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  • ‘Anyone but Bibi’ Strengthens the Israeli Right Wing

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    [Editors’ note: The Da’am Workers Party is an Israeli revolutionary socialist organization formed by Palestinian and Jewish activists in 1995. The party initiated the formation of the WAC-MANN trade union movement that aims to organize sectors and populations traditionally neglected by Israel’s mainstream union federation, the Histadrut, and does so based on an explicitly anti-corporate, anti-austerity platform. It opposed the Oslo accords, but supports a two state solution based on the 1967 borders and the dismantling of all settlements. In the last Knesset election, Da’am ran with a Palestinian feminist, Asma Aghbaria-Zahalka, at the head of its list. This article was published on the Da’am website on Dec. 20, 2014.]

    Herzog and Livni join forces

    We’re headed for elections again. Less than two years have passed since the meteoric ascent of the “brothers” Yair Lapid and Naftali Bennett, who forced Binyamin Netanyahu into a coalition without the ultra-orthodox parties, and already Netanyahu is dismantling the government to seek a fourth term. His dream is to go back to the “ideal” composition of the previous government, which brought together the ultra-orthodox, Avigdor Lieberman’s Yisrael Beiteinu, and Ehud Barak’s Labor party. But it is not at all clear that Netanyahu will manage to make this dream come true. He now faces a broad alliance of his past victims, including the ultra-orthodox, Lieberman, Lapid, Tzipi Livni, Moshe Kahlon, and Labor head Isaac Herzog—all past ministers in his governments.

    What brings Lieberman together with Herzog, or Kahlon together with Lapid? Only hostility for Netanyahu and the desire to bring him down. Other than that, they represent a mishmash of opinions, portending anything but a stable coalition. Therefore, these elections again herald a shaky coalition, with or without Netanyahu.

    The Right has made up its Mind, while the Left Stutters

    The impossibility of a stable coalition comes from current political forces’ inability to decide on two central questions: the fate of the occupied territories and the place of Arab citizens in this country. These two questions are inseparable, as the fate of the occupied Palestinians projects directly on the fate of the Palestinian citizens of Israel.

    In these two questions, the Israeli Right under Netanyahu has made a clear decision: The Oslo Accords are dead, the idea of a Palestinian state is discarded, and the alternative is now Palestinian autonomy, entrenching the status quo. As for the Palestinian citizens of Israel,  the Nation-State Bill put forward by the Right asserts that Israel is first and foremost Jewish, its democracy subordinate to the state’s Jewishness. Therefore, the civil standing of the Arab citizens is subordinate to the state’s Jewish character.

    These two questions are no doubt always at Israel’s doorstep. You cannot postpone them indefinitely in favor of a social agenda, or to combat socioeconomic gaps, or to protest the price of cheese and housing. The European parliaments are now reminding us that the world is sick of Occupation and war. The total destruction of the four towers in Gaza, decisive in ending the past summer’s war, has been termed a war crime by Amnesty International.

    The recent events in Jerusalem mark the end of an era as well. The racism reflected in Amir Benayoun’s lyrics has spread everywhere. Ministers and MKs’ racist statements against Arabs also spur on the rise of extremist Islam, and mutual hatred makes life here intolerable for all those who wish to live in a normal country and to educate their children on the values of democracy and equality.

    The Right, headed by Netanyahu and Bennett, has forced through a clear agenda, an agenda that challenges the Zionist Left. The Right says No to a Palestinian state, proposing that Israel be a racist state rather than a democratic one. And what does the “anything but Bibi” camp say? Nothing, essentially. In the face of the Nation-State Bill it proposes that we make do with Israel’s venerable Declaration of Independence. As to the Israeli-Palestinian conflict, Labor head Isaac Herzog proposes “getting Abbas into Gaza” for regional peace. These answers are not substantially different from what the Right has to offer.

    The Left’s conciliatory and cowardly stance towards the Right has led to its diminishment and retreat. The Zionist Left is afraid to confront the Right, preferring to reach an understanding with the settlers at the expense of an understanding with the Arab citizens. The Zionist Left, including Meretz, is a Jewish separatist Left. Its isolationism bolsters the Right’s position that there is no partner for peace, and that the root of the conflict lies in the Arab refusal to recognize the Jewish state.

    The Israeli Left, which aspires to a democratic, liberal, and egalitarian state, has no future if it does not join forces with those elements among Israel’s Palestinian citizens who also espouse values of democracy and tolerance, opposing isolation and religious extremism. The religious extremism is not Jewish-Israeli society’s problem alone. It has long been a boomerang, projecting into Arabic society and consuming all that is good in it. The Arab equivalent of the Jewish-Israeli Shas party is the Islamic party, and the Arabic twin of Zionist Messianism is the Islamic Messianism of ISIS and of the northern branch of the Islamic Movement. The extremists on both sides are thriving at the expense of the divided Jewish and Arab moderates.

    Israel Has to Decide: Jewish or Democratic

    The Zionist Left’s decision to unite in an anti-Netanyahu bloc runs parallel to the aspiration among the Arab parties to unite and run a joint Arab ticket. However, make no mistake, even if the Islamic Movement runs with Balad while Hadash runs alone, this does not make Hadash a joint Jewish-Arab ticket. Hadash relies on Arab votes to pass the electoral threshold. It practices a nationalistic rhetoric in order to compete with the other Arab parties: in fact it speaks with two tongues, two messages, one in Arabic and the other in Hebrew

    The differences between Hadash and the Islamic Movement reflect ideological and political divisions within the Arab world, between political Islam and Communists, whereby the Communists do not hesitate to support dictatorial regimes so long as they are secular. So for instance, in Palestine the Communists support Abbas; in Egypt they support General Sisi; and in Syria they support Assad, while the forces of political Islam work to topple him.

    Hadash’s electoral considerations in refusing to merge with Balad are not too different from those of Meretz in refusing to merge with Labor. The fact that Jews and Arabs run separately six decades after the foundation of the state is a badge of shame for both the Zionist parties and the Arab parties. Both prefer narrow electoral interests over addressing the crucial questions facing Jews and Arabs alike.

    The coalition which Herzog proposes with Livni, Lapid, Lieberman, Kahlon, and the Haredi Orthodox, does not portend real change—not economically, and certainly not diplomatically. The failures of Barak, Sharon, Olmert, and Livni to reach a peace agreement only strengthened the Right, which claims they were “willing to make all the concessions and still the Palestinians rejected them.” The truth is, these leaders negotiated with the Palestinians for one purpose only: to avoid deciding the questions left open in the Oslo Accords, which were supposed to be discussed in the permanent agreements—the status of Jerusalem, the future of the settlements, and the problem of the Palestinian refugees. They all worked as one to postpone the inevitable, creating more mistrust, leading to wars, and strengthening the Right wing, which bases its popularity on hatred of Arabs.

    Those who now rush to vote for the Jewish “anything but Bibi” bloc or the “Arab parties” bloc have some serious soul-searching to do. The real question is not what will happen if Netanyahu assumes the role of Prime Minister yet again. The urgent question is what disaster we will inherit from an alternative coalition devoid of any program, lacking the courage to tell Israeli society what needs to be said: if we want peace and democracy, we have to evacuate the settlements and recognize East Jerusalem as the capital of the Palestinian state. If we want to fight racism, we first have to recognize the fact that Israel’s governments so far have deepened the discrimination and alienation of the Palestinians living in Israel.

    Israel has to decide whether it is Jewish or democratic. The Israeli Right has solved this deep-seated contradiction, by simply declaring that the State’s Jewish character wins out against its democratic character. Compared to the Right, the Left stutters and tries without avail to square the circle.

    The political platform we need is based on two clear principles: the end of the Occupation and an egalitarian state. The only way to handle Netanyahu and the Right is to form a broad Jewish-Arab front, based on these two principles. Running separately just strengthens the Right and widens the gap between Jews and Arabs.

    Against the backdrop of rising racism and the diplomatic dead end, it is becoming clearer that the inevitable can no longer be postponed. Voices in Israeli society are growing stronger in calling for the creation of a joint Jewish-Arab front, an alternative to the Zionist and Arab parties alike. This is the order of the day, and every democrat and peace-lover, Jewish or Arab, must work to create a joint political framework for the benefit of Jews and Arabs alike.

    – Translated from the Hebrew by Michael Sappir

  • The Politics of Dead Cops and the Coming Repression

    There’s blood on many hands tonight. Those that incited violence on this street under the guise of protest, that tried to tear down what New York City police officers did everyday.  We tried to warn it must not go on, it cannot be tolerated. That blood on the hands starts on the steps of city hall in the office of the mayor.

    — Patrick Lynch, President of the police union in NYC (December 20, 2014)

    “We have, for the first time in a number of years, become a ‘wartime’ police department. We will act accordingly.”

    Statement widely attributed to the Patrolmen’s Benevolent Association

    Already a suspect in the shooting of his girlfriend earlier that morning in Baltimore, Ismaaiyl Brinsley ambushed NYC police officers Wenjian Liu and Rafael Ramos Saturday afternoon as they sat in their patrol car in Bedford-Stuyvesant, Brooklyn. Brinsley had recently posted his plans on Instagram—to kill two police officers as an act of revenge for the killing of Eric Garner in Staten Island, New York and Mike Brown in Ferguson, Missouri. Brinsley killed himself after being pursued by responding officers. New York City now stands on the brink of a police mutiny, as the killing of these two police officers has heightened tensions over policing in the city with the largest police force in the country.

    Lynch, the NYPD’s union chief has consistently challenged Mayor de Blasio’s leadership, here holding him and the movement that has arisen in opposition to police violence and unaccountability, responsible for the police deaths. The former mayor of New York, Rudolph Giuliani, also used the recently killed cops to criminalize the movement. Never one to fall short in a hyperbole competition, Giuliani’s identification of Brinsley’s ‘accomplices’ aimed even higher than de Blasio, with Giuliani stating, “We’ve had four months of propaganda—starting with the president—that everybody should hate the police.” New York’s former governor George Pataki took to Twitter, which I guess is an accepted Gubernatorial forum for the expression of grief over two dead police, with the following: “Sickened by these barbaric acts, which sadly are a predictable outcome of divisive anti-cop rhetoric of Eric Holder and Mayor de Blasio.”

    These ‘us versus them’ dichotomies and bombastic finger-pointings are not exceptional in this country today, they are standard political maneuvers designed to obscure, intimidate, and silence. A rational person might attempt to add that the sole perpetrator of this crime, the only one responsible (in any way whatsoever) for the death of those two officers in Brooklyn, is dead. That is a fact that Giuliani, Lynch, Pataki and others will try to make taboo, unthinkable, unpatriotic, etc., but it is a fact that is hard to refute.

    These statements are for political effect, but who is the target? Is it de Blasio? Obama? No. Quite clearly the target of the NYPD’s moralistic monologue is the movement as a whole—each and every person who has taken to the streets in the past few months, all across the country, to say no to police killings of unarmed Black men, no to racial profiling, no to the racist drug war, no to all forms of state-sanctioned racism. Whether you were using your body to stop traffic on the highway, or you were holding a sign standing on the sidewalk; whether you seek to abolish the police, or simply want a criminal trial for Darren Wilson in St. Louis or Daniel Pantaleo in New York—if you see yourself in any way affiliated with the movement that has arisen in the past months to try and put an end to racist police practices, you are the target of this sabre rattling. Moving forward, movement solidarity will be key as the NYPD’s talk of “war” starts to materialize into physical repression and various power holders start handing out respectability badges to anyone who will throw more militant or radical protesters under the (armored police) bus.

    Which Lives Matter?

     ”The cops stop you just cause you black, THAT’S WAR!

    Run your prints through the system, THAT’S WAR!
    When they call my hood a drug zone, THAT’S WAR!
    Slum lords charge me for the rent, THAT’S WAR!
    Why they so rich and we poor, THAT’S WAR!”

    — Dead Prez “That’s War!”

    On December 13th, the NYPD and their supporters gathered at City Hall. A common sight at the rally were t-shirts that read, “I Can Breathe“ mocking the dying words of Eric Garner—who died as a result of an NYPD chokehold that was caught on video. The officer responsible for the chokehold, Daniel Pantaleo, did not have to face criminal charges, further igniting demonstrations in NYC and across the country. When your pledge of support for the police revolves around mocking the dying words of a Black man at their hands, your ability to draw a distinction between a) that support and b) celebrating Black death, is negated—if such a distinction could have been drawn in the first place. Authoritarian, childish, and shameless—these expression of mockery for the dead belie a white chauvinism that has always supported more aggressive or militaristic policing and the unlawful killing of Black people. Those that defer to the type of fear-mongering and moralistic manipulation being flaunted by the likes of Patrick Lynch and Giuliani are the domestic chicken hawks in what has been a one-sided war. The police want a return to business as usual. They are not content with the fact that an officer choked a father of six to death using a banned chokehold, on videotape, who was not physically resisting them, and still did not even need to face a trial. They want people to stop talking about it, stop demonstrating, stop calling for investigations—to stop acting like Eric Garner’s life mattered.

    Any challenge to the complete autonomy of the police, any effort to hold them accountable will elicit various efforts from the police to preserve their power. De Blasio is getting pressured simply because he isn’t actively helping the police criminalize and smash the protest movement. Lynch of course sees de Blasio differently, saying two days before the Brooklyn cops were shot: “He is not running the city of New York. He thinks he’s running a f—g revolution.” Right now it isn’t really clear who is running New York City. De Blasio certainly isn’t leading any revolution. However, it is certainly becoming clear to more and more people that nothing short of a revolution will destroy white supremacy and the political charades that surround it.

    A State of War: de Blasio Grudgingly Puts on the Uniform

    On Monday, de Blasio gave a statement which clearly conceded to the NYPD pressure:

    “It’s time for everyone to put aside political debates, put aside protests, put aside all of the things that we will talk about in due time. That can be for another day.”

    De Blasio’s paternalistic dismissal of the movement’s concerns, as if people have been protesting in the freezing cold because they have nothing better to do, shows how quick a liberal Mayor will be to betray those standing for social justice when the police dogs start barking into microphones. De Blasio’s effort to get the NYPD off his back, shifting that weight fully onto the shoulders of the movement and the Black community, illustrates a central reason why a young black man is killed by police every 28 hours. When push comes to shove, and it rarely does, the police go to great lengths to ward off the formation of any type of systematic accountability for police misconduct.

    The police are not going to regulate themselves; and like any bureaucratic organization, will constantly try to command as much power and resources as they can while insulating themselves from accountability to anyone outside the organization. As recent events have clearly illustrated, state prosecutors, who are not fully independent of the police, cannot be counted on to enforce the law against cops who kill or maim. Politicians, even someone like de Blasio that has been openly critical of the Chief Bratton’s “broken windows“ style of policing, find themselves quickly isolated politically when the police as an institution start throwing their weight around. People have been protesting because of two clear miscarriages of justice, but also how frequent these injustices take place all over the country, and the whole set of institutional arrangements that produce and reproduce stories like Mike Brown’s and Eric Garner’s. De Blasio’s softer criminalization of the movement—his patronizing ‘why don’t you all just stay home’—is infuriating and puts demonstrators at further risk, but is ultimately not surprising. Whether he was bullied into making the above statement or not, he has made clear where he stands. The movement doesn’t have time to wait, or to get in line behind de Blasio or any other simple-minded person swayed by disingenuous whining from the likes of Giuliani or the police union. This isn’t a game, or a ‘political debate.’ Cops aren’t getting killed every day, but young black men are. There is a war going on. There has been a war going on for a very long time. All de Blasio’s statements elucidate is that it takes some people longer to fall in line than others.

    The Smear Campaign: To Criminalize & Divide the Movement

    The extent to which de Blasio chooses to let the NYPD use the death of these two officers as a pretext to politically run the city and militarily ‘wage war’ in Brooklyn and elsewhere remains to be seen. However, any social movement that lets the police or the mayor determine what their politics and tactics will be is doomed to failure.

    Because they know he’s good for apologizing on behalf of the ‘black community’ for things that aren’t even real let alone their collective fault, the Right got Al Sharpton to make a statement that validates their delusional fantasies about the dead police officers being a product of the ongoing racial justice movement. Sharpton said:

    “We have stressed at every rally and march that anyone engaged in any violence is an enemy to the pursuit of justice for Eric Garner and Michael Brown. We have been criticized at National Action Network for not allowing rhetoric or chanting of violence and would abruptly denounce it at all of our gatherings.”

    This type of validation of a baseless smear against the movement, and effort to stifle dissent is egregious enough in itself. It is positions like this (as well as other things) that have gotten Sharpton so squarely rejected by many in this movement. However, in a moment and a place where two cops were just killed, the head of the police union is declaring war, and several New York protesters, including members of the Trayvon Martin Organizing Committee are facing charges for alleged assault on undercover police officers, this divisiveness goes far beyond a standard level of simple treachery. The police will gladly use whatever political capital they can muster from these killings to repress and intimidate the movement, possibly starting with those they have in custody and those with pending charges. Principled people not only have an obligation not to feed into this, but to ready themselves for attacks on the street or in the courts, and to defend those that end up getting targeted by the state. All mass social movements are comprised of people with different politics deploying sometimes different tactics, but towards a general common end. Solidarity may not be sufficient for success, but it is necessary. Movements should never be browbeaten into ineffectiveness to show loyalty to their enemies, who would use violent acts that have no connection to the movement as a pretense for the movement to destroy itself.

    This movement has persisted because of the personal risks prominent movement members have taken to keep the movement going, the collective courage of demonstrators to withstand assaults from police for simply marching in the street, and the boldness of demonstrators all over the country who have tirelessly occupied highways and government buildings. Ferguson Action released a statement hours after the shooting in Brooklyn that condemned the murders but called this political maneuvering on the part of the police for what it is: “Today’s events are a tragedy in their own right. To conflate them with the brave activism of millions of people across the country is nothing short of cheap political punditry.” A demonstration has been called for this coming Tuesday in New York City to shut down 5th Avenue and will surely be of added importance given this tumultuous political situation. The hubris of the police, exploiting their own tragedy to avoid accountability and to thwart peoples’ right to protest, may end up driving wedges in the movement, or it may just further mobilize a city tired of being patronized and bullied.

