Worth listening to: In this podcast from a Canadian radio program, Dan LaBotz discusses the Calderon government's attack on the Mexican Electrical Workers Union, the government’s seizure of the Light and Power Company, the liquidation of the company, and the firing of more than 40,000 workers. Dan explains the political context and reasons for the assault on the union and its importance. To hear the interview, go to http://www.radio4all.net/index.php/program/37203 and click on the arrow in the red circle. The podcast should load.
Blog
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Cultural relativism
Are all cultures are equally valid and commendable? asks Peter Tatchell. I just received an email describing speeches Peter Tatchell has delivered on this subject. ( You can follow him with twitter at http://twitter.com/PeterTatchell or Facebook at http://tinyurl.com/cj9y6s ). Tatchell argues, correctly I think, that these rights are not a “western invention and imposition” and that they are under direct attack “ by tyrants and war-mongers” as well as being “under de facto attack by the exponents of cultural relativism and by those who ignore human rights violations by non-white dictators because they fear being branded racist, imperialist or Islamophobic.” Tatchell makes the case that Left should defend “multiculturalism and the right to be different” but that respect for diferent values and cultures can ellide into “collusion with the violation of human rights.” This means we should not “bow to demands for cultural sensitivity by tacitly accepting that some peoples and communities can be exempt from the norms of universal human rights when it comes to issues like women's rights and incitements to homophobic violence.” My own take on this matter of cultural relativism and defense of human rights is that Tatchell is right in attacking cultural relativism as a “shameless double standard” that “smacks of racism.” At the same time, his position does not take into account the much more powerful and pervasive double standard that exists in the West’s faulting other societies for lapses in human rights. Colonialism and imperialism have somehow (for some) morphed into a post-colonial consciousness that allows the West to forget the injustices committed in the name of “civilization.” Post-colonialism often means erasing the legacy of imperalism as well as the continuing double standard that allows the US to pontificate about human rights while employing drones that kill civilians. A case in point is the uncritical reception given to the Tarzan exhibit at the Musee du Quai Branly, Paris, which I saw in July. One aspect of the exhibit that was especially disturbing was that outside the museum, a tent was set up to allow visitors to record themselves doing the infamous Tarzan yell/yodel. One website that waxes on about the museum’s “post colonial splendor,” http://www.we-make-money-not-art.com/archives/2009/07/last-week-i-went-t… ) describes the curator’s intent: "The idea is to tackle the imagery through which we westerners see our friends from Africa," explained curator Roger Boulay to The Guardian. "It's about exploding stereotypes and looking at how this big western Tarzan myth was created through an intellectual mish-mash of ideas. It's also about explaining the big ideas at the turn of the century from Darwinism to the enfant sauvage, the concept of nature and the King Kong myth of the giant ape kidnapping the white woman." Perhaps that was the curator’s intent, but that’s not the way the exhibit has been perceived. I thought (wrongly), it turns out, that the exhibit would be soundly trashed in US mainstream circles. But writing in the New York Times about the Tarzan show, Michael Kimmelman focused exclusively on France’s romance with cartoons, comic books, and popular culture. His review contained only one sentence suggesting Burrough's racism. His comments contained no critique of the exhibit, even about the yodeling. There's no mention of Burrough's racism in the websites I've seen. Says one typical description: “The exhibition allows the public to discover the legend of Edgar Rice Burroughs’ famous character in the collective images and representations he embodies, which are the cornerstones of some of the greatest legends of our age,” says Artknowledgenews.com (http://www.artknowledgenews.com/edgar-rice-burroughs-tarzan.html). In contrast to the positive take on the exhibit from Westerners is analysis of the museum and the exhibit's racism at www.modernghana.com: "Though it is housed in a new building, the museum inherited looted artifacts that had been in other French institutions such as Musée de l'Homme and the Musée des Arts Africains et Océaniens as well as the racist superiority complexes which underpinned colonialism and neo-colonialism. The museum and its officials also inherited the manifestations of arrogance and feelings of superiority which Westerners have demonstrated in their encounters with non-European cultures and peoples since the sixteenth century.” http://www.modernghana.com/news/243501/1/does-tarzan-still-rule-the-west… Given the West's pervasive embrace of Western superiority and amnesia about colonialism, I think a defense of universal human rights is more persuasive if it is contextualized in the West’s abuses, historic and present day.
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Putting race on a bronze pedestal
Planning a Columbus Day radio broadcast this year with Native American friends from across the hemisphere brought back a childhood memory. We were talking about that unfortunate human capacity to regard groups of strangers as "others," as qualitatively different, strange, threatening and of lesser worth, and about the town that succeeded in getting rid of its “illegal aliens” only to discover that its workforce, consumers and everything that sustained its economy had been eliminated. The “others” of my childhood recollection, however, weren’t flesh and blood people but statues, supposed racial types cast in bronze. The Columbus story itself contributed to my recovered memory, suggesting multiple links between metal and race. It was the Tainos’ lack of iron and unfamiliarity with iron-based weapons that partly prompted the Admiral’s thoughts on enslaving them. It was his (and his patrons’) obsession with gold that drove the horrors he inflicted. Race and metal are anyway associated in my mind from my experience as the first white to work in the previously all-black domain of the blast furnaces at Republic Steel in southside Chicago. Then, too, I remembered this passage from the Victor Serge novel I happened to be reading the morning of our meeting: All that could be seen of the two [Indian] men digging the trench was their bronze backs, gleaming with perspiration. Spadefuls of ferrous earth, as if ringed with blood, landed noiselessly at the horses’ feet. "Bronzed body" and "bronzed athlete" have become clichés, referring not only to sculpted muscles but to skin tone. The alloy has other associations, of time past and nostalgia. We speak of Homeric warriors and the "Bronze Age." Parents might bronze their baby’s shoes. But what should we now think of a twentieth century effort to cast race in bronze, defining and fixing racial characteristics for all eternity in a museum collection of metal statues? When I was a child, though long after my parents recycled my baby shoes to expectant relatives, my family moved to Chicago for a year. It was the aftermath of the Korean War. Steel had long ago supplanted iron as the successor to the Bronze Age. But in 1954 steel was momentarily scarce and in demand. A relative knew where there was a good supply, and so, for a brief period, my parents became steel brokers. That supply exhausted and the mills geared up again for domestic production, my parents returned to their secretarial and gas station jobs in Detroit, of course taking my brother and me with them. But that year in Chicago left lasting impressions, one of which came back abruptly as my friends and I planned. My recovered memory was a museum exhibit of a huge number of large statues of men and women, all in bronze, each designed to display a distinct racial type. The flashback prompted me to track down some reading on the "Races of Mankind" exhibition at Chicago's large and famous Field Museum of Natural History. From my research, I can tell you the display consisted of more than a hundred sculptures. I now know the story of how it came about and how it has been reorganized in response to protests and changing sensibilities. But I'd like to linger a moment first with my childhood impressions, with what stuck with me in the 55 years since my mother walked me through the museum. I already knew a bit about race; it was something I had thought about since I was little. 1954 was the year the Supreme Court decided in favor of school integration in the South. It was the era when professional sports teams integrated. But I knew little about the South and have no memories of the first black players on Detroit or Chicago teams. Integration at those levels just was not significant to me. I did know which families were moving, however, and which teachers were leaving, because they wanted to be in a whiter neighborhood. I knew which kids I'd have to fight on my way home from school because I was white; and which ones I'd have to fight because the teams I played ball on included friends who were black. This museum exhibit, though, went beyond my limited experience. It made distinctions that had never entered my world, distinctions reinforced by the solidity and clearcut lines of bronze. With 104 statues each claiming to portray a different racial type, the distinctions were minute indeed. These were lifesize statues set up on pedestals, so that even the different pygmies and representatives of other shorter peoples towered over me. With only one exception, they were all dressed in clothes supposedly typical of their group. With the same exception, they were all doing some task or activity or relating to some product specific to their way of life. I could look at them carefully because they were, after all, objects. When I studied people on the street in my effort to understand adults or figure out the puzzle of race, they asked for something in return. They wanted to meet my eye or make me look away. They demanded acknowledgement or maybe respect or some recognition of their subjectivity. Here, there was no danger in anyone catching me looking, in offending them by my curiosity, in violating my mother’s caution not to stare. This was a museum, and it brought the authority of science. According to the science of that exhibit, race meant some combination of biological and cultural attributes: physiognomy, anatomical structure, typical clothing and activities. People who looked different or lived differently were different in a fundamental way. It was a way of thinking about race and about creating categories of "others" that I later experienced most starkly in Guatemala. I remember before-and-after government posters, ostensibly promoting a campaign for hygienic products, soap or toothpaste. A Mayan family, photographed in traditional clothes, was labeled "Indio," a derisive term. Changed to Western-style dress, the same family in the "after" photo transformed their racial type and now were "Ladino." (It was the Spaniards, remember, not the natives, who never bathed.) The one statue in the exhibit that stood out was surrounded by no artifacts. Nor was it engaged in any task. It was all the more striking to a nine year-old because it had no clothes. It was naked, not only of accessories but of social context. It wasn't, however, just standing there passively, but was posed, reaching upward, triumphant or striving. This was "Nordic Man," the one familiar statue. When I could overcome my shame-tinged fascination with its nudity, it was the one statue I identified with. The others were curiosities, "others." This one was what I was supposed to be. Thinking back on it, having this statue stripped of any cultural attributes could only have been meant to universalize it. Nordic Man couldn't be defined by typical tasks or clothes. It was meant to represent endless possibilities. It was not only the statue the other ones led up to by how they were arranged, but the racial type intended as the culmination of history. My reading tells that this statue initially was named "American Man." Sometime in the early 1940s, perhaps with the mobilization for World War II, it apparently occurred to museum authorities that some Americans might not be of Northern European extraction. They changed the name but not the hierarchic layout. In the decades after my visit, protests forced additional changes. The exhibit was rearranged, its corporate sponsorship relinquished, the statues finally moved to a less prominent space. It is probably regarded now as an embarrassment. How our society thinks about race has changed. It is a concept that people still sometimes use to make sense of differences they see around them, but what it really means, or who fits in what category, is in constant flux. There is no inherent meaning nor scientifically valid underpinning to the concept. Our current gene-based biology finds greater genetic variation within so-called "races" than between individuals of different races. There are no boundaries that can be cast in bronze. The "Races of Mankind" exhibition is a product of an era that was fading even as the statues went up, but the aftereffects of which are with us still. It came out of colonialism and the sciences that were created to classify and rank the dominated peoples. Its roots were in public displays of exotic natives brought back to conquering countries and royal courts. It was part of early twentieth century racialism that tried to keep immigrants out of the country or in their preassigned social place, and that looked for racial or ethnic scapegoats in rough economic times. It was linked conceptually to eugenics and notions of racial purity and superiority. IQ tests were but the most familiar device this era spawned for measuring and stratifying people and justifying the elite's position to itself and any who might challenge it. The irony is that the science of the exhibit was so arrogant that its biases now appear blatant. It claimed to have used vast resources to scour the world and identify all the racial types: empirical research followed by hypothesis and then bronze. What really happened was something less ambitious but more revealing. The sculptor went off to places like Paris where individuals from various subjugated peoples worked in cafés or as personal servants to her friends, and used the leverage of her power and position to get them to pose. When she traveled to less cozy areas, she stayed with colonial authorities and Great White Hunter-types and relied on them to select subjects for her sculpting. Where the models didn't seem typical enough, she altered their features to fit the racial guidelines she'd been given. When she didn't find them with the clothing or artifacts she expected, she added what she thought they should possess to be "authentic." As a nine year-old, I was impressed more with the science than the esthetics. The exhibit reinforced the message I was getting from adults: be wary of "others." "Stick with your own kind," as the marvelous lyrics but ambiguous moral of West Side Story put it. Fortunately, I never bought that message in its entirety, though I could never deny that it had a narrowing influence. My life has been enriched by being close to people who look different from me and live very differently from what I was used to and how I was raised. I am confident our society is better in all kinds of ways for its diversity and its renewal through continued influx. Because it is such a widespread social category, race continues to be a puzzle. But I've learned over the years that the issue has more to do with our socially-shaped vision and understanding, including our vision for the future, than with any clear demarcations among people. As a species we have a capacity, perhaps even an inclination to stereotype groups we don't know well. Our stereotype affects not only how we see and act toward them, but then how they behave toward us. If the “color question” was key to twentieth century United States as DuBois thought, with a broadened palette of skin tones it is still fundamental. Indeed it permeates public policy, whether the issue is housing, jailing, welfare or access to healthcare. As we engage in these debates, let’s remember that race is a mental and social construct with real world (and historic New World) consequences. It is not at all fixed, as it were, in bronze. This article was adapted from a radio address.
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Mexican Electrical Workers Union Fights For Its Life
The Mexican Electrical Workers Union (SME), made up of approximately 43,000 active and 22,000 retired workers in Mexico City and surrounding states, is fighting for its life. The union's struggle has rallied allies in the labor movement and on the left in Mexico and solidarity from throughout the country and around the world, but, if it is to survive, the union and its supporters have to take stronger actions than they have so far, and time is not on their side. On the night of October 10, President Calderón ordered federal police to seize the power plants, while he simultaneously liquidated the state-owned Light and Power Company, fired the entire workforce, and thus did away with the legal existence of the union. The Mexican president's attack on the Electrical Workers Union might be compared to Ronald Regan's firing of more than 11,500 members of the Professional Air Traffic Controllers (PATCO) in 1981 or to Margaret Thatcher's smashing of the National Union of Minerworkers (NUM) in 1984 in which over 11,000 miners were arrested and the union defeated. Changing the Balance of Force Calderón's move to destroy this union represents an important turning point in modern Mexican labor history, a decisive step to break the back of the unions once and for all. Following up on his three-year war on the Mexican Miners and Metal Workers Union (SNTMM), Calderón has now decided to take on the leading union in Mexico City. But, even more important, it is, as one Mexican political leader noted, it is an act intended "to change the balance of forces," so that they favor the government.
