on campuses all across the country. As it is the blacks—along with the Vietnamese and other Third World people—who are most oppressed by US imperialism, their class interests are most solidly and resolutely committed to waging revolutionary struggle through to its completion. Therefore it is no surprise that time and again, in both political content and level of consciousness and militancy, it has been the black liberation movement which has upped the ante and defined the terms of the struggle.

What is the relationship of this “black vanguard” to the “many Vietnams” around the world- Obviously this is an example of our strategy that different fronts reinforce each other. The fact that the Vietnamese are winning weakens the enemy, advancing the possibilities for the black struggle, etc. But it is important for us to understand that the interrelationship is more than this. Black people do not simply “choose” to intensify their struggle because they want to help the Vietnamese, or because they see that Vietnam heightens the possibilities for struggle here. The existence of any one Vietnam, especially a winning one, spurs on others not only through consciousness and choice, but through need, because it is a political and economic, as well as military, weakening of capitalism, and this means that to compensate, the imperialists are forced to intensify their oppression of other people.

Thus the loss of China and Cuba and the loss now of Vietnam not only encourages other oppressed peoples (such as the blacks) by showing what the alternative is and that it can be won, but also costs the imperialists billions of dollars which they then have to take out of the oppression of these other peoples. Within this country increased oppression falls heavier on the most oppressed sections of the population, so that the condition of all workers is worsened through rising taxes, inflation and the fall of real wages, and speedup. But this increased oppression falls heaviest on the most oppressed, such as poor white workers and, especially, the blacks, for example through the collapse of state services like schools, hospitals and welfare, which naturally hits the hardest at those most dependent on them.

This deterioration pushes people to fight harder to even try to maintain their present level. The more the ruling class is hurt in Vietnam, the harder people will be pushed to rebel and to fight for reforms. Because there exist successful models of revolution in Cuba, Vietnam, etc., these reform struggles will provide a continually larger and stronger base for revolutionary ideas. Because it needs to maximize profits by denying the reforms, and is aware that these conditions and reform struggles will therefore lead to revolutionary consciousness, the ruling class will see it more and more necessary to come down on any motion at all, even where it is not yet highly organized or conscious. It will come down faster on black people, because their oppression is increasing fastest, and this makes their rebellion most thorough and most dangerous, and fastest growing. It is because of this that the vanguard character and role of the black liberation struggle will be increased and intensified, rather than being increasingly equal to and merged into the situation and rebellion of oppressed white working people and youth. The crises of imperialism (the existence of Vietnam and especially that it’s winning) will therefore create a “Black Vietnam” within the US.

Given that black self-determination would mean fully crushing the power of the imperialists, this “Vietnam” has certain different characteristics than the external colonial wars. The imperialists will never “get out of the US” until their total strength and every resource they can bring to bear has been smashed; so the Black Vietnam cannot win without bringing the whole thing down and winning for everyone. This means that this war of liberation will be the most protracted and hardest fought of all.

It is in this context that the question of the South must be dealt with again, not as a question of whether or not the black nation, black colony, exists there, as opposed to in the North as well, but rather as a practical question of strategy and tactics: Can the black liberation struggle—the struggle of all blacks in the country—gain advantage in the actual war of liberation by concentrating on building base areas in the South in territory with a concentration of black population-

This is very clearly a different question than that of “where the colony is,” and to this question the “yes” answer is an important possibility. If the best potential for struggle in the South were realized, it is fully conceivable and legitimate that the struggle there could take on the character of a fight for separation; and any victories won in that direction would be important gains for the national liberation of the colony as a whole. However, because the colony is dispersed over the whole country, and not just located in the black belt, winning still means the power and liberation of blacks in the whole country.

Thus, even the winning of separate independence in the South would still be one step toward self-determination, and not equivalent to winning it; which, because of the economic position of the colony as a whole, would still require overthrowing the state power of the imperialists, taking over production and the whole economy and power, etc.

VII. The Revolutionary Youth Movement: Class Analysis

The revolutionary youth movement program was hailed as a transition strategy, which explained a lot of our past work and pointed to new directions for our movement. But as a transition to what- What was our overall strategy- Was the youth movement strategy just an organizational strategy because SDS is an organization of youth and we can move best with other young people-

We have pointed to the vanguard nature of the black struggle in this country as part of the international struggle against American imperialism, and the impossibility of anything but an international strategy for winning. Any attempt to put forth a strategy which, despite internationalist rhetoric, assumes a purely internal development to the class struggle in this country, is incorrect. The Vietnamese (and the Uruguayans and the Rhodesians) and the blacks and Third World peoples in this country will continue to set the terms for class struggle in America.

In this context, why an emphasis on youth- Why should young people be willing to fight on the side of Third World peoples- Before dealing with this question about youth, however, there follows a brief sketch of the main class categories in the white mother country which we think are important, and [which] indicate our present estimation of their respective class interests (bearing in mind that the potential for various sections to understand and fight for the revolution will vary according to more than just their real class interests).

Most of the population is of the working class, by which we mean not simply industrial or production workers, nor those who are actually working, but the whole section of the population which doesn’t own productive property and so lives off of the sale of its labor power. This is not a metaphysical category either in terms of its interests, the role it plays, or even who is in it, which very often is difficult to determine.

As a whole, the long-range interests of the non-colonial sections of the working class lie with overthrowing imperialism, with supporting self-determination for the oppressed nations (including the black colony), with supporting and fighting for international socialism. However, virtually all of the white working class also has short-range privileges from imperialism, which are not false privileges but very real ones which give them an edge of vested interest and tie them to a certain extent to the imperialists, especially when the latter are in a relatively prosperous phase. When the imperialists are losing their empire, on the other hand, these short-range privileged interests are seen to be temporary (even though the privileges may be relatively greater over the faster-increasing emiseration of the oppressed peoples). The long-range interests of workers in siding with the oppressed peoples are seen more clearly in the light of imperialism’s impending defeat. Within the whole working class, the balance of anti-imperialist class interests with white mother country short-term privilege varies greatly.

First, the most oppressed sections of the mother country working class have interests most clearly and strongly anti-imperialist. Who are the most oppressed sections of the working class- Millions of whites who have as oppressive material conditions as the blacks, or almost so: especially poor southern white workers; the unemployed or semi-employed, or those employed at very low wages for long hours and bad conditions, who are non-unionized or have weak unions; and extending up to include much of unionized labor which has it a little better off but still is heavily oppressed and exploited. This category covers a wide range and includes the most oppressed sections not only of production and service workers but also some secretaries, clerks, etc. Much of this category gets some relative privileges (i.e. benefits) from imperialism, which constitute some material basis for being racist or pro-imperialist; but overall it is itself directly and heavily oppressed, so that in addition to its long-range class interest on the side of the people of the world, its immediate situation also constitutes a strong basis for sharpening the struggle against the state and fighting through to revolution.

