Tag: Anti-Capitalist MeetUp

by Geminijen

Finally saw the movie Selma last week, right after the MLK Day march. Found it to be an exhilarating fictionalized rendition of one of the more important moments in the civil rights movement of the 1960s. It is, above all else, a reminder that this struggle is primarily of, by and for black folks. And yet, most of the press, even prior to the movie opening, was about how it was historically inaccurate and, more importantly to these critics,  misrepresented and denigrated (I chose my words carefully here) the role of Lyndon Baines Johnson who was president at the time of the struggle.

In Politico’s “What Selma Gets Wrong,” (12/22/14), LBJ Presidential Library director Mark Updegrove charged that the fictional film’s depiction of the epic voting-rights battle in the Alabama town portrayed the relationship between [Martin Luther] King and President Lyndon Baines Johnson as “contentious.” This served, Updegrove scolded, to “bastardize one of the most hallowed chapters in the civil rights movement by suggesting that the president himself stood in the way of progress.” Johnson adviser Joseph Califano struck next in the Washington Post (12/26/14)suggesting that in fact, Selma was LBJ’s idea.” Califano asks of the filmmakers: Did “they” [quotes are mine] feel no obligation to check the facts? You even had Post columnist Richard Cohen (1/5/15) lamenting that Selma is a lie that tarnishes Johnson’s legacy to exalt King’s.

Without getting too much into the details of the controversy and who gets to determine “facts”, the accusation here is that the black female director Ava Devernay (and by implication the black community)was willing to distort the history of the white role in the civil rights movement to promote black biases of black importance in the struggle. In other words, the black community doesn’t care about accuracy, about truth and “justice,” but only about “just us” (i.e.the black community promoting its own importance in history).

There is, in fact, evidence to support DeVernay’s representation of LBJ and I would submit that it is the white supremist myth of white people bringing justice to the poor downtrodden blacks that is the bias that DuVernay is challenging and has caused all the criticism of the film. That the “us” in “just us” is really white folks angered that it is the myth of white moral superiority that is being challenged and that DeVarnay’s film provides a healthy corrective.

It is important to note why the fight about Selma The Movie is so important now.  The deaths of Michael Brown and Eric Garner highlight the increase in police violence in low income nonwhite communities or perhaps it has just increased the exposure of police brutality due to the new technologies of cell phones and social media. Either way, it has increased racial tensions. At the same time, the Supreme Court’s recent ruling gutting the Voting Rights Act of 1965 combined with efforts to roll back voting rights with new voter suppression laws in many states, has also contributed to increased awareness of racial inequality. In volatile times, society and the dominant culture are especially interested in how they can control the “story” to maintain the status quo.

While there are many documentaries which present an excellent and accurate record of the civil rights struggle (notably in my mind, “Eyes on the Prize”) this is more about how popular cultural representations shape a society’s perspective. I would venture to say that most Americans’ deepest emotional beliefs about their identity and place in history and the world are formed at least in part, if not wholly, through the cultural representations around them rather than through academic research and factual reasoning. In this context it appears that most white Americans still believe that white people are innately superior to black people by virtue of our role in helping black people escape their oppression and poverty (the cause of which is conveniently vague –oh yeah, there was slavery, but I wasn’t alive then so its not my fault, besides we were the good guys in WW!! saving the Jews from the Nazis–which gets two weeks in most American high school curricula while slavery gets one day).

Of course these days popular and social media far outweigh what you learn in school as the social arbiters so I would like to take a moment here to put Selma in the context of the factual history vs. the other fictionalized media accounts of racial struggle and racial advancement in the last few years.

I was thinking of writing about the Charlie Hebdo massacre which culminated in an anti-Semitic attack in a Kosher Supermarket leading to the deaths of Jewish shoppers.  I was considering addressing the issue of why we should have solidarity with the victims even though I found their articles racist and the errors of secular extremism adopted by the French left, done so well here; really, does anyone really think that deserves execution? I was going to talk about my deep fears and worries for French Muslims and the inevitable security measures that will be introduced that will affect the freedoms of French citizens and how those would be used against ethnic and religious minorities and possibly against French political dissidents. I also was considering discussing my anger at Hollande’s keeping Netanyahu updated on the situation in the supermarket.

This is the same Netanyahu whom is urging French Jews to emigrate to Israel and who was part of those leading a “national unity” march today in Paris and that Netanyahu represents no one but those that voted for him, much less the Jews living outside of Israel that he is encouraging to move to Israel which is engaged in a constant state of war. What is this saying to French Jews, and for that matter, all Jews living outside of Israel?

Are they actually implying that Netanyahu in some way represents all Jews?!  Sorry, this man does not and will never speak for me … putting my anger at this aside for the moment, we actually have something positive to discuss!