"After its electoral defeat and out of fear of social protest which the [economic] crisis is provoking, the government wants to give a demonstration of its power which everybody will understand: the left, the social movements, the PRI [Institutional Revolutionary Party], the unions, the Congress, the businessmen and the media. The logic is the same that was used in the [Salinas government's] attack on La Quina [head of the Mexican Petroleum Workers Union] in 1989: if you can do it the strongest, then you can do it to the weakest. If the most combative union can be defeated, then so can any other force."[1]
Mexico City, where this blow has been delivered, is heart of the political opposition to Calderón and the base of support for left-wing leader Andrés Manuel López Obrador who claims to have won the last election. Mexico City is also the base of Marcelo Ebrard, the mayor of the metropolis, who some see as another possible presidential contender in 2012. So this attack on the union is also an attack on the left at its strongest point. And, at least at this moment — and while we still hope to see the Mexican workers take the strong measures needed — it seems as if the government can and has defeated the strongest, and can now turn its attention to the weaker. A Turning Point This is a turning point because it allows Mexico's capitalist class to resume the neoliberal project begun under Carlos Salinas de Gortari in 1988 but interrupted by a series of unforeseen events: the creation of the Party of the Democratic Revolution (PRD) in 1989, the Chiapas Rebellion led by the Zapatista Army of National Liberation in 1994, president Ernesto Zedillo's precipitation of the economic crisis of 1994-96, and finally the end of the old one-party state under the Institutional Revolutionary Party (PRI) and its replacement by National Action Party (PAN). Salinas had succeeded in privatizing the Mexican Telephone Company (TELMEX), the railroads, and the Cananea Copper Company, but he failed to finish the job, with the energy sector, petroleum and electric power generation still state owned. Now, after a twenty year interruption, Calderón has under taken to finish the job. The Origin of an Independent Union The full significance of these events can only be appreciated when one sees them in the light of both their history and the current political context. The Calderón administration has chosen to attack one of Mexico's oldest, most militant and most democratic union. The Mexican Electrical Workers Union was born in the great Mexican Revolution of 1910-1940, a tumultuous upheaval from below by the country's workers, farmers and peasants, swept away the dictatorship of Porfirio Díaz and replaced it with a new order, if not exactly the order that the underdogs had been hoping for. In 1911, a group of electrical workers at the Light and Power Company organized the League of Electrical Workers. Then in 1914 they founded the Mexican Electrical Workers Union (Sindicato Mexicano de Electricistas). The newly created Electrical Workers participated in the general strike of 1916 to defend the right of independent unions to exist. In 1917 the union negotiated its first contract, laying the basis for what would become one of the strongest collective bargaining agreements in the country. Less radical than some other unions and more independent than many, the Electrical Workers survived the labor wars of the 1920s that pitted corrupt, government-backed unions against revolutionary anarchists and Communists. The Union in the Cárdenas Period When the popular nationalist and leftist General Lázaro Cárdenas became president, he brought most of the Mexican labor unions into his orbit and under his influence. The Electrical Workers general secretary Francisco Breña Alvirez, however, guided the union along its own independent path. In June of 1936, the Electrical Workers Union faced a conflict over wages with the British-Canadian Mexican Light, which then owned the central electrical companies for which their members worked. The Cárdenas government would have liked to avoid a strike and proposed arbitration, but the union rejected any form of arbitration and struck. The strike by the union's 3,000 members shut off power in Mexico City — except to hospitals and other essential services — paralyzed the streetcars and brought management to the table. The union successfully defended the right to strike, eschewed arbitration, defeated the company, and maintained its independence form the government. Between Scylla and Charybdis During the late 1940s and 1950s, Mexico experienced its own wave of anti-Communism and its own version of McCarthyism, as the government deposed independent union leaders and replaced them with government-backed gangster leaders, the so-called charros. The Mexican Electrical Workers succeeded in avoiding the worst of that era, allowing it to emerge in the 1960s and to continue in the 1970s as an ally of the "worker insurgency" then taking place and as friend to the new independent unions that were then emerging. During the 1980s, the Electrical Workers Union once again found itself in conflict with the government-employer. In 1987, as students also struck the university, the union shut off power to Mexico City once again as it had 50 years before. Throughout the the years of the Carlos Salinas presidency (1988-1994), the union maneuvered between the Scylla of government domination and the Charybdis of the president's program of privatization. The Electrical Workers veered toward the privatizing president to protect its own interests, but simultaneously strove to escape the sirens of patronage. That period was not its most heroic, yet, despite its compromises with Salinas, the Electrical Workers Union did not completely forfeit its independence and emerged in the 1990s and 2000s to lead coalitions to defend national electric power companies, Light and Power and the Federal Electric Commission, and the Mexican Petroleum Company (PEMEX) from privatization. Fighting Privatization The union was outspoken and active in its opposition to President Vicente Fox, his National Action Party (PAN), and its rightwing agenda. The Electrical Workers Union organized around it self a coalition of other unions, peasant leagues, and urban poor people to create the National Front Against Privatization. When Felipe Calderón became president in 2006, the Electrical Workers continued their struggle against privatization, joining with the National Union of Workers (the UNT), Mexico's independent labor federation, to build a massive national coalition dedicated to changing the direction of the country. For almost a decade the Electrical Workers and its allies have successfully stopped first Vicente Fox and then Felipe Calderón from selling off the national patrimony. Most recently, the Electrical Workers and its Mexican Union Front (FSM), have brought together other labor unions, peasant leagues and organizations of the urban poor. The FSM in turn united with the independent National Union of Workers (UNT) to create the frentote — a gigantic coalition of virtually all of Mexico's organized working people. The SME, thus, stood squarely in the path of President Felipe Calderón and his National Action Party. The Union and its Contract The Mexican Electrical Workers Union had developed over the years into a powerful institution. The union's total members reached 43,000 working members and 22,000 retirees represented by between 700 and 840 full-time, paid delegates. The union contract, first negotiated in 1917, had evolved into a complex document describing 2,800 job categories and 92 wage scales for the various jobs. This contract protected the rights and privileges of union members, with SME union members having wages, benefits, and working conditions far superior to those of workers in many other unions and especially to unorganized workers. The contract also gave the union power vis-à-vis the company in matters of financing, development and new technology. It required management to inform the union of the annual budget, building plans, investment and acquisitions, and current finances. The contract forbad the company from out-sourcing work even in non-electrical areas such as auto shops, construction and carpentry. The union had virtual control over all hiring and firing, and the union ran a technical school with more than 1,200 students preparing to become Light and Power employees. The union contract also required the company to provide the union with 75 million pesos (7.5 million dollars) for contracting expenses, cultural activities, for retirees, and in advances for union dues in June so that union members could buy school supplies. While critics called this the "dictatorship of the proletariat," in was in reality a strong union contract, not so different than those found two decades ago in every industrial country in the world, providing its members with job security, economic security, and in general with social well-being. Calderón has swept away the union and torn its contract to bits. Union Conflict Precipitates Crisis Calderón may have been encouraged to make his bold move to eliminate both company and union by the development earlier this year of an internal union conflict. The Mexican Electrical Workers Union is a notoriously democratic union which has often seen rival factions struggle for leadership of the union. The June 2009 union elections saw Martín Esparza, the incumbent general secretary heading up the Green Slate of the Unity and Union Democracy caucus and Alejandro Muñoz, the union's treasurer, heading up the Orange Slate of the Union Transparency caucus. Muñoz accused Esparza of having used his union office to line his own pockets, and Esparza made similar accusations against Muñoz. Esparza also accused Muñoz of colluding with César Nava, a PAN leader who previously served as Calderón's closest aide (secretario particular). Muñoz denied the accusations that he was close to Nava. Muñoz accused the union of irregularities in the electoral proceeding, but was convinced to await the results of the June election, which he lost to Esparza. A month later, Muñoz filed charges with the Federal Board of Conciliation and Arbitration. This opened the door for the government to intervene in the union. Subsequently, on September 10, Secretary of Labor Javier Lozano, declared that there had been irregularities in the election, and on October 5 he refused to recognize Martín Esparza as general secretary, effectively decapitating the union by declaring that it had no legally recognized leadership. The Mexican government has broad powers to withhold recognition (known as toma de nota) from union leaders. This government interference violates the International Labor Organization's Convention 87 which says workers have the right to organize and run unions of their own choosing. Five days after Lozano refused to recognize the union leaders, Calderón sent the police and army to seize the plants. It is hard to tell exactly how the internal conflict affected the union and its leaders, but in the crucial days before the government carried out its coup, the leadership failed to mobilize the union and its allies to defend their workplaces and union. Though the union had told the press a week before that it believed the government was preparing to seize the company facilities, it apparently took no steps to advise its members to resist the police and hold the plants. For example, on October 10 group of just 30 police officers seized the Systems Operation center which controls the electrical substations of the entire country — and amazingly the famously militant union did nothing to attempt to stop that takeover of that crucial facility or any others. At the same time the police also took over the union hall and its radio station, also without resistance.[2] The Political and Labor Union Context Today Calderón and his National Action Party, controlling the executive branch of government, have led this attack, but they have had the support of the Institutional Revolutionary Party (PRI) which dominates the legislative branch. The government's attack on the Mexican Electrical Workers Union has been opposed by the parties of the left: the Party of the Democratic Revolution (PRD), the Workers Party (PT), and Convergence. The PAN and the PRI together control more than two-thirds of the representatives and senators. The PRI's support has been important not only in the legislature but also in the organized labor movement. The PRI, the former ruling party of Mexico, controls the Congress of Labor, the Confederation of Mexican Workers and other confederations and industrial unions, such as the Petroleum Workers Union. So, though the Mexican Electrical Workers Union is party of the Congress of Labor, none of the other union leaders in that umbrella organization of the official labor movement have said a word in defense of the electrical workers, and none of those unions have come to is aid. While the PRI controls most industrial unions, the head of the largest public employee unions Elba Esther Gordillo of the 1.5 million member Mexican Teachers Union (el SNTE) and Valdemar Gutiérrez Fragoso of the 300,000 member Mexican Social Security Workers Union (SNTSS) have been allied with the Calderón and the PAN. Gordillo joined Calderón in creating a new Alliance for Quality Education (ACE), which many critics see as opening the door privatization in that area. Gutiérrez Fragoso, in addition to his duties as head of his union is also a PAN legislator. Neither the Teachers Union nor the Social Security Workers Union have spoken out against the government attack nor acted in solidarity with the Electrical Workers Union. Massive Protest March Still, the Electrical Workers Union has many allies. Labor unions and social movements, and opposition political parties organized a huge protest march on Friday, October 16 which was estimated at between 150,000 and 300,000 participants. The march began at 4:00 p.m. at the Angel of Independence on Reforma Avenue and marched to the Zócalo, Mexico national plaza, the last marchers arriving at 8:00 p.m. University workers, nuclear workers, miners, the teachers union opposition, telephone workers and many others hiked through Mexico to show their solidarity. While the march was a strong show of support, it was not a show of force, never attempting to retake any of the facilities. Early last week Andrés Manuel López Obrador, who, arguing that the won the 2006 election, calls himself the "Legitimate President of Mexico," convened a mass meeting of tens of thousands of his supporters and turned the platform over to Martín Esparza, general secretary of the Electrical Workers Union. Both Esparza and López Obrador called the government's action unconstitutional and illegal and both called for resistance. López Obrador called upon the legislature to create a commission to investigate the situation. No such investigation is likely to take place, given that the government party and its allies control the congress. Since the police seized the power plants there have been daily rallies and demonstrations by thousands of Electrical Workers in Mexico City. Neither speaker proposed a plan of resistance through mass action aimed at the government bur rather inclined toward legal strategies. The mass march pressure the government into holding a negotiating session with the union, but that session soon reached an impasse. Secretary of the Interior Fernando Gómez Mont said that the government's decision was "irreversible." Secretary of Labor also commented calling the liquidation of the company a "consummated fact." The Mexican Electrical Workers also refused to compromise on its demands that the police be removed from the workplace, that the liquidation of the company be revoked, and that the government negotiate the issues with the union. Further progress in any negotiations seems unlikely, and become less likely with every passing day. As that incident demonstrates, mass marches will not be able to force the government to reverse its decision, though it remains possible that a national response, a national civic uprising such as the local uprising in Oaxaca three years ago, might be capable of stopping the government. Still, if the union is not prepared to take the necessary action in Mexico City, it cannot expect others to come to the rescue. The union must lead or be swept away. Solidarity from Mexico and Abroad Throughout Mexico workers, students, and communities, labor unions and left parties rallied and marched to support the Mexican Electrical Workers Union. En Cuernavaca, Moreles some 3,500 marched. In Oaxaca the Union of Workers and Employees of the Benito Juárez Autonomous University shut down the university in protest and solidarity. In San Luis Potosi the Potosi Union Front carried protested the development at the State Legislature and expressed their solidarity with the electrical workers. Divers organizations — the National Union of General Tire Workers, the Board Popular Front (FAP), and the Party of the Democratic Revolution expressed support at the national, state and local levels. Expression of international solidarity arrived from the United States and Canada, from Holland Germany, and even from workers in Iraq. Unions from around the world condemned the Mexican government and gave voice to their solidarity with the Mexican Electrical Workers Union. While such expressions of solidarity help to give heart to the struggle electrical workers of Mexico, unlike in industries such as shipping where dockworkers solidarity can have a direct impact, those foreign unions can have little leverage on a nationalized power company in another country — though the CFE does import coal, and coal miners, railroad workers, and marine workers might be able to interrupt those shipments. Union's Legal and Legislative Strategy While marching in the streets, the Electrical Workers Union is also pursuing a legal strategy, having hired Néstor de Buen, the country's leading labor lawyer, to argue that the Calderón government seizures of the company was unconstitutional and illegal. The union also plans to have its members file individual lawsuits called amparos, something like injunctions, arguing that their individual rights have been violated. While other unions have used the individual lawsuits as a mechanism to delay government actions, they would seem to be a weak tool in this case. The union says it will also pursue a legislative strategy, pressuring the Mexican Legislature to present a "constitutional controversy," arguing in effect that the executive branch of the government overstepped its constitutional authority. Such a legislative strategy appears to have little hope of success given the alliance between President Calderón's National Action Party (PAN) and the Institutional Revolutionary Party (PRI) which together control a very large majority of both houses of congress. The union's legal strategy is premised on the argument that since Light and Power was created by the legislative decree it cannot be eradicated by executive decrees. The union and its supporters have also argued that the president's action violates both Mexican labor law and international labor standards. Police, Army Still Occupy Plants At this moment, 5,000 federal police, backed up by at least 10,000 police reserves, and 3,000 military officers still hold over 100 facilities. The plants are being operated by management and by 3,000 electrical workers brought in from the other state-owned power company, the Federal Electrical Commission (CFE), and another 800 engineers and technicians provided by the military. Workers at the CFE are members of the Sole Union of Electrical Workers of Mexico (SUTERM), a union historically controlled by the PRI whose leaders are eager to collude with the government in the hopes of sharing in the booty of jobs, union dues, and political influence. Since the police took control of the plants there have been many localized blackouts that have shut off power for hours to Mexico City neighborhoods, to other cities and towns, and to industry, with hundreds of factories idled in the nearby State of Mexico. The government has blamed the blackouts on the union, while the union attributes the blackouts to the incompetence of the government and the workers brought into run the plants. Future of the Light and Power The Calderón government has said that, having extinguished the Light and Power Company, it will now turn its facilities over to a new company which it plans to merge with the Federal Electrical Commission in the near future. The government says it plans to hire 10,000 former Light and Power workers to work for the new company under new terms of employment. The 45,000 union workers have been told that they must collect their severance pay by mid-November to be eligible to be hired by the new company. So far about 1,400 workers have collected their severance pay. There have also been 11,700 payments to the 22,000 retirees. As an added inducement to workers, the Secretary of Labor has thrown in scholarships to study English for workers who file for their severance soon. The government has set aside 20 billion pesos (about 200 million dollars) for the costs of the liquidation of the company labor force. Each worker is being paid the severance to which they are entitled under Mexican law, 300,000 to 400,000 pesos or about U.S.$30,000-40,000 each. The Economic Argument Felipe Calderón's decision to liquidate the Light and Power Company did not result out of any contract negotiation or strike, but rather out of a political decision to do away with the nationalized company and the union which stands at the center of the Mexican left and in the path of the president's privatizing agenda. The Calderón government, however, argues that this was a purely economic decision based on the economic and productive inefficiencies of Light and Power. There is, however, no clear cut economic case to be made; the issues are complex. The government argues that the Light and Power Company had an annual deficit of 44 billion pesos (400 million US dollars). Georgina Kessel Martínez, Secretary of Energy, asserts that Light and Powers expenses were almost always double its sales, requiring enormous government subsidies. In reality that "deficit" was largely the result of transferring electric power from the Federal Electric Commission (CFE) to Light and Power (LyF), both government owned companies. Calderón in his speech to the nation justified eliminating the company because it was "losing one third of the electricity it distributed because of theft, technical failures, corruption, or inefficiencies." That the CFE was more productive than LyF seems beyond doubt, but many things explain that: Mexico City, the Federal District and Central Mexico, which Light and Power served, represent the most difficult geographic, demographic, and economic area of the country. While rural areas present special challenges, the complex and constantly expanding and evolving megapolis of 20 million people and millions of others in surrounding central states is even more so. The residents and businesses of Mexico City reputedly "steal" electrical energy from the system through illegal connections. I put "steal" in quotes because it is after all a national system which exists to provide electricity to the Mexican people at a reasonable cost. Government agencies, for example Los Pinos, the Mexican presidential residence and office, did not pay for their electricity. For reasons that are unclear, the government company also failed to charge some Mexican businesses such as hotels for their electricity. The union argues that for the last 20 years the government declined to invest in the company, allowing the plant and distribution system to deteriorate, in order to create an economic crisis. The Question of Wages, Benefits, Pensions The Calderón administration has suggested that at the center of Light and Power's economic problems was the high cost of workers wages, benefits and pensions which threatened to bankrupt the system. The government says that 160 billion pesos out of its 240 billion peso wage bill went toward pensions for 20,000 retired workers. Without a doubt, the Mexican Electrical Workers Union had succeeded in its 95-year history in winning for its members a labor union contract which might be the envy of workers throughout the country. Unlike most Mexican workers, Light and Power workers earned about 6,000 pesos (600 US dollars) per month, something approximating a living wage. Retired workers enjoyed very generous pensions equal to or greater than their work wages. But the alleged financial crisis of the company may not have been the real motive behind Calderón's aggressive action. The Real Economic Motive? Martín Esparza, the union's leader, argues that the real economic motive for the government's action is the desire of private industry to get its hands on the 100 kilometer network of fiber optic cable which was the property of Light and Power. The fiber optic cable system which can be used for telecommunications was licensed in 1999 to WL Comunicaciones S.A. de C.V., a Spanish company. A year later the company, whose majority partners are two former Secretaries of Energy, Fernando Canales Clariond and Ernesto Martens, gained the right to operate the fiber optic network for 30 years, with the possibility of further extensions. Secretary of Labor Javier Lozano has also been as a consultant, assisting WL Comunicaciones in winning its concssions.[3] The Impact: Business Thrilled Mexican and foreign capital is thrilled at Calderón's action. The Business Coordinating Council (CCE), the Confederation of Mexican Employers (COPARMEX), the Federation of Industrial Chambers (CONCAMIN), the National Chamber of the Manufacturing Industry (CANACINTRA), and the Mexican Council of Businessmen (CMHN) all praised Calderón and encouraged him to see the attack on the electrical workers as just a first step. The Mexican capitalist class has had a taste of blood, likes it, and wants more. Investors.com, speaking for and to international capital, in an article titled "Mexico Knocks a Union's Lights Out" called it, "one of the best things to happen to Mexico." Business Week, while less euphoric, speculated that Calderón might now take on the Mexican Teachers Union and the PEMEX, the state oil company, and the Petroleum Workers Union, and Carlos Slim's TELMEX with its high telephone costs. A More Authoritarian State Senator Rosario Ibarra, Mexico's first woman candidate for president in 1982 and longtime human rights activist, expresses her alarm at a whole series of recent developments — including the government's seizure of Light and Power — which suggest that the Mexican government has become more authoritarian.[4] José Narro Robles, the rector of the National Autonomous University of Mexico (UNAM), suggests that the government's seizure of the power plants and elimination of the company and the union will aggravate an already difficult situation for the country's majority of working and poor people. Warning of possible social unrest, he says, "Our country is living in a very delicate moment. Nobody can deny it. No one can deny it when we have such a large number of millions of Mexicans in inadequate conditions, in poverty or in extreme poverty." Narro fears social unrest, and his fear is understandable, but it seems that if the Mexican Electrical Workers Union and the labor movement are to survive, it will take social unrest of a well organized and massive sort to stop the Calderón government. If such forces began to move, they might even push that government aside, though so far, there are no signs of such a development on the scale needed. Notes 1. Manuel Camacho Solís, "SME: las verdaderas razones," El Universal, October 12, 2009. Solís is a member of the leadership of the Broad Progressive Front (FAP). 2. Silvia Otero and Alberto Morales, "'Apagan' LyFC; liquidan empleados," El Universal, October 11, 2009. 3. Rosalia Vergara, "Calderón y el SME: La guerra por la fibra óptica," Proceso, October 17, 2009. 4. Rosario Ibarra, "Alarma ante la situación de los derechos humanos," a statement distributed by the Revolutionary Workers Party (PRT), on October 17, 2009.