Secondly, there is the upper strata of the working class. This is also an extremely broad category, including the upper strata of unionized skilled workers and also most of the “new working class” of proletarianized or semi-proletarianized “intellect workers.” There is no clearly marked dividing line between the previous section and this one; our conclusions in dealing with “questionable” strata will in any event have to come from more thorough analysis of particular situations. The long-range class interests of this strata, like the previous section of more oppressed workers, are for the revolution and against imperialism. However, it is characterized by a higher level of privilege relative to the oppressed colonies, including the blacks, and relative to more oppressed workers in the mother country; so that there is a strong material basis for racism and loyalty to the system. In a revolutionary situation, where the people’s forces were on the offensive and the ruling class was clearly losing, most of this upper strata of the working class will be winnable to the revolution, while at least some sections of it will probably identify their interests with imperialism till the end and oppose the revolution (which parts do which will have to do with more variables than just the particular level of privilege). The further development of the situation will clarify where this section will go, although it is clear that either way we do not put any emphasis on reaching older employed workers from this strata at this time. The exception is where they are important to the black liberation struggle, the Third World, or the youth movement in particular situations, such as with teachers, hospital technicians, etc., in which cases we must fight particularly hard to organize them around a revolutionary line of full support for black liberation and the international revolution against US imperialism. This is crucial because the privilege of this section of the working class has provided and will provide a strong material basis for national chauvinist and social democratic ideology within the movement, such as anti-internationalist concepts of “student power” and “workers control.” Another consideration in understanding the interests of this segment is that, because of the way it developed and how its skills and its privileges were “earned over time,” the differential between the position of youth and older workers is in many ways greater for this section than any other in the population. We should continue to see it as important to build the revolutionary youth movement among the youth of this strata.

Thirdly, there are “middle strata” who are not petit bourgeoisie, who may even technically be upper working class, but who are so privileged and tightly tied to imperialism through their job roles that they are agents of imperialism. This section includes management personnel, corporate lawyers, higher civil servants, and other government agents, army officers, etc. Because their job categories require and promote a close identification with the interests of the ruling class, these strata are enemies of the revolution.

Fourthly, and last among the categories we’re going to deal with, is the petit bourgeoisie. This class is different from the middle level described above in that it has the independent class interest which is opposed to both monopoly power and to socialism. The petit bourgeoisie consists of small capital—both business and farms—and self-employed tradesmen and professionals (many professionals work for monopoly capital, and are either the upper level of the working class or in the dent class interests-anti-monopoly capital, but for capitalism rather than socialism—gives it a political character of some opposition to “big government,” like its increased spending and taxes and its totalitarian extension of its control into every aspect of life, and to “big labor,” which is at this time itself part of the monopoly capitalist power structure. The direction which this opposition takes can be reactionary or reformist. At this time the reformist side of it is very much mitigated by the extent to which the independence of the petit bourgeoisie is being undermined. Increasingly, small businesses are becoming extensions of big ones, while professionals and self-employed tradesmen less and less sell their skills on their own terms and become regular employees of big firms. This tendency does not mean that the reformist aspect is not still present; it is, and there are various issues, like withdrawing from a losing imperialist war, where we could get support from them. On the question of imperialism as a system, however, their class interests are generally more for it than for overthrowing it, and it will be the deserters from their class who stay with us.

VIII. Why A Revolutionary Youth Movement-

In terms of the above analysis, most young people in the US are part of the working class. Although not yet employed, young people whose parents sell their labor power for wages, and more important who themselves expect to do the same in the future—or go into the army or be unemployed—are undeniably members of the working class. Most kids are well aware of what class they are in, even though they may not be very scientific about it. So our analysis assumes from the beginning that youth struggles are, by and large, working-class struggles. But why the focus now on the struggles of working-class youth rather than on the working class as a whole-

The potential for revolutionary consciousness does not always correspond to ultimate class interest, particularly when imperialism is relatively prosperous and the movement is in an early stage. At this stage, we see working-class youth as those most open to a revolutionary movement which sides with the struggles of Third World people; the following is an attempt to explain a strategic focus on youth for SDS.

In general, young people have less stake in a society (no family, fewer debts, etc.), are more open to new ideas (they have not been brainwashed for so long or so well), and are therefore more able and willing to move in a revolutionary direction. Specifically in America, young people have grown up experiencing the crises in imperialism. They have grown up along with a developing black liberation movement, with the liberation of Cuba, the fights for independence in Africa and the war in Vietnam. Older people grew up during the fight against fascism, during the Cold War, the smashing of the trade unions, McCarthy, and a period during which real wages consistently rose—since 1965 disposable real income has decreased slightly, particularly in urban areas where inflation and increased taxation have bitten heavily into wages. This crisis in imperialism affects all parts of the society. America has had to militarize to protect and expand its empire; hence the high draft calls and the creation of a standing army of three and a half million, an army which still has been unable to win in Vietnam. Further, the huge defense expenditures—required for the defense of the empire and at the same time a way of making increasing profits for the defense industries—have gone hand in hand with the urban crisis around welfare, the hospitals, the schools, housing, air and water pollution. The State cannot provide the services it has been forced to assume responsibility for, and needs to increase taxes and to pay its growing debts while it cuts services and uses the pigs to repress protest. The private sector of the economy can’t provide jobs, particularly unskilled jobs. The expansion of the defense and education industries by the State since World War II is in part an attempt to pick up the slack, though the inability to provide decent wages and working conditions for “public” jobs is more and more a problem.

As imperialism struggles to hold together this decaying social fabric, it inevitably resorts to brute force and authoritarian ideology. People, especially young people, more and more find themselves in the iron grip of authoritarian institutions. Reaction against the pigs or teachers in the schools, welfare pigs or the army, is generalizable and extends beyond the particular repressive institution to the society and the State as a whole. The legitimacy of the State is called into question for the first time in at least 30 years, and the anti-authoritarianism which characterizes the youth rebellion turns into rejection of the State, a refusal to be socialized into American society. Kids used to try to beat the system from inside the army or from inside the schools; now they desert from the army and burn down the schools.

The crisis in imperialism has brought about a breakdown in bourgeois social forms, culture and ideology. The family falls apart, kids leave home, women begin to break out of traditional “female” and “mother” roles. There develops a “generation gap” and a “youth problem.” Our heroes are no longer struggling businessmen, and we also begin to reject the ideal career of the professional and look to Mao, Chef, the Panthers, the Third World, for our models, for motion. We reject the elitist, technocratic bullshit that tells us only experts can rule, and look instead to leadership from the people’s war of the Vietnamese. Chuck Berry, Elvis, the Temptations brought us closer to the “people’s culture” of Black America. The racist response to the civil rights movement revealed the depth of racism in America, as well as the impossibility of real change through American institutions. And the war against Vietnam is not “the heroic war against the Nazis”; it’s the big lie, with napalm burning through everything we had heard this country stood for. Kids begin to ask questions: Where is the Free World- And who do the pigs protect at home-

The breakdown in bourgeois culture and concomitant anti-authoritarianism is fed by the crisis in imperialism, but also in turn feeds that crisis, exacerbates it so that people no longer merely want the plastic ’50s restored, but glimpse an alternative (like inside the Columbia buildings) and begin to fight for it. We don’t want teachers to be more kindly cops; we want to smash cops, and build a new life.

The contradictions of decaying imperialism fall hardest on youth in four distinct areas—the schools, jobs, the draft and the army, and the pigs and the courts. (A) In jail-like schools, kids are fed a mish-mash of racist, male chauvinist, anti-working class, anti-communist lies while being channeled into job and career paths set up according to the priorities of monopoly capital. At the same time, the State is becoming increasingly incapable of providing enough money to keep the schools going at all. (B) Youth unemployment is three times average unemployment. As more jobs are threatened by automation or the collapse of specific industries, unions act to secure jobs for those already employed. New people in the labor market can’t find jobs, job stability is undermined (also because of increasing speed-up and more intolerable safety conditions) and people are less and less going to work in the same shop for 40 years. And, of course, when they do find jobs, young people get the worst ones and have the least seniority. (C) There are now two and a half million soldiers under thirty who are forced to police the world, kill and be killed in wars of imperialist domination. And (D) as a “youth problem” develops out of all this, the pigs and courts enforce curfews, set up pot busts, keep people off the streets, and repress any youth motion whatsoever.