     

    Mike King is an Assistant Professor of Sociology at SUNY-Oneonta.  King is a contributor to Killing Trayvons: an Anthology of American Violence. He is currently working on getting his first book published, entitled When Repression is Not Enough: The Policing and Social Control of Occupy Oakland.  He can be reached at mikeking0101(at)gmail.com.

     

  • Activists Blast NYPD Attempts To Silence Movement For Change

    ImageNew York, NY — Activists issued a scathing statement this afternoon in response to recent attempts by the NYPD to silence the efforts of citizens seeking justice for victims of police violence.  The letter, drafted by Ferguson Action, and cosigned by over a dozen grassroots organizations takes aim at PBA president Patrick Lynch and Commissioner Bratton for their reckless attempts to conflate constitutionally protected protest activities with the tragic murders of officers Ramos and Liu:

    “The events of this weekend are tragic.

    “We renew our condolences to the families and friends of those injured and killed this weekend. As those who stand with the victims of police violence, we know all too well the deep sense of loss that a community feels when they lose a loved one. They are in our thoughts and prayers as we continue our movement for justice.

    “This is not a time for political grandstanding and punditry. Unfortunately, we continue to see elected officials and police leadership twist this tragedy into an opportunity for them to silence the cries for justice from families who have lost their loved ones to police violence. Our families matter, too.

    “Those exercising their First Amendment rights to secure a justice system that works for ALL are being thrown under the bus by police departments and their union leaders who want to skirt their responsibility to our communities.

    “This weekend, Patrick Lynch used his role as the President of the largest police union in New York to essentially declare war on Black communities. This is unacceptable and should be condemned. Under his leadership, the police union has resisted nearly every positive criminal justice reform— including the end of discriminatory stop and frisk practices, protecting the Miranda rights of those arrested, and inviting community input in the creation of policies that govern the police.

    “Commissioner Bratton must also immediately end his shameful attempts to use the deaths of these officers to attack democracy by advancing unfounded claims to connect this tragedy to protests. A troubled young man who began his day by attempting to kill his ex-partner, shot two officers and then killed himself has nothing to do with a broad non-violent movement for change. The NYPD is conveniently ignoring the facts surrounding this tragedy in order to score cheap political points.

    “Commissioner Bratton and Patrick Lynch must immediately apologize to New Yorkers who desperately want change in the city. Mayor DeBlasio and other elected officials should condemn these opportunistic distractions that attempt to avoid meaningful reform.

    “A concerted attempt to defame the millions who have acted on behalf of those lost to police violence proves that the NYPD leadership has no intention of creating any trust between this department and the communities they purport to serve.

    “Our communities are in crisis. We’ve responded by meeting in our homes, offices, and schools— and walking out of them, with our hands up. Thousands of others have organized small actions that when woven together have tremendous impact. The problem isn’t the diverse voices that participate in dissent, a cornerstone of our democracy.

    “The problem is a discriminatory pattern of police violence that continues unabated and that police brass don’t care to stop it.

    “This movement was sparked by the grief that millions across the country have felt. Joining Eric Garner, Mike Brown and Tamir Rice are the thousands of lives lost in the last decade to police shootings. We are in the streets because we are fighting for the right to live our lives fully and with dignity, without the threat of unconstitutional police violence and repression.

    “Our work continues and we invite those who stand on the side of justice to join us.”

    Ferguson Action
    Black Lives Matter
    Brooklyn Movement Center
    Black Alliance for Just Immigration
    ColorofChange.org
    Hands Up United
    National Domestic Workers Alliance
    Dignity & Power Now
    Dream Defenders
    Organization for Black Struggle
    Million Hoodies Movement for Justice
    Concerned Citizens for Justice
    PICO Network
    Southerners on New Ground
    TransAfrica
    Project South
    Audrey Lorde Project
    Hello Racism
    Youth United for Change
    Baltimore Algebra Project

    This statement was posted on the website of Ferguson Action.

  • Dreamed a Dream by the Old Canal…….

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    This year marks 100 years since the birth of Ewan MacColl. Born James Henry Miller in Salford on January 25,1915, he adapted the stage name of Ewan MacColl to acknowledge his strong Scottish heritage. 

    MacColl became a great influence on the folk music scene of the 50’s and 60’s and wrote several songs mostly relating to working class identities. One of his compositions has gone on to become a much loved staple of ballad singers across Britain and afar.

    Dirty Old Town was written by Ewan MacColl in 1949. The song offers a snapshot of life in the industrialised town of Salford in Manchester, where MacColl was born and reared. 

    The song was composed by MacColl for a play he wrote called Landscape with Chimneys. Dirty Old Town served as a three minute musical interlude during a difficult scene change in the play. Like the song, the play was set in Salford but the song outgrew the play and took on a life of it’s own when the folk ballad scene became popular.

    MacColl intended to sing the song with no instrumental backing but by the mid 1950’s he had recorded it with Peggy Seeger and the Ramblers, along with the help of renowned folk music collector Alan Lomax. Since then, several artists have covered the song including The Pogues in 1985, Donovan in 1964 and Rod Stewart in 1969 among many others.

    Dirty Old Town plays out as a love song against the backdrop of gritty industrialisation. The singer takes his girl for a stroll down by the canal tow path as it is the only place which isn’t touched by the grime of factories and the dirty smoke of chimney stacks.

    The gasworks croft, which is mentioned in the first verse, was a patch of wasteland next to the gasworks, while the old canal is the old Manchester Bolton and Bury canal. The sirens mentioned in the song resonate from these canals. At the time the song was written, Manchester played host to heavy canal traffic and Salford in particular was very busy, so much so that ships often sounded their sirens.

    MacColl’s conscious leanings were on the far left of the political spectrum and the socialist voice of the northern working class shines through Dirty Old Town.

    MacColl’s song concerns life in Salford but it could be about any town in any country. When Luke Kelly brought it to the fore with the Dubliners in the 1960s, there then came a common misconception that the song was about Dublin! It’s easy to make that mistake because Dirty Old Town is a simple yet powerful song which resonates with many across Britain, Ireland and further a field with it’s tale of a working class life.

    While many love songs in the folk ballad scene were set by riverbanks or meadows, Dirty Old Town is set in industrial reality, where courting is done beneath the shadow of tall chimney stacks instead of willow trees!

    It’s a song packed with the smell and sounds of a working class town, the narrator hears the sirens from the docks and smells the spring on the smoky wind, but there lies within the song a rebellious streak which is MacColl’s voice sounding for the destruction of the town and the rebuilding of new one. The singer repeats the words of the title twice at the end of each verse, just to solidify the state of mind he is in when describing the place he calls home, which he sees as just a dirty old town.

     While MacColl wrote so poetically about how the smoke from the steam set the night on fire and how he could smell the spring on the smoky wind, he reserved the last verse for a tint of regret for living in such a town, he wants to cut it down like an old dead tree.

    The song reflects MacColl’s love-hate attitude with the working class realities of Salford. He composed a song full of contrasting feelings, even the title, Dirty Old Town, denotes disgust in the narrator.

    Some controversy did arise from the song. ‘Smelled the smoke on the Salford wind’ was an original line in Dirty Old Town but, members of Salford council were displeased and even asked MacColl to change the lyrics. The line was subsequently changed to ‘smelled the spring on the smoky wind’ but for many who later recorded the song, they stayed true to the original lyrics because it painted a perfect portrait of the realities of Salford in 1949.

    The song is an ideal snapshot of life in a town built on industry but the Salford of today is a far cry from the one Ewan MacColl wrote about in 1949.

    The gasworks have since been demolished and the factory walls where the singer courts his girl are now sites full of expensive apartments while the steam trains that set the night on fire are now electric trams.

    The song remains a simple one with a strong working class voice, and in recent years urban renewal in Salford has brushed away some of that grit that drench through Dirty Old Town, but as long as the song lives on so too does the smoky romanticism of towns such as Salford and beyond.

    I met my love by the gas works croft,

    Dreamed a dream by the old canal,

    I kissed my girl by the factory wall,

    Dirty old town, dirty old town.

     

    Clouds are drifting across the moon,

    Cats are prowling on their beat,

    Springs a girl from the streets at night,

    Dirty old town, dirty old town.

     

    I heard a siren from the docks,

    Saw a train set the night on fire,

    Smelled the spring on the smoky wind,

    Dirty old town, dirty old town.

     

    I’m going to make me a good sharp axe,

    Shining steel tempered in the fire,

    Ill chop you down like an old dead tree,

    Dirty old town, dirty old town.

     

    I met my love by the gas works croft,

    Dreamed a dream by the old canal,

    I kissed my girl by the factory wall,

    Dirty old town, dirty old town.

  • Cuba – A Personal Reflection

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    When in 1959 I was fourteen, my socialist, pacifist father gave me a gift subscription to Liberation, the leftist magazine sponsored by the War Resisters League that was published from 1956-1977. My parents had divorced and I lived with my mother in the town of Imperial Beach, California, on the Pacific Ocean and the Mexican border, while my father lived in Chicago. Liberation was my father’s way of seeing to my political education from a distance. In the pages of Liberation I first read C. Wright Mills’ essay (later a book) “Listen Yankee” as well as other articles about the revolution in Cuba.

    I became a convinced supporter of the revolution against more than 60 years of domination by American mining companies, sugar companies, and gambling casinos—and behind the latter the Mafia. I was enthusiastic when in 1960 Castro’s new government began expropriating both domestic and foreign capitalist property and applauded when in May of 1961 Castro declared Cuba to be “socialist.” I was appalled by President John F. Kennedy’s organization of the Cuban exiles’ invasion of the Bay of Pigs and delighted to see it so rapidly crushed. I have to say that while I opposed it, I didn’t fully understand in 1960 the significance of the U.S. embargo of Cuba that would help to keep the country economically isolated and to keep its people poor for decades.

    By the late 1960s my sympathy for the African American civil rights movement and for the anti-Vietnam War movement had brought me into socialist circles where, while organizing to end the war, we also discussed and debated the nature of what later came to be called “really existing socialism,” that is, the character of the Soviet Union, Eastern Europe, China, North Vietnam, North Korea and Cuba. I became drawn to the International Socialists (IS) whose intellectual leader was Hal Draper, and, after reading his famous essay “The Two Souls of Socialism,” became convinced that all of those countries were not socialist at all. Their Communist parties ruled from above, while socialism had to be created and developed democratically from below. They were all variants of “bureaucratic collectivism,” that is, they were nations where the Communist Party had merged with the state to become a new ruling class over the workers and peasants who were not permitted to organize independently in political parties or democratically controlled unions and social movements to defend their interests. Sam Farber’s books and articles on Cuba further convinced me that Cuba was a unique Caribbean variation on the theme of bureaucratic collectivism.

    A Critic of the Revolution—and a Defender of Cuba

    I still believed that the Cuban Revolution of 1959, led by the radical lawyer and politician Fidel Castro, had been progressive vis-à-vis the United States, but it seemed clear that once Castro’s 26th of July Movement—which already has such Stalinist leaders as Raúl Castro and Ernesto “Che” Guevara—merged with the Communist Party in 1961, and at about the same time chose to ally Cuba with the Soviet Union, that things began to change fundamentally. The revolution was transformed and ceased to be progressive. By the early 1970s Cuba had structurally assimilated to the Soviet Union, adopting comparable party, governmental, state security, and economic structures. All independent social and political organizations were either taken over by the state-party or shut down. Cuba became a one-party state under the direction of the Communists and their leader Fidel Castro. Democracy it seemed to me had disappeared from the Cuban Revolution. I and many of my comrades came to the conclusion that it would take a new revolution to overthrow Castro’s Communist government and bring democracy and genuine socialism to the island.

    The Mariel Boatlift of 1980 seemed to confirm this. In the early 1980s I was working as a community organizer with Catholic Theology of Liberation activists at St. Thomas of Canterbury Church on the Northside of Chicago where the liturgical committee had become inspired and influenced by the theology of liberation. Together we organized the Comité Latino to deal with housing and other issues and I became its organizer. Most of our members were from Mexico and Guatemala, though there were also South Americans, including some Chilean exiles. This was not long after the Mariel Boatlift when Castro permitted 125,000 Cubans to leave the island, many of them freed from prisons and some from mental institutions, a good many of them Afro-Cubans and some of them unwanted homosexual men.

    So it was not entirely surprising when one day a graying Afro-Cuban man named Gabriel walked into one of our meetings and joined our group. I asked him about his background and he explained that he was one of those who like Huber Matos had fought for the revolution, but turned against it as it became clear to him that Castro was a Communist. He had spent more than twenty years in prison in Cuba. Gabriel had been a Cuban nightclub singer and still had a marvelous, rather tinny voice that sounded like the great Cuban singer Arsenio Rodríguez. Gabriel made a wonderful addition to the Comité Latino and its singing group.

    The Mariel Boatlift was a tremendous indictment of the Castro regime. Still, I believed that it was important to defend the Cuban nation and the Cuban people from the United States government and from the reactionaries in the Cuban exile community in Miami. When I lived in Mexico City in 1996 two planes of a U.S.-based Cuban exile group called Brothers to the Rescue, which had on several previous occasions violated Cuban airspace, were shot down by Cuban planes. The event lead to an international controversy because the planes had not yet entered Cuban airspace when they were shot down, and because the standard procedure when such incidents occur is for the offended nation to force the planes down, not shoot them down. The United Nations Security Council passed a U.S. resolution condemning Cuba. While the Cuban government may not have handled the incident correctly, still I thought that the United States and the Cuban exiles were clearly the aggressors and Cuba the underdog whose right to independence and security had to be defended.

    I and my friend Peter Gellert—who unlike me was and is a strong supporter of the Cuban government—collaborated to write a joint statement criticizing the United States, supporting Cuba’s right to defend itself from U.S. inspired incursions into its airspace,  as well as calling for a protest at the U.S. embassy in Mexico City. I remember being delighted to see our friend the writer John Ross walking up to join our demonstration of American and Mexican opponents of U.S. policy toward Cuba. The Brothers’ 1996 incursions into Cuban airspace became the pretext for the passage of the Helms-Burton law, which strengthened the U.S. embargo of Cuba, even further isolating the island and hurting the Cuban people.

    A Guest of the Mexican Embassy in Cuba

    It was not until 2000 that I first visited Cuba under quite unique circumstances. In 1986, still living in Chicago, I had become friends with Ricardo Pascoe Pierce, then a Congressman for the Revolutionary Workers Party (PRT) in Mexico. He had come to the United States to bring greetings to the founding convention of the new socialist organization Solidarity of which I was and remain a member. Ricardo later left the PRT, migrating with the historian Adolfo Gilly and others into an organization called the Movement toward Socialism (MAS) and then into the Party of the Democratic Revolution (PRD) led by Cuauhtémoc Cárdenas. Their efforts to bring Cárdenas to the presidency failed and it was the right which finally ended the rule of the Institutional Revolutionary Party (PRI).

    When Vicente Fox of the conservative National Action Party (PAN) became president in 2000, he chose Jorge Castañeda Gutman, a former Communist, to become the Minister of Foreign Affairs. Communism was just a youthful episode in the life of Castañeda who had been born and bred in Mexico’s clase política, his father, Jorge Castañeda y Álvarez de la Rosa, having also served as Mexico’s Minister of Foreign Affairs during the administration of José López Portillo (1976-1982). But to return to the story, having become Foreign Minister, Castañeda in turn chose my friend Ricardo to become the Mexican Ambassador to Cuba, the only member of the PRD in the administration.

    I contacted Ricardo, interested to learn about how he saw his role in his new position, and he invited me to visit him in Havana and be a guest at the Mexican Embassy in the beautiful Miramar neighborhood. Off I went. When I arrived, I asked Ricardo why he had taken such an important position in a rightwing government, he told me that he felt that only a leftist like himself could defend the historic relationship between Mexico and Cuba. Ricardo was busy most of the time with his diplomatic business, including discussions with Castro, so I spent a week exploring Havana.

    I went, for example, to meet a representative of the Cuban labor unions, who explained the unions’ role in Cuba, but could not explain to my satisfaction why workers were not permitted to organize independent unions of their own choosing. I was also interested, however, in meeting with critics and opponents of the Castro government, so I asked Ricardo whether his embassy might be able to provide me with such a list. After Ricardo gave me the list, I went and visited dissidents of all stripes. The U.S. State Department clearly inspired some of them, though others like Oswaldo Payá Sardiñas were genuine advocates of political rights, and then too there were the intellectuals whose economic institute had been closed because they had made what turned out to be premature proposals to create market socialism. While several of the opponents wanted to change the political system, I met none working to bring democratic socialism to the island. I know such Cuban socialists exist, but found no way to contact them.

    On the Streets of Havana

    Most interesting, of course, were the conversations with ordinary Cubans. I went on Sunday morning and walked to the Iglesia de Jesús de Miramar, interested in hearing what the priest would say in his sermon. The terrible sound system with its speakers spitting static made that impossible, but after the service I went up to the front of the church where a young Afro-Cuban woman was leading a discussion group. This was a meeting of the church’s youth group to whom I explained that I was an American academic interested in how Cubans felt now that the Communist government had ceased persecuting the Church. They told me that Catholics still faced discrimination and only a Communist Party membership card would allow them to enter professions such as journalism.

    One evening crossing Havana’s Plaza Vieja, a woman stopped to ask me if I could give her money to buy milk for her baby. In the bar one saw young women, jineteras they are called, who accept food and gifts from foreigners in exchange for their companionship, but don’t consider themselves to be prostitutes. Often teachers, social workers, or other educated women, many hope to establish a relationship with a foreigner who will take them away from Cuba. On one of the nicer streets off the plaza, a street lined with shops and a good bookstore, I saw a cop hustle two Afro-Cubans off the street. I asked the men, both handsome and nicely dressed, why the police had given them the bum’s rush, to which one replied, “They don’t want black men approaching the European women.” A white Cuban gigolo with a European woman would not have been so easily identified by the police.