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Nobel Ironies – The “Not George Bush” Prize
It seems doubly ironic that the Nobel Peace Prize Committee has given its 2009 award to Barack Obama — just a few months after Arizona State University declined to award him the customary, symbolic honorary degree as its commencement speaker. The ASU decision, on the grounds that president Obama “had not yet accomplished enough,” was fully understandable in view of the reputation which that esteemed University is committed to uphold. You don’t command a degree from ASU on academic credentials alone, or just from a decade of teaching at elite law schools. At the well-known leading party school of the Great American Southwest, participation in a requisite number of alcohol-soaked frat binges, football riots or other forms of creative anti-social behavior is de rigeur. Nothing in Barack Obama’s documentary or police record indicates that he met these essential conditions of Arizona State University honors. On the other hand, it’s difficult to see how president Obama has yet reached the stature of a Nobel Peace Prize winner either. For the most part, that award goes to figures who have either accomplished some tangible gains for human rights, or disarmament, or something – or else, as in the case of Henry Kissinger, attained the status of a truly world-class war criminal. President Obama’s Nobel award, if we can interpret the committee’s language, would seem to be mainly a “He’s Not George W. Bush Prize.” Beyond that, given that his appeal for an Israeli settlement freeze has been met with open derision, and that he’s getting ready to send thousands more troops to Afghanistan for the next two or three decades, the label of “peacemaker” doesn’t quite fit – not yet, at least. Miracles can happen, I guess. Let president Obama go on television and use his executive authority to order a ban on the importation of all products from Israeli settlements, the full disclosure of secret rendition and torture from the Clinton and GW Bush administrations, the long-overdue release of Leonard Peltier and Sami al-Arian, and for good measure the closure of Guantanamo as he promised – then we’ll have a Nobel Peace Prize winner we can believe in. David Finkel
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Mexican Government Seizes Power Plants, Liquidates Company, Fires Workers, Union in Jeopardy
October 11, 2009 — Mexican Federal Police last night and early this morning seized the plants of the Central Light and Power Company of Mexico (LyF) which provides electricity to Mexico City and several states in central Mexico. The government of President Felipe Calderón also announced the liquidation of the company, the termination of the workers, and thereby the elimination of the Mexican Electrical Workers Union (SME) which has opposed the government's policies. [See call for Solidarity with Mexican Electrical Workers Union at end of this article.] The government's action has two goals, one political and the other economic. First, the government wants to eliminate the Mexican Electrical Workers Union which has been the leading force in organizing to oppose the Calderón government's economic policies, and in particular its plan to privatize the electrical industry. Second, the government plans to actually eliminate the Central Light and Power Company, possibly to merge its facilities with the Federal Electrical Commission (CFE), and eventually to sell the facilities to a corporation. Pivotal Moment While we have become accustomed to the Calderón government's attacks on labor unions such as the Mexican Miners and Metalworkers Union, and on its massive use of police and military force, this is not just one more incident. This is a turning point. The Mexican government's attack on the Mexican Electrical Workers Union — a union central to resisting government policies and to building labor and social movement coalitions, and located in Mexico City which is the center of political opposition to the government — may well be turn out to be a watershed event in the country's recent history. As Mexican journalist Luis Hernandez Navarro wrote in the Mexico City daily La Jornada, "The police and military attack against the electrical workers represents a serious setback in the precarious democratic life of the country. It provokes a huge short circuit. It establishes and unfortunate precedent. By attempting to use violence to solve a conflict created by the government itself, it takes us back to the darkest stages of authoritarianism." The Union Response Martín Esparza, Mexican Electrical Workers Union general secretary, called Calderón's action "unconstitutional." He called upon its 65,000 active and retired members to remain calm and to resist provocation. At the same time a union statement said its members would defend the nationalized electrical industry, their union, and their constitutional rights. Members gathered in front of the SME union hall and also at the Monument of the Revolution in Mexico City and rallied in defense of their state-owned company, their jobs, and their union. A union statement issued early Sunday morning said, "They have declared war on us and we are going to respond, always exercising our Constitutional rights and guarantees, of that there is no doubt." Humberto Montes de Oca, a union spokesman said the union had three demands:
- The revocation of the government decree liquidating the company.
- The immediate evacuation of the Federal Police from the plants.
- Discussions between the government and the union about financial and administrative issues.
The Mexican Electrical Workers Union has called upon Mexican unions and unions of other countries to rally to their support. The union said that with the military having occupied the power plants, it was no longer in a position to insure the delivery of electrical power in the region. Some SME union members were reportedly calling upon the union to declare a general strike, which would shut off power to Mexico City and surrounding states, affected tens of millions of people. So far the union has not decided to take any such action. No Surprise While the Calderón government moved suddenly last night and this morning to seize the plants, its actions were no surprise. [See the government decree here.] The Calderón government and its predecessors have often expressed their desire to merge the Central Light and Power Company with the Federal Electrical Commission which provides power to the rest of the country, and to privatize electrical power generation. Secretary of Labor Javier Lozano declared in September that the Mexican Electrical Workers Union elections were invalid and that general secretary Martín Esparza and other union officers would not be recognized by the government. Without legally recognized union officials, the union could not engage in contract negotiations or other activities. Members of a dissident group in the union, tacitly supported by the government, had also carried out an armed attack on the union hall and robbed union documents and checks. And last month there were already rumors of the government plan to use the police to seize the facilities. The government justified its actions by arguing that the Light and Power Company was both inefficient and exorbitantly expensive. The government said it was prepared spend $20 billion pesos (about US$2 billion) to pay workers severance and retirement. Long History of State Violence At the moment 500 Federal police officers have taken control of over 100 Light and Power plants, reportedly roughing up some workers in the process. While so far there has been no serious violence, in the event of union resistance, the police — possibly backed up by the army — will use force to suppress the union. In past instances of government-union conflict in Mexico, such repression has led to deaths and beatings, while the government has then indicted union leaders, resulting in convictions and long jail terms. Federal police have been used in the last three years to attempt to break strikes of miners and steelworkers as well as to try to crush popular social movements, resulting in deaths, rape, and beatings. Mexican police have been used repeatedly in the past to occupy the facilities of telephone workers and others to break strikes. The Mexican government used the police or army to crush militant movements of workers in 1959, of students in 1968, and of electrical workers in 1975. Solidarity with the Electrical Workers The Mexican Electrical Workers Union has asked for international solidarity in resisting the government liquidation of the company, the termination of the workers, and thus the destruction of the union. If you wish to protest this action, you should write to President Felipe Calderón at felipe.calderon@presidencia.gob.mx. If you wish to show your solidarity with the Mexican Electrical Workers Union (SME) you should copy your protest email to sinmexel@sme.org.mx.
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War in Afghanistan and Pakistan: A critical moment to voice your opposition
The President and Congress are reviewing U.S. policy on the wars in Afghanistan and Pakistan. This is a critical moment. This may be a turning point for the expanding U.S. wars in Afghanistan and Pakistan, a time when speaking out clearly and unambiguously against war can make a crucial difference. We urge you to sign the Campaign for Peace and Democracy emergency statement calling for an end to military intervention in both countries. The statement declares us firmly against military escalation in the region and for the withdrawal of all U.S. and NATO forces from Afghanistan and Pakistan now. Your support can make a real difference: it will add to the impact of the statement at a time when public opposition to these disastrous wars is building. A list of the initial signers and the text of the statement are at the CPD website, www.cpdweb.org. We aim to collect a large number of signatures very quickly, and then publish the statement and list of signers as widely as possible, both in this country and internationally. If for any reason you have difficulty at the website, send an email to cpd@igc.org. We urge you to circulate the statement to your colleagues and friends. Joanne Landy and Tom Harrison Co-Directors, Campaign for Peace and Democracy
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The tsunami in education – not an act of nature
A colleague involved in progressive struggles in education since the Civil Rights movement commented to me that changes in education in the past eight years make her feel like she’s standing on the beach at water’s edge and experiencing the sand being sucked out from under her feet. Standardized tests now control the curriculum in schools serving working class and poor kids. Teachers must often follow scripts – or be fired. Services previously provided by school districts, like transportation, meals, screening and hiring teachers, and professional development, are now outsourced to for-profit corporations. Funding has been cut. And cut. And cut. State legislatures have created charter schools and “quicky” methods of obtaining teaching certification (including a standardized test, with multiple choice questions) with the rationale that these alterations provide minority children with better schools and teachers. What is most chilling about this wave, really a tsunami, is that it is global. But let’s be clear it is no act of nature. It has been methodically planned by networks of right-wing think tanks, transnational corporations, and the politicians who do their bidding. A school reform in Illinois, California, or New Jersey has often been borrowed from a policy tested in Africa, Asia, or Latin America. In nations that depend on World Bank funding, neoliberal policies are imposed as the price for loans. In more affluent countries, the neoliberal project (privatization, cuts to funding, and curricular control via standardized testing) is enacted with bipartisan consensus, under the banner of improving educational opportunity – and saving taxpayer money. Education is the last service that is still mostly public – and unionized. Teacher unions are the most stable, potentially powerful foe of the neoliberal project and are therefore frequently and viciously attacked as impeding school improvement. In late August I was interviewed about this global transformation of education by Equal Time Radio, which broadcasts live in Vermont on WDEV 96.1FM/550AM, from 1-2pm Mondays through Thursday. My interviewer confirmed that my explanation about neoliberalism’s global agenda “ rings true in Vermont.” The podcast can be found at http://equaltimeradio.com/?q=node/173 WDEV has interesting shows in its archives, enlightening for those of us who live quite far from Vermont. You can hear them at http://equaltimeradio.com/?q=audio
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Mexican Government Prepares to Seize Mexico City Power Plants to Break Power of Electrical Workers Union
The Mexican Preventive Police (PFP) are preparing to occupy the facilities of the Central Light and Power Company in Mexico City in an attempt to break the militant Mexican Electrical Workers Union (SME), according to a union press release. The union warns that the quasi-military occupation of the plants could come within a week. The PFP have been used in the last three years to attempt to break strikes of miners and steelworkers as well as to try to crush popular social movements. Mexican police have previously been used to occupy the facilities of telephone workers and others to break strikes. The Mexican government used the police or army to crush militant movements of workers in 1959, of students in 1968, and of electrical workers in 1975. Government Attack on Electrical Workers This current threat is the latest in a series of attacks on the union by the government of Felipe Calderón. The Felipe Calderón administration, having spent three years trying to destroy the Mexican Miners and Metal Workers Union (SNTMMRM), has now opened a new front in its war on the working class. In September the government launched a multifaceted attack intended to destroy the Mexican Electrical Workers Union (SME) which has been at the center of resistance to its neoliberal programs. The government's attack has several elements. First, the government is supporting a small dissident faction within the union, using that as an opportunity to meddle in the union's internal life with the goal of breaking its militant leadership. Second, the government, which is also the employer, has reduced the budget for the state-owned Central Light and Power Company (LFC). Third, the government is also calling for a change in company management and for the complete restructuring of the company. The "Union Transparency" Dissidents The Mexican Electrical Workers Union (SME), has a long history as a rarity in the Mexican labor movement: a union which is both independent and democratic. Historically, union elections have often been contested, rival factions argue out their differences within the union, and then later they come together to fight the company and the government which stands behind it. All of this changed earlier this year when, after a contested union election won by incumbent Martín Esparza Flores, the dissident group which calls itself Union Transparency led by Alejandro Muñoz Reséndiz took its complaints to the Secretary of Labor (STPS), opening the door to government involvement in the union. The Secretary of Labor, Javier Lozano Alarcón who has led the attack on the Miners union, has now, through a procedure known as "toma de nota" (taking note) refused to recognize Esparza Flores as head of the union. The Secretary of Labor through the toma de nota procedure may not only refuse to recognize the union's officers, but may also declare the election invalid. In practice, these administrative procedures (which are nowhere found in Mexican labor law) are used against independent or democratic unions or against unions opposing government policies, and almost never against government backed, employer controlled or gangster-run unions. Without government approved and recognized officers, the union officials cannot engage in collective bargaining or other union activities, leaving the union officially leaderless. Violent Attack on the Union by Dissidents On September 23, according to the elected SME leadership, Muñoz Reséndiz and between 20 and 30 other Union Transparency members, together with about 150 other persons who were not members of the union, some of them armed, attacked the union headquarters in Mexico City. The attackers robbed the union, taking money, checkbooks, and records. A union press release on that date declared Union Transparency to be a pro-government group backed by Secretary of Labor Javier Lozano Alarcón. The union leadership pledged to defend the union hall and called upon other union groups, social movements and political parties to take note of these developments. In a press conference held a couple of days later, Esparza showed security camera videos of the attack. The union also filed legal charges against Muñoz Reséndiz and others involved. Afterwards at a union meeting that lasted several hours, members voted to remove Muñoz Reséndiz from the office of union treasurer and to expel him from the union. Cutting the Budget, Restructuring LFC The Calderón government proposes to gradually reduce the Central Light and Power Company (LFC) budget, with 641.7 million pesos for 2010; 486.2 million in 2011; 464.3 million in 2012; 162.9 in 2013; and 164.7 million in 2014. The SME leadership argues that this will gradually starve the LFC, leading to blackouts in the region it serves: the Federal District (Mexico City), and the states of Mexico, Morelos, Puebla and Hidalgo. During the later years of the Institutional Revolutionary Party governments, from 1980 to 2000, there were constant battles over the budget and over the reorganization of the country's nationalized electric power industry. The PRI presidents would have liked at times to have combined the LFC with the Mexican Electrical Commission (CME), the company which serves the rest of Mexico. That would have forced the independent SME to merge with the government-controlled Sole Union of Mexican Electrical Workers (SUTERM). Now, the issue is somewhat different, though the process could also lead to the dissolution Light and Power and its merger with the Mexican Electrical Commission. Calderón's administration has two motives in its attack on the SME. First, it wants to break the SME because it has been the center of so many movements resisting the Calderón government, its neoliberal policies, and particularly its plans to privatize the petroleum and electric power industries. Second, Calderón wants specifically to privatize the electrical industry, including the Central Light and Power Company, and to do so it must break the power of the SME. An Attack on SME is an Attack on the Labor Movement The government's attack on the Mexican Electrical Workers Union (SME) represents an attack on the