I decided to go for a story that actually could shift Europe in a positive direction and that is the upcoming Greek elections on January 25th.  Following the failure to elect a President in Greece, Samaras was forced into snap elections (http://www.theguardian.com/world/2014/dec/29/greece-crisis-president-snap-election).

According to all polls (and these, alas, are notoriously unreliable in Greece as they are often commissioned by the political parties themselves) it looks as though SYRIZA will come in first.

This means that they will be granted 50 seats to help them make a government.  However, the issue does not appear to be whether they will win, but whether they will win with 151 seats to ensure a majority in Parliament. If they do not win that majority, things are up in the air as an understatement.  

There can be no immaculate conception of socialism …

Aneurin Bevin, 1945;

or of our posts about socialism.  

I had hoped this post would be the fabulous coming out ceremony for a pamphlet I have been working on in my spare time for over a year on the need for a global social compact. I view Pope Francis as being a potential key Gramscian player in this prospect. I was going to highlight how Cuba may present a unique opportunity for the global social compact paradigm. But, as they sometimes do, real world events in my little world have taken precedence over the Holidays, and the pamphlet is not complete. Nonetheless, I feel I can still take an abbreviated stab at the post I mentioned week before last in a comment on MrJayTee’s excellent Cuba post:

a look at the Cuban constitution, Cuba’s survival of the fittest/meanest capitalist island neighbor immediately to its east, and the potential helpful role of Pope Francis

(My patient, kind but busy tovarishch MrJayTee prefers I keep my posts short anyway, so perhaps this is divine providence.)

Before I get into the meat of this post, I need to get some slights, and caveats, out of the way. Let me begin by “apologizing” to socialists who happen to be Catholic for the Immaculate Conception invocation, but it seemed to fit my situation, and, 55 years into both experiments, it seems to fit Cuba’s as well. That cultural reference got Aneurin Bevin, the founder of Britain’s National Health Service, in trouble with this important left subgroup seventy years ago. But what the hell, Bevin, and after him the Castro brothers, did more to help the working class have earth as it is in heaven than any pope or archbishop of Canterbury in my estimation. So, please accept my laurel and hardy handshake and nonpology.

As for caveats, for stinging critique by me of the Catholic Church’s anti-women, anti-GLBT, and in general anti-human policies, and its tendency to produce smarmy moralizing with little or no praxis to produce change, please see here and here, respectively, including ditty about:

the unelected Constantinian conservative RC majority of the SCOTUS, the Republican Party’s politburo, the vanguard in robes of U.S. political corruption and global neoliberalism, his humble flock, who put capital unction into the grotesque shunning of humanity that is institutionalized social repression

In a nutshell, while I have taken the gloves off with Pope Francis’s street cred, I believe in working with him too.

I do need to add one last preliminary sting:

No, Pope Francis, I do not buy that you did all you could to protect your own priests from right wing killers/torturers in Argentina’s Dirty War. I will not battle that history out in this post, but suffice it to say that you could have placed your prestige, and your body, on the line to protect them, but failed to do so.

To see how a real moral leader leads by example, please read Gramsci’s 1925 speech directly to the face of Mussolini and the Italian parliament.

Moving right along …

A spectre is haunting the United States–the spectre of normal relations between the United States and communist bugbear Cuba. For the lazy, captured US media, it’s all about the Cold War poses struck by Republicans (and a few Democrats like New Jersey senator Bob Menendez) whose needles are permanently stuck in an anti-Castro groove. Add a few snips about how US corporations can’t wait to get into the Cuban market and you have the domestic version of the story.

But is it really as simple as big business finally tilting the balance away from right wing nuttery? It’s tempting to say yes. The machinations of capital are relentless and there can’t be any doubt that capital wants Cuba back in the worst way, but being slightly smaller in both area and population than Pennsylvania, it’s hard to believe the attraction of the Cuban market finally thawed the ideological iceberg of the Embargo all by itself.

Certainly generational change has helped take the risk of losing Florida’s electoral votes out of the issue. A recent survey of Cuban-American adults for the Miami Hearald showed about equal support for both sides of the issue, with wide support for normalization from respondents under 65. Opposition to the Castro regime just isn’t that potent an issue any more even for Cuban-Americans.

Then there’s the notion that a throwdown over Cuba policy benefits the Democrats in 2016 by encouraging a rift between doctrinaire conservative Republicans and liberal business Republicans while giving Democrats greater appeal among the non-crazy center. This scenario not only doesn’t need Congress to end the Embargo, it benefits from congressional drama. While I have no doubt that resuming relations with Cuba is a sincere goal among the liberal bourgeoisie, they need have no genuine expectation of success to make this argument part of the 2016 political strategy.

Is there more to the story? Let’s look around and see what some on the left are saying.

In Defense of Marxism strikes a triumphalist note, while cautioning that the change in US tactics does not mean the end of America’s efforts to destroy the Cuban revolution. It also rightly notes the history of US terrorism in Cuba; since the US is a major perpetrator of terrorism globally, this is fitting. IDoM also takes note of the Venezuela connection. Targeting Cuba and targeting Venezuela are part of the same Imperialist project.