    I went to visit the Cementerio de Cristóbal Colón, curious to see among other things the grave of the leftist Antonio Guiteras (1906-1935) but found myself walking and talking with a man who was visiting the grave of his wife who had died only a year before. Suddenly listening to the man tell me about his deceased wife and how much he had loved her, one remembered that whatever the politics of a country as a certain level, life, love, and death persist. Leaving the cemetery, I went to a restaurant and was handed the menu with four pages of interesting dishes, only to find after asking for a few different items, that there was only available: fried chicken.

    Like everyone, I talked to my cab drivers. When I asked one older driver how he felt about the revolution now, forty years later, he replied, “I was a poor boy from a village. I fought for the revolution. It has given me everything. My children are doctors and lawyers. I would defend it with my life.” I asked the same question of my next cab driver, a young man who told me, “I am a gynecologist, but to supplement my income I drive a cab. The revolution was important, but today we need change.”

    Ricardo provided me an opportunity to see Cuba at an interesting moment in its development. Ironically, I helped to contribute to Ricardo’s downfall as ambassador of Mexico to Cuba. Having so often been the guest of Ricardo and his wife Luz (María) in Mexico and then in Cuba, I wanted to return the favor, so while working as a visiting professor in the Latin American studies program at Miami University in Oxford, Ohio, in February 2002, I arranged for Ricardo to be invited as a featured speaker there. Ricardo and Luz came and stayed with us at our home in Cincinnati.

    We held a dinner that night for Ricardo and Luz, but, just after our meal ended in, a group of Cubans in Havana had invaded the Mexican Embassy, imitating the event that had given rise to the Mariel Boatlift years before. Had Ricardo been in the embassy at that moment, perhaps he would have been able to handle the situation which in his absence became an international incident. At our house, Ricardo was on the phone all night talking with Mexico City and Havana and left the next morning. Meanwhile there were reports that he had been at the University of Miami (in Miami) not at Miami University (in Ohio), implying he was in league with the Miami reactionaries. When Ricardo had the temerity to tell Castro that no violence should be used in removing the Cubans from the Mexican embassy, Castro told him that no one should tell him how to deal with Cuban affairs.[1]

    That minor international affair was followed by the more significant incident at the Monterrey summit where Jorge Castañeda reportedly told Castro “to eat and leave” in order to avoid Fidel crossing paths with U.S. President George W. Bush, ending the long period of mutual support between Cuba and Mexico. Castro loathed Castañeda—he called him “diabolical” and “Machiavellian”—not only for bringing up at the summit the issue of Cuban political prisoners, but more importantly for turning Mexico away from Cuba and toward the United States. The conflict with Castro ended the diplomatic careers of both Ricardo, who was forced out of his post in 2002, and Castañeda who resigned in January of 2003.

    While teaching courses in Latin American Studies at Miami University of Ohio from 2001 to 2006, particularly the historical survey of Latin American culture courses, I frequently discussed Cuba. The university’s students, mostly from the leafy suburbs of Cleveland, Columbus, Cincinnati, and Chicago, generally had conservative attitudes, so I found that I had to explain the role of Spanish and American imperialism, disabuse them of their simplistic, conservative anti-Communist attitudes toward Castro and Cuban Communism, while at the same time attempting to give them the basis for a more sophisticated critique of Cuban Communism inspired by my socialism-from-below politics. I would have them both look at Cuba’s health statistics, far superior to those of several developed and developing countries, but also have them watch Before Night Falls, based on Reinaldo Arenas’ biography of the same title which discusses the persecution of homosexuals in Cuba, as well as reading articles from NACLA on the increasing racism in Cuba. My several years of teaching at Miami University gave me—and I hope the students—a more nuanced understanding of Cuba, its government, and its society.

    Change Has Come and Will Now Come Faster

    Change began to come to Cuba with the fall of the Soviet Union in 1989. Suddenly Cuba lost the hundreds of millions of dollars in economic support upon which it had relied for decades. The collapse of the economy led to hunger and by 1994 there were protest demonstrations calling for “Libertad!” Castro and the Communist government demonstrated their tenacity but also their adaptability as, forced by circumstances, they began to modify Cuba’s political economy. Dozens of foreign companies were invited to invest in Cuba’s petroleum, nickel, and tourist industries, among others. Cuba also permitted tens of thousands of its citizens to create their own small businesses and to make a profit. Since 2008 when Raúl Castro became president, the rate of change has only accelerated, creating a Communist state that oversees a mixed economy of nationalized and private enterprises. Now this situation has culminated in an agreement with President Barack Obama to restore the normal relations between the two countries that ended in 1960 when I was a boy in high school reading Liberation magazine. The restoration of normal relations and the end of the embargo are to be welcomed.

    While the new agreement will create new economic opportunities—capitalist economic opportunities on both the island and in the United States—the question is will it create real possibilities for democracy. A remark by María Elena Hernández, a senior Communist Party official at the main hospital in the city of Cárdenas, is not encouraging. “We’re going to be like China or Vietnam,” she says, “a socialist country with capitalism. It’s going to be hard, but it’s necessary for the revolution.” China and Vietnam have experienced the development of a hybrid or transitional society, where their citizens are oppressed by the Communist government and exploited by their capitalist employers—the worst of both worlds.

    There is serendipity in the current situation: the Cuban bureaucracy is anxious to save itself and its political control and American capitalists want to bring Cuba back into their sphere of influence. What seems to be missing from the equation, or apparently present only in very limited ways, is an expansion of political democracy that could provide opportunities for the self-organization of the Cuban working class. We know that there are in Cuba a variety of leftists—traditional social democrats (not today’s austerity Social Democrats), anarchists, and revolutionary socialists—who believe in the centrality of democracy to the establishment of socialism. At the same time, there is a working class whose pent-up desire for a higher standard of living, while maintaining their social welfare system, will lead to conflicts with both private employers and the government in the coming years. It is these two forces—the left and the labor movement—that might once again put on the agenda a struggle for a Cuba which is both libre y socialista.


    [1] Ricardo Pascoe Pierce, En el Filo: Historia de una crisis diplomática (México: Ediciones Sin Nombre, 2004), pp. 295ff.

     

  • Post-racialism and the New Civil Rights Movement

    ImageAs the shouts of “Black Lives Matter” reverberate from the streets of Ferguson, Missouri to the bridges of New York City, mass protest is once again raising the issue of the persistence of racism, both institutional and individual.  Young people, especially from within the black community, have assumed leadership by mobilizing in the tens of thousands and proposing new and insistent generational demands.  Young white allies have joined in these mobilizations, taking up the slogans and reiterating the demands for justice.On the other hand, merely parroting the slogan of “No Justice, No Peace!” cannot transform white allies into committed anti-racist activists.  While it seems that the ideology of “post-racialism” has now been buried under the bodies of so many unarmed black victims of police violence, the lingering appeal of “post-racialism” requires anti-racist whites to critique the mystifications that have inhered in that ideological formation.

    In combating the white blind spot of “post-racialism,” it is necessary to acknowledge the continuing centrality of race in the United States.  As a consequence of historical amnesia, social blinders, and cultural constructs, the reality of white supremacy remains invisible to the vast majority of whites.  Even those young cosmopolitan whites sympathetic to the new civil rights movement want to transcend race without the difficult task of engaging in long-term and radical political struggle.  As argued by bell hooks, “while today’s youth are eager to live in a world where racism does not exist, they do not want to do the political work of changing themselves or society” (Where We Stand, 81).

    Post-racialism feeds on the work of social scientists, like William Julius Wilson, and policy-makers, like Barack Obama, who continue to de-emphasize race and stress class and universalist approaches to ending racial injustice. Invariably, such perspectives diminish the need to continue race-based remedies in the face of racial inequities, often highlighting, in the process, alleged pathologies among the poor and people of color.  In critiquing Obama’s eliding of racism and poverty, Tim Wise asserts that “it has been a common trope of post-racial liberalism…to pay homage to the stark history of racism, (and) then switch gears and ruminate on how the problems of poor people in so-called ghettos are now distant from the mistreatment that so often met their ancestors” (Color Blind: The Rise of Post-Racial Politics and the Retreat from Racial Equality, 37).

    More perniciously, Obama’s policies and failures to contend with deepening racial inequalities and the larger context for aggressive policing further reinforce the illusions of post-racialism.  Some African-American progressives and radicals like Cornel West have taken to admonishing Obama’s inability to address the very real economic and social dislocations that have fallen especially on people of color (as in the recent housing debacle).  Indeed, in Obama’s response to the murders of Michael Brown and Eric Garner, he has continued to sidestep the structural racism that is embedded, especially, in the criminal justice system.  As asserted by Keeanga-Yamahta Taylor in her recent Jacobin article: “That Obama and Holder have launched initiatives to address policing in black communities, and yet phrases like ‘racial inequality’ (and) ‘mass incarceration’… are never invoked, raises questions as to whether this is a serious inquiry or a stalling mechanism designed to give the impression that action is being taken while they buy time in the hopes that black Americans will cool off” (“No More Eric Garners,” 12/13/14).      

    Instead of a vigorous anti-racist program, some white intellectuals and multiculturalist critics have rallied around anti-racialism as a way to deflect a more radical critique of the persistence of white supremacy.  Indeed, as argued by Alana Lentin in an article in the August 2011 issue of Feminist Legal Studies, “the post-racial agenda is intimately related to the rise of diversity as a less discomforting way of admitting that full equality has not yet been secured” (164).  So, instead of defending affirmative action in hiring and education, liberals have relied on diversity as a strategic demand, as in, for example, the University of Michigan Law School court case.

    On the other hand, there are those progressive and radical whites committed to an anti-racist practice and politics.  Such white anti-racism is not without its own contradictions and ideological impediments.  One possible ideological impediment, advocated by those attached to the journal Race Traitor, is a call to repudiate one’s whiteness and the privileges that go along with it as a form of radical and contemporary abolitionism.  For other anti-racists, like Mark Warren, such a position is less political than it is moral.  According to Warren, “stressing privilege as a strategy to engage whites seems to emphasize the wrong thing.  It focuses on the narrow and short-term benefit whites receive from racial hierarchy rather than the larger interest in a racially just future.  Alone, it seems to engage shame and guilt rather than anger at injustice and hope for a better future.”  For Warren, wallowing in guilt will only impede “a willing acceptance of the responsibility to act” (Fire in the Heart: How White Activists Embrace Racial Injustice, 85 & 225).  From a similar perspective, Eduardo Bonilla-Silva maintains that “anti-racist whites cannot just be ‘race traitors:’ they must engage in struggles to end the practices and the ideologies that maintain white supremacy” (Racism without Racists, 183).

    Yet, young whites, in particular, are evidently acting, through their participation in the post-Ferguson demonstrations, in the struggle to dismantle the structural racism inherent in the criminal justice system.  How they embrace an anti-racist practice over the long-term is an open question. Holding signs with the slogan that “Black Lives Matter” is only a first step in contesting the lingering traces of a discredited post-racialism.  The long journey to destroy all the vestiges of structural racism will require extraordinary efforts to enact the most radical demands of the new civil rights movement, including listening to and accepting the front-and-center role of young people of color.

    *Fran Shor is an Emeritus Professor of History, Wayne State University, a member of the Michigan Coalition for Human Rights, and an active participant in post-Ferguson demonstrations.

                

  • Catholicism: The New Communism?

    Image

    Last week, as yet another mega-typhoon laid waste to the Philippines, the leaders of 183 capitalist governments met in Lima, Peru to face the imminent threat of climate catastrophe at a U.N. Climate Conference called COP20. (Yawn.) In case you missed the headlines (they were small), the world leaders agreed to nothing.[1]

    Since the fiasco of the Helsinki Summit, it has become obvious that the U.S. and the other governments, all of them dominated by mega-banking and energy corporations, are quite simply unwilling to make actual commitments to reduce carbon emissions. This year at Lima, with the human race spinning at an ever more accelerated rate towards extinction, the U.N. chose to invite Shell and other big energy corporations to participate inside the conference, while keeping protesters (indigenous, climate refugees, peasants, climate justice activists) miles away under military guard in U.S.-style ‘free speech zones.’

    Bishops: End Fossil Fuels Now!

    The only voice within the Conference that dared to call for an end to the use of fossil fuels was that of Catholic Bishops from every continent. The Bishops also urged nations to keep the rise in global temperatures below 1.5°C (rather than the proposed 2°C). Moreover, they explicitly pointed to capitalism as the basic cause of impending global catastrophe and called for a new economic order:

    The main responsibility for this situation lies with the dominant global economic system, which is a human creation. In viewing objectively the destructive effects of a financial and economic order based on the primacy of the market and profit, which has failed to put the human being and the common good at the heart of the economy, one must recognize the systemic failures of this order and the need for a new financial and economic order. [2]

    In other words: “System Change, Not Climate Change!” What more could one ask for? This slogan happens to be the name of the minuscule, far-left, ecosocialist coalition I am active in. The only difference is that the Catholic Church has 1.2 billion members.

    Unfortunately, the Bishops’ remarkable declaration was not reported in any major media that I could find. And even Amy Goodman, who broadcasted her progressive ‘War and Peace Report’ www.democracynow.org live from Lima all boring week, failed to note it. However, it is not really a surprise in the context of the rapid changes in Catholic attitudes in the less than two years since the ascension to the Throne of Saint Peter on Feb. 28, 2013, of Pope Francis, of whom more in a moment.

    “While this is a first by some markers,” writes Jeff Spross of Climate Progress, “the Bishops’ statement also continues a long tradition of engagement with environmental issues and climate change by the Catholic Church.” Pope Francis himself has made the religious case for combating climate change, warning that “if we destroy Creation, Creation will destroy us!” Francis has also singled out the destruction of the rainforest as a “sin,” and is working on an official papal encyclical tackling the environment and humanity’s relationship to it. ”[3]

    Catholicism and Communism

    These radically anti-capitalist Catholic positions have got me wondering: “Is Catholicism the new Communism?” “Rome the new Moscow?” “The Church the new Comintern???” What a paradox! Growing up as a ‘red diaper baby’ during the Cold War, Catholicism seemed to me synonymous with militant anti-Communism (not to mention militant virginity). New York’s powerful Cardinal Spellman was a virulent McCarthyite, and the martyrdom of Cardinal Mindszenty in Hungary (persecuted first by both fascist and then communist regimes) made folks forget the complicity of Pope Pius XII with the Nazis – based on their common hatred of Communism.

    Then, in 1958, things changed radically with the election of Pope John XXIII. The Vatican Council proclaimed the Christian doctrine of ‘a preferential option for the poor.’ Liberation Theology, which affirmed the right to resist oppression, spread all over Latin America. I was privileged to witness it in action in Nicaragua in 1984 during the U.S.-sponsored Contra war. Indeed, my years of activism in the Latin America solidarity movement had convinced me that Liberation Theology Catholics were consistently more revolutionary than Leftist of all stripes.[4] But sadly by the 80s my comrades among activist priests and nuns were being side-tracked and persecuted by the new dispensation in the Vatican after the election of fervently anti-Communist Polish Pope in 1978.

    Reaction and Disgrace

    John-Paul II put the Church firmly back on the side of the privileged. Then the 2005 election of former Hitler Youth Josef Ratzinger as Pope Benedict XVI set the Church on an even more reactionary course, turning back the clock on women and reproductive rights, offending Moslems, trying to cover up major scandals over pedophile priests and Vatican finances, and launching an inquisition of progressive U.S. nuns, accused of feminism and meddling in social issues.

    So severe was the disgrace to the Church’s reputation, that Benedict took the unprecedented step of resigning more or less in disgrace in Feb. 2013, but by then even the most loyal Catholics had given up on the rigid, self-protective, seemingly immovable Church hierarchy. ‘New Pope? I’ve Given Up Hope’ headlined Gary Wills in the N.Y. Times. In my own analysis (‘Pope Quits: So What?’[5]) I contrasted the history of popular movements inspired by Christianity’s radical social content and the Church’s vast potential for good with the apparent death-grip of the geriatric, reactionary hierarchy on the institution. But my conclusion was nearly as despairing.

    A Miracle?

    I didn’t dare dream that a mere twenty months later Benedict’s successor, Pope Francis, would have called a World Meeting of Popular Movements and invited to the Vatican organizations of the marginalized and excluded of all ethnic and religious origins — landless campesinos, urban workers from the informal sector, recyclers, struggling native peoples, women demanding their rights, etc. (Oct. 2014) There, in the presence of Bolivia’s radical President Evo Morales, Francis declared that “ solidarity with the poor is the very grounding of the Gospels" and that "Agrarian reform is not only a political need, but also a moral one!" These sound like the words of a popular leader, reaching out to his base.

    “It was the direct involvement of Pope Francis that drove the event,” according to Canadian delegate Judith Marshall reporting in Links International Journal of Socialist Renewal. Her amazing report is definitely worth reading in full.[6] “As the newly installed head of a major institution of the global establishment, Pope Francis has arguably made the Papacy the most radical and consistent voice in pointing to the profanity of global inequality and exclusion. He has also repeatedly named the inordinate power of multinational corporations and finance capital as key factors in reproducing global poverty and destruction of the planet […] The meeting was built on the strength of the Pope’s long-standing connections with these key popular movement leaders in Argentina.”

    Who is Pope Francis?

    Jorge Mario Bergoglio was born in Buenos Aires, Argentina, in 1936. After working briefly as chemical technician and a night club bouncer, he joined the progressive Jesuit order, became a priest during the heyday of Liberation Theology and got involved in social movements.

    As a bishop, Bergoglio had already developed an incessant but discreet support for workers and their organizations. The anecdotes are without number: solidarity with persecuted militants, support for campesino organizations, protection for peddlers, promotion of “shanty town priests”, accompanying factor workers who had reopened closed factories and a forthright attitude of struggle against exploitation and exclusion, traffic in persons, drug-trafficking and the consumer culture. All of this, added to his legendary austerity and simple life style, his constant interpolation against the self-satisfied life style of the petty bourgeoisie, postmodern consumerist hedonism and “elite progressivism”, had made him an uncomfortable figure, not only for the reactionary right but also for the liberals of the centre.”[7]

    Francis is the first Jesuit pope, the first from the Americas, the first from the Southern Hemisphere and the first non-European pope in over 1,000 years. These ‘firsts’ signify a major shift in the power equilibrium within that vast Internationale of the global poor. The Catholic (‘Universal’) Church is the only actually existing organized world-party. Its vast wealth and influence are now in Francis’ hands. Imagine, for example, that this Jesuit remains true to his Order’s mission and devotes some of the billions salted away in the Vatican to promoting Catholic education on a global scale, teaching billions of poor children how to read, write, think for themselves in a world organization that affirms the right to resist oppression. If the Church truly stands for ‘System Change Not Climate Change,’ this it itself would be a revolutionary development, and we have only just seen the beginning.