entire labor movement, because it is an attack on one of the labor movement's strongest pillars. The SME created the National Front Against Privatization. The SME joined with the National Union of Workers (UNT) and other worker, peasant and social organizations to former broader front, including the so-called Frentote that brought together virtually all progressive organizations. The SME, at times working with the UNT, took positions on legislative issues before the Congress. One could argue that SME has represented an important part of the vanguard of Mexican labor, a catalyst for broader coalitions, a union that fought not only over its trade union issue, but also over social and political issues of concern to many other unions and to the working class and the Mexican people as a whole. Only a few other union organizations — such as the Authentic Labor Front (FAT), the National Coordinating Committee of the Teachers Union (CNTE) — have played such a role. The breaking of the back of the SME would be a tragedy for the entire workers' movement, for the social movements, and for the left. Clearly, this represents one more step in rightward and authoritarian direction in which the Mexican state is moving. When seen in the context of the militarization that has accompanied the war on drugs, the attempt to destroy the Miners Union, the current budget and tax proposal, and the appointment of Arturo Chávez Chávez to the office of Interior Secretary, one has to recognize that the Mexican state has moved far toward becoming a kind of neoliberal authoritarian state. The Calderón administration, having spent three years trying to destroy the Mexican Miners and Metal Workers Union (SNTMMRM), has now opened a new front in its war on the working class. In September the government launched a multifaceted attack intended to destroy the Mexican Electrical Workers Union (SME) which has been at the center of resistance to its neoliberal programs. The government's attack has several elements. First, the government is supporting a small dissident faction within the union, using that as an opportunity to meddle in the union's internal life with the goal of break its militant leadership. Second, the government, which is also the employer, has reduced the budget for the state-owned Central Light and Power Company (LFC). Third, the government is also calling for a change in company management and for the complete restructuring of the company. The "Union Transparency" Dissidents The Mexican Electrical Workers Union (SME), has a long history as a rarity in the Mexican labor movement: a union which is both independent and democratic. Historically, union elections have often been contested, rival factions argue out their differences within the union, and then later they come together to fight the company and the government which stands behind it. All of this changed earlier this year when, after a contested union election won by incumbent Martín Esparza Flores, the dissident group which calls itself Union Transparency led by Alejandro Muñoz Reséndiz took its complaints to the Secretary of Labor (STPS), opening the door to government involvement in the union. The Secretary of Labor, Javier Lozano Alarcón who has led the attack on the Miners union, has now, through a procedure known as "toma de nota" (taking note) refused to recognize Esparza Flores as head of the union. The Secretary of Labor through the toma de nota procedure may not only refuse to recognize the union's officers, but may also declare the election invalid. In practice, these administrative procedures (which are nowhere found in Mexican labor law) are used against independent or democratic unions or against unions opposing government policies, and almost never against government backed, employer controlled or gangster-run unions. Without government approved and recognized officers, the union officials cannot engage in collective bargaining or other union activities, leaving the union officially leaderless. Violent Attack on the Union by Dissidents On September 23, according to the elected SME leadership, Muñoz Reséndiz and between 20 and 30 other Union Transparency members, together with about 150 other persons who were not members of the union, some of them armed, attacked the union headquarters in Mexico City. The attackers robbed the union, taking money, checkbooks, and records. A union press release on that date declared Union Transparency to be a pro-government group backed by Secretary of Labor Javier Lozano Alarcó. The union leadership pledged to defend the union hall and called upon other union groups, social movements and political parties to take note of these developments. In a press conference held a couple of days later, Esparza showed security camera videos of the attack. The union also filed legal charges against Muñoz Reséndiz and others involved. Afterwards at a union meeting that lasted several hours, members voted to remove Muñoz Reséndiz from the office of union treasurer and to expel him from the union. Cutting the Budget, Restructuring LFC The Calderón government proposes to gradually reduced the LFC budget, with 641.7 million pesos for 2010; 486.2 million in 2011; 464.3 million in 2012; 162.9 in 2013; and 164.7 million in 2014. The SME leadership argues that this will gradually starve the Central Light and Power Company (LFC) leading to blackouts in the region it serves: the Federal District (Mexico City), and the states of Mexico, Morelos, Puebla and Hildago. During the later years of the Institutional Revolutionary Party governments, from 1980 to 2000, there were constant battles over the budget and over the reorganization of the country's nationalized electric power industry. The PRI presidents would have liked at times to have combined the Central Light and Power Company (LFC) with the Mexican Electrical Commission (CME), the company which serves the rest of Mexico. That would have forced the independent SME to merge with the government-controlled Sole Union of Mexican Electrical Workers (SUTERM). Now, the issue is somewhat different, though the process could also lead to the dissolution Light and Power and its merger with the Mexican Electrical Commission. Calderón's administration has two motives in its attack on the SME. First, it wants to break the SME because it has been the center of so many movements resisting the Calderón government, its neoliberal policies, and particularly its plans to privatize the petroleum and energy policies. Second, Calderón wants specifically to privatize the electrical industry, including the Central Light and Power Company, and to do so it must break the power of the SME. An Attack on SME is an Attack on the Labor Movement The government's attack on the Mexican Electrical Workers Union (SME) represents an attack on the entire labor movement, because it is an attack on one of the labor movement's strongest pillars. The SME created the National Front Against Privatization. The SME joined with the National Union of Workers (UNT) and other worker, peasant and social organizations to former broader front, including the so-called Frentote that brought together virtually all progressive organizations. The SME, often working with the UNT, took positions on legislative issues before the Congress. One could argue that SME has represented an important part of the vanguard of Mexican labor, the catalyst for broader coalitions, the union that fought not only over its trade union issue, but also over social and political issues of concern to many other unions and to the working class and the Mexican people as a whole. Only a few other union organizations — such as the Authentic Labor Front (FAT), the National Coordinating Committee of the Teachers Union (CNTE) — have played such a role. The breaking of the back of the SME would be a tragedy for the entire workers' movement, for the social movements, and for the left. Clearly, this represents one more step in rightward and authoritarian direction in which the Mexican state is moving. When seen in the context of the militarization that has accompanied the war on drugs, the attempt to destroy the Miners Union, the current budget and tax proposal, and the appointment of Arturo Chávez Chávez to the office of Attorney General, one has to recognize that the Mexican state has moved far toward becoming a kind of neoliberal authoritarian state. Below find an English translation and the Spanish original of the Electrical Workers Union's Press Release: PRESS RELEASE [Received September 29, 2009] To all union, social and political organizations, To public opinion, To the media, To the people of Mexico: Boletín de prensa We have information from reliable sources that detachments of the Federal Preventive Police (PFP) have been dispatched with the objective of occupying Central Light and Power (LyFC) this week. The pretext for federal forces occupying our facilities, according to the heads of the PFP, is that we electrical workers plan to seize these same facilities in order to provoke a giant black-out in the Central Area of Control (ACC), which is the affected zone represented by our union organization. All of this would take place should [the government] fail to recognize our union leadership, the recognition of which is our legal right. We DISASSOCIATE OURSELVES CLEARLY AND DECISIVELY from an action of this sort. We do so with the GREAT RESPONSIBILITY handed down to us from the now almost 95 years of existence of our Mexican Electrical Workers Union [SME] and with an absolute commitment to the users [customers], who are, in the last analysis the real beneficiaries of the Nationalization of the Electrical Industry, which just yesterday, September 27, we commemorated with a march from the Monument of the Revolution to the Zócalo [central plaza] and a rally here in this city [Mexico City]. We are informing public opinion that the Mexican Electrical Workers Union has not filed the legal papers for a strike, so there is no legal motive for the PFP to seize our facilities. We categorically deny that the SME has any intention to affect the electric energy supply in the zone where we work. For our part, as electrical workers, we are perfectly clear about the rights that protect and shield the workers which are clearly stated in the Political Constitution of the United States of Mexico in Articles 1, 5, 6, 7, 8, 9, 16, 39 y 123, as well as in the Federal Labor Law. The struggle that we continue for our Autonomy and Union Independence is Constitutional and Legal, and nothing will make us give up that framework. Unlike those in the Secretary of Labor and the Secretary of Public Security, who are responsible for respecting our rights, the Rule of Law, WE WILL NOT FALL INTO THEIR PROVOCATION. We denounce — to the unions, social movements, and political organizations, to public opinion, to the people of Mexico, and to the media — the attempt of the federal Authorities to attack and to assault our company and our union, with the intention of forcing us to negotiate what is not negotiable, and what we will not accept under any conditions. We will be in every possible place to denounce these nefarious intentions. The government provocations will not work!!! Respect the Autonomy and independence of the unions!!! Long live the Mexican Electrical Workers Union!!! Fraternally, "For the Rights and Justice of the Worker"
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Lowering the age of consent: Sexual rights are human rights
Law professor John Spencer, of Cambridge University, has created a huge controversy in the UK by suggesting a reduction in the current age of sexual consent of 16. His proposals, broadcast on BBC Radio 4’s Iconoclasts programme, with my support as a co-advocate, have been savaged by The Sun and the Daily Mail.
http://www.bbc.co.uk/programmes/b00mrd9g
Much of the criticism has been sensationalist and has misrepresented the case for a lower age of consent. Whether we like it or not, many teenagers have their first sexual experience before the lawful age of consent. They should not be branded criminals, akin to paedophiles.
Sexual rights are human rights. They are not the exclusive prerogative of adults. Young people should be free to have sex and to experiment, providing it is consenting and no one is harmed.
As I explain in an article in the Guardian newspaper online,
http://www.guardian.co.uk/commentisfree/libertycentral/2009/sep/24/sex-u…
the best way to protect young people from peer pressure and sex abusers is not by threatening them with arrest, but by giving them honest, good quality sex and relationship education from an early age – including empowering them with the skills, knowledge and confidence to say no to unwanted sexual advances and to report sex abusers.Criminalisation inhibits young people from seeking safer sex advice and condoms. It makes some afraid to report abusive relationships. They fear getting into trouble because they have broken the law. Education, not criminalisation, is the way forward.
Learn more about this issue and my other work on human rights on Twitter at http://twitter.com/PeterTatchell . Or join the Peter Tatchell Human Rights Campaign Facebook group at
http://tinyurl.com/cj9y6s -
Lowering the age of consent: Sexual rights are human rights
Law professor John Spencer, of Cambridge University, has created a huge controversy in the UK by suggesting a reduction in the current age of sexual consent of 16. His proposals, broadcast on BBC Radio 4’s Iconoclasts programme, with my support as a co-advocate, have been savaged by The Sun and the Daily Mail.
http://www.bbc.co.uk/programmes/b00mrd9g
Much of the criticism has been sensationalist and has misrepresented the case for a lower age of consent. Whether we like it or not, many teenagers have their first sexual experience before the lawful age of consent. They should not be branded criminals, akin to paedophiles.
Sexual rights are human rights. They are not the exclusive prerogative of adults. Young people should be free to have sex and to experiment, providing it is consenting and no one is harmed.
As I explain in an article in the Guardian newspaper online,
http://www.guardian.co.uk/commentisfree/libertycentral/2009/sep/24/sex-u…
the best way to protect young people from peer pressure and sex abusers is not by threatening them with arrest, but by giving them honest, good quality sex and relationship education from an early age – including empowering them with the skills, knowledge and confidence to say no to unwanted sexual advances and to report sex abusers.Criminalisation inhibits young people from seeking safer sex advice and condoms. It makes some afraid to report abusive relationships. They fear getting into trouble because they have broken the law. Education, not criminalisation, is the way forward.
You can learn more about my work on human rights on Twitter at http://twitter.com/PeterTatchell or join the Peter Tatchell Human Rights Campaign Facebook group at http://tinyurl.com/cj9y6s
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Free Kian Tajbakhsh. Rally Sept. 23 for democracy in Iran
My colleague, Niloofar Mina, has been working on a campaign to free Kian Tajbakhsh, a scholar imprisoned in Iran. Kian is an American citizen of Iranian heritage, a secular intellectual, a sociologist and an independent scholar. He is not attached to any political organization or movement, inside and outside the country. Niloofar closely follows events in Iran through Persian language media sources, official and unofficial. She has learned that Kian is in a show trial with a group of defendants associated with Iran’s reformist movement. They are accused of conspiracy to foment a “velvet revolution” in Iran. Friends of Kian, a secular Iranian-American academic who has not been engaged in political activity, are alarmed that pictures and video broadcast in Iran show Kian seated directly behind Said Hajjarian, a leading reformist and principal defendant in the trials. Niloofar describes Kian’s situation this way: “Dressed in blue prison pajamas and brown plastic slippers Kian looks thin and depressed. His vacant gaze and apparent disorientation captured in the video clippings broadcast by Iran’s official news agency makes reading the trial transcripts devastatingly sad.” Kian has not been allowed to consult with an attorney of his choice. The indictment against him is part of the collective charges against the entire group of defendants. Instead of evidence (of any sort), the government is using “confessions” of the defendants against themselves and their co-defendants. In contrast to the government’s tale, the images broadcast to the Iranian public tell the real story: The defendants’ tortured and terrorized faces leave no doubt about the horrific conditions under which the “confessions” have been obtained. Yet, news from the democracy movement in Iran indicates that the public presentations of the tortured confessions have provoked disgust and anger. Clearly, the “confessions” lack credibility, and even some of Iran’s high-ranking clerics with close ties to the ruling circles have condemned these supposed confessions. So why does the government go forward with these show trials? Niloofar has analyzed the text of the collective indictment, which contains about six sentences directly related to Kian. In those statements he is accused of having been raised outside Iran and is blamed for his parentage, his limited knowledge of Iran’s dominant religious practices, and for (an unsubstantiated report of ) his having discussed a book with Hajjarian. The strongest accusations appear in a separate indictment directed at Kian alone,charging him with espionage. This personal indictment accuses Kian of membership in a listserv that is run by Gary Sick of Columbia University, who is identified as a CIA agent. Kian is also accused of being a consultant for the Soros Foundation in Iran, which is characterized as a satellite institution of CIA devoted to instigation of “velvet revolutions” globally, including in Iran. There is no credible evidence connecting Kian Tajbakhsh with the serious charges of espionage and conspiracy because Kian has never been involved in such activities. His accusers know this. Secretary of State Hilary Clinton has repeatedly demanded Kian’s release and has publicly denounced the false accusations leveled against him. Yet as the post election crisis in Iran grows and the political rift within the Islamic Republic’s leadership deepens, the dangers to Kian increase. Niloofar and Kian’s other supporters, who include relatives, colleagues, and friends, are working for his immediate release from a power struggle with which he has no connection. I join them, as I hope readers of this blog do, in wanting Kian freed to leave Iran so that he can continue his life and academic career in safety. Supporters of the Iranian democracy movement, organized in the Solidarity Committee for Advancement of Democracy in Iran, are rallying on Wednesday, September 23, in Dag Hammarsskjold Plaza, 47th St., between 1 st and 2nd Ave [ close to 1st Ave.] Kian’s supporters will be there, with banners publicizing his plight. Join us!