On Wednesday December 17, the United States admitted that its attempt to bully Cuba into submission had failed. This should be seen as a victory for the Cuban Revolution and its resilience against the relentless onslaught of the most powerful imperialist power on earth only 90 miles away from its shores. However, US imperialism has not given up on its aims: the restoration of the rule of private property and the destruction of the gains of the revolution. It has just changed the means to achieve the same result….

The statement from the White House announcing the change of policy starts with a clear admission of bankruptcy: “A Failed Approach. Decades of U.S. isolation of Cuba have failed to accomplish our objective of empowering Cubans to build an open and democratic country.” Of course, where it says an “open and democratic country” what they really mean is a capitalist country, where “democracy” is just a fig leaf for the rule of big corporations…

The coming to power of the Bolivarian revolution in 1998 threw a new life line to Cuba. On the one hand, it meant the exchange of Venezuelan oil for Cuban medical services on very favourable terms. On the other, it broke the isolation of the Cuban revolution and provided the hope that it could spread even further.

Trotskyist World Socialist Website looks at the potential thaw (after noting that the Obama administration is slapping new sanctions on Venezuela allegedly to punish it for it’s handling of protests earlier this year) as evidence of the Castro regime saving saving what’s left of itself by means of Chinese-style state-controlled capitalism:

No doubt the demands of the Chamber of Commerce and the American Manufacturers Association for access to the Cuba market played a major role in Obama’s decision. So too did the prospect that a massive influx of US dollars would do far more than the economic blockade to unravel what remains of the radical reforms instituted by the Cuban Revolution, while helping to bring to power a more pliant regime in Havana, restoring the kind of neocolonial relationship that prevailed before 1959.

For its part, the Castro regime sees the turn toward its longtime imperialist nemesis as a means of salvaging its rule and pursuing a path similar to that of China, preserving the privileges of the ruling strata through the development of capitalism and at the expense of the Cuban working class.

It’s this view that I find the most suggestive. While the Cuban revolution deservedly enjoys broad from the serious left, that support often comes with criticism of the stratified, ossified, top-down nature of the regime. Is the Castro regime so pressed for money that they have no choice? Is it kidding itself that it can dance with the Beast and not come away unharmed?

Obviously, there are many factors at work here besides the US business community seeing an opportunity to extract value from Cuban workers and Cuba’s natural heritage. What is going on under the surface?

Speculate, anti-Capitalists!

Reposted from Wednesday. The night before Thanksgiving is not the best time to post. ;-

After marching for about 4 hours and being on the front line when the police confronted the protesters and having only 6 hours of sleep, I’m exhausted. Still, I have all these random thoughts going through my head this morning as I process both what I directly experienced last night and the social commentary I’ve read since then. This may ramble or be disjointed. It may also be raw, unclear or not fully thought out. I’m seeing it as a snapshot into a frame of mind and body after a highly charged event. Nuggets to, perhaps, spark dialogue or lead to further exploration. I want to see what comes out in hopes of not losing any particularly valuable nuggets. So, here goes….

This has been a busy weekend — dividing time somewhat schizophrenically between participating in one or the other of the many actions sparked by the decision in Ferguson not to indict police officer Darren Wilson for the murder of Michael Brown — while at the same time planning an annual Thanksgiving meal.  Being a “conscious” political and multi-racial “family”, on past Thanksgivings we often commemorated the day by attending a local American Indian event.  As the years past, we reverted to a somewhat more traditional community potluck dinner with friends with turfu, organic dishes, etc. Still later, as biological families divided into nuclear subdivisions with children, somewhat smaller gatherings were held where we would prepare the traditional feast with a nod to  and solemn commemoration of the genocidal history behind the holiday and watch a socially conscious movie.

This year, someone suggested that we Watch Do the Right Thing. (In full disclosure, we did not end up watching Do the Right Thing because one young black guest who happens to be gay felt that he had been bullied by his peers in the neighborhood as he was growing up and it would be a painful reminder (he still lives in central Harlem about a block from the National Action Headquarters) and another young black woman felt that she needed a break from the intensity of the explosion of feelings and responses that the Ferguson decision brought on. Life is often more full of contradictions and ambiguities than our political struggle for justice would suggest.

Still, the reminder of the controversial movie, first released to great criticism as to whether it was promoting violence or showing how destroying property was better than killing human beings, reminds us how a cultural representation can help people understand the emotions behind our struggle in a way that facts and figures can’t.

First released in 1989, Do the Right Thing, one of Spike Lee’s earliest movies,  tells the story of the racial tensions in the black community in a Brooklyn neighborhood which culminates in tragedy when a young black man is killed by police. The young man’s death results in a night of rebellion in which the people in the community burn down local businesses including the local pizzeria.