    How Did this ‘Miracle’ Happen?

    How did such an openly radical priest manage to get elected? Francis’ absolute authority at the apex of the hierarchy is a major defeat for the old power brokers who would rather see the living Church wither on the vine than compromise, as witness their circling the wagons during the pedophile priest scandals, their adamant refusal to allow priests to marry or to give women a sacerdotal role of some sort in order to keep the parishes alive, and their unwillingness to fund Catholic education — once the Church’s proud monopoly and major source of its ideological influence. The Catholic hierarchy (like the military, the world of finance, and the Communist nomenklatura) has long functioned as a closed corporation, a state within a state, impenetrable, opaque, a law unto itself, protected by its intimate ties with other corrupt hierarchies in politics, the military, banking, law enforcement and the Mafia.

    The Vatican bureaucracy sits on a pot of gold equal to the wealth of many nations, and one can only imaging the silent struggles going on right now behind the closed walls of the Curia over control of that wealth as Francis and his allies conduct their purge of the apparatus. These developments may take time.

    Excluding Divine Intervention, what made this revolution within the Church possible? The most obvious answer is that the Church had reached a dead end. The faithful were leaving in droves, the priesthood was dying out with few new recruits, especially among ‘Europeans,’ and the laity were in despair. Another reason is the demographic shift among practicing Catholics. There is also the solid organization and discipline of the international Jesuit Order whose attempts to take over the Church and influence in Latin America go back centuries. (Not for nothing did members of the Communist International think of themselves as ‘red Jesuits.’)

    Breaking Through Parish Walls

    To these material explanations I would like to add another, less obvious: the Internet and social media. Whereas over the centuries, the hierarchy has had a monopoly of communication, all of it top down. Today, Catholic lay people are no longer isolated, voiceless and passive before immense wealth and influence of the hierarchy. Just as Guttenberg’s movable type helped catalyze the Protestant Reformation in the 16th century by making the Bible accessible to the laity, so the Internet in the 21st century may have catalyzed the unprecedented resignation of arch-conservative Pope Benedict XVI and the Church’s apparent new course under Francis.

    As Internet guru Clay Shirky points out, “social tools don’t create collective action, they merely remove the obstacles to it.”[8] Shirky cites the example of the campaign among lay Catholics to end sex-abuse of children by priests. It began in the 90s when victims started coming forward and the scandals were exposed in newspapers like The Boston Globe, but the Church hierarchy, led by Cardinal Law (himself guilty of protecting pedophile priests by rotating them through new, unsuspecting parishes), was able to squash the victims’ movement.

    The instigators were denounced via press and pulpit and banned from Church facilities, while lay groups were forbidden to organize outside of their local parish. However ten years later, Cardinal Law was forced to resign in disgrace after Internet tools had enabled victims to aggregate their testimony, post it on line, spread information and organize nationally and internationally. Meanwhile, the revolt against the coddling of pedophile priests has caused the laity to openly question reactionary dogmas like refusing Communion to divorced and LGBT Catholics and maintaining the celibacy of priests.

    The Internet did not cause this potentially momentous change, but social media and its world-wide reach enabled the smoldering revolt of the Catholic laity to overcome the institutional barriers that enabled the hierarchy to isolate and dominate the rank-and-file movements for reform and renewal. What is striking in today’s revolution within Roman Catholicism is the intersection of ‘horizontal’ and ‘vertical’ forms o organization. For if horizontal internet networking has given the Catholic laity a chance to come together and express itself, the capture of a powerful vertically-structured Catholic ‘world-party’ by progressive forces opens huge possibilities for human liberation and perhaps a chance for the planet to avoid climate catastrophe.

    Nuns Vindicated

    Let us end this hopeful story with the news, released today, of another victory for the progressive Catholic rank-and-file: a Vatican report reversing Benedict XVI’s crude attempt to stifle the socially-engaged, self-governing orders of U.S. nuns, accused of preaching ‘feminism’ and advocating ‘social justice.’ Catholics across the country had been stunned and outraged by the Vatican’s attempt to threaten the women who have been the backbone of this church for centuries. Thousands of faithful Catholics held more than 50 vigils across the country and more than 57,000 people signed a petition organized by the Nun Justice Project in support of the nuns. With these actions, Catholics made it clear that they stand in solidarity with the sisters and their good works among the poor and marginalized.[9] As of today, they are vindicated.

    The report concluded by citing Pope Francis’ call “to create still broader opportunities for a more incisive female presence in the church.”[10] Meanwhile, it also transpired today that Pope Francis brokered the agreement between Obama and Raul Castro to resume diplomatic relations after more than a half-century of U.S. sanctions against Cuba, long condemned by the rest of Latin America. Also, it was the Holy Father’s birthday. Mazeltov, Francis!


    [1] I exaggerate. The world leaders formally agreed that each country will prepare its own voluntary goals in preparation for next year's Paris Climate Summit. The Lima conference was thus not a ‘failure’, but a success (for the corporate agenda).

    [2] Matt McGrath, "Global group of Catholic bishops call for end to fossil fuels," BBC News, Lima, Dec. 10, 2014.

    [4] For example they supported the distribution of lands abandoned by émigré landowners, while the Sandinistas refused to give legal titles to poor peasant occupiers, thus undermining their own popularity during the Contra war.

    [7] According to Juan GRABOIS, activist in the Movement of Excluded Workers and as one of the national coordinators of the Confederation of Popular Economy Workers in Argentina, quoted by Marshall, above.

    [8] Clay Shirky, Here Comes Everybody: The Power of Organizing without Organizations, 2008.

    [9] Erin Seiz Hanna, The Vatican's Fear Tactics Will Not Work, Room for Debate, New York Times, June 12, 2012.

    [10] Laurie Goodstein, "Vatican Report Cites Achievements and Challenges of U.S. Nuns," New York Times, Dec. 16, 2014.

     

     

  • DSA on Normalizing Relations with Cuba

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    The Democratic Socialists of America (DSA) celebrates the Obama administration’s move toward the normalization of diplomatic relationships between the United States and Cuba. This change in U.S. foreign policy will help bridge the divide between U.S. and Cuban residents.

    We believe that increased cultural exchanges will improve the quality of life of both peoples, as will easing the flow of remittances from the Cuban-American community to family members in Cuba. But normal diplomatic relations are not enough; DSA will work with others to pressure Congress to end the unproductive and unjust trade embargo that remains in effect.

    DSA remains steadfast in its support of those working for full democracy and human rights in Cuba (dissidents both within and without the Communist Party). DSA believes, as Rosa Luxemburg did, that the right to dissent and to form free political associations and parties must be an integral part of a socialist society. Thus, DSA will continue to support organic Cuban dissident and reform movements that are working to democratize the country's political and economic institutions.

    DSA has always condemned the long-standing efforts by our own government to undermine the stability of Cuba. Our government's actions were never designed to aid the Cuban people, but instead to appease right-wing U.S. citizens of Cuban origin and punish a country that rejected imperialism and neoliberalism. We hope that the normalization of foreign relations will curtail negative U.S. actions in the future.

    While much remains to be changed in U.S. foreign policy and Cuban domestic policy, DSA celebrates the coming end of more than fifty years of U.S. efforts to isolate Cuba diplomatically. But our work is not done; we will join with others to pressure Congress to end the inhumane and counterproductive economic embargo. For now, we applaud the Obama administration for working to restore diplomatic relations with Cuba, for an improvement in the human condition, even if limited, is a victory for social justice.

    Passed by the DSA National Committee on December 17, 2014.

    See the DSA website at http://www.dsausa.org/ for this and other statements.

     

     

     

  • Lost to Idealism: The British Left Choose Rhetoric over Reality

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    In the United Kingdom, we are accustomed to progressives conducting their arguments in confident terms of complete inevitability. Progress is a one way street, and we are marching ceaselessly along it towards the end of history, almost without trying. 

    It is odd that people who would eschew totally any notion of God, or of some providence or direction behind the course of the world expect the march of political, and especially social reform, to continue unabated, propelled only by a curious momentum of its own. It's an attitude more befitting an obscure religious sect than a movement rooted in the cut and thrust of a modern democracy.

    At its worst the new left, convinced of its pre-eminence, appears self righteous and hostile, lacking in perspective. In the Marxist Spiked magazine, Frank Furedi claims that “In the 21st century, university students are more likely to demonstrate on behalf of censorship than they are to struggle for freedom of speech”, as campuses across the country succumb to myopic and divisive identity politics. Meanwhile, Guardian writer Julie Bindel complains that the activities of the “new wave” of feminism seem “more like censorship than progressive politics” after a month of twitter fuelled bans, boycotts and forced apologies.

    Behind this trend is the adoption of an abstract view of politics, replacing older theories rooted in the practicalities of life, or indeed reality itself. A movement increasingly based on social media and impassioned polemics does not win elections easily, and it leaves us perplexed when voters ignore the tide of history and give progress a bloody nose. We've started viewing actual political change as being born of lofty principle alone, instead of resulting from objectively measured material factors.

    This is a rejection of the fundamental logical mechanism of cause and effect, and in politics and the media it is beginning to show. The black and white view of the world is encouraging mob-like tendencies in thought and action, as is evident from the aggressive culture wars now common in our society, which never really used to be a feature of British life. The left's new mindset is pushing them further from dialogue with the center, and from government. It is all a long way from how things used to be.

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    Nearly 70 years on, the 1945 government of Clement Attlee remains the greatest and most enduring source of inspiration to the British left. This was a government that created the NHS, nationalised heavy industry (taking some 20% of the British economy into public hands) and instituted numerous reforms to improve labour relations and workplace safety, and it remains a lodestar of the Labour movement in Britain. This year the annual conference of the Labour Party saw general secretary Iain McNichol invoking the “spirit of 1945” as the party gears up for the general election. Post-1945 saw such a comprehensive socialist restructuring that in retrospect it can be considered a revolution, made all the more remarkable for the consensus it enjoyed throughout society, even, to some extent, from conservatives.

    But while our modern leftists believe that the mantle of progress forged in the struggle against Nazism should fall naturally to them as a matter of course, they ignore completely the very particular factors behind the creation of mainstream democratic socialism, assuming that a reformist consensus with particular historical origins will just perpetuate itself indefinitely into the future.

    The post-war reforms owed their success to some very unusual circumstances. The violence and economic destruction of the war had impoverished the country, and a large proportion of the British establishment, including many conservatives, were convinced of the need for heavy reform to address the rampant hardship and inequality, a mood that was represented by the 1942 Beveridge Report, which declared war on the five “great evils” of squalor, ignorance, want, idleness and disease, and was perceived to give a green light to socialist government. It would have been impossible to create the NHS or the welfare state before the war, as the necessary consensus did not then exist.

    The Labour Party's reforms had been given legitimacy by the war. “Nationalisation took place in an altered economic environment, brought about by the imperatives of wartime planning” wrote historian John Bew. “It was the universality of provision which was intended to form the basis of a new contract between citizen and state”, the need for such a change having been made clear during the conflict.

    Furthermore, mobilisation, requisitions and the general move to a war footing set precedents for government intervention in society and the economy to a degree that would be very extreme today. For example, Labour officially nationalised Britain's railways in 1948, but they had arguably been under state control, more or less, since the beginning of the war. It was not as if the government had to force their point of view across in the way they would have to if they were to renationalise them today. Big state advocates won over the right wing by providing a patriotic basis for statism as a means of defeating the enemy, creating an entire generation of conservatives which lacked their modern counterparts' hostility to government.

    More importantly, the war years also provided Labour with their required voters. Millions of people, many of them already living with material deprivation, experienced bombing, conscription and food shortages, causing enough misery to drive ambitions for reform amongst the public. People became used to big government in their lives as they were bombarded with propaganda newsreels, public information posters and books, and were confronted with a highly visible military presence. Several million citizens served for years in the armed forces, some enjoying a standard of living that had been unattainable in civilian life. Many valued the communitarian attitudes created by the way society was ordered in the war years, and did not want to return to the inequality and hardship of the 1930s.

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    So if Attlee's effective but fairly moderate socialist reforms owed their success to an extreme historical context, what hope do we have today? It seems all great revolutionary change in history was the result of severe unhappiness at the foundations. The conclusion we are left with is that the old quarters from which change used to spring will no longer deliver, simply because modern western countries do not put their citizens under the same level of duress that they used to, or expect them to weather the poverty that was once commonplace. And while we would expect future reform to be driven by the marginalised elements of society, it is crass to regard their suffering as a reliable source of reformist momentum. Instead, we must look elsewhere and adapt to operating in a world that is simply more conservative, in that it has, so far, successfully avoided significant material want and conflict between established powers, and is therefore able to avoid radical change.

    Western countries remain affected by inequality of income and opportunity, unemployment, poor education, substandard living conditions, inadequacies in the provision of medical treatment and welfare and unrepresentative government. But this doesn't mean that reform will spring automatically from this discontent. The evils of today are more insidious than the overt deprivation that prevailed until the mid twentieth century. And if it took a world war to create a modest welfare state, it will take a lot more to enact the change the modern left likes to think it could produce with a single term in government.

    Today, we feel the loss of a statist consensus, and have certainly never seen support for government intervention to the degree that existed in the war era. The modern Labour Party is trying to reintroduce socialism with no effort at collectivisation or nationalisation, but rather with liberal rhetoric backed up by vague promises to safeguard an unambitious welfare settlement. Its languid efforts are more about being seen to say the right things than establishing de facto socialism on the ground.

    Over the past few decades, union membership has decreased by several millions, participation in elections has declined, and billions of pounds' worth of assets has left the auspices of the state through privatisation. It has damaged both the potency of the state and of communitarian values in society. Trying to introduce socialism to a post-thatcherite society, from which collective values have been absent for years is doomed to fail, unless Labour first commits to restoring a sense of collective responsibility that the 1940s took for granted. Future economic and social reforms will have a secure foundation when mass participation in politics is once again the norm, union membership is back up to its pre-1980s levels and Labour party membership is in the millions instead of the current 190,000. The left should have used their time out of government to work at these goals, or at least accept the scale of the problem. Expecting the initiative to swing back to the progressive camp of its own accord in a society that has been built by neoliberalism just isn't enough.

    *The author is an active member of Britain's General, Municipal and Boilermakers' Union.

  • Shummy’s Surrender: Democratic Governor of VT Goes South On Single Payer

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    “Vermont…is the only state with universal single-payer health coverage for its residents.”

          –James Fallows in The Atlantic, April, 2014

    For nearly four years, Vermont Governor Peter Shumlin has been basking in the glow of press accolades like the one above.

    Unfortunately, what was often misreported nationally as a done deal was far from it in Montpelier, the state’s capital.

    Top Democrats in the legislature were, in reality, not enthusiastic about providing tax-supported universal coverage. Shumlin’s postponement of key financing decisions until after his re-election this fall reflected his own ambivalence about the cost and complexity of the project.

    On Wednesday, December 17, the governor called a statehouse press conference to make a “major announcement.” That turned out to be good news for single payer foes locally and nationally—and bad news for campaigners to make “health care a human right.”

    Shumlin declared that “now is not the right time” to proceed with any fundamental overhaul of health care financing and delivery in Vermont. He claimed that the latest cost estimates for what’s known locally as Green Mountain Care (GMC) were higher than the $2 billion originally projected. GMC would create an “enormous” additional tax burden and high “risk of economic shock,” in a period when a “slower recovery from the great recession has tightened our state budget.”

    In short, the approach Shumlin has championed for nearly five years was “just not affordable” anymore. (For more on the governor’s reasoning, see: http://governor.vermont.gov/node/2164)

    What Shumlin called “the greatest disappointment of my political life” is, more importantly, a setback for single-payer efforts in  other states, including California. Frustrated and disappointed by Obamacare, health care reformers have been drawing much inspiration from the effort to transcend its limitations in Vermont.

    The Vermont Workers Center (VWC), a leading catalyst for real reform, fired back with a protest rally, in Montpelier, less than 24-hours after Shumlin’s announcement. VWC leaders denounced the governor for an “undemocratic decision” made “behind closed doors in close consultation with a select group of businesses” but “without public participation or broader input.” As the VWC noted:

    “We all currently pay for hodgepodge healthcare system—we just don’t pay in a way that leads to giving people access to care. Moving to a different financing mechanism has nothing to do with raising new money. Vermont’s businesses currently pay 80% of all private insurance premiums. Individuals who fall sick also pay a big chunk—through roughly $800 million in out-of-pocket costs. The governor’s task was to shift private payments to a more equitable, public financing mechanism. His task was not to find new money.”

    In addition to its other political fall-out, Shumlin’s surrender muddies one part of the narrative U.S. Senator Bernie Sanders plans to deploy against Hillary Clinton, if he joins her in running for president.  Sanders has been touting Vermont’s singular progress toward single payer during his out-of-state trips to explore a possible 2015-16 presidential campaign. Vermont’s independent socialist is expected to make an official announcement about his candidacy early next year. Despite Sanders’ support for Shumlin’s three gubernatorial campaigns, the governor did not consult him about his Dec. 17 announcement. Nor is Shumlin likely to endorse the state’s 73-year old junior senator, if both Sanders and Clinton enter the race.

    Potholes in the Single-Payer Road

    GMC enabling legislation was passed, with nationwide publicity and much local enthusiasm, after Shumlin was first elected in 2010. Act 48 committed his state to developing a first-in-the-nation approximation of a single-payer system covering all 640,000 Vermonters.

    As I reported then (and later in Save Our Unions: Dispatches from a Movement in Distress), many potholes remained in the road to actual implementation of Green Mountain Care. It required a multi-year process fraught with potential financing disputes, technical and legal problems, and related political dangers for all involved.

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    Those most responsible for passage of Act 48—the grassroots labor, community, and health care reform mobilizers led by the Burlington-based VWC—worried, with good reason, that Shumlin and key Democratic legislators would lose their will or their way.