In all of this, it is not that life in America is toughest for youth or that they are the most oppressed. Rather, it is that young people are hurt directly—and severely—by imperialism. And, in being less tightly tied to the system, they are more “pushed” to join the black liberation struggle against US imperialism. Among young people there is less of a material base for racism—they have no seniority, have not spent 20 years securing a skilled job (the white monopoly of which is increasingly challenged by the black liberation movement), and aren’t just about to pay off a 25-year mortgage on a house which is valuable because it’s located in a white neighborhood.

While these contradictions of imperialism fall hard on all youth, they fall hardest on the youth of the most oppressed (least privileged) sections of the working class. Clearly these youth have the greatest material base for struggle. They are the ones who most often get drafted, who get the worst jobs if they get any, who are most abused by the various institutions of social control, from the army to decaying schools, to the pigs and the courts. And their day-to-day existence indicates a potential for militancy and toughness. They are the people whom we can reach who at this stage are most ready to engage in militant revolutionary struggle.

The point of the revolutionary youth movement strategy is to move from a predominant student elite base to more oppressed (less privileged) working-class youth as a way of deepening and expanding the revolutionary youth movement—not of giving up what we have gained, not giving up our old car for a new Dodge. This is part of a strategy to reach the entire working class to engage in struggle against imperialism; moving from more privileged sections of white working-class youth to more oppressed sections to the entire working class as a whole, including importantly what has classically been called the industrial proletariat. But this should not be taken to mean that there is a magic moment, after we reach a certain percentage of the working class, when all of a sudden we become a working-class movement. We are already that if we put forward internationalist proletarian politics. We also don’t have to wait to become a revolutionary force. We must be a self-conscious revolutionary force from the beginning, not be a movement which takes issues to some mystical group—”THE PEOPLE”—who will make the revolution. We must be a revolutionary movement of people understanding the necessity to reach more people, all working people, as we make the revolution.

The above arguments make it clear that it is both important and possible to reach young people wherever they are—not only in the shops, but also in the schools, in the army and in the streets—so as to recruit them to fight on the side of the oppressed peoples of the world. Young people will be part of the International Liberation Army. The necessity to build this International Liberation Army in America leads to certain priorities in practice for the revolutionary youth movement which we should begin to apply this summer. …

IX. Imperialism Is The Issue

The Communists are distinguished from the other working-class parties by this only: 1. In the national struggles of the proletariat of different countries, they point out and bring to the front the common interests of the entire proletariat, independently of all nationality. 2. In the various stages of development which the struggle of the working-class against the bourgeoisie has to pass through, they always and everywhere represent the interests of the movement as a whole.”

—Communist Manifesto

How do we reach youth; what kinds of struggles do we build; how do we make a revolution- What we have tried to lay out so far is the political content of the consciousness which we want to extend and develop as a mass consciousness: the necessity to build our power as part of the whole international revolution to smash the state power of the imperialists and build socialism. Besides consciousness of this task, we must involve masses of people in accomplishing it. Yet we are faced with a situation in which almost all of the people whose interests are served by these goals, and who should be, or even are, sympathetic to revolution, neither understand the specific tasks involved in making a revolution nor participate in accomplishing them. On the whole, people don’t join revolutions just because revolutionaries tell them to. The oppression of the system affects people in particular ways, and the development of political consciousness and participation begins with particular problems, which turn into issues and struggles. We must transform people’s everyday problems, and the issues and struggles growing out of them, into revolutionary consciousness, active and conscious opposition to racism and imperialism.

This is directly counterposed to assuming that struggles around immediate issues will lead naturally over time to struggle against imperialism. It has been argued that since people’s oppression is due to imperialism and racism, then any struggle against immediate oppression is “objectively anti-imperialist,” and the development of the fight against imperialism is a succession of fights for reforms. This error is classical economism.

A variant of this argument admits that this position is often wrong, but suggests that since imperialism is collapsing at this time, fights for reforms become “objectively anti-imperialist.” At this stage of imperialism there obviously will be more and more struggles for the improvement of material conditions, but that is no guarantee of increasing internationalist proletarian consciousness.

On the one hand, if we, as revolutionaries, are capable of understanding the necessity to smash imperialism and build socialism, then the masses of people who we want to fight along with us are capable of that understanding. On the other hand, people are brainwashed and at present don’t understand it; if revolution is not raised at every opportunity, then how can we expect people to see it in their interests, or to undertake the burdens of revolution- We need to make it clear from the very beginning that we are about revolution. But if we are so careful to avoid the dangers of reformism, how do we relate to particular reform struggles- We have to develop some sense of how to relate each particular issue to the revolution.

In every case, our aim is to raise anti-imperialist and anti-racist consciousness and tie the struggles of working-class youth (and all working people) to the struggles of Third World people, rather than merely joining fights to improve material conditions, even though these fights are certainly justified. This is not to say that we don’t take immediate fights seriously, or fight hard in them, but that we are always up front with our politics, knowing that people in the course of struggle are open to a class line, ready to move beyond narrow self-interest.

It is in this sense that we point out that the particular issue is not the issue, is important insofar as it points to imperialism as an enemy that has to be destroyed. Imperialism is always the issue. Obviously, the issue cannot be a good illustration, or a powerful symbol, if it is not real to people, if it doesn’t relate to the concrete oppression that imperialism causes. People have to be (and are being) hurt in some material way to understand the evils of imperialism, but what we must stress is the systematic nature of oppression and the way in which a single manifestation of imperialism makes clear its fundamental nature. At Columbia it was not the gym, in particular, which was important in the struggle, but the way in which the gym represented, to the people of Harlem and Columbia, Columbia’s imperialist invasion of the black colony. Or at Berkeley, though people no doubt needed a park (as much, however, as many other things-), what made the struggle so important was that people, at all levels of militancy, consciously saw themselves attacking private property and the power of the State. And the Richmond Oil Strike was exciting because the militant fight for improvement of material conditions was part and parcel of an attack on international monopoly capital. The numbers and militancy of people mobilized for these struggles has consistently surprised the left, and pointed to the potential power of a class-conscious mass movement.

The masses will fight for socialism when they understand that reform fights, fights for improvement of material conditions, cannot be won under imperialism. With this understanding, revolutionaries should never put forth a line which fosters the illusion that imperialism will grant significant reforms. We must engage in struggles forthrightly as revolutionaries, so that it will be clear to anyone we help to win gains that the revolution rather than imperialism is responsible for them. This is one of the strengths of the Black Panther Party Breakfast for Children Program. It is “socialism in practice” by revolutionaries with the “practice” of armed self-defense and a “line” which stresses the necessity of overthrowing imperialism and seizing state power. Probably the American Friends Service Committee serves more children breakfast, but it is the symbolic value of the program in demonstrating what socialism will do for people which makes the Black Panther Program worthwhile.

What does it mean to organize around racism and imperialism in specific struggles- In the high schools (and colleges) at this time, it means putting forth a mass line to close down the schools, rather than to reform them, so that they can serve the people. The reason for this line is not that under capitalism the schools cannot serve the people, and therefore it is silly or illusory to demand that. Rather, it is that kids are ready for the full scope of militant struggle, and already demonstrate a consciousness of imperialism, such that struggles for a people-serving school would not raise the level of their struggle to its highest possible point. Thus, to tell a kid in New York that imperialism tracks him and thereby oppresses him is often small potatoes compared to his consciousness that imperialism oppresses him by jailing him, pigs and all, and the only thing to do is break out and tear up the jail. And even where high school kids are not yet engaged in such sharp struggle, it is crucial not to build consciousness only around specific issues such as tracking or ROTC or racist teachers, but to use these issues to build toward the general consciousness that the schools should be shut down. It may be important to present a conception of what schools should or could be like (this would include the abolition of the distinction between mental and physical work), but not offer this total conception as really possible to fight for in any way but through revolution.