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“The Last Truck”: Politics and Art
The extent to which a film, book, essay, meeting, or web posting will evoke the emotional immediacy of some contemporary disaster or the analysis of why and how it happened is an aesthetic issue and a political one as well. My analysis of the film tilts toward the latter, and not merely a result of my Victorian Marxist inclinations. Just recently, the University of California system has been visited by a round of disastrous cut backs and furloughs. At a couple of packed town hall meetings over the summer there was plenty of outrage and I dare say plenty of material for films like "The Last Truck." But in the end many in the audience went away confused and unsatisfied because key questions were left unanswered about why precisely we are in the midst of this crisis. So a group of us have organized a "teach-in" designed to answer some of those questions, by marshaling an analysis and a path forward. I am hopeful that our event,modeled on the Vietnam era "teach-ins," scheduled for October 14 here at UC Santa Barbara, will have some of the same political, emotional, and even aesthetic consequences of those Vietnam-era teach-ins held more than 40 years ago. Nelson Lichtenstein
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The Last Truck: Closing of a GM Plant
On the evening of September 7 (Labor Day) HBO broadcast "The Last Truck:Closing of a GM Plant [in Ohio]", a documentary by Julia Reichert and Steven Bognar. The film interviews workers about their years at the plant, and counts down to the last day and the last truck, I found it powerful, both emotionally and aesthetically. Immediately afterwards. I wrote to H-Labor, the labor historians discussion list: “Shown this evening … on HBO. Let's hope it stays around in one form or another. Powerful, poignant, sad beyond belief, brilliantly done. Says much about the strengths (and some of the weaknesses) of the American working class. I hope there will be discussion here.” Nelson Lichtenstein (University of California, Santa Barbara) responded: “I did see it and was very impressed with personal stories and production values, but you know, I think Americans of all classes crave an analysis as well which points of fingers and charts a way forward. Ultimately, this was too sentimental.” I replied: My earlier passing reference — "says much about… some of the weaknesses of the American working class" — was intended to be shorthand for such problems. As portrayed, the horrors seem to wash over the workers without resistance or ideas that things don't necessarily have to be the way they are. Skill, hard work, community on the job, — all strengths — offer next to no alternative perspective from which to see their situation. So far as I could tell, the only explanations offered for the catastrophe were 1) stupidity of the bosses; 2) failure to buy American. Not much of an analysis to deal with the new realities. So we are left wondering: how much of this is the film, how much the reality? Who was interviewed, who not, what was said, what not? Are there alternative versions of what happened? What were HBO's requirements? Nonetheless, a moving and powerful film, even with scenes that link a little to such diverse other films as "Viva Zapata," or "Norma Rae." Reflecting on all this a few days later: The film remains a memorable one for me, and as the above indicates, it raises fundamental questions about consciousness of various kinds in the American working class. But, for reasons that are terribly unclear, if offers no way out, no suggestion of resistance, no hint of any disagreement among the workers about how to deal with this catastrophe – as if having had a history of immersion in such core American values as hard work would save us all. This is of no use to us today. As an afterthought, I reviewed my “Pop Front Culture: I Dreamed I Saw MTV Last Night, “The Nation,” October 18, 1986, in which I criticized various left documentaries, including James Klein and Julia Reichert, “Seeing Red” (1983): “There is little sense of the complexity of the past and little confrontation between conflicting views… The simple repetition of pieties and platitudes by people who were ‘there’ is not history.” “The Last Truck” is a chilling record of horror – and valuable as such. But we need to do more than record horror. Jesse Lemisch
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On Labor Day in the US: Looking for Women
On this (US) Labor Day, let’s consider the continuing, glaring hole in what’s written about labor, including by socialists, about women and gender. We really need to fix this because changes to work and social relations over the past twenty years caused by neoliberalism make women an ever more critical element of the work force. Writing on “Women, care, and the public good: a dialogue,” Ann Ferguson and Nancy Folbre, (“Not for sale. In defense of public goods,” Westview Press, 2000), started a conversation about what’s happened to and with gender under neoliberalism. Another exception to what seems widespread disinterest about gender under neoliberalism is the work of Raewyn Connell, a researcher at the University of Sydney. * She proposes several dynamics that have emerged in the past two decades, One change in the lower classes is to “incorporate, indeed prioritise, wage labour over care work.” In contrast, capitalism’s “sharpened competition, and very high pay-offs for the successful, in the deregulated corporate world promotes a renewal of aggressive, work-focussed masculinities in the dominant classes.” In other words, neoliberalism is indeed “the man.” Given these enormous social changes, the Left’s lack of interest in probing cultural shifts in regard to gender – and sexuality – is obviously wrongheaded. What explains the lacuna about women and gender? One answer is Marxism’s legacy. Writing on “Socialism and Homosexuality” (http://newpol.org/?p=60 ) Tom Harrison takes up the challenge of exploring Marxism’s limitations, and I think his defense of Marxism is on-target. We should credit Marxism for being “a method of historical analysis and a theory of democratic revolution from below,” that “created the tools for understanding the relation of gay oppression to misogyny and compulsory heterosexuality, and for pointing the way toward liberation.” As a “body of theory, it has proved capable of cumulative development and of incorporating, eventually, all aspects of human emancipation. Its utopian — and later anarchist — rivals did not, despite their often more enlightened attitudes toward homosexuality, and sex in general.” http://newpol.org/?p=79 ). But as Harrison’s description of the Left’s disappointing history and traditions in regard to supporting sexual emancipation demonstrates, Marxism’s legacy is flawed. No where is this Marxist myopia more apparent than in the otherwise brilliant “Democracy Against Capitalism (1995, New York: Cambridge University Press) by Ellen Meiksins Wood. Wood notes that capitalism can and does exploit gender oppression for its ends, but she criticizes a focus on “extra-economic goods,” like “gender emancipation, racial equality, peace, ecological health, democratic citizenship.” These aims are a distraction because “the socialist project of class emancipation always has been, or should have been, a means to the larger end of human emancipation” (p. 264). She concludes that “capitalism could survive the eradication of all oppressions specific to women as women while it would not, by definition, survive the eradication of class exploitation” (p. 270). Wood’s argument, (advanced by many others), ignores the very dynamic she vigorously defends elsewhere in her analysis, the necessity of understanding capitalist social relations, as a system, in a specific historic context. Even if we grant her presumption that capitalism could, theoretically exist as a social system without gender and race oppression, we can still propose that “extra-economic” forms of oppression are so deeply embedded in existing capitalist social relations that it is impossible to understand existing institutional arrangements – and formation of class identity — without reference to gender and other “extra-economic” considerations. Perhaps capitalism could have developed forms of social organization that were not gendered and did not subordinate women. However, that’s not what happened. It is possible that capitalism might have developed without work being constructed as men’s responsibility, and women’s sphere of influence being the home. But it did not. For a persuasive analysis of work that incorporates gender, take a look at Ursula Huws’, “The making of a cybertariat. Virtual work in a real world”(2003, Monthly Review Press: NY). Her work deserves far more attention than it has received, especially given its close attention to the ways new technologies have transformed work, the workforce, and the workplace. She suggests that manufacturing for “past 250 years or so can be seen, very crudely, as the removal, one after another, of tasks performed for nothing in the home to the marketplace, where they become paid… performed not for use but for exchange. This process is described as the socialization of domestic labor.” (p. 24 ). Writing in 2003, Huws predicted that “With cheap methods of transmitting information, whether by cable or satellite, distance ceases to be an important factor in the location of terminals in relation to their parent computers. Information can be input or retrieved wherever it is convenient…This could be a distant office or the workers’ own home” (p. 49). She points out the gendered nature of this shift to homework, justified by the notion that information technology is ” ‘good for the family’ … providing the means whereby women workers can be returned to the home, and to the dominion of their husbands, without the loss of their services as a cheap form of clerical labor” (p. 49). Huws also details the ways in which changes in work are accompanied by the worker’s loss of control, atomization of the work force, and a tightening of the leash by which workers are attached to capital. Unions have to take a close look at the way gender fits in with alterations to the global workforce. The brunt of these changes have been experienced by working women in the global South. And as David Lier and Kristian Stokke (Antipode, September 2006) point out, the traditional model of union membership effectively excludes a huge proportion of the working population and consolidates union membership that is unrepresentative in terms of gender and ethnicity. They call the challenge of casualization of labor the “litmus test of the continued relevance of the trade unions to the world’s workers today” and call for the “dual and interrelated transgression of borders: going global and going social” (p. 806). “Going social” means looking for and at gender. Writing in a special section of New Politics on “Gays and the Left,” Peter Drucker contends that the left itself needs to be transformed: “It needs to reclaim the almost forgotten liberatory impulses of the 1960s and 70s, when radical politics embraced the whole of human experience, including its most intimate aspects, and the most despised of society’s outcasts. And the left needs to purge its own culture of heteronormative attitudes and habits so that queers, for the first time, will feel equally and fully at home in its ranks. ( http://newpol.org/reinventingqueerleft) Drucker’s advice sounds right to me and applies to women every bit as much as it does to gays. We are incapable of understanding neoliberalism’s continued resilience, let alone effectively challenging its program, unless we understand more about the “extra-economic goods” that (some) Marxists say we should ignore. * Connell’s contact information: http://fdp.edsw.usyd.edu.au/users/raewyn ). The speech is “The neoliberal parent. Mothers and fathers in the making of global market society,” a plenary address to international conference “Mütter-Väter: Elternschaft zwischen medialer Inszenierung und sozialer Praxis”, University of Hannover, 4-6 October 2007
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How the Democrats Lost Control of Health Care
How far the debate has come from 1954, when President Truman called for the creation of a national health insurance fund to be run by the federal government! For sixty years the Democrats have failed to deliver on this promise. Truman’s program —a single payer system- is essentially off the table. As a result we see enormous loss of life. On average, 20,000 people a year die in the United States due to lack of adequate coverage, including those who die due to caps on lifetime treatment for chronic and debilitating conditions. Another result of the American way of health care delivery is that nearly 62% of bankruptcies stem from medical bills, and this also encompasses people with health insurance who face financial disaster if they experience a serious illness. Health insurance costs alone are the fastest growing expense for employers, to the point that employer-based health insurance costs overtook profits in 2008. The gap, absent remediation will continue to grow unchecked. It is a tribute to the lemming like idiocy of American business, increasingly held hostage to the health care industry, that it has not demanded government relief from the stranglehold of the health insurance sector. That the Republicans are absolutely indifferent to the health care crisis should surprise no one. That they are ruthless and unprincipled in their hostility to the well–being of average Americans is standard fare. Where Republican political representation is weak, individuals are encouraged to organize in the streets on an ad hoc basis in the form of mobs or near mobs solely for the purpose of counteracting all collective, and social programs that seek to address inequalities. The “townhall” disruptions are the intersection of the tea baggers, the birthers (those who believe Obama to be a non-American born Manchurian candidate planted by evil one worlders, possibly with roots in the Illuminati) and those for whom the election of a Black president, the selection of a female head of the state department and a Latina supreme court judge is simply a world gone mad. Still the Democrats essentially conceded the debate at the outset by preemptively removing the single payer option and deciding, as they habitually do, to “govern from the center.” Had the Democrats proposed a Medicare for All program, they might have won the public over to their side and taken command of the issue. It is simple, has a proven track record, contains realistic cost control—by eliminating the quest for profits, vastly reducing administrative overheads and obscene CEO compensation packages—and it could have been easily explained. Medicare, along with social security, is a hugely popular program that has virtually eliminated the problem of health coverage and poverty for the aged, previously a major constituency to this unfortunate category. Had the administration argued that socialized care does indeed exist for military veterans and that their care is considered superior to that offered by the private sector, he may have made some inroads. But Obama was only able to make the case for universal health coverage by promising a boondoggle of additional enrollment for private insurers, in effect, mandating what will be, in the context of unchecked premium growth, a regressive tax on wage earners. It is true that the Obama plan will prevent coverage from being withheld for preexisting conditions, or caps being placed on lifetime coverage, or portability of insurance being tied to employment. These would be real advances. But comprehensive coverage under a hybrid plan will, down the line, prove to be unaffordable, which is why an additional federal tax on the health care benefits of covered workers is still not off the administration’s agenda. Obama has backtracked even further in the direction of corporate America, and away from cost control, by negotiating a truly repulsive deal with the pharmaceutical industry–a promise not to use government bargaining power to bring down drug prices. And Obama’s hybrid plan foregoes hundreds of billions in administrative savings, because the multiplicity of insurers requires a corresponding army of administrators and billing clerks to negotiate between doctors, hospitals, pharmacies and insurance companies. Even the modified public option, which at this time may be sacrificed in the further interests of feckless bipartisanship, would quickly fail to control health care costs, as Joanne Landy explains (http://newpol.org/?p=127). The US trade union movement has acquiesced to this pale version of reform, for risk of ruining Obama’s presidency by calling him out on this. The Democrats are so timid at being identified with their base that they risk near lynch mob venom, rather than holding their townhall meetings in union halls or black churches, where such behavior would be overwhelmed from the floor. If the AFL-CIO shows some militancy in the end to preserve the public option as left-leaning Democratic representatives are now threatening to do, it will simply be too little, too late. Real health care reform that also provides true economic security for the American worker will again have to wait for another day. * A fuller version of this article appears in “Solidarity Magazine,” http://www.workersliberty.org/story/2009/08/20/killing-grandma-how-democ… .
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A Debate about Iran and the Left
The Campaign for Peace and Democracy’s “Q&A on Iran” has elicited an extremely critical response from Edward Herman and David Peterson, posted on MRzine. To summarize, Herman and Peterson accuse the Campaign of aiding and abetting (unwittingly, they allow) U.S. imperialism and its aggressive designs on Iran. They reject, for the most part, allegations of election fraud by the Ahmadinejad regime and dismiss the idea of solidarity with the Iranian pro-democracy movement. Their position appears to be that the U.S. left should extend active solidarity only to oppositional currents in countries within the U.S. sphere of influence. The authors of the Q&A — Stephen Shalom, Thomas Harrison, Joanne Landy and Jesse Lemisch — have answered their charges point by point, reasserted our opposition to any kind of intervention, including sanctions, against Iran by the U.S. and Israel, and argued for the critical importance of defending, strenuously, all genuinely democratic, independent people’s movements wherever they arise, regardless of whether the governments they oppose are targets of U.S. destabilization. And we insist that the post-election protests in Iran are just such a movement – spontaneous, autonomous, progressive and in no way a tool of Washington. Our answer to Herman and Peterson’s initial attack provoked a second response from them, and a second reply from us, on the Campaign’s website. Under the heading, “Iran: The Election and Beyond,” click on “Related Materials, Announcements and Links“. Our response is the first item on the list. Within that document is a link to our first reply to Herman and Peterson, which was posted on Znet.