    Obamacare gave them a big opening to do this, along with much fodder for conservative foes of single payer. Vermont was forced to set up an insurance change and operate that for three years–with all of the Affordable Care Act’s attendant discrediting scew-ups—before seeking a federal waiver in 2017 permitting its preferred single-payer approach.

    This unhelpfully delayed any direct move toward elimination of private insurers, replacement of job-based medical coverage in the private sector, and consolidation the various tax-supported health insurance plans covering children, low-income Vermonters, and public employees—a major transition challenge on all fronts, whether undertaken sooner or later.

    Plus, the enabling language of Act 48, passed in 2011, left many important details undecided, including who would pay what for Vermont’s post-ACA system. In the last two legislative sessions, the VWC has consistently argued that financing costs “be shared equitably, which means that richer people—and more profitable companies—should pay proportionately more into the health care system than poorer people.”

    A Re-Election Scare

    Shumlin, in contrast, has been quite wary about raising taxes on big corporations or the wealthy. (His own net worth was estimated at $10 million when he was first elected.) The governor has framed his push for Green Mountain Care, quite conservatively, as a boon for business, declaring at a re-election rally in September that “we are moving forward on the nation’s first single payer health care system that contains costs, takes the burden off of employers, and simplifies the system for all Vermonters.”

    Later that month, he sounded a bit more tentative, telling a radio audience: “If we come up with a financing plan that doesn’t grow jobs, economic opportunity, and make Vermont more prosperous, trust me, we’re not gonna do it.” In the same interview, he declared himself to be “one of the most pro-business, anti-tax governors that you’ve seen in a long time.”

    Unfortunately, on November 4, this Republican-lite routine didn’t play well at the polls. Much to his shock and dismay, Shumlin was nearly defeated by his conservative GOP opponent, Scott Milne. (Shumlin beat Milne by less than 2,500 votes, with a Libertarian candidate draining more than 8,000 votes from his opponent.)

    During their race, Milne insisted that Green Mountain Care was already “dead” and that the governor was just waiting until after the election to make that official. As it turns out, Milne was wrong because Shumlin’s own re-election will not be finalized until the Democrat-dominated legislature meets on January 8 to pick the next governor, a process used in Vermont when no candidate wins more than 50 percent of the popular vote.

    The single payer movement also failed to get a boost from the race for lieutenant governor. The personally popular incumbent, Republican Phil Scott, defeated Dean Corren, a Vermont Progressive Party (VPP) candidate who ran with Shumlin’s backing but not that of leading State Senate Democrats, who backed Scott, a GMC critic. Corren’s 36% of the vote was the highest statewide showing by any Vermont Progressive other than Sanders in his ten federal races. Corren accused Scott and his bi-partisan supporters of undermining “single payer by spreading fear and uncertainty” rather than “actually figuring out how to do this.”

    Progressive Party Progress

    The VPP’s pro-single payer legislative candidates fared much better, giving the party its largest-ever presence in Montpelier next month. Vermont Progressives increased their caucus in the state House of Representatives from 5 to 7 members, while maintaining three seats in the 30-member Vermont Senate. Overall, the nation’s most successful third party ran 22 candidates this fall. State VPP chair Emma Mulvaney Stanak, a teachers’ union organizer, hailed her party’s progress as a sign that Vermonters “are increasingly tired of this stale, two-party system and are voting for alternatives.”

    After the election, Shumlin began back-peddling from his own much-touted, state-level alternative to the ACA. His administration postponed a Nov. 22 briefing about its proposals for Green Mountain Care. VWC supporters around the state began mobilizing for meetings scheduled for Dec. 4, 11, and 18 by the GMC Board, to solicit public comment.

    VWC board member Ellen Schwartz from Brattleboro and others began to sound the alarm. “Unless thousands of us make our voices heard, it is unlikely that the Gov. Shumlin’s proposed plan will remedy critical flaws of the existing insurance system, “ she informed readers of VTDigger, a local political blog. “”Unless we act, his proposal for health care benefits may well impose out-of-pocket costs, creating barriers to care. It is also likely to continue to exclude the very services that people are saying they need.”

    The VWC criticized Shumlin’s apparent tilt toward a flat payroll tax to fund the new system. The Workers’ Center renewed its call for a system of “equitable financing” that would replace deductibles, co-pays, and premiums paid by individuals or shared by employers and employees. VWC financing proposals included “taxes on earned and unearned income, a wealth tax and a progressive payroll tax for employers only, with exemptions for the smallest businesses.”

    A Protest In Montpelier

    On Thursday in Montpelier, more than one hundred Vermonters turned out, on short notice, for the VWC-organized demonstration against the governor’s decision. Among those protesting on the state house steps were supporters of the Communications Workers of America and International Brotherhood of Electrical Workers. For two months, 1,800 CWA and IBEW members have been on strike against FairPoint Communications, a troubled telecom firm that took over from Verizon in Vermont, Maine, and New Hampshire six years ago.

    Health care cost shifting is one of main contract concessions these workers are resisting. Some old-timers among them went through a grueling four- month work stoppage over the same issue in 1989, when the local phone company in New England was known as NYNEX (later to become Verizon). The passage of the Affordable Care Act four years ago has done little or nothing to relieve management pressure on unions for medical benefit givebacks of the sort which triggered both strikes, a quarter century apart.

    Through the Workers Center and Progressive Party, many Vermont union activists, including some strikers, have been vigorous advocates of Green Mountain Care because it would get health insurance off the bargaining table. Until this week, they knew Governor Shumlin was a shaky ally at best.

    Now, it’s much clearer which side he’s on and what price they may end up paying, along with other Vermont workers, for long overdue change now deemed to be “premature.” Shumlin can rest assured that he’s not the only one “disappointed” by his sudden capitulation to the status quo, aided and abetted by key Democrats in the state legislature.

    Steve Early has been writing about Vermont politics since 1968, when he was a college student in the state. He is a former organizer for the Communications Workers of America in New England and the author, most recently, of Save Our Unions: Dispatches from a Movement in Distress, from Monthly Review Press. The book reports on single payer campaigning and third party building in Vermont. He can be reached at Lsupport@aol.com

  • Exposing the FBI

    ImageReview of The Burglary: The Discovery of J. Edgar Hoover’s Secret FBI, by Betty Medsger (Alfred A. Knopf, 2014. 596 pages. Notes, Index. Hardcover $29.95; paperback $16.95).

    The Burglary tells the story of how, on March 8, 1971, in the midst of the Vietnam War, eight peace activists broke into an FBI office in Media, Pennsylvania, in an effort to discover whether the FBI was working, illegally, to suppress American dissent. Spiriting away all the records in the FBI office, these daring men and women soon learned that this federal crime-fighting bureau was, indeed, engaging in a broad range of unlawful activities. They photocopied some of the most revealing documents and mailed them, in the name of the Citizens’ Commission to Investigate the FBI, to members of congress and the press. After receipt of these materials, Betty Medsger, a journalist at the Washington Post, wrote an article published in that newspaper that sparked a public outcry.

    Up to this point, the FBI was an all-powerful, highly-regarded, and highly-feared agency whose underhanded activities had always been shrouded in the utmost secrecy. But, now, an ever-widening investigation began―by journalists, by the U.S. Attorney General, and, finally, by congressional committees. The result was explosive. As the criminal behavior of the FBI was laid out for all to see, the public was appalled by FBI lawlessness, J. Edgar Hoover (its director since 1924) died in disgrace, a few top FBI officials were tried and convicted for their criminal activities, and legal and administrative reforms were put into place to prevent a recurrence of the bureau’s misconduct.

    With the outbreak of the scandal, Hoover and the FBI fought ferociously to hide the FBI’s record and to salvage its reputation and his own. Hoover also launched a massive manhunt to identify and capture the burglars. But he failed on every count. Despite an enormous FBI effort, the burglars were never apprehended or even identified.

    Now, however, more than 40 years later, Medsger has identified them. She discovered them quite accidentally when dining in Philadelphia at the home of two old friends of hers, Bonnie and John Raines, who let slip the fact that they had participated in the burglary. Medsger convinced the couple that she should tell the full story of their historic act of resistance, that they should reveal themselves publicly, and that they should help her find the other activists involved. Ultimately, she located all the burglars and all consented to be interviewed. Five of them agreed to be publicly identified. This willingness to step forward after more than four decades in hiding was facilitated by the fact that the statute of limitations on their burglary had run out in 1976.

    A major virtue of the book is its revelation of vast FBI criminality. Hoover’s secret FBI, as Medsger summarizes it,

    “usurped citizens’ liberties . . . and used deception, disinformation, and violence as tools to harass, damage and . . . silence people whose opinions the director opposed. . . . Agents and informers were required to be outlaws. Blackmail and burglary were favorite tools in the secret FBI. Agents and informers were ordered to spy on―and create ongoing files on―the private lives, including the sexual activities, of the nation’s highest officials and other powerful people. Electoral politics were manipulated to defeat candidates the director did not like. Even mild dissent, in the eyes of the FBI, could make an American worthy of being spied on and placed in an ongoing FBI file.”

    Medsger notes that “this extraordinary situation . . . thrived near the top of the federal government for nearly half a century, affecting the lives of hundreds of thousands of Americans.”

    The FBI’s spying operations were extraordinarily extensive. All black college student organizations, for example, were placed under surveillance and infiltrated. Indeed, on some college campuses, every black student was placed under surveillance. Moreover, the FBI infiltrated the Congress of Racial Equality, the Southern Christian Leadership Conference, and the NAACP. In fact, NAACP officials were under continuous FBI surveillance since 1923.

    COINTELPRO, only briefly mentioned in the Media files but more fully revealed in the aftermath of the Media raid, was perhaps Hoover’s most ambitious program of criminal activity. Created by Hoover in 1956 to harass Communists and other radicals, COINTELPRO was updated to COINTELPRO-New Left by the FBI director in 1968. This revised model was designed to “expose, disrupt, and otherwise neutralize” the New Left Movement by any means necessary, including spreading false, derogatory information about its leaders and organizations, creating conflicts among its leaders and members, burglary, and violence. It targeted nearly all social change movements, including the civil rights movement, the peace movement, the women’s movement, the gay rights movement, and the environmental movement. The FBI also secretly, and sometimes violently, attacked college campus and alternative newspapers. Medsger observes that the bureau worked at “forcing the publications to close, infiltrating them with informers, and threatening the credibility―and sometimes the lives―of their staff.”

    With the FBI operating almost everywhere, its records grew enormously, and eventually included 500,000 domestic intelligence files, each typically including several individuals’ names. Medsger writes of Hoover:

    “No part of the government or American life was outside his reach. He used his secret power to destroy individuals and to manipulate and destroy organizations. . . . He secretly punished people he regarded as wrong-thinking―civil rights leaders, senior members of Congress who questioned war policy, and also average people who wrote letters to a member of Congress or dared to express their dissent by appearing at an antiwar demonstration. In Hoover’s world . . . any American was fair game.”

    Not surprisingly, the FBI maintained files on nearly all well-known twentieth century writers and artists. To name a few: Sinclair Lewis, Pearl Buck, William Faulkner, Ernest Hemingway, John Steinbeck, Thomas Mann, Carl Sandburg, Truman Capote, Thornton Wilder. Lillian Hellman, Robert Frost, Graham Greene, Hannah Arendt, and Ray Bradbury. The FBI also kept files on leading publishers who, after all, had dared to publish many of these writers.

    Thousands of university faculty members were spied upon and many fired from their jobs as a result of FBI activity. A 1958 study found that two-thirds of the then approximately 2,500 social science faculty members surveyed had been visited by the FBI at least once, and a third of them had been visited three or more times. At the University of California at Berkeley in 1960―years before the student rebellion erupted there―Hoover assigned FBI agents to gather derogatory information about every one of the university’s 5,365 faculty members. Staff members, even at the lowest levels, were also investigated.

    Naturally, the American Civil Liberties Union was a key target of FBI surveillance, as were the conversations of the ACLU’s legal staff while they prepared their cases.

    Some of the practices of Hoover’s FBI are almost unbelievable. For example, it planted false rumors about the race of actress Jean Seberg’s unborn child, a dirty tricks operation that resulted in her nervous collapse, the death of her premature baby, and, ultimately, her own suicide.

    Perhaps the best-known example of FBI viciousness occurred in connection with Martin Luther King, Jr. The FBI plot against King included office break-ins, the use of informers, mail opening, wiretapping, and the bugging of King’s office, home, and hotel rooms. The FBI even attempted to convince him to commit suicide only weeks before he was to receive the Nobel Peace Prize. Hoover also instructed FBI agents not to inform King about threats against his life that it had uncovered. Hoover told President Lyndon Johnson that King was “an instrument in the hands of subversive forces seeking to undermine our nation.” It was King’s “I Have a Dream” speech that convinced FBI officials, including Hoover, that King had to be destroyed.

    Hoover was able to engage in these operations because they were kept secret, unexamined, and, for the most part, unknown even to his superiors, such as the attorney general and the president. Yes, in 1943, the U.S. Attorney General, learning of Hoover’s Custodial Detention Index―a list of more than 26,000 Americans who, in the event of war or a national security emergency would be imprisoned without charges or trial―ordered Hoover to end this program. Hoover said he did so. But he simply lied. The name of the program was changed to the Security Index, and it continued, unknown to Hoover’s superiors, under this new designation.

    Hoover also made himself untouchable thanks to a massive FBI public relations program. As Medsger notes, “he turned himself into the go-to government man for thoughts on crime, communism, war, religion, child-rearing, and even how to make the best popovers.” The material created by the FBI’s public relations division “ranged from manifestos against communism to children’s coloring books on crime to Mickey Mouse Club television episodes broadcast from the director’s office to confidential tips, true and untrue, to `friendly’ journalists about the personal lives of powerful people the director considered enemies of the bureau.”

    Another reason that Hoover remained unchallenged was that he had material in his secret files that enabled him to discourage people from getting in his way. Sometimes, he used this material to blackmail powerful individuals, including American presidents. Medsger shows that Hoover even succeeded in blackmailing President Richard Nixon.

    The peace activists who raided the FBI office and exposed the agency’s crimes emerge from the pages of Medsger’s book as tremendously appealing. Principled, thoughtful, and committed to nonviolence, they included a professor of religion, the director of a daycare center, a cab driver, and a graduate student. William Davidon, a mild-mannered physicist at Haverford College, was the initiator of their action and their ringleader. Appalled by the Vietnam War and increasingly aware of FBI activity to suppress dissent, Davidon had approached these antiwar activists individually with the idea of breaking into an FBI office to investigate the agency's possible misconduct. Although the activists were initially shocked by his proposal, they were also courageous people, disgusted by the war and inspired by the example of the daring Catholic pacifists who had raided draft board offices and destroyed their records. None had any skills as a burglar, and all of them―if arrested at some point, which seemed likely―had a great deal to lose. Bonnie and John Raines, for example, were deeply devoted to their three young children, and the thought of leaving them behind, while imprisoned for decades, terrified them. Nevertheless, they were determined to act.

    One of the key questions Medsger asks is: How did these activists find the enormous courage necessary to undertake this very dangerous, formidable task? Part of the answer, exemplified by the recollections of one activist, lies in their belief that inaction in the face of evil represented complicity. And this sentiment, in turn, reflected the widespread perception among activists that the “good” Germans had looked the other way in the 1930s and early 1940s while fascists carried out their murderous policies. Another major factor that bolstered their courage was their participation in the civil rights movement. A number of the burglars had already risked their lives during the 1960s by confronting the violent forces of white supremacy in the South. After that they not only understood the evil that lurked in their country better than did most Americans, but had acquired the courage necessary to confront it. Finally, by 1971, the Vietnam War had generated a climate of fierce resistance, daring, self-sacrifice, and widespread civil disobedience. As John Raines recalled: “Courage was natural. It was all around you.”

    Even though the activists were never caught and sent to prison for their bold venture, they did not have an easy time of it in the decades after 1971. Worried that they would be arrested and incarcerated for lengthy jail terms, they continued looking nervously over their shoulders for many years. In addition, to maintain the necessary secrecy about what they had done, they agreed not to discuss this crucial event in their lives with their friends and to sever contact with one another. The ensuing sense of isolation and lack of a psychological support network weighed heavily upon them. Nevertheless, none had any regrets about the Media break-in.

    In fact, their action―aside from ensuring a broad public recognition of the dangers posed by secret intelligence agencies―led to some very positive institutional changes. Appalled by Hoover’s nearly 50-year stranglehold on the FBI, congress set a ten-year term limit for its director. Congress also embraced the recommendation of the U.S. Senate investigating committee, headed by Idaho Senator Frank Church, that congress establish permanent congressional oversight of the FBI, with committees to do so established in both houses. In 1978, congress passed the Foreign Intelligence Surveillance Act (FISA), which established a federal court to review applications for warrants for electronic surveillance. Although congress failed to approve a new charter for the FBI, Attorney General Edward Levi established administrative guidelines for the agency. To open a full investigation, the guidelines required the FBI to have “specific and articulable facts giving reason to believe that an individual or a group is or may be engaged in activities which involve the use of force or violence and which involve or will involve the violation of federal law.” In addition, the guidelines stated that “government monitoring of individuals or groups because they hold unpopular or controversial political views is intolerable in our society.” In September 1980, two top FBI officials were convicted of criminal charges for illegal break-ins.

    But, thereafter, the pendulum began swinging the other way. Elected president in 1980, Ronald Reagan quickly pardoned the convicted FBI criminals. His attorney general, William French Smith, loosened the guidelines Levi had put in place. As a result, the FBI had fewer restrictions on what could prompt or continue an investigation, and the need for attorney general approval of some investigative methods was scrapped. In 1981, the FBI opened a five-year investigation of individuals and groups opposing Reagan’s policy toward Central America. It included widespread use of informers at political meetings; break-ins at churches, members’ homes, and organizations’ offices; and surveillance of hundreds of peace demonstrations. Among the groups targeted were the National Council of Churches, the Maryknoll Sisters of the Roman Catholic Church, the United Auto Workers, the Southern Christian Leadership Conference, and the Committee in Solidarity with the People of El Salvador.