A mass line to close down the schools or colleges does not contradict demands for open admissions to college or any other good reform demand. Agitational demands for impossible, but reasonable, reforms are a good way to make a revolutionary point. The demand for open admissions by asserting the alternative to the present (school) system exposes its fundamental nature—that it is racist, class-based, and closed—pointing to the only possible solution to the present situation: “Shut it down!” The impossibility of real open admissions—all black and brown people admitted, no flunk-out, full scholarship, under present conditions—is the best reason (that the schools show no possibility for real reform) to shut the schools down. We should not throw away the pieces of victories we gain from these struggles, for any kind of more open admissions means that the school is closer to closing down (it costs the schools more, there are more militant blacks and browns making more and more fundamental demands on the schools, and so on). Thus our line in the schools, in terms of pushing any good reforms, should be, Open them up and shut them down!”

The spread of black caucuses in the shops and other workplaces throughout the country is an extension of the black liberation struggle. These groups have raised and will continue to raise anti-racist issues to white workers in a sharper fashion than any whites ever have or could raise them. Blacks leading struggles against racism made the issue unavoidable, as the black student movement leadership did for white students. At the same time these black groups have led fights which traditional trade-union leaders have consistently refused to lead—fights against speed-up and for safety (issues which have become considerably more serious in the last few years), forcing white workers, particularly the more oppressed, to choose in another way between allegiance to the white mother country and black leadership. As white mother country radicals we should try to be in shops, hospitals, and companies where there are black caucuses, perhaps organizing solidarity groups, but at any rate pushing the importance of the black liberation struggle to whites, handing out Free Huey literature, bringing guys out to Panther rallies, and so on. Just one white guy could play a crucial role in countering UAW counter-insurgency.

We also need to relate to workplaces where there is no black motion but where there are still many young white workers. In the shops the crisis in imperialism has come down around speed-up, safety, and wage squeeze—due to higher taxes and increased inflation, with the possibility of wage-price controls being instituted.

We must relate this exploitation back to imperialism. The best way to do this is probably not caucuses in the shops, but to take guys to citywide demonstrations, Newsreels, even the latest administration building, to make the Movement concrete to them and involve them in it. Further, we can effect consciousness and pick up people through agitational work at plants, train stops, etc., selling Movements, handing out leaflets about the war, the Panthers, the companies’ holdings overseas or relations to defense industry, etc.

After the Richmond strike, people leafleted about demonstrations in support of the Curaçao Oil workers, Free Huey May Day, and People’s Park.

SDS has not dealt in any adequate way with the women question; the resolution passed at Ann Arbor did not lead to much practice, nor has the need to fight male supremacy been given any programmatic direction within the RYM. As a result, we have a very limited understanding of the tie-up between imperialism and the women question, although we know that since World War II the differential between men’s and women’s wages has increased, and guess that the breakdown of the family is crucial to the woman question. How do we organize women against racism and imperialism without submerging the principled revolutionary question of women’s liberation- We have no real answer, but we recognize the real reactionary danger of women’s groups that are not self-consciously revolutionary and anti-imperialist.

To become more relevant to the growing women’s movement, SDS women should begin to see as a primary responsibility the self-conscious organizing of women. We will not be able to organize women unless we speak directly to their own oppression. This will become more and more critical as we work with more oppressed women. Women who are working and women who have families face male supremacy continuously in their day-to-day lives; that will have to be the starting point in their politicization. Women will never be able to undertake a full revolutionary role unless they break out of their woman’s role. So a crucial task for revolutionaries is the creation of forms of organization in which women will be able to take on new and independent roles. Women’s self-defense groups will be a step toward these organizational forms, as an effort to overcome women’s isolation and build revolutionary self-reliance.

The cultural revolt of women against their “role” in imperialism (which is just beginning to happen in a mass way) should have the same sort of revolutionary potential that the RYM claimed for “youth culture.” The role of the “wife-mother” is reactionary in most modern societies, and the disintegration of that role under imperialism should make women more sympathetic to revolution.

In all of our work we should try to formulate demands that not only reach out to more oppressed women, but ones which tie us to other ongoing struggles, in the way that a daycare center at U of C [University of Chicago] enabled us to tie the women’s liberation struggle to the Black Liberation struggle.

There must be a strong revolutionary women’s movement, for without one it will be impossible for women’s liberation to be an important part of the revolution. Revolutionaries must be made to understand the full scope of women’s oppression, and the necessity to smash male supremacy.

X. Neighborhood-Based Citywide Youth Movement

One way to make clear the nature of the system and our tasks working off of separate struggles is to tie them together with each other: to show that we’re one “multi-issue” movement, not an alliance of high school and college students, or students and GIs, or youth and workers, or students and the black community. The way to do this is to build organic regional or sub-regional and citywide movements, by regularly bringing people in one institution or area to fights going on on other fronts.

This works on two levels. Within a neighborhood, by bringing kids to different fights and relating these fights to each other—high school stuff, colleges, housing, welfare, shops—we begin to build one neighborhood-based multi-issue movement off of them. Besides actions and demonstrations, we also pull different people together in day-to-day film showings, rallies, for speakers and study groups, etc. On a second level, we combine neighborhood “bases” into a citywide or region-wide movement by doing the same kind of thing; concentrating our forces at whatever important struggles are going on and building more ongoing interrelationships off of that.

The importance of specifically neighborhood-based organizing is illustrated by our greatest failing in RYM practice so far—high school organizing. In most cities we don’t know the kids who have been tearing up and burning down the schools. Our approach has been elitist, relating to often baseless citywide groups by bringing them our line, or picking up kids with a false understanding of “politics” rather than those whose practice demonstrates their concrete anti-imperialist consciousness that schools are prisons. We’ve been unwilling to work continuously with high school kids as we did in building up college chapters. We will only reach the high school kids who are in motion by being in the schoolyards, hangouts and on the streets on an everyday basis. From a neighborhood base, high school kids could be effectively tied in to struggles around other institutions and issues, and to the anti-imperialist movement as a whole.

We will try to involve neighborhood kids who aren’t in high schools too; take them to anti-war or anti-racism fights, stuff in the schools, etc.; and at the same time reach out more broadly through newspapers, films, storefronts. Activists and cadres who are recruited in this work will help expand and deepen the Movement in new neighborhoods and high schools. Mostly we will still be tied in to the college-based movement in the same area, be influencing its direction away from campus-oriented provincialism, be recruiting high school kids into it where it is real enough and be recruiting organizers out of it. In its most developed form, this neighborhood-based movement would be a kind of sub-region. In places where the Movement wasn’t so strong, this would be an important form for being close to kids in a day-to-day way and yet be relating heavily to a lot of issues and political fronts which the same kids are involved with.