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Harvard Beats Yale, 29-29
Harvard Beats Yale, 29-29 (2008), directed by Kevin Rafferty, a thrilling football movie showing Harvard’s astonishing come-from-behind “victory” – the title is the Harvard Crimson’s — in the last 42 seconds of the 1968 Yale-Harvard game. Rafferty is a brilliant documentarian, known for his earlier Atomic Café. In some ways, Harvard Beats Yale is continuous with the themes of the earlier film. Harvard’s largely working-class (and mostly anti-Vietnam War) team is up against the aristocracy and arrogance of Yale and its fans.. Yale’s spectacular players – Brian Dowling, Calvin Hill and the others — fail to notice that, while ahead, they are not running out the remaining time and Harvard is gaining. The Yalies don’t know what it is to lose (literally the case with Dowling – Doonesbury’s “BD,” and known to his classmates as “God.”) While Yale falls deeper into jeopardy, in their ignorance, fans cry out, “We’re Number One, You’re Number Two,” and the Yale Band expresses its contempt by playing “Mickey Mouse,” protected by arrogance from the fact that their ship is sinking. A central character is Mike Bouscaren, the latest from an old Yale family, who seems a stand-in for his pal George Bush (Yale ’68) — a vicious man who fancies himself a killer and so admires his own divine mission to “take out” Harvard players that he exaggerates his role in doing so, while we watch the film of what actually happened. It’s hard not to see continuity with Rafferty’s Atomic Café. A ruling class that thinks it was appointed by god commits barbarities, lies, even to itself, and goes under. Jesse Lemisch (Yale 1957) Available on DVD. See it. And if you’re a Yalie, note in particular the music accompanying the ending credits.(In the film, Rafferty asks actor and Harvard football vet Tommy Lee Jones, who roomed with Al Gore, whether he can tell us anything funny about Gore. Jones tells us that when touch phones were new, Gore learned to play “Dixie” on the phone. The film ends with Yale football songs played in phone tones. It’s an appealing form of ridicule.)
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Our Run-Ins with Wilhelm Reich
Both of us had been in Orgone (Reichean) therapy for most of the 1950s, and we still believe it was efficacious. Orgone therapy involves tearing down the muscular armor of the body’s defense mechanisms – neck armor, jaw armor, chest armor, eventually pelvic armor, sometimes with the therapist’s palpitations of the patient’s rigidity. It is an attempt to go beyond Freudian psychoanalysis in that it deals not only with a patient’s dreams and free association but also with the physical manifestations of repressed hatred. Reich’s theories of therapy and of the connection between sexual repression and economic exploitation can be found in his Character Analysis,The Mass Psychology of Fascism, and The Sexual Revolution, among other books. But we had our difficulties with Reich, and we believe Reich handled them in an authoritarian manner, a contradiction to his anarchistic philosophy of work democracy, self-regulation, and free expression. In 1951, with the United States stalemated in the Korean War, General Douglas MacArthur, commander of U.S. forces, wanted to go beyond the Yalu River (viz. into China) to pursue the North Korean enemy. President Harry Truman, not wanting to risk a Third World War, possibly with China and the Soviet Union (then its ally), forbade this, and MacArthur resigned from his post and eventually retired from the army. Soon after this, Reich wrote about his support of MacArthur in the Orgone Energy Bulletin (OEB), a periodical which most of us patients and therapists received. He said that Truman was tying MacArthur’s hands. I wrote a letter to the editor of the OEB criticizing Reich’s position and pointing out how different it was from Reich’s earlier writings. (I cited some left writings of Reich in Leipzig in 1932.) The OEB, under Reich’s editorship, did not print the letter or any other one in any way critical. I believe that the OEB never printed any criticism of Reich. But that is not all. Reich wired my therapist and told him to terminate my therapy. I was “too sick to treat,” in his view. Fortunately, my doctor ignored Reich’s demand. My wife, Betty Reid, had a run-in at around the same time, but hers was not political. She was a co-owner of a summer camp in Rangeley, Maine, near Reich’s headquarters, and most of the children who attended either were in Orgone therapy or had parents who were. Reich enrolled his son, Peter, as a full-time camper, and the co-owners hired another counselor. Then Reich said he wanted to change Peter’s status to part-time, but the co-owners had already engaged another counselor because of Peter and would not change the fee. Reich’s reply was swift: he informed all the therapists that no child attending the camp should be allowed to continue in therapy, nor could his parents. Most of the therapists complied with Reich’s demand, and the camp closed. Politically, the once radical Reich was moving rightward, in fact, far rightward, and this was reflected in the authoritarian manner he handled both of our dissensions.
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Multiculturalism vs. human rights?
Multiculturalism vs. human rights?
Defending multiculturalism but warning against its excesses
Multiculturalism has many positive benefits. It defends the right to the different, which is a very important and precious human right, especially for those people whose difference has historically resulted in social marginalization and exclusion: including women, black, disabled and lesbian, gay, bisexual and transgender (LGBT) people.
The multicultural ethos first blossomed in the 1970s, and took off in the 1980s. It was a breath of fresh air after the stifling, boring and often repressive monoculturalism of most western societies in the 1950s.
Half a century later we can now see that the multicultural ethos can also have its downside. The way it is sometimes interpreted is divisive and oppressive. In particular, it can lead to a shameful betrayal of women’s rights, here and abroad, in the name of respecting “ethnic diversity” and “cultural difference.”
Despite the extreme oppression of tens of millions of women in many parts of the Middle East, most of multiculturalism’s left-wing promoters rarely protest against female genital mutilation, forced marriages, execution by stoning, compulsory veiling and the pervasive system of gender apartheid. Why the silence?
Sure, women are not equal in Britain or the US, but the inequalities faced today by women in the West pale into insignificance compared to the barbaric crimes against female humanity in parts of the Arab and Muslim world.
Here in the UK, a perverse interpretation of multiculturalism has resulted in race and religion ruling the roost in a tainted hierarchy of oppression. In the name of “unity” against Islamophobia and racism, much of the left tolerates misogyny and homophobia in minority communities. It rejects common standards of rights and responsibilities; demanding that we “make allowances” and “show sensitivity” with regard to the prejudices of some people in ethnic and faith communities. This attitude is patronizing, even racist. It judges minority peoples by different standards.
This moral (or immoral) hierarchy has shaped public policy on discrimination. Legislation against racism is much tougher than legislation against homophobia. Racial slurs provoke far stronger public condemnation than sexist ones.
It is curious to note how some liberals and left-wingers mute their condemnation of intolerance when it emanates from non-white people; whereas they would strenuously denounce similar prejudice if it was being vented by whites against blacks or by Christians against Muslims. They argue that we have to “understand” bigots from racial and religious minorities; yet few of them ever urge the same “understanding” of white working class bigots.
Some multiculturalists argue that western Christianization and colonialism are responsible for prejudice in minority communities. The hate-mongers in these communities are deemed more or less blameless. They are victims, not perpetrators, according to this guilt-ridden “anti-racism.” Such nonsense infantilizes non-white people, treating them as inferiors who are deemed incapable of taking responsibility for their actions and of behaving morally. Besides, it is absurd to excuse today’s ethnic bigots on the basis of the victimization of their forebears two centuries ago in the days of empire.
Double standards on human rights influence law enforcement, even in the UK. Jamaican dance hall singers are free to incite the murder of “b*tty boys” (faggots) without fear of prosecution. No gay person could get away with urging the killing of “n*ggers.” Likewise, fundamentalist Muslim clerics are tolerated when they endorse the so-called “honor” killing of unchaste women; whereas any woman who dared advocate violent retribution against Islamist misogynists would soon find herself arrested and in court.
We have long experienced the hypocrisy of the political right. In the name of defending “freedom,” many conservatives defended the very unfree regimes of Franco’s Spain, and Pinochet’s Chile. Alarmingly, this selective approach to human rights is now echoed by sections of the left, with their lack of protests against the murderous regimes in Iran, Zimbabwe and Sudan.
President Mugabe has massacred more black Africans than P.W. Botha in apartheid South Africa. In contrast to the global anti-apartheid movement, there have been no worldwide protests to support the Zimbabwean struggle for democracy and human rights. Why does a black tyrant murdering black people merit less outrage than a white tyrant murdering black people?
These double standards have many downsides. Respect for diversity and the patronization of minority communities have sometimes degenerated into open support for human rights opponents.
The leaders of the UK’s left-wing campaign group, Unite Against Fascism (UAF), embraced the right-wing Muslim leader, Sir Iqbal Sacranie, after he denounced gays as immoral, harmful and diseased. They said it was important to unite with homophobic Muslims for the sake of the “more important” battle against the far right British National Party; implying that the struggle against homophobia was not really very important at all. In other words, in this leftist hierarchy of worthy causes, religious fundamentalism trumps gay human rights.
Sadly, as this example illustrates, the multicultural ethos has sometimes become a Trojan horse for the subversion of human rights and for the promotion of bizarre double standards.
We all know that a gay leader who was prejudiced against Muslims would not be invited to address a UAF conference. He’d be denounced and declared a pariah. Yet UAF happily invited the anti-gay bigot Sacranie to speak at its conference as an honored guest. Hypocrisy or what?
By asserting and celebrating difference, multiculturalism can divide people, often on racial and religious lines. We have sadly witnessed conflicts between some factions of Afro-Caribbean and Asian youth, and tensions between sections of the Muslim, Hindu and Jewish communities.
This shows that too much focus on difference can spill over into separateness, which subverts an appreciation of our common humanity and undermines notions of universal rights and equal citizenship. It can produce a new form of splintering and factionalism, where societies are fragmented into myriad communities, each loyal primarily to itself and with less interest in the common good of society as a whole.
The anti-racist struggle, for example, has been weakened by the excesses of the “diversity agenda.” In the 1960s and 1970s, all non-whites united together as “black people” to fight their common oppression: racism. Then black divided into Afro-Caribbean, African and Asian. More recently, part of the Asian community has split off to identify primarily as Muslim, distancing themselves from other Asians, such as Hindus, Sikhs, Buddhists and atheists.
This fragmentation has been endorsed by some on the left, who have colluded with communalism and the division of the Asian community on religious lines. These left-wingers have a great deal to say about the oppression of Muslims but little or nothing to say about the racism and disadvantage experienced by Asians of other faiths and Asians of no faith at all.
Multiculturalism can thus sometimes foster a “Balkanization” of the humanitarian agenda, fracturing communities according to their different cultural identities, values and traditions. When these differences are prioritized, our common interests get sidelined. Racial and religious particularities dominate. This can promote social division and antagonism.
Nevertheless, it would be a mistake to dump multiculturalism because of its sometimes regressive interpretation. Just because some sections of liberal and left opinion seem to have gone soft on their commitment to universal human rights, and lapsed into a dodgy “cultural relativism,” this is no reason to reject the multicultural ethos per se.
Progressive multiculturalism is worth defending. It involves respecting and celebrating difference, but within a framework of equality and human rights. It is premised on embracing cultural diversity, providing it does not involve the oppression of other people. Human rights are universal and indivisible.
Peter Tatchell is a human rights campaigner: www.petertatchell.net
You can follow Peter on Twitter at http://twitter.com/PeterTatchell or
join the Peter Tatchell Human Rights Campaign Facebook group at
http://tinyurl.com/cj9y6s -
Debating Activism
Underneath any specific conclusions we come to on any subject, is a more fundamental framework consisting of our premises. Because premises are usually implicit in contrast to explicit conclusions, and because they often are shared by much of our surrounding culture, we tend to take them for granted. We may argue or discuss some specific government action, for instance, without even being aware that our agreement or disagreement is itself shaped by our underlying sense of human nature or what kind of society is possible or what difference we are able to make in the world. A debate over the legality of political protest and what it can and cannot accomplish became an occasion to challenge and attempt to change audience premises. Two months after the US invasion of Iraq in 2003, I was invited to debate a prominent right-wing talk show host. The debate was a town hall-type public forum, after working hours and open to the community. Its organizers, impressively, were a group of students from the “Political Action Seminar” at their high school, star-struck by my opponent but scrupulously fair. The location was the school gym in a suburb of Portland, Oregon. Known as “little Beirut” to the first Bush administration, Portland had seen large and militant anti-war street actions on the eve of the war. It was these protests that prompted the debate. I have decided to write up my experience of the debate now because of the dropoff in public demonstrations against the war and the current reevaluation of protest tactics within anti-war and global justice networks. As the war drags on and we are further removed from the hopefulness of the international global justice movement that formed out of the anti-WTO protests in Seattle in 1999, we seem to have a widening divide between theory and in-the-streets practice. The large MayDay mobilizations by immigrants and supporters in both 2006 and 2007 had an impact. But how do we understand what was gained beyond halting bad national legislation? What should our aims be, and how do protests fit with the rest of our political activities? My opponent was Lars Larson, as loud in his opposition to public education and government social services as he is adamant in his support of any military action undertaken by the United States. His advocacy for police crackdowns in minority communities is notorious. He is infamous beyond his political beliefs, however, for controlling the microphones on his programs, muting guests or callers who disagree with him and shouting down any opposition. In 2003, the opportunity to challenge the credibility of an antagonistic media star was tempting. More importantly, massive world-wide anti-war protests appeared to have been ineffective. The US government had ignored them, and the commercial media still claimed success for the invasion of Iraq. A rethinking of protest tactics was clearly in order then; its urgency has only deepened in the interim.
Considering the Audience
The easiest way to win the debate would have been to downplay my own activism and treat the topic with a sort of cool pseudo-objectivity, as if the audience and I were removed scholars pondering the phenomenon of protest from a distance. Adopting this tactic not only would have been distasteful, it would have undercut other objectives more important than mere victory in a verbal dispute. Throwing caution to the winds, I decided to approach the audience as if it consisted primarily of fellow activists or potential activists. At first glance, this may seem a risky decision with an audience I didn’t know. But there was a strong strategic reason for taking this risk, for employing this “as if.” The reason lies in how people’s basic understandings of the world are formed and, more specifically, how organizers can help those understandings change. What I wanted to communicate went beyond any specific conclusions about the war or protest. It was really a world-view, a sense of personal and social potential. People oppose the war for many kinds of reasons, as we are increasingly seeing from conservatives and libertarians. Critics of US unilateralism, to take one example, may still accept a vision of encroaching capitalist globalization led by US corporations. A position against the war is not automatically conducive to progressive social change and may still derive from hierarchic, jingoistic, racist, and sexist premises. Even while actively opposing the war, what critics argue and what they neglect to examine may have the effect of reinforcing a reprehensible framework of understanding. Swaying the audience toward some particular conclusion about the war or about protest more generally was a minor objective. Far more important would be to push them to see themselves and their world differently from how much of the surrounding culture does. The goal, then, was to get them to consider a new set of premises. The most effective way to do this is from inside a new framework, in other words from within the “as if.” In this instance, this meant giving them an opportunity to try on a new world-view in the safety of the school gym and see how it feels. Merely adducing facts, as happens in most arguments, cannot adequately challenge a framework of understanding. Facts are facts only by virtue of being embedded in a framework. What is a fact to me may not be to you if you have a different set of premises. In the same way that words with critical content like “democracy” and “equality” can be implicitly redefined and co-opted, new facts can be absorbed into old frameworks and take on distorted and inevitably conservative meanings. Treating the audience as if they were activists, engaging them in a discussion which presupposes radical premises, was the best way to get them to take seriously the possibility of social change and their own participation in it. Because I would see this audience only once, I was under no illusion that my appearance would result in a fundamental shift in anyone’s thinking. I did hope, however, that hearing a new voice could be a catalyst for people who were open to change. There was also a second, less theoretical reason for treating the group as if they all were activists. If even a couple of them heard me and were motivated to become more active, I would consider the event a success. I might have approached them yet another way: in terms of values we presumably share as US citizens. In fact, I used this tactic to some extent when I drew on the First Amendment’s right to free speech or when I told about my recent visit to the National Park Service monument to John Brown in Harper’s Ferry. But there is a danger in relying too heavily on those values. Simply affirming them is a way of legitimating the status quo. It pretends minorities and workers have consistently enjoyed First Amendment rights and ignores the extent to which our supposed freedoms have been invoked historically by governments and ideologues to cover abuses. Now, when Constitutional guarantees are being diminished through travesties like the Patriot Act, is no time to treat them uncritically.