The movie was released long after the racial tensions and the riots of the 1960s which it was meant to portray, and before the Rodney King beating in 1991 resulted in the rebellion in Los Angeles. Long before 41 bullets felled Amadu Diallo, the African immigrant shot at his front door by police in the Bronx, or the brutal torture of Abner Louima who was beaten and sodomized with a broomstick by police after he was arrested outside a Brooklyn nightclub. (Sidenote: Neither of these later incidents resulted in riots, but in organized nonviolent civil disobedience and, eventually in sort of very limited conviction of some of the perpetrators. It is interesting to note, however, the Louima case only came to light after a nurse reported the incident when he was brought to the hospital. She was the only one of 28 people who had witnessed parts of the incident the night he was arrested. The other 27 people threatened her for speaking out.)

In Do the Right Thing, Lee sets out the many cultural signifiers of the community’s racial tensions that lead to the violence of both police brutality and the violence of enraged communities of color — in other words, the  very American history of the culture of oppression in the black community:

Mookie, played by Spike Lee, is the young man who, as the pizza delivery man, is viewed by a frustrated Tina, his girlfriend and mother of his child, as unambitious and unable or unwilling to live up to the model of the father and family man that is portrayed on TV, reflecting the tensions between the sexes in a community held down by racism.

Sal, the pizzeria’s Italian American owner, has been in the neighborhood for 25 years. His older son is openly racist while his younger son is friendly with Mookie. Sal sees himself as part of the neighborhood, but when asked by Smiley, a mentally disturbed young man who is always carrying around pictures of Malcolm X and Martin Luther King, Jr., and “Bugging Out” (described by his name)to put up pictures of Malcolm and Martin on his “Wall of Fame”, along with the Italian Americans such as Sinatra, he refuses because, as he says, he owns the restaurant.

There are many other signifiers — “Da Mayor,” an old alcoholic man who signifies street wisdom and compassion (but who is not respected by the younger generation in the neighborhood), the young men who hang on the corner, the Asian store owner who signifies new cultures moving into the neighborhood and the conflict that brings (but who can hold her own in a swearing match in a confrontation with her black American neighbors).

But most significant is Radio Raheem, a big young black man who supported Smiley and Buggin Out’s demand to post Malcolm and Martin’s pictures in the pizza parlor. Raheem is well  meaning, but is always getting into trouble for playing his radio too loud.

When Sal and Radio Raheem get into a fight over turning down the radio and Sal calls him a “nigger,” a fight breaks out that spills into the street and draws a crowd and Sal calls the police. When the police come, they arrest “Buggin Out” and put Raheem in a chokehold which kills him. Once the cops realize he is dead, they beat up “Buggin Out” and leave the scene, leaving Sal and his sons exposed to the crowd’s rath.  When the Mayor tries to calm the crowd down, the crowd turns on him. Mookie then picks up a trash can and throws it through the window of the pizzeria and a race riot begins. In the melee, the Mayor saves Sal and his sons.  

While this is not a very good or complete synopsis of the movie, you get the picture Radio Raheem could be Michael Brown – or Earl Gardner, another “big” black man who was selling “loosies” on the street in Staten Island who was killed shortly after Michael Brown by NYPD officers in a chokehold, which was also witnesses by several citiznes (This raised new critiques about the appointment of William Bratton as the new New York City police chief since he has a known history of going after nonviolent offenders for small street “crimes” as well as a bad track record of chokehold deaths under his command)– or Anthony Baez (my neighbor in the Bronx) who was playing football with his nephew when the ball bounced and struck a police car and the policeman (who had already been moved from neighborhood to neighborhood to hide his history of excessive force) put 17 year old Baez into the chokehold and killed him — or 17 year old Jordan Davis who was killed in a gas station in Jacksonville, Florida for playing loud music because a 47 year old software engineer who was a known racist felt that Davis’ refusal to turn the music down “threatened” him and that he was  entitled to shoot Davis and would not be held accountable by the police or courts. He was in fact convicted of murder, but 17 year old Davis is still dead.

The fact is, we all have our own memories of the cases that most specifically affected us and there are many other cases across the country and across the years– far far too many to recount here and they seem to be increasing.  Which is why it is important to raise the question that Lee asks in Do the Right Thing.What must the black community do to finally overcome, once and for all, the virulent racism that is so endemic in the United.   (For an analysis of the importance of the movie and the Ferguson situation to questions of violence, issues of the “Rule of Law” or why it is important not to conflate race and class, read below the fold.)