The second level is combining these neighborhoods into citywide and regional movements. This would mean doing the same thing—bringing people to other fights going on—only on a larger scale, relating to various blow-ups and regional mobilizations. An example is how a lot of people from different places went to San Francisco State, the Richmond Oil Strike, and now Berkeley. The existence of this kind of cross-motion makes ongoing organizing in other places go faster and stronger, first by creating a pervasive politicization, and second by relating everything to the most militant and advanced struggles going on so that they influence and set the pace for a lot more people. Further, cities are a basic unit of organization of the whole society in a way that neighborhoods aren’t. For example, one front where we should be doing stuff is the courts; they are mostly organized citywide, not by smaller areas. The same for the city government itself. Schools where kids go are in different neighborhoods from where they live, especially colleges; the same for hospitals people go to, and where they work. As a practical question of staying with people we pick up, the need for a citywide or area-wide kind of orientation is already felt in our movement.

Another failure of this year was making clear what the RYM meant for chapter members and students who weren’t organizers about to leave their campus for a community college, high school, GI organizing, shops or neighborhoods. One thing it means for them is relating heavily to off-campus activities and struggles, as part of the citywide motion. Not leaving the campus movement like people did for ERAP [Education Research Action Project] stuff; rather, people still organized on the campus in off-campus struggles, the way they have in the past for national actions. Like the national actions, the citywide ones will build the on-campus movement, not compete with it.

Because the Movement will be defining itself in relation to many issues and groups, not just schools (and the war and racism as they hit at the schools), it will create a political context that non-students can relate to better, and be more useful to organizing among high school students, neighborhood kids, the mass of people. In the process, it will change the consciousness of the students too; if the issues are right and the Movement fights them, people will develop a commitment to the struggle as a whole, and an understanding of the need to be revolutionaries rather than a “student movement.” Building a revolutionary youth movement will depend on organizing in a lot of places where we haven’t been, and just tying the student movement to other issues and struggles isn’t a substitute for that. But given our limited resources we must also lead the on-campus motion into a RYM direction, and we can make great gains toward citywide youth movements by doing it.

Three principles underlie this multi-issue, “cross-institutional” movement, on the neighborhood and citywide levels, as to why it creates greater revolutionary consciousness and active participation in the revolution:

(1) Mixing different issues, struggles and groups demonstrates our analysis to people in a material way. We claim there is one system and so all these different problems have the same solution, revolution. If they are the same struggle in the end, we should make that clear from the beginning. On this basis we must aggressively smash the notion that there can be outside agitators on a question pertaining to the imperialists.

(2) “Relating to Motion”: the struggle activity, the action, of the Movement demonstrates our existence and strength to people in a material way. Seeing it happen, people give it more weight in their thinking. For the participants, involvement in struggle is the best education about the Movement, the enemy and the class struggle. In a neighborhood or whole city the existence of some struggle is a catalyst for other struggles—it pushes people to see the Movement as more important and urgent, and as an example and precedent makes it easier for them to follow. If the participants in a struggle are based in different institutions or parts of the city, these effects are multiplied. Varied participation helps the Movement be seen as political (wholly subversive) rather than as separate grievance fights. As people in one section of the Movement fight beside and identify closer with other sections, the mutual catalytic effect of their struggles will be greater.

(3) We must build a Movement oriented toward power. Revolution is a power struggle, and we must develop that understanding among people from the beginning. Pooling our resources area-wide and citywide really does increase our power in particular fights, as-well as push a mutual-aid-in-struggle consciousness.

XI. The RYM And The Pigs

A major focus in our neighborhood and citywide work is the pigs, because they tie together the various struggles around the State as the enemy, and thus point to the need for a Movement oriented toward power to defeat it.

The pigs are the capitalist state, and as such define the limits of all political struggles; to the extent that a revolutionary struggle shows signs of success, they come in and mark the point it can’t go beyond. In the early stages of struggle, the ruling class lets parents come down on high school kids, or jocks attack college chapters. When the struggle escalates the pigs come in; at Columbia, the left was afraid its struggle would be co-opted to anti-police brutality, cops off campus, and said pigs weren’t the issue. But pigs really are the issue and people will understand this, one way or another. They can have a liberal understanding that pigs are sweaty working-class barbarians who over-react and commit “police brutality” and so shouldn’t be on campus. Or they can understand pigs as the repressive imperialist State doing its job. Our job is not to avoid the issue of the pigs as “diverting” from anti-imperialist struggle, but to emphasize that they are our real enemy if we fight that struggle to win.

Even when there is no organized political struggle, the pigs come down on people in everyday life in enforcing capitalist property relations, bourgeois laws and bourgeois morality; they guard stores and factories and the rich and enforce credit and rent against the poor. The overwhelming majority of arrests in America are for crimes against property. The pigs will be coming down on the kids we’re working with in the schools, on the streets, around dope; we should focus on them, point them out all the time, like the Panthers do. We should relate the daily oppression by the pig to their role in political repression, and develop a class understanding of political power and armed force among the kids we’re with.

As we develop a base these two aspects of the pig role increasingly come together. In the schools, pig is part of daily oppression—keeping order in halls and lunch rooms, controlling smoking—while at the same time pigs prevent kids from handing out leaflets, and bust “outside agitators.” The presence of youth, or youth with long hair, becomes defined as organized political struggle and the pigs react to it as such. More and more everyday activity is politically threatening, so pigs are suddenly more in evidence; this in turn generates political organization and opposition, and so on. Our task will be to catalyze this development, pushing out the conflict with the pig so as to define every struggle—schools (pigs out, pig institutes out), welfare (invading pig-protected office), the streets (curfew and turf fights)—as a struggle against the needs of capitalism and the force of the State.

Pigs don’t represent State power as an abstract principle; they are a power that we will have to overcome in the course of struggle or become irrelevant, revisionist, or dead. We must prepare concretely to meet their power because our job is to defeat the pigs and the army, and organize on that basis. Our beginnings should stress self-defense—building defense groups around karate classes, learning how to move on the street and around the neighborhood, medical training, popularizing and moving toward (according to necessity) armed self-defense, all the time honoring and putting forth the principle that “political power comes out of the barrel of a gun.” These self-defense groups would initiate pig surveillance patrols, visits to the pig station and courts when someone is busted, etc.

Obviously the issues around the pig will not come down by neighborhood alone; it will take at least citywide groups able to coordinate activities against a unified enemy—in the early stages, for legal and bail resources and turning people out for demonstrations, adding the power of the citywide movement to what may be initially only a tenuous base in a neighborhood. Struggles in one part of the city will not only provide lessons for but [will] materially aid similar motion in the rest of it.

Thus the pigs are ultimately the glue—the necessity—that holds the neighborhood-based and citywide movement together; all of our concrete needs lead to pushing the pigs to the fore as a political focus:

(1) making institutionally oriented reform struggles deal with State power, by pushing our struggle till either winning or getting pigged;

(2) using the citywide inter-relation of fights to raise the level of struggle and further large-scale anti-pig movement-power consciousness;

(3) developing spontaneous anti-pig consciousness in our neighborhoods to an understanding of imperialism, class struggle and the State;

(4) and using the citywide movement as a platform for reinforcing and extending this politicization work, like by talking about getting together a citywide neighborhood-based mutual aid anti-pig self-defense network.

All of this can be done through citywide agitation and propaganda and picking certain issues—to have as the central regional focus for the whole Movement.

XII. Repression And Revolution

As institutional fights and anti-pig self-defense off of them intensify, so will the ruling class’s repression. Their escalation of repression will inevitably continue according to how threatening the Movement is to their power. Our task is not to avoid or end repression; that can always be done by pulling back, so we’re not dangerous enough to require crushing. Sometimes it is correct to do that as a tactical retreat, to survive to fight again.

To defeat repression, however, is not to stop it but to go on building the Movement to be more dangerous to them; in which case, defeated at one level, repression will escalate even more. To succeed in defending the Movement, and not just ourselves at its expense, we will have to successively meet and overcome these greater and greater levels of repression.