    After the attacks of 9/11, the FBI slipped back rapidly toward the Hoover practices. The bureau placed organizations under investigation because they opposed the war in Iraq, including the Catholic Worker movement and the American Friends Service Committee. Also, of course, under the Patriot Act and the further loosening of administrative guidelines, the FBI is but one of seventeen U.S. intelligence agencies sharing intelligence data gathered in the United States and around the world by the NSA. Medsger notes: “That information about millions of Americans . . . sits there, available as Hoover’s secret files were, for potential abusive use at any time.” Meanwhile, the FISA Court became a rubber stamp for the intelligence agencies.

    Medsger’s book not only provides a useful description of the FBI’s repressive practices, but is a gripping thriller. Although there are no murders, car chases, or desperate, hand-to-hand battles in it, the story is an intense, nail-biting one. On numerous occasions, the activists experienced un-nerving situations, as well as narrow escapes from discovery and imprisonment. Medsger has a great story to tell here, and―as befits a longtime journalist and former chair of the Journalism Department of San Francisco State University―she tells it very well. Furthermore, The Burglary is a meticulously-researched book, grounded in interviews with the activists and government officials (some of them from the FBI), the 33,698-page official record of the FBI’s investigation of the Media burglary, a broad range of other FBI documents, and important published studies of the FBI.

    Of course, The Burglary has particular relevance for the left. After all, the FBI’s police state tactics were directed largely at social change activists and organizations, and certainly played some role in limiting their success and, occasionally, in destroying them. In turn, most peace and social justice activists have learned from bitter experience that civil liberties are vital to social progress. It was no accident that the Media burglars came out of the peace and civil rights movements, or that the American Civil Liberties Union was launched by antiwar radicals in response to the U.S. government repression of socialists, anarchists, pacifists, and other dissenters during World War I. As the guardians of privilege and their opponents both understand, if a better world is ever to come to birth, freedom of political expression will be necessary.

     

    Lawrence S. Wittner, Professor of History emeritus at SUNY/Albany, has written widely on peace movements and foreign policy. His latest book is What’s Going On at UAardvark? (2013), a satirical novel about university corporatization and rebellion.

     

  • Collapse of Oil Prices, Fall in Peso, Exacerbate Mexican Political Crisis

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    The Mexican political crisis which arose on September 26 with the killing of six, wounding of 25, and kidnapping of 43 students by police and gangsters in the state of Guerrero, and was then compounded by revelations of a conflict of interest involving the Mexican president and his minister of finance, has been exacerbated in December by a dramatic collapse of oil prices, the decline of the Mexican peso, and a falling Mexican stock market.

    Since oil income represents the largest share of the Mexican government’s revenue, the decline in oil prices portends budget cuts which in turn could lead to more social strife.

    Protests against the government over its role in and handling of the students’ massacre and disappearances continued though they diminished as the Christmas season began on Dec. 6. The students’ parents and much of the Mexican public remain unconvinced of the government’s story that the students were arrested by the police, turned over to the Guerreros Unidos gang, and then incinerated. The fact that Mexican police use torture to extract false confessions to construct a narrative to protect the authorities is well documented by Mexican and international human rights organizations and well known to the public. So the demand for justice continues.

    Confidence in Government Evaporating

    At the same time, confidence in President Enrique Peña Nieto and his administration continued to evaporate as it was learned that not only had the president and his wife been living in a home owned by a big government contractor, but that Minister of Finance Luis Videgaray, architect of the country’s recent economic reforms, had also bought a home from another contractor, as reported in the Wall Street Journal on Dec. 11. Conflict of interest and corruption are endemic in the Mexican government at all levels, but revelations that the president and his finance minister themselves are curled up in bed with the corporations has shocked even the most cynical Mexicans.

    These revelations, together with the murder and disappearance of the Guerrero students have taken a toll on the president’s support. In the two years since Peña Nieto was elected president, polls conducted by the newspaper Reforma indicate that he has fallen in the public’s estimation by 11 percent, with only 39 percent feeling that he is doing a good job. Some 58 percent of the public and 79 percent of opinion makers believe he is doing a bad job.

    Some in the opposition believe Peña Nieto’s administration faces an imminent breakdown. Senator Javier Corral of the conservative National Action Party (PAN), told the Mexico City daily La Jornada that in his opinion, “putting together all of the variables—the lack of economic growth, governmental incompetence, social irritability, political corruption, which includes the scandals of the president’s wife and now of Videgaray, as well as an absolute crisis of insecurity—the government of Peña Nieto is collapsing.”

    The New Oil Crisis

    Mexico’s economy faces serious problems at the moment, and they begin with oil.

    World oil prices are collapsing. In the summer, oil was selling for $107 per barrel. Since June the price of oil has fallen nearly 50 percent, with oil selling for less than $56 a barrel on Dec. 15. This is mostly due to the United States increasing oil production by more than 70 percent, while demand for oil has also fallen. Countries like Iran, Iraq, Russia, Venezuela and Mexico will be hard hit by this crisis.

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    This graph shows the decline of oil prices over the last year.

    The collapse of oil prices will likely lead the Mexican government to let oil contracts to foreign companies as soon as possible, before prices fall even further.

    Oil income revenues represent the largest single element of Mexican government revenue, and according to one study, the country will receive only 37 percent of the revenue from oil that it had budgeted. This almost certainly means that there will have to be budget cuts that will affect social services, which could lead to more social turmoil.

    Then there is the falling peso. As a result of the oil crisis but perhaps also as a result of Mexico’s deepening political crisis, the value of the peso has fallen by almost half. The Mexican Central Bank has announced that every time the peso falls by more than 1.5 percent it will intervene to stabilize the peso. The devaluation of the peso represents a vote of no confidence in the government, while it also makes its exports cheaper, and constitutes a de facto wage cut for Mexican workers.

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    Note the rise of the number of pesos it takes to equal one U.S. dollar; that is the fall in the peso’s value.

    At the same time, the Mexican stock market has been falling, for example losing 3.5 percent of its value on Dec. 16.

    Foreign direct investment (FDI) is one measure of international investors’ confidence in Mexico and a projection of the future growth of the Mexican economy. Mexico reported US$35.2 billion in FDI in 2013 while, at the same time, FDI in mining was US$2.1 billion for the first nine months of 2014. Those represented a return to levels before the 2008 Great Recession. But FDI in 2014 has declined as shown in the graph below and may not reach US$30 billion this year.

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    While the Mexican economic situation looks bleak, Agustín Carstens, governor of the Bank of Mexico, expressed confidence that, “We are well prepared to face the storm blowing in from outside.” He emphasized that Mexico has international reserves of US$192 billion and has just received a flexible credit line from the International Monetary Fund of US $70 billion. Mexico’s money in the bank and good credit with the IMF does not, however, mean much to most of the country’s people.

    Mexico’s Persistent Poverty

    The current political crisis is in large measure an expression of Mexico’s persistent poverty, a situation that has particularly affected the country’s youth, the force that is driving the current wave of protests over the student disappearances. A recent study published by the Economic Commission for Latin America (ECLAC/CEPAL), as reported on Telesur found that:

    “Out of 38.9 million Mexican young people from 12 to  29 years of age, six million live in a situation of indigence, while 44.9 percent live in some type of poverty. Some 70 percent of Mexican youth lack access to social security, 30 percent to health services, and 15.3 percent to adequate educational opportunities. More than half the country’s unemployed population falls into this age group. The unemployment rate for youth rose to 7.7 percent in 2013, much higher than the 4.6 percent national average.”

    In fact, not only youth, but half of all Mexicans live in poverty, and almost ten percent live in extreme poverty.

    While I have been writing about Mexican labor, social movements, and politics over the past thirty years, these statistics have hardly changed. Though the nationalist economic model of state-owned industries has been replaced by the neoliberal free market model, and though the relative weight of agriculture and industry have changed, and though ten percent of all Mexicans have left the country to go to live in the United States, still, year in and year out, about half of all Mexicans live in poverty. It is this persistent poverty, exacerbated by growing inequality as Mexico produces ever more billionaires, that forms the background to the past social upheavals, to the current crisis, and to the coming ones. Until there is a fundamental change in country’s political, economic, and social system, we can expect continued social eruptions in Mexico.

    Future Prospects

    What, then, are the prospects in Mexico, given the underlying social situation and the current political crisis? Well, first, there are several possibilities in Mexico that are precluded by the United States’ government: 1) the election of a left government; 2) a military coup; or 3) a total breakdown in social order. The United States must maintain a nominal democracy in Mexico or, if it cannot preserve democracy in North America and in its “own backyard” (as Mexico is always so disrespectfully called), it will lose credibility throughout the world. To say nothing of the billions of dollars of U.S. investments in Mexico that must be preserved.

    The question, then, is whether or not there exist social forces that could create a unified movement for the genuine reform of the Mexican government. Reform, because the possibility of revolution in Mexico is impossible without a broad unified movement and a strong left party, neither of which exist at this time.

    While the Mexican government seems in this current conjuncture to be facing serious problems, there is no strong political party on its right or its left that is prepared to push to see if the Peña Nieto administration can be forced to step down. The National Action Party (PAN) is too deeply involved in the political and economic system to risk a serious challenge that might go further than it intends. On the left, the situation is not so different where calls for change are not accompanied by the organization of mass action. Andrés Manuel López Obrador, head of the Movement of National Regeneration Party (MORENA) and the country’s leading left politician, has been calling for months for Peña Nieto to step down, but his call has found little response beyond his own party and others on the left, perhaps because so many Mexicans are cynical about all of the political parties.

    The large and important wave of protests will likely decline during the Christmas season which continues until January 3, and so far they have not led to the building of a massive, national movement that might first bring down Peña Nieto and then put fundamental change on the social agenda. We will wait to see if the movement returns to the streets in January and if it grows.

  • A Herstory of the #BlackLivesMatter Movement

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    I created #BlackLivesMatter with Patrisse Cullors and Opal Tometi, two of my sisters, as a call to action for Black people after 17-year-old Trayvon Martin was post-humously placed on trial for his own murder and the killer, George Zimmerman, was not held accountable for the crime he committed. It was a response to the anti-Black racism that permeates our society and also, unfortunately, our movements.

    Black Lives Matter is an ideological and political intervention in a world where Black lives are systematically and intentionally targeted for demise.  It is an affirmation of Black folks’ contributions to this society, our humanity, and our resilience in the face of deadly oppression.

     

    We were humbled when cultural workersartistsdesigners and techies offered their labor and love to expand #BlackLivesMatter beyond a social media hashtag. Opal, Patrisse, and I created the infrastructure for this movement project—moving the hashtag from social media to the streets. Our team grew through a very successful Black Lives Matter ride, led and designed by Patrisse Cullors and Darnell L. Moore, organized to support the movement that is growing in St. Louis, MO, after 18-year old Mike Brown was killed at the hands of Ferguson Police Officer Darren Wilson. We’ve hosted national conference calls focused on issues of critical importance to Black people working hard for the liberation of our people.  We’ve connected people across the country working to end the various forms of injustice impacting our people.  We’ve created space for the celebration and humanization of Black lives.

    The Theft of Black Queer Women’s Work

    As people took the #BlackLivesMatter demand into the streets, mainstream media and corporations also took up the call, #BlackLivesMatter appeared in an episode of Law & Order: SVU in a mash up containing the Paula Deen racism scandal and the tragedy of the murder of Trayvon Martin.

    Suddenly, we began to come across varied adaptations of our work—all lives matter, brown lives matter, migrant lives matter, women’s lives matter, and on and on. While imitation is said to be the highest form of flattery, I was surprised when an organization called to ask if they could use “Black Lives Matter” in one of their campaigns. We agreed to it, with the caveat that a) as a team, we preferred that we not use the meme to celebrate the imprisonment of any individual and b) that it was important to us they acknowledged the genesis of  #BlackLivesMatter.  I was surprised when they did exactly the opposite and then justified their actions by saying they hadn’t used the “exact” slogan and, therefore, they deemed it okay to take our work, use it as their own, fail to credit where it came from, and then use it to applaud incarceration.

    I was surprised when a community institution wrote asking us to provide materials and action steps for an art show they were curating, entitled “Our Lives Matter.”  When questioned about who was involved and why they felt the need to change the very specific call and demand around Black lives to “our lives,” I was told the artists decided it needed to be more inclusive of all people of color. I was even more surprised when, in the promotion of their event, one of the artists conducted an interview that completely erased the origins of their work–rooted in the labor and love of queer Black women.

    Pause.

    When you design an event / campaign / et cetera based on the work of queer Black women, don’t invite them to participate in shaping it, but ask them to provide materials and ideas for next steps for said event, that is racism in practice.  It’s also hetero-patriarchal. Straight men, unintentionally or intentionally, have taken the work of queer Black women and erased our contributions.  Perhaps if we were the charismatic Black men many are rallying around these days, it would have been a different story, but being Black queer women in this society (and apparently within these movements) tends to equal invisibility and non-relevancy.

    We completely expect those who benefit directly and improperly from White supremacy to try and erase our existence.  We fight that every day.  But when it happens amongst our allies, we are baffled, we are saddened, and we are enraged.  And it’s time to have the political conversation about why that’s not okay.

    We are grateful to our allies who have stepped up to the call that Black lives matter, and taken it as an opportunity to not just stand in solidarity with us, but to investigate the ways in which anti-Black racism is perpetuated in their own communities.  We are also grateful to those allies who were willing to engage in critical dialogue with us about this unfortunate and problematic dynamic .And for those who we have not yet had the opportunity to engage with around the adaptations of the Black Lives Matter call, please consider the following points.

    Broadening the Conversation to Include Black Life

    Black Lives Matter is a unique contribution that goes beyond extrajudicial killings of Black people by police and vigilantes.  It goes beyond the narrow nationalism that can be prevalent within some Black communities, which merely call on Black people to love Black, live Black and buy Black, keeping straight cis Black men in the front of the movement while our sisters, queer and trans and disabled folk take up roles in the background or not at all.  Black Lives Matter affirms the lives of Black queer and trans folks, disabled folks, Black-undocumented folks, folks with records, women and all Black lives along the gender spectrum.  It centers those that have been marginalized within Black liberation movements.  It is a tactic to (re)build the Black liberation movement.

    When we say Black Lives Matter, we are talking about the ways in which Black people are deprived of our basic human rights and dignity. It is an acknowledgement Black poverty and genocide is state violence.  It is an acknowledgment that 1 million Black people are locked in cages in this country—one half of all people in prisons or jails—is an act of state violence.  It is an acknowledgment that Black women continue to bear the burden of a relentless assault on our children and our families and that assault is an act of state violence. Black queer and trans folks bearing a unique burden in a hetero-patriarchal society that disposes of us like garbage and simultaneously fetishizes us and profits off of us is state violence; the fact that  500,000 Black people in the US are undocumented immigrants and relegated to the shadows is state violence;.the fact that Black girls are used as negotiating chips during times of conflict and war is state violence; Black folks living with disabilities and different abilities bear the burden of state-sponsored Darwinian experiments that attempt to squeeze us into boxes of normality defined by White supremacy is state violence.  And the fact is that the lives of Black people—not ALL people—exist within these conditions is consequence of state violence.

    When Black people get free, everybody gets free

    #BlackLivesMatter doesn’t mean your life isn’t important–it means that Black lives, which are seen as without value within White supremacy, are important to your liberation. Given the disproportionate impact state violence has on Black lives, we understand that when Black people in this country get free, the benefits will be wide reaching and transformative for society as a whole.   When we are able to end hyper-criminalization and sexualization of Black people and end the poverty, control, and surveillance of Black people, every single person in this world has a better shot at getting and staying free.  When Black people get free, everybody gets free.  This is why we call on Black people and our allies to take up the call that Black lives matter. We’re not saying Black lives are more important than other lives, or that other lives are not criminalized and oppressed in various ways.  We remain in active solidarity with all oppressed people who are fighting for their liberation and we know that our destinies are intertwined.

    And, to keep it real–it is appropriate and necessary to have strategy and action centered around Blackness without other non-Black communities of color, or White folks for that matter, needing to find a place and a way to center themselves within it.  It is appropriate and necessary for us to acknowledge the critical role that Black lives and struggles for Black liberation have played in inspiring and anchoring, through practice and theory, social movements for the liberation of all people.  The women’s movement, the Chicano liberation movement, queer movements, and many more have adopted the strategies, tactics and theory of the Black liberation movement.  And if we are committed to a world where all lives matter, we are called to support the very movement that inspired and activated so many more.  That means supporting and acknowledging Black lives.

    Progressive movements in the United States have made some unfortunate errors when they push for unity at the expense of really understanding the concrete differences in context, experience and oppression.  In other words, some want unity without struggle.  As people who have our minds stayed on freedom, we can learn to fight anti-Black racism by examining the ways in which we participate in it, even unintentionally, instead of the worn out and sloppy practice of drawing lazy parallels of unity between peoples with vastly different experiences and histories.

    When we deploy “All Lives Matter” as to correct an intervention specifically created to address anti-blackness, we lose the ways in which the state apparatus has built a program of genocide and repression mostly on the backs of Black people—beginning with the theft of millions of people for free labor—and then adapted it to control, murder, and profit off of other communities of color and immigrant communities.   We perpetuate a level of White supremacist domination by reproducing a tired trope that we are all the same, rather than acknowledging that non-Black oppressed people in this country are both impacted by racism and domination, and simultaneously, BENEFIT from anti-black racism.

    When you drop “Black” from the equation of whose lives matter, and then fail to acknowledge it came from somewhere, you further a legacy of erasing Black lives and Black contributions from our movement legacy. And consider whether or not when dropping the Black you are, intentionally or unintentionally, erasing Black folks from the conversation or homogenizing very different experiences.  The legacy and prevalence of anti-Black racism and hetero-patriarchy is a lynch pin holding together this unsustainable economy.  And that’s not an accidental analogy.

    In 2014, hetero-patriarchy and anti-Black racism within our movement is real and felt. It’s killing us and it’s killing our potential to build power for transformative social change.  When you adopt the work of queer women of color, don’t name or recognize it, and promote it as if it has no history of its own such actions are  problematic.  When I use Assata’s powerful demand in my organizing work, I always begin by sharing where it comes from, sharing about Assata’s significance to the Black Liberation Movement, what it’s political purpose and message is, and why it’s important in our context.