Mexico has a lot more to be fearful of than its rural educators and those rural young people who try to make the best of things and both learn and fight to make a just society where students do not have to fight over bones with other students. However, to capitalists, naturally when a poor Latin American country is being destroyed by the capitalist drug war, after being weakened to the point of desperation by capitalist neoliberalism, after being exploited for nearly two centuries by the big neighbor to the north for purposes of capital accumulation, it is time to start changing the subject. Because, after all, Mexico’s problems, as we all know, emanate from the failure of its public school system. That darn Mexican public school system is slow to emulate the wise and knowing educational plans cooked up in conservative Washington think tanks to distract U.S. residents from their own systemic problems, which, among other things, create massive amounts of insecurity and stress which drive demand for legal and illegal hard drugs among U.S. residents, which provides the irrational rationale for the never ending, never succeeding drug war.

Capitalists are so darn smart, handsome, cuddly, and good (except when they get to murderin’ and such) that the Washington Consensus keeps rearing its dapper head–even if it means Mexican teenagers must now lose theirs, and faces too, after standing in solidarity with poor teachers who stand in solidarity with Mexico’s poor. But first, the U.S. Presidential Campaign of 1848 in a nutshell:

◾ Henry Clay, frustrated by Taylor’s popularity as Old “Rough and Ready,” the war hero of Buena Visita, sighed: “I wish I could slay a Mexican.” Don’t sell yourself short dear Henry dear Henry. The U.S. is the gift that keeps on giving–Freeeeeeeedom!

Ah yes, who can forget the son of Freeeeeeeedom, Zachary Taylor, Rumadum Dum? “He’s the boy can skin and beat ’em. … Everybody!” Sounds vaguely familiar, if you are the parent of a missing Mexican college student.

And who can forget the need for the accumulation of U.S. capital (why did Rosa Luxemburg have to go and talk about that?) in our neighbor to the south (which led to all that debt, which led to the Washington Consensus to get debtor nations out of debt so they can incur more debt), which led to resentment by Mexican landed gentry and capitalists, so that, to this day, the Mexican people totter between exploitation by foreign and domestic capitalists–when they are not dodging bullets, heh heh.

I digress (or do I?):

◾”Crisis in Mexico: Could Forty-Three Missing Students Spark a Revolution?” Well, yes, they could. But let’s consider the dry kindling to which the spark has been applied, shall we?

We in the U.S. “know” all about the drug violence. Hell, we know a lot about Mexico. We “know” about the dirty water, heh heh.

Little known in the U.S. is that some Mexican teachers want SYSTEM CHANGE and are paying for it with their careers and even their lives.

“Those thousands of teachers you see blocking the streets of the City have the courage millions of workers in other industries have not had in recent years.”

Alvaro Cueva.

Mexico City August 30, 2013.

http://www.seccion22.org.mx/20…

L, the logo of the Coordinadora Nacional de Trabajadores de la Educación (CNTE), the leftist teachers’ group working in Mexico’s poor southern states which is the radical offshoot of the sell-out Mexican teachers’ union, SNTE:

Radical teachers’ syndicate returns to Mexico City streets

School strike in Oaxaca, Chiapas enters sixth week, as far left union continues disrupting the capital …

               

SNTE demands firing of CNTE teachers

In a related development today the president of another educators’ union, the Sindicato Nacional de Trabajadores de la Educación (SNTE), called for all CNTE strikers to be fired immediately in accord with the just enacted reforms. The new laws provide that any school teacher who fails to show up in the classroom for three consecutive days will be automatically terminated. In Oaxaca state alone 74,000 CNTE teachers have not worked a single day since the new school year opened on Aug. 19, but none have been dismissed. SNTE staged its own work stoppage in Yucatán in early September, but members very responsibly returned to the classroom a week later after reaching an agreement with the PRI state government. “There are thousands of teachers looking for work who would love to fill those spots so children can return to classrooms,” SNTE’s president noted in a public appeal.

CNTE is a splinter group that broke off from SNTE in 1979. Since then union leaders have taken the membership down an increasingly radical political course, often far removed from educational issues.

So reported the conservative Mexico GulfReporter.com over a year ago (http://www.mexicogulfreporter.com/2013/10/radical-teacher-syndicate-returns-to.html)

CNTE provided not only a courageous voice on the streets but also a detailed and thoughtful analysis (Note: the analysis is 218 pages long, so don’t open it if you are in a hurry and don’t read Spanish or wish to use a Translator) of neoliberal educational reforms implemented as part of Mexico’s implementation of the Washington Consensus. And it was a lesson the students of Ayotzinapa learned. The “background” for the students’ own protests and resulting kidnapping was the earlier, and continuing, protesting by the CNTE, joined in solidarity by the sympathetic students.

In an especially chilling twist, the violence seems to have been partly set in motion by the students’ plans to travel to the capital for the commemoration of modern Mexico’s most notorious incident of political violence: the Tlatelolco massacre of Oct 2, 1968.

The Tlatelolco slayings took place 10 days before the opening of the Olympic games in Mexico City. After days of anti-government demonstrations, police and soldiers opened fire on a group of protesters, killing dozens or possibly hundreds. The massacre has been a rallying cry for rights activists and student radicals ever since.