To be winning will thus necessarily, as imperialism’s lesser efforts fail, bring about a phase of all-out military repression. To survive and grow in the face of that will require more than a larger base of supporters; it will require the invincible strength of a mass base at a high level of active participation and consciousness, and can only come from mobilizing the self-conscious creativity, will and determination of the people.

Each new escalation of the struggle in response to new levels of repression, each protracted struggle around self-defense which becomes a material fighting force, is part of the international strategy of solidarity with Vietnam and the blacks, through opening up other fronts. They are anti-war, anti-imperialist and pro-black liberation. If they involve fighting the enemy, then these struggles are part of the revolution.

Therefore, clearly the organization and active, conscious, participating mass base needed to survive repression are also the same needed for winning the revolution. The Revolutionary Youth Movement speaks to the need for this kind of active mass-based Movement by tying citywide motion back to community youth bases, because this brings us close enough to kids in their day-to-day lives to organize their “maximum active participation” around enough different kinds of fights to push the “highest level of consciousness” about imperialism, the black vanguard, the State and the need for armed struggle.

III. The Need For A Revolutionary Party

The RYM must also lead to the effective organization needed to survive and to create another battlefield of the revolution. A revolution is a war; when the Movement in this country can defend itself militarily against total repression it will be part of the revolutionary war.

This will require a cadre organization, effective secrecy, self-reliance among the cadres, and an integrated relationship with the active mass-based Movement. To win a war with an enemy as highly organized and centralized as the imperialists will require a (clandestine) organization of revolutionaries, having also a unified “general staff”; that is, combined at some point with discipline under one centralized leadership. Because war is political, political tasks—the international communist revolution—must guide it. Therefore the centralized organization of revolutionaries must be a political organization as well as military, what is generally called a “Marxist-Leninist” party.

How will we accomplish the building of this kind of organization- It is clear that we couldn’t somehow form such a party at this time, because the conditions for it do not exist in this country outside the Black nation. What are these conditions-

One is that to have a unified centralized organization it is necessary to have a common revolutionary theory which explains, at least generally, the nature of our revolutionary tasks and how to accomplish them. It must be a set of ideas which have been tested and developed in the practice of resolving the important contradictions in our work.

A second condition is the existence of revolutionary leadership tested in practice. To have a centralized party under illegal and repressive conditions requires a centralized leadership, specific individuals with the understanding and the ability to unify and guide the Movement in the face of new problems and be right most of the time.

Thirdly, and most important, there must be the same revolutionary mass base mentioned earlier, or (better) revolutionary mass movement. It is clear that without this there can’t be the practical experience to know whether or not a theory, or a leader, is any good at all. Without practical revolutionary activity on a mass scale the party could not test and develop new ideas and draw conclusions with enough surety behind them to consistently base its survival on them. Especially, no revolutionary party could possibly survive Without relying on the active support and participation of masses of people.

These conditions for the development of a revolutionary party in this country are the main “conditions” for winning. There are two kinds of tasks for us.

One is the organization of revolutionary collectives within the Movement. Our theory must come from practice, but it can’t be developed in isolation. Only a collective pooling of our experiences can develop a thorough understanding of the complex conditions in this country. In the same way, only our collective efforts toward a common plan can adequately test the ideas we develop. The development of revolutionary Marxist-Leninist-Maoist collective formations which undertake this concrete evaluation and application of the lessons of our work is not just the task of specialists or leaders, but the responsibility of every revolutionary. Just as a collective is necessary to sum up experiences and apply them locally, equally the collective interrelationship of groups all over the country is necessary to get an accurate view of the whole movement and to apply that in the whole country. Over time, those collectives which prove themselves in practice to have the correct understanding (by the results they get) will contribute toward the creation of a unified revolutionary party.

The most important task for us toward making the revolution, and the work our collectives should engage in, is the creation of a mass revolutionary movement, without which a clandestine revolutionary party will be impossible. A revolutionary mass movement is different from the traditional revisionist mass base of “sympathizers.” Rather it is akin to the Red Guard in China, based on the full participation and involvement of masses of people in the practice of making revolution; a movement with a full willingness to participate in the violent and illegal struggle. It is a movement diametrically opposed to the elitist idea that only leaders are smart enough or interested enough to accept full revolutionary conclusions. It is a movement built on the basis of faith in the masses of people.

The task of collectives is to create this kind of movement. (The party is not a substitute for it. and in fact is totally dependent on it.) This will be done at this stage principally among youth, through implementing the Revolutionary Youth Movement strategy discussed in this paper. It is practice at this, and not political “teachings” in the abstract, which will determine the relevance of the political collectives which are formed.

The strategy of the RYM for developing an active mass base, tying the citywide fights to community and citywide anti-pig movement, and for building a party eventually out of this motion, fits with the world strategy for winning the revolution, builds a movement oriented toward power, and will become one division of the International Liberation Army, while its battlefields are added to the many Vietnams which will dismember and dispose of US imperialism. Long Live the Victory of People’s War!

WUO terrorized government property

weather undergroundTo clarify, the terrorist acts for which Bill Ayers and the Weather Underground are being demonized targeted only property damage and resulted in no casualties. Here is a list of 25 bombings attributed to the WUO, with notes from the FBI files, and the original communiques.

BOMBINGS BY WEATHERMEN / WEATHER UNDERGROUND

October 7, 1969
Haymarket Police Statue in Chicago. The Weathermen later claim credit for the bombing in their book, Prairie Fire.

December 6, 1969
Chicago Police cars parked in a precinct parking lot at 3600 North Halsted Street, Chicago. The WUO claims responsibility in Prairie Fire, stating it is a protest of the fatal police shooting of Illinois Black Panther Party leaders Fred Hampton and Mark Clark on December 4, 1969.

May 10, 1970
National Guard Association building in Washington, D.C. is bombed.

June 6, 1970
San Francisco Hall of Justice. (WUO claims credit for bombing although no explosion occurred. Months later, workmen locate an unexploded bomb).

June 9, 1970
New York City Police headquarters. The Weathermen state this is in response to “police repression.”

July 27, 1970
United States Army base at The Presidio in San Francisco, on the 11th anniversary of the Cuban Revolution.

September 12, 1970
California Men’s Colony prison break for Timothy Leary.

October 8, 1970
Marin County courthouse. WUO states this is in retaliation for the killings of Jonathan Jackson, William Christmas, and James McClain.

October 10, 1970
Queens traffic-court building. WUO claims this is to express support for the New York prison riots.

October 14, 1970
Harvard Center for International Affairs. WUO claims this is to protest the war in Vietnam.

March 1, 1971
United States Capitol. WUO states this is to protest the invasion of Laos.

August 29, 1971
Office of California Prisons, allegedly in retaliation for the killing of George Jackson.

September 17, 1971
New York Department of Corrections in Albany, New York. In protest of the killing of 29 inmates at Attica State Penitentiary.

October 15, 1971
MIT research center, William Bundy’s office.

May 19, 1972
Pentagon. “in retaliation for the U.S. bombing raid in Hanoi.”

May 18, 1973
103rd Police Precinct in New York. WUO states this is in response to the killing of 10-year-old black youth Clifford Glover by police.

September 28, 1973
ITT headquarters in New York and Rome, Italy. WUO states this is in response to ITT’s alleged role in the Chilean coup earlier that month.

March 6, 1974
Dept. of Health, Education and Welfare offices in San Francisco. WUO states this is to protest alleged sterilization of poor women. In the accompanying communiqué, the Women’s Brigade argues for “the need for women to take control of daycare, healthcare, birth control and other aspects of women’s daily lives.”