Other Decisions Ahead
After deciding how to think about the audience, I needed to make some decisions about content. The way the debate was set up, protest pro or con, it would be easy to fall into the trap of defending protest in the abstract – all protest. My opponent was likely to raise some of the more thoughtless acts that sometimes happen at protests, acts aimed less at reaching others or solidifying our own ranks than just expressing outrage. (In our area I had seen protesters jumping up and down on the cars of motorists blocked by our marches, for instance.) As a spokesperson for the validity and necessity of protest, I did not want to be defensive about the politically indefensible. Acknowledging my own reservations could be a way to engage the audience in developing political standards and criteria. I wanted to give them a feel for a thoughtful, self-reflective civic activism. Too often, progressive political practice jumps from one task to the next (there’s so much to do!), with little priority given to evaluating our effectiveness or longer-term objectives. This was an opportunity to step back and consider what we mean by “success” or “effectiveness.” Finally, I decided to challenge the debate topic itself. “Protest” is too limiting. In its most common usages, it signifies a reaction to someone else’s initiative. It implies that we are merely responding (to the government, for instance, or to international capitalist agencies like the WTO or World Bank, or to corporations directly) and ignores the elements of our activism aimed at creating alternative institutions and affirming alternative values. I would try to broaden the topic to include the aspects of our activism that build toward a vision of what could and should be. Ten minutes before the scheduled start, the moderator handed us each a list of the four questions he would ask, plus the three historical case studies we would be asked to address. I quickly and provisionally decided which points I wanted to make in response to which questions. Final decisions would depend also, of course, on what my opponent said. Then, surprising both of us, the organizers said they would not introduce us but rather give us three minutes each to introduce ourselves. We flipped a coin to see who would begin. My opponent insisted on being the one to call heads or tails, and lost. To his openly expressed chagrin, I elected to go second. The unexpected self-introduction was an opportunity to shape the terms of the debate. I wanted to hear him first, then define the contrast between us right from the start. At this point we leave the realm of plans and intentions and get to what actually happened. My opponent’s memory of the event obviously may be different from mine. (A full video record does exist, however.) On a level playing field, not controlling the microphone and in front of a fair audience, Larson seemed a bit at a loss. More useful than a detailed blow-by-blow account, therefore, is a look at the strategic choices we both made in responding to the situation and the questions.
Laying Out the Issues
My opponent introduced himself by telling of his network job, his wife and his pet. His aim seemed to be to win audience sympathy, to get them to see him as a regular person as well as media star. I, too, wanted to be seen as a normal person but in a different way. I wanted them to see that my political involvements and the ways I think about them do not require any special bravery, knowledge or talents beyond their own grasp. I told them of the era I grew up in, one of widespread patriotism and seeming consensus about public goals, and of my generation’s disillusionment through the civil rights struggle and opposition to the Vietnam war. I cautioned that one of the dangerous consequences of the many exposés we generated was an unintended cynicism about the possibility the world could be different. And then a conservative reaction deliberately promoted cynicism as a way to induce apathy and discourage activism. This cynicism, I said, is manifest now in public life, where the level of discourse is the lowest I remember. Politicians and radio talk show hosts (here I was not-so-subtly inoculating the audience against what I expected from my opponent) say things not because they believe them to be true, but because it strengthens the interests they represent if they can persuade others of their truth. Rhetoric rules the airwaves, along with made-up “facts” like the phantom link between Al Qaeda and the regime in Iraq or the supposedly vast expenditure of social services on immigrant workers who lack legal status. Fortunately, it has not been easy to force my generation and subsequent ones back into complacency. At this point, I mentioned some of the political actions I had been part of over the years. My aim was not to present myself as a model, but rather to give them a sense of me the way I wanted to be known, in terms of my commitments. It was also to raise the issue of effectiveness. With each example, I briefly discussed the ways in which it had been successful. I was posing an implicit problem: What did these different kinds of political acts, from going onto military bases to talk with soldiers and “volunteers” and draftees, to working around workplace health and safety issues, to rallying against the World Trade Organization or Free Trade Area of the Americas, have in common? One of the criticisms raised against political demonstrations the last few years is the diversity of causes represented. Coming out of an era of single issue politics, some political observers seem befuddled by the range of issues present in protests. I expected my opponent to try to mock antiwar protests by treating them as a catchall for dissatisfactions, a way of saying people are protesting not because they really care about the issues but simply for the sake of protest. (Indeed, this turned out to be one of his tactics.) What links our issues and actions, I concluded, is a vision of a world fundamentally more just and democratic. “Protest,” then, needs to be thought of not simply as a negative action, but as a shorthand expression for all we do toward building that world. Because I had gone second in the introduction, the moderator called on me first for question number one: What Are the limitations of the First Amendment in regards to protesting? (Focus on flag burning) My intention here was both to challenge the question’s limited premise and play off it to take the audience inside an activist mode of thinking. I started by telling them that I’ve always been intrigued by Constitutional law. One of the main things I learned is not to treat the First Amendment or any part of the Constitution the way this question risks doing, as if the document were written in indelible ink or etched in stone. Constitutional interpretations change, and do so partly in response to protests. The Constitution does not so much define the boundaries of our actions, as those actions push and pull the boundaries in an on-going tussle with the forces of the status quo. In that context, I said, flag burning is a relatively simple question. The Supreme Court has held and reheld that the US flag is a symbol and that burning it is a symbolic act protected by the First Amendment. It would take a Constitutional Amendment to change that decision, and such an Amendment is unlikely. More interesting than the Constitutional question, however, is the political one: Why, and in what circumstances, should we consider burning the flag? Is it a political act designed to have an impact, or just an expression of moral outrage? If it is a political act, whom are we trying to reach and with what content? I told them that I sometimes address union meetings or community groups and, as guest of honor, am often asked to open the meeting by leading the Pledge of Allegiance. Groups ask me to do this, I believe, for two reasons. One is that they mean this request as an honor. The second reason, and this is pure inference on my part -no one has ever told me so- is that it is a sort of test. Their leaders are apprehensive about what I might say and want the reassurance that they and I have important values in common. The US flag has given cover to many actions in the world that I find reprehensible. Nevertheless, I am always pleased to accept the invitation and provide the asked-for reassurance. I lead the pledge and affirm the flag because I do have a lot in common with the union members or community groups, and I want them to be able to hear what else I have to say. Burning the flag is legal, I went on. It is a foolish act, however, if it alienates people we should be trying to reach. Moral outrage is something different from thinking politically. When it lacks strategic political thought, outrage is concerned only with self-expression, not with accomplishing something or making a difference. The timekeeper showed I still had a few seconds left, so I added that the Bush Administration itself cannot seem to resist desecrating important symbols. Then-Attorney General Ashcroft draped the Spirit of Justice, the statue that has been in the Justice Department for decades, because he was distracted in his public appearances by its naked breast. The State Department insisted on covering the copy of Picasso’s anti-war painting, Guernica, in the United Nations when Secretary of State Colin Powell appeared there to make his pro-war arguments. Surprisingly, my opponent didn’t touch the issue of flag burning or mention the Constitution. Instead, he talked about walking among the tens of thousands of protesters here in Portland the day the US launched the invasion of Iraq. His point was that all the different reasons people expressed to him for protesting did not add up to a coherent statement. He attacked further on the basis that our numbers and tactics could have meant that emergency vehicles might have had difficulty getting through were there to have been an emergency (complex syntax based on utter unreality). And he rose to John Ashcroft’s defense. The Attorney General was not really distracted by the statue, he said protectively, but was driven by esthetic considerations. What do you need to do to protest in Portland and is that a violation of your First Amendment rights? This question came out of a particular history here, where the permit process for demonstrations has been especially contentious. For years, the permit requirements were designed to be so onerous as to deter protest or give police an excuse to attack “unpermitted” marches and demos. Protesters were required not only to pay a sizable fee, totaling tens or even hundreds of dollars per person in the case of small events, but also to post bond sufficient to cover all possible damages, the amount left to the imaginings of alarmist bureaucrats. A police assault on the large MayDay march in 2000 was so egregious, the video footage so revealing and the community so outraged, that the process came under review. The following year, when MayDay marchers again refused to go through the permit process, the City Council stepped in and paid the permit fee itself to uphold the pretence that the process was still in effect. After that, requirements were reduced. This is a good instance of how committed defiance of an unjust regulation resulted in changing the regulation. The question still remains among protest organizers, depending on the issue and what groups are involved, whether or not to apply for a permit. My opponent spoke first on this question, focusing on the visit he took to downtown merchants and what they told him about the drop-off in customers during protests. His lack of vehemence surprised me, especially given his outrageous reputation. I had been prepared for his response to the first question, his attack on the lack of a single vision among protesters. This is a standard critique of the left which I anticipated in my introductory remarks. But I also expected him to attack protest on grounds of patriotism, for instance by insisting this was the time to rally around our country’s leadership or scolding that our protest actions undermine military morale. At the very least I thought he would argue that permits are somehow necessary for the orderly functioning of democracy. Instead he focused on consumerism and profits and was still telling anecdotes about the one protest he apparently had ever visited. In rebuttal, I expressed my wariness of having to ask permission to protest from an institution I might well be protesting against. Aside from that irony, however, I said the key issue again is strategic, centering on why we have public demonstrations. We do not demonstrate merely in order to put in an appearance or so the media will acknowledge us. Nor do we demonstrate primarily to vent our anger, frustration or outrage (though I acknowledged those emotions do form part of our motivation). One of our goals is to build solidarity among those who protest. An aspect of that goal is to arrange the speakers, leaflets, chants, etc. so that they enhance the understanding we have in common. But a major objective also is to reach others we encounter outside the protest, to persuade them to consider our views or enable them through our actions to take a step they may have been too timid to take on their own. I mentioned that at nearly every demo I’ve been to in forty-five years of demo-going, bystanders make supportive gestures (as well, of course, as the other kind). Interaction with them is often spirited. Sometimes people leave the sidelines and join us. In contrast, I have been on “permitted” marches in which the route was organized and the schedule set by the police to isolate us from anyone else who might be around, and on which police “escorts” surrounded us toward that same end. With a goal of reaching others, asking for a permit that ends up preventing that contact is counterproductive. Finally, I drew on history. I told them of the earliest “permitted” protest that came to mind, told by one of its organizers, my friend H. L. Mitchell of the Southern Tenant Farmers Union. In the 1930s, tenant farmers in Missouri realized that federal money that was supposed to be passed on to them to subsidize cutbacks in agricultural production they were forced to make, was being kept by the landowners. Black and white together, the new STFU lined the sides of a major highway to make their protest visible. State authorities immediately removed them by force to a back road where they were lucky to see more than one mule-cart a day. There, state officials decreed, they had permission to protest to their hearts’ content. Only when they defied this restrictive process did they gain exposure, become an effective movement and get some measure of justice. Replying directly to my opponent, I asked the students in the audience whether they remembered their studies of the American Revolution. Had they thought of analyzing the Revolution as a case study of an at least partially successful protest? Did they recall, even so, the bitter complaints by colonial shopkeepers and merchants that citizen mobilizations were interfering with commerce and profits? What are the social effects/dangers of protesting? My turn to lead off again. I told the audience I had been eagerly anticipating this question because both sides of it, the dangers as well as what could be accomplished through protest, were worth serious thought. A starting point might be the recent British study -perhaps they had seen it?- reported in newspapers and on the internet under the optimistic headline “Protesting May Be Good for Your Health.” Researchers at the University of Sussex found that people who join demonstrations gain a feeling of solidarity which, in turn, results in psychological well-being. The experience of mutual support that comes from collective action has become rare in our competitive and atomizing society. Political activism, according to the study, is a good tonic for socially-induced stress, pain, anxiety and depression. Having recommended activism as personal therapy, I was ready to turn to its positive effects on the health of the larger society. First, however, I admitted that there are dangers associated with protest and suggested that a candid look at them might reinforce a responsible way of thinking about their own participation. The first danger I highlighted is that it is too easy to settle for salving one’s conscience. Some people think that merely by turning out for occasional protests, they’ve done their share in combating social ills. In fact, public protests are only a small part of political work-again, as I pointed out, showing the limitations of focusing so specifically on protest- even if the media give them the most attention. They are mainly the surface manifestation of the more important day-to-day organizing. The latter consists of talking with the people around us, pulling them into small groups to address immediate grievances and, through our actions and our studies, figuring out together how those grievances interrelate and how they tie to the larger social fabric that surrounds us. Protests make sense only if the real political work is bubbling along underneath. A second danger that protests incur is the risk of alienating people who are potential supporters and participants. Sometimes this danger is unavoidable, as in the case of impatient commuters delayed from getting home by a march that crosses their path. In other instances, as I mentioned earlier, small numbers of demonstrators can act thoughtlessly in ways that unnecessarily antagonize non-participants. I guessed that this would be a major point of attack for my opponent, so wanted to stress that most protesters should not be tarred with the brush of the thoughtless few. Turning to the positive social effects of protest, I told them a long list would be possible. At the head of the list, of course, are our occasional victories (but they add up) making for a better society. Each of the examples of my own activism I had mentioned in my introduction, from confrontations on military bases to picketing with farmworkers to preparing testimony on health exposures in industrial settings, had resulted in some sort of recognizable success, from aiding the anti-war movement within the military to banning workplace exposures to toxic chemicals. Every political reform we can point to which made life better in some way, whether it is abolishing slavery, limiting the hours of work, winning female suffrage, creating a system of social security, or establishing public education, was won through political pressure and protest. The Bill of Rights itself, I reminded them, was not simply a grant from a beneficent elite but the product of political activism. Then I listed other positive effects, including the way activism develops a sense of community among participants and the ways it enables people from different backgrounds to realize what they have in common; how it enables people to take a more active role and engage with society rather than being passive or apathetic; how, out of that experience of community and active engagement, it begins to generate a vision of ways society could be fundamentally better; how it develops the ability to trust one’s own judgment and stand up for one’s own beliefs in the face of seeming social disapproval; how it carries with it the wonderful feeling of being able to make a difference in something important like the quality of people’s lives; and how that feeling and the effort on which it is based can give meaning to life itself. Tactically, this would have been the time for my opponent to hit back hard. I had claimed the American Revolution in support of my position and even the Constitution. I did not expect him to come out against abolitionism or female suffrage, but if he wanted to oppose protest, he needed to present a coherent alternative account of how these desirable reforms had occurred. Or at least he needed to argue that history’s lessons no longer apply. Or that some of protest’s accomplishments, like contributing to stopping the Vietnam War, were somehow bad, or that the bad things that occasionally happen in protests outweigh the good. He did none of these. Instead, he told again about his one visit to the one protest and to the merchants who were inconvenienced. This time, however, he retreated further. He had advice for us on how protests could be more effective. Instead of massing, protesters should spread through an entire downtown area, one per corner, silently holding signs. Whatever the deficiencies of this idea, even raising it was already acknowledging the validity and legitimacy of activism and protest. He had conceded the main point, and the debate was only half over. It was that concession I wanted the students to see. In my rebuttal, therefore, rather than discussing tactics I simply told them about my visit the previous month to Harper’s Ferry. At the site of John Brown’s raid, the National Park Service has created a monument to the entire glorious national tradition of protest. Malcolm X is presented positively there alongside struggles for the rights of the disabled. The Boston tea party is part of the same display as protests promoting freedom of sexual orientation. When is protesting appropriate? This was the final question, and the student organizers decided -for no apparent reason, since they were doing a good job of keeping us to the allotted times- to skip it. I, too, was eager to get to the historical case studies, but bypassing this question created a problem. In quickly sketching my responses ahead of time, I had held back two significant points for this part of the debate, points I now would have to leave out or scramble to fit in elsewhere. First of these was the age-old debate about representative government. I intended to line up authority on my side by citing Tom Paine and other favorite political thinkers who argued that citizens do not simply cede their responsibility once elections are over. Activist forums, continuing pressure on representatives, mobilizations and protests are needed in any sort of democratic process. At the time of the debate, we were being slammed, in newspaper columns as in Congress, with the false-patriotic argument that once the President makes his decision it is time for the rest of us to fall in line. We should do