In Iguala, a group of 80 to 120 students from the local teaching college gathered Sept 26 to demonstrate against education reforms and to raise money for their trip to Mexico City.

At the end of the day, they allegedly forced their way onto three buses. It’s unclear if they intended to commandeer them for a trip back their college or all the way to Mexico City.

http://www.washingtonpost.com/…

Could capitalist divide and rule be backfiring in Mexico? Is this marching, so solemn and sad, part of the march to real “freedom,” not U.S.-mandated freedom to be hungry and hopeless at home or invisible and hated on the streets of the U.S.? Where oh where are our leftist divisions in a potentially-revolutionary time like this? Can “WE” finally start sharing our hard-won quasi-jurisdictions and terms of art? E.g., dirt poor Trotskyite teachers, “of all people,” sending of what little they have to provide anarchist-like “mutual aid” to the suffering families of Ayotzinapa, as Zapatistas also now overtly struggle with their non-agrarian comrades.

The mass crime of the 43 missing students and related murders of students may, in its enormity, reinforce efforts to unite the serious Mexican left, something which has not been achieved for much of Mexico’s post-Spanish-independence history. Tragically, over a hundred years ago, agrarian anarcho-communist ancestors of the present-day Zapatistas were rebuffed partly because they did not fully understand factory worker demands but also because many urban anarcho-syndicalists would not accept the Catholic religious traditions of their rural comrades. (For an excellent review of Mexican revolutionary history, focused on 1870-1920, see http://www.selfed.org.uk/node/…

Meanwhile, “I” search for the clicker, and I like think, in between doses of my favorite mind-numbing substance:

What? Mexico is too far away from Nowheresville for me to give a damn (except when it is invading our sacred border, now at the Rio Grande, with Ebola-carrying brown people). Who is Trotsky anyway? Zapatistas? And “anarchy” sounds bad, almost, uh, “Mexicany.” What the hell is “mutual aid”? I got your mutual aid right here. Get me my AR-quince!

“I” may be about to learn a lot more about Mexico and revolution south of the border.

Please go below for a brief caveat from this writer sitting comfortably numb north of the border, far even from Mom’s Opa-Locka, finally trying not to be another brick in the wall.

Mexico has a lot more to be fearful of than its rural educators and those rural young people who try to make the best of things and both learn and fight to make a just society where students do not have to fight over bones with other students. However, to capitalists, naturally when a poor Latin American country is being destroyed by the capitalist drug war, after being weakened to the point of desperation by capitalist neoliberalism, after being exploited for nearly two centuries by the big neighbor to the north for purposes of capital accumulation, it is time to start changing the subject. Because, after all, Mexico’s problems, as we all know, emanate from the failure of its public school system. That darn Mexican public school system is slow to emulate the wise and knowing educational plans cooked up in conservative Washington think tanks to distract U.S. residents from their own systemic problems, which, among other things, create massive amounts of insecurity and stress which drive demand for legal and illegal hard drugs among U.S. residents, which provides the irrational rationale for the never ending, never succeeding drug war.

Capitalists are so darn smart, handsome, cuddly, and good (except when they get to murderin’ and such) that the Washington Consensus keeps rearing its dapper head–even if it means Mexican teenagers must now lose theirs, and faces too, after standing in solidarity with poor teachers who stand in solidarity with Mexico’s poor. But first, the U.S. Presidential Campaign of 1848 in a nutshell:

◾ Henry Clay, frustrated by Taylor’s popularity as Old “Rough and Ready,” the war hero of Buena Visita, sighed: “I wish I could slay a Mexican.” Don’t sell yourself short dear Henry dear Henry. The U.S. is the gift that keeps on giving–Freeeeeeeedom!

Ah yes, who can forget the son of Freeeeeeeedom, Zachary Taylor, Rumadum Dum? “He’s the boy can skin and beat ’em. … Everybody!” Sounds vaguely familiar, if you are the parent of a missing Mexican college student.

And who can forget the need for the accumulation of U.S. capital (why did Rosa Luxemburg have to go and talk about that?) in our neighbor to the south (which led to all that debt, which led to the Washington Consensus to get debtor nations out of debt so they can incur more debt), which led to resentment by Mexican landed gentry and capitalists, so that, to this day, the Mexican people totter between exploitation by foreign and domestic capitalists–when they are not dodging bullets, heh heh.

I digress (or do I?):

◾”Crisis in Mexico: Could Forty-Three Missing Students Spark a Revolution?” Well, yes, they could. But let’s consider the dry kindling to which the spark has been applied, shall we?

We in the U.S. “know” all about the drug violence. Hell, we know a lot about Mexico. We “know” about the dirty water, heh heh.

Little known in the U.S. is that some Mexican teachers want SYSTEM CHANGE and are paying for it with their careers and even their lives.