    When you adopt Black Lives Matter and transform it into something else (if you feel you really need to do that–see above for the arguments not to), it’s appropriate politically to credit the lineage from which your adapted work derived.  It’s important that we work together to build and acknowledge the legacy of Black contributions to the struggle for human rights.  If you adapt Black Lives Matter, use the opportunity to talk about its inception and political framing. Lift up Black lives as an opportunity to connect struggles across race, class, gender, nationality, sexuality and disability.

    And, perhaps more importantly, when Black people cry out in defense of our lives, which are uniquely, systematically, and savagely targeted by the state, we are asking you, our family, to stand with us in affirming Black lives.  Not just all lives. Black lives.  Please do not change the conversation by talking about how your life matters, too. It does, but we need less watered down unity and a more active solidarities with us, Black people, unwaveringly, in defense of our humanity. Our collective futures depend on it.

     

    Alicia Garza is the Special Projects Director for the National Domestic Workers Alliance. Alicia comes to NDWA after serving as Executive Director of People Organized to Win Employment Rights (POWER) in San Francisco since 2009. Under her leadership, POWER won free local public transportation for youth; fought for a seat at the table in some of the most important land use decisions affecting working-class families; beat back regressive local policies targeting undocumented people; organized against the chronic police violence in Black neighborhoods; and shed light on the ongoing wave of profit-driven development that contribute to a changing San Francisco. In 2013, Alicia co-founded #BlackLivesMatter, an online platform developed after the murder of Trayvon Martin, designed to connect people interested in learning more about and fighting back against anti-Black racism. Alicia currently serves on the Board of Directors for the School of Unity and Liberation (SOUL) in Oakland, California, and is a contributing writer for WarTimes magazine.

     

  • "Class, Race, Gender and U.S. Policing"

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    The white supremacist policing practices behind the murder-by-cop epidemic is really a capitalist, white supremacist, heteropatriarchal policing system that must be analyzed and fought as such.”

    U.S. capitalism’s white supremacist foundation – expressed in phases from primitive wealth accumulation through stolen land and chattel slavery, to segregation, industrial/ agricultural labor exploitation, and relocation, to our current mass incarceration/deportation, and First Nations' land and sovereignty violations – is on full display as more high profile murder-by-cop cases are supposedly resolved through exoneration.

    Forever redefining the term “Black Friday,” last week's Michael Brown/ anti-policing demonstrations, led by determined Ferguson citizens (and the cop acquittals and recent protests against Eric Garner's murderer), reveal exoneration of murdering cops might be routine, but there’s nothing routine about the anti-policing movement’s response. The movement warns authorities that a sustained fight is being waged, led by a generation with the advantage of the past and present: they can access past movements' cumulative knowledge and new social media outlets (as compromised as these outlets can be for organizing.)  This is a very heartening and serious time for resistance, and it begs as much careful and considered reflection as it does directed action.

    One challenge faced by organizers seeking to connect the dots between struggles – expressed in the chant that moves from "Black Lives Matter" to "All Lives Matter" – is how to concretely understand the frequently asserted "connections" or (Kimberle Crenshaw's) "intersections" between class, race, and gender/ sexuality-based struggles. Clearly, women of color, like Detroit’s Renisha McBride, are police harassment and murder victims, too.  Black and brown people are being singled out by the racist policing/ deportation/incarceration system: this is one very concrete and simple unifying thread between struggles.

    But, there is also a deeper unifying factor here: the white supremacist policing practices behind the murder-by-cop epidemic is really a capitalist, white supremacist, heteropatriarchal policing system that must be analyzed and fought as such. In "Fear and Fantasy in Ferguson," Joe Lowndes dissects Darren Wilson's fantasy-based testimony about how threatened he felt by Michael Brown.  Lowndes concludes that "Wilson becomes an innocent child overpowered by a giant adult, instead of an armed adult who in fact killed a child." Setting aside, for some other time, analysis of the bizarre simultaneous presentation of police as both competent men’s men/military experts and helpless victimized babies, we can’t ignore how Wilson's style of victimization narrative is routinely found in domestic violence and gender-based hate crime narratives as well.  6’2” Wilson was rendered helpless (like a baby/woman) in the face of Brown’s hulking presence (!) But why open up the whole gender can of worms, when we already have a hard enough time relating the systems of white supremacy and capitalism?

    “Orthodox Marxists view anti-racist analysis/activism as some kind of threat to the real revolution or as a misguided form of false consciousness.”

    The idea that police serve capital's interest, and thus that the category of "class" is central in anti-policing work, is perhaps the most commonly shared radical leftist insight when it comes to the issue of hostile policing.  (Was I the only one whose eyes glazed over during post-Wilson verdict Facebook threads where people boldly asserted, in their pseudo-sophisticated manner, that the murder-by-cop epidemic is "more about class" and "less about race" – as if we have to choose?) When examining the police state apparatus, it's patently obvious that poor neighborhoods are heavily targeted and policed, poor people can't afford private attorneys and bail, and the American business class’ unregulated and unpunished white-collar crime is permitted as reasonable, even dutiful, wealth acquisition.  There’s really not that much sophistication in this type of analysis.

    Regarding popular leftist analysis of  the current police state apparatus, class comfortably takes its place at the head of the table, with race either right beside it or sitting on its lap – and both are loudly asserting, "Serve me first!" (Gender was never invited.)  A mere assertion of the category of "race-class" handles the conceptual challenge of describing "white supremacist or racial capitalism," for the most part, and it’s amazing to watch the pageantry of avoidance undertaken by various political tendencies – including orthodox Marxists and liberals – in times of crisis, such as now. Orthodox Marxists view anti-racist analysis/activism as some kind of threat to the real revolution or as a misguided form of false consciousness.  In an effort to deny their own privilege and personal racial investments, white liberals jump into bed with orthodox Marxists, asserting that murder-by-cop is “about class, not race." (On the flip side, we see liberals/ progressives of color willing to talk about race here, but avoid its systemic links to capitalism at every turn.) Suddenly, it seems, everyone becomes an amateur Sociological theorist, acting as if sources of systemic violence are self-evident and can be scientifically traced in this late, great, and messy epoch of the corporate state’s war against almost everyone.

    “Louima’s rape-by-cops needs to be analyzed in the historic context of post-slave era race relations, as rape was a projected white male fear used to justify the lynching system.”

    The category of “race-class” works well to make the basic, yet poignant, point that we are not going to sacrifice an analysis of white supremacy for a unifying mandate of anti-capitalist struggle (as recent new social movement history reveals, this logic never works out well for the majority of us who are non white males!)  It's difficult enough to establish "race-class” or "racial class" as analytic categories in the anti-policing movement.  So, why bring the gender/sexuality category in here at all? The feminized, “cop-victim” language found in Darren Wilson's testimony, and high profile old and newer cases like Abner Louima’s rape and Marissa Alexander’s forced guilty plea, show that insertion of gender/sexuality into the analysis isn't opening up a can of worms.  That can has been opened up for us by the corporate state’s sanctioning of mass police violence, and we should respond accordingly with the most accurate analysis and activism possible.

    American policing’s complex class, race and gender dimensions require more than an "additive model," where either capitalism or white supremacy is viewed as "the core" system dictating the material effects of power (profiling, harassment, incarceration, and murder), with other categories added as a side dish to the main entree.  We need a truly intersectional model where we can consider oppression’s categorical likenesses, co-dependencies, and dissimilarities as manifest in social lives and movements.

    The August 9, 1997, rape-by- cops of Haitian immigrant Abner Louima is a real eye-opener regarding the relevance of (Kimberle Crenshaw's) "intersectional" – class, race, and gender – analysis. White police officers from Manhattan's 70th precinct arrested 30 year-old male, Louima, because he was apparently mistaken for someone else.  They arrested him and took him to their precinct where they beat him with several objects (and their fists) before finally anally raping him with a toilet plunger's and broom's wooden handles.  Louima survived the attack, and in a rare case of justice delivered, the police were prosecuted. This case looms large as an egregious example of police brutality in the form of sadistic rape. It's evident that the need for gender/ sexuality analysis cannot be denied here.  Louima’s rape-by-cops needs to be analyzed in the historic context of post-slave era race relations, as rape was a projected white male fear used to justify the lynching system.

    During the post-Emancipation South's lynching era, sexual dominance and rape became an important regulator of race relations.  In White Women, Black Men:  Illicit Sex in the Nineteenth Century South, Martha Hodes states that before emancipation and during the Civil War, white society reacted to affairs between white women and black men with tolerance or denial.  But when the slave system's racial order came crashing down, fictitious tales of aggressive black male sexuality took hold of the white imagination.  This imagined, over sexed, black male enemy was used to justify the lynch system.  It was at this time that gendered norms of (passive/white) female and (active/black) men became culturally encoded and sexualized – and lynching became systematically employed to punish imagined rape through real murder.

    “The imagined, over sexed, black male enemy was used to justify the lynch system.”

    Abner Louima’s rape-by-cops reveals racialized police violence has a historically resonant gender/sexuality dimension; no doubt those cops were consciously or unconsciously enacting revenge against all presumed black male rapists in a sexualized gesture of racial dominance.  (The white psychic origins of the “black male rapist” is difficult to explain, but nonetheless real.) Racial violence has its sexual expressions just as sexual violence has its racial expressions.  Or to put it another way, the practice of rape, which has been one historic hallmark of feminist/womanist struggle, does not remain squarely in the gender/ sexuality system.  Rape-ism is a hostile expression of racism: it was a central method used by white male masters to subordinate black female slaves, after all.

    Gender/sexuality in the anti-policing struggle does not stop at police harassment, rape, and murder of trans/women of color, or the more sensational cases like Louima's.  We see the gender/sexuality dimension of the policing system laid bare in the legal system’s enforcement of generalized "female/passive" and "male/active" gender roles (although the strict equation of female/passive is itself dependent upon racial identities).  Consider sentencing disparities for women defending themselves in domestic violence cases, or even, sentencing disparities for men and women who commit murder in intimate partner violence contexts. According to the Michigan Women's Justice and Clemency Project, "the average prison sentence for men who kill their intimate partners is 2 to 6 years. Women who kill their partners are sentenced, on average, to 15 years." This simple statistic reveals that there is a higher price to pay for women than men when it comes to committing violent acts.  Couple this with the fact that women of color and low income women aredisproportionately affected by mandatory arrest policies for domestic violence, we see how gender and race oppression work together to produce these disparate sentencing outcomes.

    Floridian Marissa Alexander's self-defense case exposes the racially coded Stand your Ground law's white supremacist facilitation of a quick defense strategy for white perpetrators in a racist, trigger-happy gun culture environment – see George Zimmerman's acquittal in the harassment, stalking, and murder of Trayvon Martin for more details. That the state initially sought to incarcerate Alexander (who is black) for 60 years because she fired a warning shot while feeling threatened in a domestic violence altercation, shows that Stand Your Ground, which was not used as her defense when it actually applied, is not intended for use by black shooters.  (I don't know if we can find better evidence of the white supremacist intent behind Stand Your Ground than Alexander's case). But Alexander's case also shows us that a black female defending herself in a domestic violence situation will receive the most heavy-handed weight of the racist patriarchal legal/ policing apparatus.  Alexander is dealing with the double jeopardy of her race and gender in this extreme case of sentencing and punishment (she recently agreed to end the four year case by pleading guilty, receiving time served, and she will be released on January 27, 2014.)

    “There is a higher price to pay for women than men when it comes to committing violent acts.”

    The racial framing of Alexander's guilt as an "aggressive and armed" black perpetrator, combined with the gendered framing of her guilt as a woman with the nerve to defend herself during a violent male threat has led to her trial’s "guilty" outcome.  In addition to Stand Your Ground's racial purpose being placed front and center in this case, we are again reminded that the legal/policing apparatus has to enforce gender roles, because they are far from natural.  So anything other than female passivity is punished through domestic violence victims' harsh sentencing because they fight back instead of accept violence – "like a real woman."

    How does this all get back to Michael Brown and Eric Garner's murders – and the anti-policing movement?  We are inundated by capitalist, white supremacist patriarchal legal/policing ideologies that locate, frame, and decide guilt and innocence in historically prescribed terms rooted in yesteryear’s violent lynching system – and colonial conquest/ slavery before that.  That lynching's ideological locus was not simply motivated by white supremacy, but a perversely preoccupied discourse of imagined sexual dominance of the white female at the black male's hands.  This reminds us that events of social domination – including the racist epidemic of murder-by-cop and vigilante murder (George Zimmerman and Michael Dunn in Florida) – are not singularly expressed along prescribed systemic lines (class, race, and gender/ sexuality), but these events definitely emanate from the corporate state's white male heterosexual ethos.  This is an ethos that is essentially a crisis, due to its illegitimacy.  In a seemingly psychotic paradox, this system has all its (military) equipment, but it persists in evoking its imagined white vulnerability in the face of darker people's also imagined predatory (and highly sexualized) prowess.  

    Class, race, and gender/sexuality swirl together like colors in one of those psychedelic paintings made so popular during the last big upheaval of the 1960’s and 70’s.   Amidst this complex swirl of institutions, ideologies, and identity positions – or systems, standpoints, and subjects – one ultimate unifying truth stands out.  The corporate state relies on policing the social body because submission is not natural.  Submission is a crafted, highly policed, and imagined social fiction that benefits the few, and unites the majority of us, against this policing ethos – this capitalist, white supremacist, and heteropatriarchal omni-crisis.

    *Michelle Renee Matisons, Ph.D. can be reached at michrenee@gmail.com. This article was originally published in Counterpunch and also reprinted in Black Agenda Report.

     

  • The Faults of American Criminal Justice Run Deeper than Race

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    For those continually exasperated by the spate of white denials of racism in the face of blatantly racist police murders, the #CrimingWhileWhite stories on Twitter were a gratifying rebuttal. 

     

     

    By offering a mountain of testimony in the form of direct race-based compare-and-contrast stories, the meme undermined the country's pernicious refusal to acknowledge that perhaps, just perhaps, it might be good to be in the upper caste. In making explicit what all secretly know to be true, an honest conversation seemed at last to be occurring.  

    But one thing remains puzzling about the picture being painted by #CrimingWhileWhite tweets: Who are all these people who have had such positive interactions with cops? Many poor white people might be surprised that "Criming While White" apparently gets one a free pass, and so would the large population of regularly-brutalized homeless people in my own hometown of Sarasota, Florida. The problem with the concept, then, is not that it gives priority to white voices, as some argued, but that it reinforces the myth that the police can have some trace of benevolence, that there is an ideal justice system in miniature lurking beneath the visible one. In doing so, it prevents a full reckoning with American criminal justice’s corrosive faults, and limits possibilities for altering it. 

    The fact is that a bloated, unaccountable police force victimizes a wide swath of people, and that being a member of a privileged race is not always protection. Certainly it wasn't for Kelly Thomas, the homeless man murdered by Fullerton, California police officers. As the schizophrenic Thomas had the life beaten out of him behind the Slidebar Rock-N-Roll Kitchen,he called out hopelessly for his father: “Dad…Dad…Dad.” Thomas didn't fare any better than Eric Garner, except that his officers were put on trial– before being acquitted.

    And so, as the #Criming tweeters painted their picture of an Andy Griffith world of policing, in which whiteness means the local sheriff laughs off your latest teen indiscretion and drops you at your parents' doorstep, it didn’t quite ring true. The fact is that unless you are both white and wealthy, the police are a largely antagonistic force.

    Of course, the level of mistreatment and violence against blacks is unparalleled. But if a theory is to hold, it must be able to deal with exceptional cases, such as the death of a mentally-ill white man at the hands of a Hispanic police officer. If the problem with the American criminal justice system is that it is racist, how can one explain such an incident except as an aberrational absurdity? But it is not an aberrational absurdity; it is a core reality of contemporary criminal justice.

    Constitutional law professor James Forman has pointed this out in critiquing the concept of "The New Jim Crow." As Forman puts it, “The Jim Crow claim is, at the end of the day, an appeal to the base—a metaphor with great potential to mobilize blacks and racial justice advocates to care about mass incarceration. But it comes at a cost—namely, the analogy does not encourage other racial groups to recognize that, on this issue, black interests coincide with their own.” Kelly Thomas didn't have any better luck on account of his race, nor did Dillon Taylor, the unarmed white man gunned down by Salt Lake City police in August, or Robert Saylor, the man with Down’s syndrome asphyxiated by deputies when he refused to leave a movie theater. The homeless and mentally ill of either race, and many poor people generally, can report that life is no #CrimingWhileWhite picnic. The undesirable and excluded are universally subjected to the policeman’s billy club.

    Not accepting this important nuance could have devastating consequences for a movement. If analysis begins and ends at “Black lives matter,” what becomes of the Muslim lives continually under police surveillance since 9/11? The homeless lives who are under daily harassment? The brown lives threatened by a ruthless deportation regime? The more than 200,000 women’s lives in America’s prisons?

    Furthermore, if exorcising racism is taken to be the sole objective, campaigners might be at risk of getting exactly what they wish for: police will diversify their ranks and reduce the ugly racial statistical imbalance, yet ultimately will become not a shred less vindictive, violent, and unaccountable.

    This same trap occurs in discussions of the American death penalty. We can say the death penalty is racist, which is true. But ending our diagnosis there means leaving open the possibility for the state to simply iron out the disparities: as long as people are being executed without regard to their race, there can be no problem. We lack a framework to deal with the case of Scott Panetti, the hideously mentally ill white man under threat of execution in Texas. The point that should be being made is that the death penalty is wrong because it is immoral, not wrong because it is racially disparate. Similarly, American policing must be condemned, not only because it continues Jim Crow, but because it is an uncontrollable, militarized, and yes, racist leviathan that tramples the vulnerable to death without consequence.   

    This does add a small amount of complexity to the post-Ferguson project. But it should not be difficult to simultaneously hold the twin beliefs that criminal justice is racial in nature and that there is an economic elite who enjoy advantages that the poor, no matter what their race, do not. Race-based and class-based analyses of power are not alternatives, they are complements. Each is a hierarchy, and they manifest in different, intricate ways. This is what the theory of “intersectionality” is supposed to be useful for: there are bigotries that a white homeless woman will face that a black male executive will not, and vice versa. But the strategy for success is solidarity among the weak against the strong.