nothing, so the argument goes, to undermine national resolve. Our enemies supposedly gain strength from the sight of our disunity. I wanted to confront this would-be gag order with the contrary suggestion that our forms of pressure and protest are needed even more in contentious times and in deciding whether we have an enemy and who that enemy might be. Second, I wanted to raise issues of class. The most common form of political protest in our society is not the public gathering of the relatively powerless. Instead it is the behind-the-scenes phone call from those who have direct access to government officials, threatening to take their capital elsewhere. They’ll be forced to take their ball and go home, they say, unless a particular policy is enacted or withdrawn, a particular course of action decided or revoked. This is the petulant protest of the powerful, often requiring no more than an implied threat or a whisper. The rest of us unfortunately do not have that special phone number. It is the exclusion of the majority that reduces our participation to the realm of public demonstration. Until we create a more inclusive process -itself a major goal of protests-protesting will always be appropriate. This is a fundamental issue that I thought would make a strong closing to the first part of the debate. But the moderator skipped ahead, and my intended points went unsaid. I would have protested, putting theory into practice, but the opportunity was lost. Before I could react, the lights dimmed, the screen lit up, and we had moved on. Greensboro sit-in, 1960 This film clip showed the first day of the sit-in at Woolworth’s lunch counter by four African-American students. Its main focus was on the protesters as heroically stoic in the face of harassment. By default, it stressed the spontaneity of the sit-in, and gave no sense of the planning ahead of time, the tactical choices that had already been made and those that would be generated in subsequent days, nor the political ferment out of which the protest arose. As a way of enlarging the focus, I began by emphasizing that, even though we had seen four young men in the film clip, this was in important ways an issue driven by women. In meetings ahead of time, it was women who argued for targeting these department stores. They spoke of the “accidents” and humiliations they faced in shopping with children who were barred from the whites-only bathrooms. They told of their own pain in how their sons and daughters looked at them when they had to suffer abuse meekly; when store managers and counter clerks swore at their kids who had innocently hopped up on a stool hoping for a snack; when their only possible response was undignified submission. As the primary shoppers, they pointed out the political leverage an economic boycott by the black community could bring. My intention here was not only to redress the historical record gender-wise. More than with the other two case studies, the audience would already have a sense that the outcome of this protest was successful. They might be aware of continuing racial discrimination but would likely think of the end of legal racial segregation as a major victory. I wanted them to see that such victories do not stem simply from the righteousness of the cause, but require thoughtful preparation. As an example of that preparation, I pointed out that protesters had done careful reconnaissance of the different stores in town before sitting-in. They had sent, for instance, small, racially mixed teams to lunch counters to test the managers’ response. A key finding of these scouting expeditions was that stores with out-of-town (out-of-South) ownership seemed less committed to blatant segregation. Managers in these stores were less adamant in calling the police or evicting the scouts. A national chain like Woolworth’s might not only react less harshly, giving protesters a foothold until less intrepid reinforcements could mobilize, but might also be vulnerable to civil rights pressure elsewhere in the country. The young men who sat-in did so “spontaneously,” I said, in the sense that no organization, no meeting, had picked that particular day to start the protest. Their casual call to arms: “We might as well go now,” has become the stuff of spontaneity legend, just as their action caught all the careful planners by surprise. But their target had already been selected, and the quick mobilization to support them testified not only to a growing willingness to contest blatant discrimination but also to the extensive preparation. In his remarks, my opponent used the case study to repeat his earlier advice to protesters that we stay dispersed and not form large groups that might interfere with others. The protesters ended segregation, he conceded, but it was because there were only four of them. Here as with the next case study, it was apparent he did not know the history and was relying on the film clips for all his historical information. Kent State, 1970 I, on the contrary, thought I knew the history well and did not rely enough on the next film clip. Busy pondering my next remarks, I apparently paid insufficient attention to the screen. As a result, I committed a bit of a faux pas. My opponent went first. What stood out for him was how the protesters had provoked the Ohio National Guard by throwing stones. He was careful not to excuse the subsequent slaughter. But presenting it as retaliation implicitly justified the shooting. He also took occasion to repeat his earlier scold of Portland activists, that anyone who brought children to demonstrations was irresponsibly putting them at risk. It is what he did not do that surprised me. He did not deny that the anti-war movement of what we loosely call “the sixties” was a success. The US war on Vietnam has remained such a touchstone even for contemporary politics that I expected him, as a supporter of every US military action, either to defend the war and condemn us for having hindered its successful conclusion, or reject the idea that protesters had anything to do with the outcome. Instead, he restricted his remarks to what he had seen in the film clip. I began by telling the audience I was in Ohio at the time of Kent State and still recall the state of siege we experienced. Just days after the massacre I spoke at a rally in Columbus opposing a high-level international conference there. The conference topic was counterinsurgency, specifically how to undermine and repress the struggles of people in the Third World and also protesters in our own society. I remember the feeling of vulnerability as National Guardsmen and police with rifles menaced from surrounding rooftops. By the time of Kent State, I reminded them, the Vietnam War had been going on for several years. A large student anti-war movement already existed, and there was increasing resistance to the war among US troops. Soldiers were becoming insubordinate, refusing orders. Instances of “fragging” (throwing a live grenade into an officer’s tent or bunker) already had occurred. That resistance would only grow as the Vietnamese fought on, ultimately forcing the United States to pull out. Just a few days before, President Nixon, who had been elected on the promise of a secret plan to end the war, announced its escalation and extension into a new country, Cambodia. Protest surged and then grew incrementally after both the massacre at Kent State and the killings at a black college, Jackson State, ten days later. The Jackson State deaths were the result of the Mississippi State Patrol shooting into student dormitories. Hundreds of college campuses shut down or converted into organizing centers for their surrounding communities. The campus at which I taught, Antioch College in southwest Ohio, coordinated student activism regionally, sending students into the schools to do workshops on the war, and raising discussions on the reasons behind the war by joining militant workers on their picket lines. This was a movement, I observed, that forced two presidents from office. Its organizing with draftees and in the military itself made it increasingly difficult for the government to pursue an unpopular war. Its success eliminated the draft and continues to limit the way subsequent administrations are able to fight their wars. The movement which included Kent State was in important respects a success. This was an opportunity, however, to carry the discussion of what we mean by “success” a bit further. Success in the real world, I told them, is nearly always ambiguous. At a minimum, it brings countermeasures. For instance, in reaction to the soldiers’ rebellion, the military was rebuilt to rely on a “volunteer” army for which a deteriorating job market has guaranteed a continued supply of enlistees. (Here I suggested that along with the burgeoning US prison system, the army is a major means for coping with an economy unable to provide an adequate number of jobs.) Just as with businesses faced with resistance by their workers, the military turned to higher technology as a replacement. The newer weaponry cut down on the number of US troops and on the number of body bags, and increased the subsidy to corporations while tightening links within the military-industrial complex. With the changes, and especially without the draft, our political challenges now are different. Countermeasures and new challenges, though, do not detract from the historical success of that earlier movement in helping to stop an unjust war and inspire future generations. Returning specifically to the historical case study, I reminded the audience of where we had started: the debate’s first couple of questions and what I had called their narrow focus on legality and constitutionality. Upholding the Constitution was precisely one of the objectives of the Kent State students. Their protest action the day before the massacre was to stage an elaborate symbolic burial of the Constitution. They did so to protest both the President’s use of military force in circumvention of Congress and the domestic repression. In response to that affirmation of legality the Ohio governor, echoing President Nixon, called the protesters “bums” and “the worst type of people.” The stage was set, and the National Guard was turned loose. Then I directly challenged my opponent and, in doing so, committed my faux pas. Students hadn’t thrown rocks, I said. They were shot in the back after the Guard had marched away, some at a distance far beyond what a rock could be thrown. And this was a college campus, I went on. There weren’t likely to be babies even if people were inclined to bring them to confrontations. Afterward, an audience member told me the film clip indeed had shown a few students throwing rocks, though perhaps on a different day, and also had mentioned the presence of babies. Perhaps the audience assumed I actually had been paying attention and was contesting the version in the film clip. Neither my opponent nor anyone from the audience publicly called me on my mistake. Finally, I took a few seconds to rebut my opponent’s conclusion about Greensboro. I was glad he agreed the protest had been successful. But lunch counter segregation had not ended the day the four students sat in and certainly not because the protest was limited to four. The next day nineteen protesters showed up, and eighty-five the next. After that there were hundreds each day at Woolworth’s, while this form of mass protest spread to thirty-one other cities in the South. Success resulted directly from numbers and carefully-considered disruption. Iraq Protests, 2003The final film clip was not from our own Portland protest, one I had participated in and the one my opponent had visited, but from San Francisco the day the invasion was announced. Since I was speaking first, I figured I would need to anticipate my opponent’s justification for the invasion. I began, therefore, by acknowledging that the world might be better off without Saddam Hussein leading Iraq. The real issues, I said, were how he was removed, what motivated his removal and what would replace his leadership. In other words, our evaluation of the protest would depend on our understanding of what is behind the war. I told them it was too early, just months after the invasion, to offer a definitive analysis, but I wanted to offer a tentative interpretation. Access to oil and its control by US corporations undoubtedly is a factor. But it is a factor in the larger context of political economy. Even more important than oil (or control of Middle Eastern water or other such single factors), the invasion of Iraq represented a shift in strategy on the part of the world’s ruling elites. For the past few decades, I said, the world has been restructured economically and politically through entities like the World Trade Organization, the World Bank, the International Monetary Fund and the North American Free Trade Agreement. The outcome has been to expand the capitalist market into new geographic areas, draw in populations that until now had been only marginally affected by the market, and turn ever more areas of life into products that can be owned by corporations and sold on the market. The leading edge of that expansion has come from the United States, but it has involved coalitions of corporations and ruling elites from other advanced capitalist countries. Now the US government was acting unilaterally, seemingly in defiance of other governments that had been US allies. Additionally, in its plans for post-war Iraq, it was acting more exclusively on behalf of US corporate interests. It was not that the multilateral version of elite strategy was better for the world than the other. Both try to deflect or repress any meaningful expression of democracy; both are based in unsustainable exploitation of labor and resources; both are driven by greed. Rather, the differences have implications for the likelihood of wars, both economic and military, and for tensions within the ruling elites. The transition from one set of policies to the other may also create openings for political opposition. The shift puts the United States more at odds with other countries. It embodies a greater willingness to engage in trade wars, to use military force and to undercut domestic social programs. It makes continuing war more likely, even while it cuts the health and welfare benefits of ordinary soldiers. It pours money into armaments and military subcontractors while giving tax rebates to the wealthy and starving education and public health. Further, it damages our own moral fiber by turning us into the world’s bullies. It will only get worse unless our protests are effective and we begin to build a more humane alternative. The war itself, I said, is therefore a symptom of larger policies, a product of larger hierarchies and institutions that need to be changed. Protesting the war is only the first step. What matters, too, is what understanding of the war we project, its causes and its true costs. In other words, how we protest is as significant as the fact of protest. How we talk with people, how we draw others together and show the links between different issues, is as important as being out in the streets. I did not have to remind the audience (but I did) sitting in a public high school, how close we in Oregon had come to losing weeks from the school year because of a lack of funding. Money had been (partially) restored due, in significant measure, to student walkouts, sleep-ins and other creative forms of protest. Did they realize why school funding was short, why the state health plan was shutting people out, where the tax dollars were going? By any immediate measure, I admitted, this year’s antiwar protests had not worked. Most obviously, they had not caused the government to stop the war. Even more than the invasion and killing were at stake, however. At the Portland protest, a couple of students had carried signs linking cutbacks in public education to war expenditures. Perhaps they were on the right track. If the war was linked to all our other problems and caused by the way our society was structured, then it was that very structure that needed to be changed. It would take years and our own expanded efforts before we could tell whether or not we had made a difference. The important thing about Greensboro and Kent State, after all, was not the events themselves but the way they formed part of larger and longer-lived movements. In conclusion I said the real issue is not whether protest can be justified. Even my opponent had conceded that point. Nor is it whether demonstrations can stop government or corporate actions we don’t like. The true question about protest is how to make it effective in building toward something very much better. To answer that question will require all our best thinking and active participation. My opponent had the last say in this formal part of the debate. This case study was the one with which he was familiar, the one on which he already had focused most of his remarks. He asked whether the protesters would have fought against the Nazis. This could have been a rhetorical question, implying cowardice on the part of protesters, but he didn’t make it a challenge to me or the audience, just left it hanging. Hussein was evil, he said, and therefore any action to remove him is justified. Then he chose to reiterate his themes, as if repetition were validation: Protests are disruptive. They interfere with commerce and could block emergency vehicles. They’re best done by individuals or in very small groups. Then, with minutes still remaining to him, he relinquished the microphone.
Questions
Larson had been growing visibly more irritated. The video shows him attempting to interrupt or speak over my words on three occasions during the debate. I had been prepared for this, given his reputation for bullying, and had found it easy to stop him by laughing at his breaches of decorum or insisting that the moderator intervene. By the question period, then, my opponent was frustrated. He showed his vexation by responding impatiently and even yelling at two of the questioners. With the exception of one rambling speech by an adult member of the audience, the questions were thoughtful and worthwhile. By and large, they revolved around two themes: sexual orientation and high school activities against the war. A student spoke, for example, about trying to organize a Gay-Straight Alliance at the school, and being refused permission to become an official school club. Questions about the war similarly related mainly to what the school would permit or facilitate. We talked about student rights and how to organize. (I was able to draw on my son’s experience in creating a middle school newspaper and then leading a student walkout in a successful effort to resist censorship.) For most of the students, it was clear, school is the sphere in which they express their politics. The final question provided the opportunity for a wrap-up statement. I didn’t know, I told them, what they had studied in their history and social studies classes. But however sympathetic those classes, they undoubtedly shortchanged the role of protest in history and society. Protest, and activism more broadly, are far more widespread and pervasive than they might expect. Since the United States was at war and we had good reasons to oppose this war, we needed to look at the hidden history of how wars conclude. Take the end of World War Two, for example. Their history books give a date, as if once the German and Japanese surrenders occurred, the soldiers were allowed to come home. What actually happened was far more complex. Fearing a resumption of economic depression if the soldiers were to return, the US government tried to keep them overseas, mobilized against enemies yet to be created. It was only with the SOS (“Send Our Ships”) movement among troops in the Pacific, and formation of soldiers’ unions and physical attacks from within the ranks on officers in Europe, along with widespread popular agitation in the United States, that the soldiers were demobilized. There was a lesson in this history for when and how US troops in Iraq might be allowed to come home. Our debate today, I concluded, is in some respects like a microcosm of the larger society. We live in an adversarial system, one that requires organizing support among others and making noise to be heard. When I was in college, I used to keep on my desk my own handwritten copy of a quote from Frederick Douglass with which some of the audience might be familiar. I couldn’t quote it word for word from memory, but part of it said, “Those who profess to favor freedom yet deprecate agitation …want crops without plowing up the ground,” and ended with this insight: “Power concedes nothing without a demand. It never did and it never will.” Thoughtful protest, aiming at a better world, constantly reevaluated for its effectiveness, is always justified. Even more, that kind of protest is an obligation of democratic citizenship.
Afterthoughts
I set out to change premises. I wanted at least some members of the audience to see themselves and our world differently, to come away strengthened in their belief that fundamental social change is possible and they can play an active role. A more comprehensive Left versus Right debate might have let us get at underlying premises more easily. We could have debated human nature or the lessons of history on how societies change. Our more focused debate, however, let us concentrate on activism, and therein lies the real challenge in evaluation. If audience members gained something, it would not reliably show up in their thanks to me nor in the resolutions they took after the debate, but in their enhanced level and kind of activity. This is appropriate since the real lessons about their own capability and the world’s ability to change cannot be learned by listening to a debate or only engaging in intellectual discourse. Those lessons come through a more active process of joining together, testing the world, learning from the results and starting again with greater understanding and, if we are effective, greater numbers. They come, in other words, through an activism that is both thoughtful and reflective. Norm Diamond is former President of Pacific Northwest Labor College and co-author of The Power In Our Hands (Monthly Review Press).