May 31, 1974
California Attorney General office. WUO states this is in response to the killing of six members of the Symbionese Liberation Army.

June 17, 1974
Gulf Oil Pittsburgh headquarters. WUO states this is to protest the company’s actions in Angola, Vietnam, and elsewhere.

September 11, 1974
Anaconda Corporation. WUO states this is in retribution for Anaconda/Rockefeller’s alleged involvement in the Chilean coup the previous year.

January 29, 1975
State Department. WUO states this is in response to escalation in Vietnam.

June 16, 1975
Banco de Ponce, NYC. WUO states this is in solidarity with striking Puerto Rican cement workers.

September, 1975
Kennecott Corporation. WUO states this is in retribution for Kennecott’s alleged involvement in the Chilean coup two years prior.

WUO COMMUNIQUES:

Communiqué #1, May 21, 1970

Hello. This is Bernardine Dohrn.

I’m going to read A DECLARATION OF A STATE OF WAR.

This is the first communication from the Weatherman underground.

All over the world, people fighting Amerikan imperialism look to Amerika’s youth to use our strategic position behind enemy lines to join forces in the destruction of the empire.

Black people have been fighting almost alone for years. We’ve known that our job is to lead white kids into armed revolution. We never intended to spend the next five or twenty-five years of our lives in jail. Ever since SDS became revolutionary, we’ve been trying to show how it is possible to overcome the frustration and impotence that comes from trying to reform this system. Kids know the lines are drawn revolution is touching all of our lives. Tens of thousands have learned that protest and marches don’t do it. Revolutionary violence is the only way.

Now we are adapting the classic guerrilla strategy of the Viet Cong and the urban guerrilla strategy of the Tupamaros to our own situation here in the most technically advanced country in the world.

Ché taught us that “revolutionaries move like fish in the sea.” The alienation and contempt that young people have for this country has created the ocean for this revolution.

The hundreds and thousands of young people who demonstrated in the Sixties against the war and for civil rights grew to hundreds of thousands in the past few weeks actively fighting Nixon’s invasion of Cambodia and the attempted genocide against black people. The insanity of Amerikan “justice” has added to its list of atrocities six blacks killed in Augusta, two in Jackson and four white Kent State students, making thousands more into revolutionaries.

The parents of “privileged” kids have been saying for years that the revolution was a game for us. But the war and the racism of this society show that it is too fucked-up. We will never live peaceably under this system.

This was totally true of those who died in the New York townhouse explosion. The third person who was killed there was Terry Robbins, who led the first rebellion at Kent State less than two years ago.

The twelve Weathermen who were indicted for leading last October’s riots in Chicago have never left the country. Terry is dead, Linda was captured by a pig informer, but the rest of us move freely in and out of every city and youth scene in this country. We’re not hiding out but we’re invisible.

There are several hundred members of the Weatherman underground and some of us face more years in jail than the fifty thousand deserters and draft dodgers now in Canada. Already many of them are coming back to join us in the underground or to return to the Man’s army and tear it up from inside along with those who never left.

We fight in many ways. Dope is one of our weapons. The laws against marijuana mean that millions of us are outlaws long before we actually split. Guns and grass are united in the youth underground.

Freaks are revolutionaries and revolutionaries are freaks. If you want to find us, this is where we are. In every tribe, commune, dormitory, farmhouse, barracks and townhouse where kids are making love, smoking dope and loading guns—fugitives from Amerikan justice are free to go.

For Diana Oughton, Ted Gold and Terry Robbins, and for all the revolutionaries who are still on the move here, there has been no question for a long time now—we will never go back.

Within the next fourteen days we will attack a symbol or institution of Amerikan injustice. This is the way we celebrate the example of Eldridge Cleaver and H. Rap Brown and all black revolutionaries who first inspired us by their fight behind enemy lines for the liberation of their people.

Never again will they fight alone.

/May 21, 1970/

Communique #2, June 9, 1970

SLIP NR 12 / 1909 / JUNE9-70 / POLICE HDQTRS / 77 BOMB EXPLOSION-240 CENTRE ST-POLICE HDQTRS-UNK

DAMAGE AND INJURIES AT THIS TIME — DETAILS LATER

Tonight, at 7 P.M., we blew up the N.Y.C. police headquarters. We called in a warning before the explosion.

The pigs in this country are our enemies. They have murdered Fred Hampton and tortured Joan Bird. They are responsible for 6 black deaths in Augusta, 4 murders in Kent State, the imprisonment of Los Siete de la Raza in San Francisco and the continual brutality against Latin and white youth on the Lower East Side.

Some are named Mitchell and Agnew. Others call themselves Leary and Hogan. The names are different but the crimes are the same.

The pigs try to look invulnerable, but we keep finding their weaknesses. Thousands of kids, from Berkeley to the UN Plaza, keep tearing up ROTC buildings.

Nixon invades Cambodia and hundreds of schools are shut down by strikes. Every time the pigs think they’ve stopped us, we come back a little stronger and a lot smarter. They guard their buildings and we walk right past their guards. They look for us—we get to them first.

They build the Bank of America, kids burn it down. They outlaw grass, we build a culture of life and music.

The time is now. Political power grows out of a gun, a Molotov, a riot, a commune … and from the soul of the people.

WEATHERMAN

Communiqué #3, July 31, 1970

From the /Berkeley Tribe/, July 31, 1970. The Red Mountain Tribe.

July 26, 1970
The Motor City

This is the third communication from the Weatherman underground.

With other revolutionaries all over the planet, Weatherman is celebrating the 11th anniversary of the Cuban revolution. Today we attack with rocks, riots and bombs the greatest killer-pig ever known to man—Amerikan imperialism.

Everywhere we see the growth of revolutionary culture and the ways in which every move of the monster-state tightens the noose around its own neck.

A year ago people thought it can’t happen here. Look at where we’ve come.

Nixon invades Cambodia; the Cong and all of Indochina spread the already rebelling US troops thin. Ahmed is a prisoner; Rap is free and fighting. Fred Hampton is murdered;

the brothers at Soledad avenge—”2 down and one to go.” Pun and several Weatherman are ripped; we run free. Mitchell indicts 8 or 10 or 13; hundreds of thousands of freaks plot to build a new world on the ruins of honky Amerika.

And to General Mitchell we say: Don’t look for us, Dog; We’ll find you first.

For the Central Committee, Weatherman Underground

Communiqué #4, September 18, 1970

From /San Francisco Good Times/, September 18, 1970. /San Francisco Good Times/.

September 15, 1970. This is the fourth communication from the Weatherman Underground.

The Weatherman Underground has had the honor and pleasure of helping Dr. Timothy Leary escape from the POW camp at San Luis Obispo, California.

Dr. Leary was being held against his will and against the will of millions of kids in this country. He was a political prisoner, captured for the work he did in helping all of us begin the task of creating a new culture on the barren wasteland that has been imposed on this country by Democrats, Republicans, Capitalists and creeps.

LSD and grass, like the herbs and cactus and mushrooms of the American Indians and countless civilizations that have existed on this planet, will help us make a future world where it will be possible to live in peace.

Now we are at war.

With the NLF and the North Vietnamese, with the Democratic Front for the Liberation of Palestine and Al Fatah, with Rap Brown and Angela Davis, with all black and brown revolutionaries, the Soledad brothers and all prisoners of war in Amerikan concentration camps we know that peace is only possible with the destruction of U.S. imperialism.