“Those thousands of teachers you see blocking the streets of the City have the courage millions of workers in other industries have not had in recent years.”

Alvaro Cueva.

Mexico City August 30, 2013.

http://www.seccion22.org.mx/20…

L, the logo of the Coordinadora Nacional de Trabajadores de la Educación (CNTE), the leftist teachers’ group working in Mexico’s poor southern states which is the radical offshoot of the sell-out Mexican teachers’ union, SNTE:

Radical teachers’ syndicate returns to Mexico City streets

School strike in Oaxaca, Chiapas enters sixth week, as far left union continues disrupting the capital …

               

SNTE demands firing of CNTE teachers

In a related development today the president of another educators’ union, the Sindicato Nacional de Trabajadores de la Educación (SNTE), called for all CNTE strikers to be fired immediately in accord with the just enacted reforms. The new laws provide that any school teacher who fails to show up in the classroom for three consecutive days will be automatically terminated. In Oaxaca state alone 74,000 CNTE teachers have not worked a single day since the new school year opened on Aug. 19, but none have been dismissed. SNTE staged its own work stoppage in Yucatán in early September, but members very responsibly returned to the classroom a week later after reaching an agreement with the PRI state government. “There are thousands of teachers looking for work who would love to fill those spots so children can return to classrooms,” SNTE’s president noted in a public appeal.

CNTE is a splinter group that broke off from SNTE in 1979. Since then union leaders have taken the membership down an increasingly radical political course, often far removed from educational issues.

So reported the conservative Mexico GulfReporter.com over a year ago (http://www.mexicogulfreporter.com/2013/10/radical-teacher-syndicate-returns-to.html)

CNTE provided not only a courageous voice on the streets but also a detailed and thoughtful analysis (Note: the analysis is 218 pages long, so don’t open it if you are in a hurry and don’t read Spanish or wish to use a Translator) of neoliberal educational reforms implemented as part of Mexico’s implementation of the Washington Consensus. And it was a lesson the students of Ayotzinapa learned. The “background” for the students’ own protests and resulting kidnapping was the earlier, and continuing, protesting by the CNTE, joined in solidarity by the sympathetic students.

In an especially chilling twist, the violence seems to have been partly set in motion by the students’ plans to travel to the capital for the commemoration of modern Mexico’s most notorious incident of political violence: the Tlatelolco massacre of Oct 2, 1968.

The Tlatelolco slayings took place 10 days before the opening of the Olympic games in Mexico City. After days of anti-government demonstrations, police and soldiers opened fire on a group of protesters, killing dozens or possibly hundreds. The massacre has been a rallying cry for rights activists and student radicals ever since.

In Iguala, a group of 80 to 120 students from the local teaching college gathered Sept 26 to demonstrate against education reforms and to raise money for their trip to Mexico City.

At the end of the day, they allegedly forced their way onto three buses. It’s unclear if they intended to commandeer them for a trip back their college or all the way to Mexico City.

http://www.washingtonpost.com/…

Could capitalist divide and rule be backfiring in Mexico? Is this marching, so solemn and sad, part of the march to real “freedom,” not U.S.-mandated freedom to be hungry and hopeless at home or invisible and hated on the streets of the U.S.? Where oh where are our leftist divisions in a potentially-revolutionary time like this? Can “WE” finally start sharing our hard-won quasi-jurisdictions and terms of art? E.g., dirt poor Trotskyite teachers, “of all people,” sending of what little they have to provide anarchist-like “mutual aid” to the suffering families of Ayotzinapa, as Zapatistas also now overtly struggle with their non-agrarian comrades.

The mass crime of the 43 missing students and related murders of students may, in its enormity, reinforce efforts to unite the serious Mexican left, something which has not been achieved for much of Mexico’s post-Spanish-independence history. Tragically, over a hundred years ago, agrarian anarcho-communist ancestors of the present-day Zapatistas were rebuffed partly because they did not fully understand factory worker demands but also because many urban anarcho-syndicalists would not accept the Catholic religious traditions of their rural comrades. (For an excellent review of Mexican revolutionary history, focused on 1870-1920, see http://www.selfed.org.uk/node/…

Meanwhile, “I” search for the clicker, and I like think, in between doses of my favorite mind-numbing substance:

What? Mexico is too far away from Nowheresville for me to give a damn (except when it is invading our sacred border, now at the Rio Grande, with Ebola-carrying brown people). Who is Trotsky anyway? Zapatistas? And “anarchy” sounds bad, almost, uh, “Mexicany.” What the hell is “mutual aid”? I got your mutual aid right here. Get me my AR-quince!

“I” may be about to learn a lot more about Mexico and revolution south of the border.

Please go below for a brief caveat from this writer sitting comfortably numb north of the border, far even from Mom’s Opa-Locka, finally trying not to be another brick in the wall.