Our organization commits itself to the task of freeing these prisoners of war.

We are outlaws, we are free!

(signed) Bernardine Dohrn

Tiananmen Square before Olympic spirit

Beijing 2008 boycott
Human rights activists are crying foul about China’s role in Tibet and Burma. Here’s a illustrated time-line of the events which led to the totalitarian repression of the Tiananmen protests of 1989. Reprinted from Christus Rex.

Beijing Spring -A look back at the 1989 Spring that impacted a nation. Visit original website to see archival video footage from the CBS Evening News with Dan Rather.

April 15
Hu YaobangFormer Communist Party chief Hu Yaobang, a leading reformist, dies of a heart attack at the age of 73. Students at Beijing University put up posters praising Hu that indirectly criticize the opponents who forced his resignation following student demonstrations in 1986-87.
 

Students marchApril 17
Thousands of students march in Beijing and Shanghai shouting “long live Hu Yaobang, long live democracy, long live freedom, long live the rule of law.”
 

 

April 18
2,000 students from Beijing bicycle into Tiananmen Square and protest before the Great Hall of the People. Student leaders, including Wang DanIncluded in their demands for democratic reforms is the repudiation of official campaigns against freedom of the press.

April 21
Crowds of up to 100,000 demonstators gather in Tiananmen Square to mourn Hu.
Policeman supporting students

April 22
Students defy police orders to leave the square, while riots break out in the provincial capitals of Xian and Changsha. Official memorial ceremonies are held for Hu at the Great Hall of the People.

Student strike at Beijing University
 
 
 
April 23
Beijing students announce a boycott of university classes.
 

April 24
Tens of thousands of students at Beijing universities go on strike, demanding a dialog with the government.

Student rally in the squareApril 27
Bolstered by broad-based support, more than 150,000 students surge past police lines and fill Tiananmen Square, chanting slogans for democracy and freedom.

April 29
Government officials meet with student leaders, but independent student groups say they will continue a class boycott at 41 university campuses in Beijing.

May 2
6,000 students march in Shanghai.

May 4
100,000 students and supporters march on Tiananmen square to celebrate the 70th anniversary of Student hunger strike China’s first student movement, while similar demonstrations are held in Shanghai, Nanjing and other cities. 300 journalists protest outside the official Xinhua News Agency.

May 9
Journalists petition the government for freedom of the press.

May 13
2,000 students begin a hunger strike in Tiananmen Square.

Rally on the eve of GorbachevMay 15
Government deadline for students to leave the square comes and goes. A welcoming ceremony for Soviet leader Mikhail Gorbachev’s state visit is moved to the airport.

tienanmen-12-rally.jpgMay 16
Hundreds of thousands of demonstrators occupy the square.

May 18
One million people march in support of the hunger strikers. Li PengLi Peng, Premier of the State Council, issues a stern warning to student leaders and refuses to discuss their demands.

May 19
Zhoa ZiyangA tearful Zhao Ziyang, China’s General Secretary, makes a pre-dawn visit to weakened hunger strikers. Li also visits the students briefly. In the evening the students decide to end the hunger strike, but quickly change their mind when Li and President Yang Shangkun announce martial law. Zhao reportedly resigns or is ousted from power after failing to convince Li and others to compromise.

Yang ShangkunMay 20, 1989
Chinese authorities ‘pull the plug’ on Dan Rather who is reporting live from Beijing.

May 28
About 80,000 people (mostly students from outside the capital) demonstrate but, unlike past rallies, few workers participate.
Goddess of Democracy
May 30
Students unveil their “Goddess of Democracy,” a replica of the Statue of Liberty, on the square. The government calls it an insult to the nation.

May 31
Farmers and workers stage the first of several pro-government rallies in Beijing’s suburbs.

June 1
The Beijing Municipal Government bans all foreign press coverage of the demonstrations.

June 3
Tens of thousands of troops advance on the city shortly after midnight, but are repulsed by residents who put up barricades. PLA troops stopped by civilians By the afternoon 5,000 troops appear outside the Great Hall of the People, but are again surrounded and stopped. In the final assault that evening, troops shoot and beat their way to the square.

Taping the beginnings of the massacre, correspondent Richard Roth is arrested.

June 4
Troops occupy the square and smash the “Goddess of Democracy” with tanks. The shooting continues with soldiers periodically firing on crowds gathered on the outskirts of the square. Residents set fire to more than 100 military trucks and armored personnel carriers. The government claims the “counterrevolutionary riots” have been suppressed. Meanwhile, riots break out in southwestern Chengdu.

Richard Roth is released and reports further on the night’s violence.
PLA troops confront civilians
June 5
There are reports of clashes between rival military groups around Beijing. President Bush condemns the “bloody and violent” crackdown and orders a suspension of U.S. military sales and contacts with the Chinese government.

June 5, 1989
Richard Roth reports: one anonymous man stops a column of 18 tanks.
Wounded civilian
June 6
Foreign embassies advise their nationals to leave China. The government says 300 people were killed and 7,000 injured in the crackdown, but claims most of the dead were soldiers. There are more reports of clashes between military units. Six people are killed in Shanghai when a train runs through a barricade. The U.S. State Department announces that dissident Fang Lizhi and his wife have sought refuge in the U.S. Embassy.
An advancing tank
June 7
Troops, responding to what they say is sniper fire, shoot into a foreign diplomatic compound. The United States and other governments order the mandatory evacuation of dependents of diplomatic personnel.

June 8
Premier Li Peng appears in public for the first time since the crackdown to congratulate troops.
Deng Xiaoping
June 9
China’s leader Deng Xiaoping appears for the first time since May 16. In a speech to military officers he blames the turmoil on counterrevolutionaries attempting to overthrow communism.

Motorcycle crushed by a tankJune 10
Beijing authorities announce the arrest of more than 400 people, including student and labor leaders.

June 11
The government issues a warrant for the arrest of Fang Lizhi and his wife, saying they committed crimes of “counterrevolutionary propaganda and instigation.” Fang Lizhi

June 12
The government bans all independent student and labor organizations and says police and soldiers should shoot all “rioters and counterrevolutionaries.”PLA tank on patrol

June 13
The government issues a wanted list for 21 student activists who led the democracy movement.
Student leader Wang Dan

June 14
China orders the expulsion of Associated Press reporter John Pomfret and Voice of America Bureau Chief Alan Pessin.

June 15
Three Shanghai men are sentenced to death for burning a train that ran over protesters. The nationwide arrest total reaches above 1,000.
Soldiers seen through window of burned vehicle
June 17
A Beijing court sentences eight people to death for attacking soldiers and burning vehicles during the June 3-4 assault.

June 18
Politburo member Qiao Shi appears prominently in the official media, adding to speculation the party security man will replace Zhao.

A burned tank
June 20
The government nullifies all exit permits in an apparent attempt to stop fugitives from leaving the country.

The Beatles were counter-revolutionary

It sounds sexy, like “counter-culture.” But counter-revolutionaries were the Tsarist forces, or Loyalists in our hemisphere, who countered the revolutionary surges of the masses. The Beatles expressed themselves as being against the war, and Lennon ultimately gave the peace movement its anthem. But in 1968, when the Beatles were preaching peace and non-violence, Mick Jaggar was marching at the front of the student riots in London. Which actions ultimately closed down the Vietnam War? Was it Haight-Ashbury or the Left Bank? Was it Woodstock or American GIs finally fragging their officers? If you wonder why today’s pop icons say only what’s approved . . .
FLIP YOUR WIG game pieces George Harrison, John Lennon, Paul McCartney and Ringo Starr