The most compelling socialist message is how we live our lives. In many places, such as the so-called “free” U.S., repression against socialists often effectively prevents us from coming out of the closet. We know each other by pseudonyms if at all. The credit to our cause for much of our efforts may be lost and actions misunderstood as advancement of one volunteer cause or another, mere do-goodism–not as revolutionary acts intended to promote change from the world neoliberal system that causes unjust conditions to begin with.

Hardly woe is me, however; in Syrian Kurdistan, our sisters and brothers die every day for the crime of living out loving egalitarian solidarity. In truth, woe is “we.” To Islamic State (IS) and its direct enablers in the governments of Turkey and oil-generating Middle East “friends of the U.S.”–making the U.S. in essence the biggest enabler of IS— stateless anarcho-socialism in Rojava is a cause worthy of rape and other torture followed by cruel death.

“We” can come to the aid of the deep democrats of Rojava or watch as our comrades are slaughtered. It is as simple as that.

“We” don’t often get second chances. But we have to be ready. Perhaps once in a great while, we can resurrect our bigger global dreams, move beyond despair to critique honestly “our” mistakes, and then do our best as species-beings. And honor the memory and example of selfless people like Tom Page.

It is a sad tale, the Spanish Civil War. One of the saddest aspects is the left’s disintegration in part from harassing and even killing its own. Almost a sick joke, to the delight of the Fascists and their crypto pals around the capitalist world even to this day: recruited by Comintern, thousands of well-intentioned communists walk into a country to fight Fascists, where they find thousands of well-intentioned Trotskyites and many independent socialists like my dear Eric Arthur Blair also have walked, and a huge and highly successful homegrown anarchist experiment in Catalonia with the living spirit of socialism Blair would never forget; and they are told that they are at war not only with the Fascists but also with their leftist brothers and sisters, whom Stalin’s NKVD proceeds to attack, with the end result of a divided-and-conquered left and the fall of the Republic.

Almost eight decades later, the left has never recovered. But we can still dream, and more importantly act mindfully.

Sometimes I become inspired by a diary published in Anti-Capitalist Meetup to try to work out the practical implications. Such is the case with last week’s excellent diary by NY brit expat. At the end, she calls the hard left to take serious material action in support of Syrian Kurdistan, aka, Rojava. There brave leftist women and men are fighting and dying for stateless deep democracy against all odds–IS and the Syrian regime to the front and sides of them and the government of Turkey to the rear. But, they are not really alone. The more we learn about them, and feel our solidarity with them, the more their fight becomes ours, as we are called to defy boundaries and if necessary laws with our love in action.

The Syrian Kurds are cutoff by Turkey from their brothers and sisters who want to come to their aid. Moreover, Turkey has effectively sided with IS. How else to interpret deeds and words?–ISIS fighter in Kobanê: “Erdoğan has helped us a lot”.

[O]n Tuesday October 7, Kurds across Turkey, but especially in the country’s southeastern region, took to the streets in protest against Turkey’s role in the looming massacre of Kobanê. The size and intensity of the protests were unprecedented (at least since the violence of the 1990s), as was the reaction of the state. The opinion shared by most people I have met over the past few days is that this is the beginning of a new Kurdish uprising.

Before anything else, what has to be made absolutely clear is that the Kurds are not protesting to demand a military intervention by Turkey, as has been presented in several mainstream media outlets. Instead, the protesters – Kurds and sympathizers alike – demand an end to Turkey’s covert support for ISIS and for the border at Kobanê to be opened in order to let refugees out, and humanitarian aid and weapons in. Every single person I spoke to in Diyarbakır, Urfa, Suruç and in the villages at the border agree about one thing: ISIS could never have grown as big as it did, and conquer as much of Rojava as it has done, were it not for the material, financial and logistical support the extremists received from the Turkish state.

http://roarmag.org/2014/10/kur…

Before discussing practical ways to aid the Syrian Kurds, a theoretical dynamic is worth noting. As deep democrats eschewing the sound bites fed to us by capitalism, we grapple with root causes in the Middle East and everywhere, which Geminijen did well here just two weeks ago. Carrying this analysis to its logical conclusions, we grapple for ways to supercede national boundaries, which as Rosa Luxemburg observed was necessary to establish lasting justice in a material world controlled by and for capitalists. It is therefore ironic that a one-time “nationalist struggle” in part of Kurdistan would now serve as a teachable moment. The reformation of the dream for Kurdistan from a nation state to a stateless deep democracy is remarkable in and of itself. But as a symbol of the means for unifying the human species, the truth lies right in front of us: WE CAN UNITE AS PEOPLE OF THE WORLD no matter what the nation states, which are largely governmental slaves to neoliberalism, tell us. If Syrian Kurds can work to build socialist autonomy in a Middle Eastern war zone with so many obstacles, we see that we too can be part of a stateless deep democratic whole. But not if we won’t fight for it, and do so mindfully.