    Race is the central fact of American criminal justice. But race is not the only fact. Understanding this system, and dismantling it, requires understanding that the existence of racism doesn’t preclude the possibility of class domination. It requires affirming simultaneously that black lives matter, and that every oppressed life matters. And it requires that we be haunted not only by Eric Garner’s “I can’t breathe,” but by Kelly Thomas’s “Dad…Dad…Dad…”

    .*Nathan Robinson is a Ph.D student in Sociology and Social Policy at Harvard University, who also writes left-wing children's books like Don't Let the Pigeon Question the Rules! and The Man Who Accidentally Wore His Cravat to a Gymnasium. He has also written for Salon, Campus Progress, and The Hartford Courant as well as for the New Politics.

     

  • A New American Civil Rights Movement is Being Born

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    A new civil rights movement is arising in the United States.

     

     

     

     

    Across America from New York to California, in all of the major cities, there have been militant, disruptive demonstrations involving altogether tens of thousands in protests against the police killing of Michael Brown and Eric Garner and the failure of grand juries in either Missouri or New York to indict the police officers who killed them. Beginning in Ferguson, Missouri (near St. Louis) in August, the protests have continued throughout the fall, culminating in a massive movement for days in December. On December 13 hundreds of thousands of protestors marched New York City and Washington, D.C. and other cities. We may be at the beginning of something new, big, and important.  

    Protestors raise their hands shouting “Hands Up, Don’t Shoot,” as Brown is believed to have done. Others grab their throats and scream “I can’t breathe” eleven times as Garner did as he died, an event recorded on a cell phone video and seen by millions now. The demonstrations are diverse in every way: African Americans, whites, Latinos and Asians, mostly young but including people of all ages.

    Where I live in New York we have marched through the streets for miles from Union Square to Harlem, we have blocked major intersections and highways, and we have held die-ins in front of the Barclay Center sports arena where the Brooklyn Nets were playing. In Chicago protestors blocked Lake Shore Drive, a major thoroughfare, while in Berkeley and Oakland they shut down Interstate Highway 80. Hacktivists also shut down several City of Oakland websites. Hundreds have been arrested, though by and large the police have been restrained, and there has been nothing like the massive repression experienced by the Occupy Wall Street movement.  

    While the conservative Fox News has consistently supported the white police officers and denigrated the black victims, one CNN reporter cried as she described the diversity and idealism of the demonstrators. Liberal media coverage of the events has been largely sympathetic and has provoked a national conversation about the status of African Americans that goes beyond criminal justice issues to questions of the economy, to jobs, housing, and education. Some mainstream media commentators have described these developments as a new civil rights movement. And they are right.

    The events began in July and August. A police officer using an illegal chokehold banned by the New York City Police killed Eric Garner on July 27, an unarmed man wanted for selling untaxed cigarettes. Shortly afterwards there were small protests on Staten Island. Then on August 9, Michael Brown, an unarmed man, was stopped by a police officer and an altercation ensued. The officer fired twelve shots at Brown, killing him. When the grand jury refused to indict the officer, Ferguson erupted in violent protests that burned down a commercial district while across the country there were demonstrations in solidarity. Then in December the New York grand jury announced that it would not indict the police officer who had killed Garner back in July, even though coroner ruled his death a homicide resulting from compression of his neck. Of course, these were only the latest in a long list of African American men killed by the police. The Malcolm X Grassroots Movement has done a study showing that a black man is killed by police in America almost every day. No surprise then that when the police officer who killed Garner wasn’t indicted, once again the protests became national.

    Some of these demonstrations have been organized by old left organization or previously existing networks, but most of them have arisen spontaneously, organized on Facebook or Twitter. Longtime African American civil rights leaders such as Rev. Jesse Jackson, who first became prominent in the 1960s and Rev. Al Sharpton who first became a public figure in the 1980s, both of whom have been active in the Democratic Party, have attempted to keep the protests with in the usual liberal channels. But those in the streets are mostly in their teens, 20s, or early 30s, and the old civil rights leaders don’t speak to them or for them. Neither for that matter do the old left groups which have attempted to put themselves at the center of the movement. In truth, the enormous size and fluidity of the movement makes it impossible for any of America’s small left groups to have much impact.

    Like Occupy, where some of the leaders of this new movement got their first experience, this movement is largely spontaneous, decentralized, fast-paced, creative and daring. Most of its activists have never before been in a demonstration and hardly any have been part of a social or political organization. The movement doesn’t so much have a program as it has a moral cry: “Black Lives Matter.” People pour into the streets because they are filled with pain and sadness, with moral indignation, and because they want to live in a better country than the one we have now. As some have said, this is the “American Spring.”

    We see once again in these demonstrations—as we saw in Los Indignados of the Plaza del Sol and the Tahrir Square and Occupy Wall Street protests—the challenge: will a largely spontaneous mass movement create new organizations, push forward new leaders, develop a social and political program, or will the receding tide of the movement leave little behind? The African American civil rights movement of the 1955-1975 period created a whole series of organizations—SCLC, SNCC, and the Panthers—as well as important leaders such as Rev. Martin Luther King, Fannie Lou Hamer, Ella Baker and Malcolm X. Will this new movement create its own organizations, leaders, analyses and programs to match the moment? That’s the question.

    Dan La Botz is a co-editor of New Politics. This article was written for the Swiss socialit solidaritéS journal.

     

     

     

  • Teachers unions, police, and the real 'new civil rights movement'

                ImageWhen Rudy Giuliani blamed the deaths of unarmed Black men on teachers unions in appearances on Geraldo Rivera’s show and Fox News’ “Hannity,” Giuliani relied on the same logic that Rod Paige, Secretary of Education, employed in labeling the NEA a “terrorist organization.”  The argument may seem laughable to many on the Left, but Giuliani’s comment emerges from ideological assumptions articulated quite openly by neoliberals, especially in World Bank documents, ideas that are driving brutal education policies.

               Giuliani argues the real problem communities of color face is not militarization of police or brutality, but rather poverty and Black-on-Black crime, which requires a greater police presence, and results in the disproportionate arrests of Blacks. The solution to poverty (and therefore crime)? Education. "Maybe all these left-wing politicians who want to blame police, maybe there’s some blame here that has to go to the teachers union, for refusing to have schools where teachers are paid for performance, for fighting charter schools, for fighting vouchers so that we can drastically and dramatically improve education," Giuliani observes.

                That's not so far from the World Bank report “Great Teachers” explaining that while the current “deceleration” in the Latin American and Caribbean economies is due to external factors, like slower growth in China, we can't wait for capitalism to ameliorate poverty and its terrible social consequences. Instead we have to turn to education, “building human capital.” To do that, the reasoning goes, we must improve teacher quality, paying teachers for "performance," and changing who goes into teaching. The obstacle? Teachers unions.  “The deepest challenge in raising teacher quality is not fiscal or technical, but political, because teachers’ unions in every country in Latin America are large and politically active stakeholders." Teachers unions are therefore the enemy of economic progress, and governments must persuade parents and civil society to turn against them.

                Randi Weingarten, AFT President, responded  to Giuliani’s comment by asking in a tweet “Did #rudygiuliani really blame school teachers -not economics nor racism nor excessive force 4 #garner's death. Has he lost it?”  In ascribing Giuliani's argument to craziness, (Paige later dismissed his remark as a bad joke), Weingarten lost the opportunity to educate teachers and the public about the ideological battle being waged against teachers, their unions, and public education. We stand in the way of powerful elites controling who teaches and what is taught, as well as their profiting in the process.

                Giuliani was not the only pundit to link teachers unions and police brutality. One blogger demanded that teachers and teachers unions cause as much brutality to minority youth as do police. So let’s be clear about how police and teachers differ in what we do. Police are an arm of the state. Their job is to enforce the laws of the state although they may also help individuals in doing so. Teachers are paid by the state but our obligation is to our students. When the state directs us to do things that are unjust, our professional responsibility is to protect our students as best we can. Our job is to protect democracy.

                Cheerleaders for what’s called corporate education reform (I prefer to describe this as the neoliberal project) describe their agenda as the “new civil rights movement” and enlisted support from celebrity activist Rev. Al Sharpton.  In contrast we see an authentic civil rights movement mushrooming before our eyes. Young people have been protesting deportations, school closings, budget cuts to schools but now tens of thousands of youth, most of them African American, are taking to the streets, often in acts of civil disobedience, to express their rage and hurt at the vicious slayings of unarmed Black males.  

                We should assume that the powerful elites trying to dismantle public education and destroy teaching as a profession, globally, will use all of their resources to turn this authentic civil rights movement against the unions.  We see their strategy already in blogs claiming the unions and teachers are silent about racial justice.  While I welcome Randi Weingarten’s press release condemning the killing of Michael Brown and her arrest in a subsequent demonstration, there’s a legacy of mistrust between communities of color and teachers unions that is not going to be erased by solitary acts of union officials or their public statements.  To heal the breach we have to first admit there is one. Then we have to act like a social movement that is an ally. That means educating members about why the struggle for racial justice is in our best interest as teachers and union members, and then with their support providing material help to an ally we need – and which needs us. Help without control.         

     

    You can follow me on twitter  Facebook, as well as my blog here at New Politics

    (photo by @glennEmartin)

  • Hong Kong, Ferguson and New York City! Solidarity Statement with Black Communities in Ferguson, Missouri and NYC

    The following statement from Left 21 in Hong Kong was written in early December as the pro-democracy activists there were being driven from the streets. – Dan La Botz, Co-Editor

    From Hong Kong to Ferguson and NYC, we send you our warmest solidarity! 

    No to injustice! No to white supremacy!

    It was outrageous that the grand jury failed to indict Darren Wilson, who had shot unarmed 18-year old Mike Brown. We agree with you that: "The whole damn system is guilty as hell." 

    It was even more outrageous, that after that, Eric Garner’s the Grand Jury failed to indict!

    How can anyone trust the justice system, when the police can shoot you dead while unarmed, before you even reach a court? And when a man is killed by a policeman using an illegal chokehold, recorded on video but the policeman is still not even indicted? 

    All the common sense evidence points to systematic bias, within the police, within the courts and within government. How can democracy exist when these state institutions of courts and law enforcement are ridden with injustice? It is clear to us that genuine democratic governance does not exist in American society. 

    In Ferguson, the jarring truth of racism and injustice exploded with the case of Michael Brown, generating collective outrage against this system that produces these problems. We all know, sadly, that he is only one of many casualties of racist America. 

    We are aware that Black and poor communities in America face state violence, not only in the form of police shootings. It manifests in other aspects of your lives: unemployment, racist welfare laws, disproportionate policing, housing segregation, and health disparities. 

    We recognize that the police are not taking responsibility for your safety. Instead, not only do they squash dissent and free expression, they are sending in military equipmnt into the streets of Ferguson. It seems that the U.S. government and the police forces in your country are willing to use aspects of the military violence they have imposed on the people of Iraq and Afghanistan, and now too on you. 

    To the community of Ferguson and to those who care about justice and racial equality in the United States, we hope you keep going – keep fighting for what is right! Racial inequality is being used to justify and enable economic inequality and exclusion! 

    Here in Hong Kong too, we are fed up with our government doing things on behalf of the wealthy few, and willing to use the police to keep us from speaking out about injustice and broken promises.

    We have not had a genuine democracy, under British colonial rule nor now, under our “high degree of autonomy” with “one country, two systems” under the Chinese government. We have a small legislature dominated by the wealthy, and our Chief Executive was elected by only 689 votes in the last election. 

    Under our undemocratic system is slanted towards the wealthy, our poverty rate has been climbing, our housing has gotten less affordable, and 40% of our elderly are in poverty. The government has poured billions of dollars into development projects, refused to increased taxes on the wealthy, and still cries out that it lacks money to provide a decent universal elderly pension. In short, citizens are being excluded from the community’s wealth, and the "order" and "harmony" we see in the society is only the smooth surface hiding massive suffering and humiliation of our own people, imposed by our own government!

    All along, the Hong Kong government promised a system of universal suffrage and election of our own Chief Executive, but it has denied it over and over, despite the demands of hundreds of thousands of citizens.

    The students, supported by wide masses of the public, have come out to occupy major parts of Hong Kong, simply to demand the government keep its word.

    But in Hong Kong, as we see now that speaking out against injustice and government betrayal of its promise of democracy can lead one to face pepper spray, water cannons, and batons – from our own police! It doesn’t matter if we are students or doctors or journalists – the police have lost control, backed by the unconditional support of the government that is willing to use maximum force on its own citizens to restore an unjust order.

    Just as in Ferguson, we face a police force that has been given the task of basically punishing dissent – while claiming to uphold law. This government and police force have rejected genuine dialogue, denied its obligation to heed the voices of its citizens, and used weapons, threats and even proxy organizations to harass, stigmatize or silence the protesting citizens.

    Here, as in Ferguson and NYC, the laws, courts and legislative procedures claim to protect the innocent from abusers. The truth is we know that these institutions have been used to silence, jail and physically crush us, all in the name of the "law." 

    We know though, that the "law" and justice are not the same thing. We may not have the same struggles, but we share a common situation of government and the police falsely claiming authority over us, and abusing their position of authority and their legitimized use of force, to repress our voices and our just demands.

    No more injustice! Enough is enough! Police are not our rulers! No to militarization! No to social exclusion!

    Solidarity to Ferguson and to NYC! Black lives matter! 

    From Hong Kong to Ferguson and NYC, resist state violence!

  • Police Violence is Not Inevitable

    In the wake of a Missouri grand jury decision not to indict Darren Wilson, the police officer who shot and killed Michael Brown on August 9, it can be difficult to imagine a city in the United States where a police department and a largely black and Latino population work together productively.

    But it’s happening in Richmond, California, a gritty town in the San Francisco Bay Area best known for its massive Chevron refinery and, in past years, for its high crime rate. 

    Thanks to a decade-long experiment with “community policing,” violent crime in Richmond is down. Last year, this city of 100,000 had only 16 killings—the lowest number in 33 years—and far fewer unsolved homicide cases.

    Gun use by the Richmond Police Department (RPD) itself is also way down. Despite making thousands of arrests and confiscating one gun or more every day in the city, the RPD has averaged less than one officer-involved shooting per year since 2008. On September 6, The Contra Costa Times ran a story, citing these and other statistics. It was headlined: “Use of Deadly Force by Police Disappears on Richmond Streets.” 

    Police Chief Chris Magnus has been widely credited with implementing the reforms that led to these changes. In recognition of Richmond’s progress, and Magnus’s role in it, the U.S. Department of Justice recently added him to the panel of experts investigating the breakdown of police-community relations in Ferguson. 

    Magnus was unable to comment about the status of that inquiry or what recommendations might be made regarding the Ferguson police department. Magnus does believe that Michael Brown’s death and related civil unrest last summer has had one positive, far-reaching effect.

    “More communities are now taking a closer look at what’s going on in their own police departments and whether it meets their needs, including on issues involving race and diversity,” he said. “A critical look at any institution with as much power and authority invested in it as the police is probably a good thing.”

    A Community Policeman

    When Magnus first interviewed for the job of Richmond police chief in 2005, Richmond was notorious for its violent crime, youth gangs, illegal drugs, and troubled relations between police officers and city residents. 

    The city’s search committee wanted to hire a new chief who could reduce crime by reconnecting the police department to the people it serves. Those vetting Magnus were duly impressed with his credentials as just this kind of public safety reformer.

    Unfortunately for Magnus, there was the little matter of his previous posting. As police chief of Fargo, North Dakota, he hailed from one of the safest and whitest places in America. Fargo averages one homicide every two years, plus a famous Hollywood film by the same name helped make it synonymous with sleepy, small-town policing in the upper-Midwest.

    Richmond is not much bigger than real-life Fargo, but definitely poorer and more than 80 percent nonwhite. A decade ago, it was about to record an annual homicide rate of 47 per year. In terms of homicides per capita, Richmond was among the most dangerous places in the United States. 

    City officials in Fargo said Magnus had been effective during his 6 years as police chief there. Could his success dealing with “quality of life” issues in rural America be replicated in an urban environment with far greater racial diversity and no shortage of social dysfunction?

    “I really thought Fargo would be a disqualifier for me because of the demographics of the city,” he told The San Francisco Chronicle in 2005. Richmond’s municipal leaders, including Gayle McLaughlin, a Green Party member who will step down as mayor in January, decided that Magnus was the right man for the job anyway. Richmond hired Magnus in December 2005, and he has served throughout McLaughlin’s two terms as mayor.

    Magnus took one unusual step right away. Although most Richmond police officers live outside the city, he bought a home near downtown. From there, he could bicycle to work but, when he was off-duty, never get far from the daily challenges he faced. At home, he could hear police sirens late into the night, the occasional shot being fired, and members of his neighborhood association knocking on his door to report crimes nearby. (Since marrying Terrance Cheung, a top assistant to a county supervisor, Magnus has moved to a quieter part of Richmond, near the city outskirts.)

    In several recent interviews, Magnus explained what it took to re-orient police work in Richmond and establish greater trust in the department. During his nine years as chief, RPD reforms have fall into four main categories.

    1) Rewarding community connections

    Magnus began the process of change in Richmond by reshuffling the department’s command structure and promoting like-minded senior officers.

    He also ended the practice of putting “street teams” into high crime neighborhoods, where they would “roust anybody who’s out walking around, with the idea that they might have a warrant outstanding or be holding drugs.” In his view, that approach only “serves to alienate the whole population that lives in those neighborhoods,” most of whom are “good people not engaged in crime.” 

    Patrol officers were given more regular beats and directed to spend more time on foot, rather than in squad cars. Their job evaluations and career advancement are now tied to the success of their community engagement and individual relationship building.

    “We assign people for longer periods of time to specific geographic areas with the expectation that they get to know and become known by residents,” Magnus explains. “They are in and out of businesses, nonprofits, churches, a wide variety of community organizations, and they come to be seen as a partner in crime reduction. Our idea is that you’re not going to be able to just arrest your way out of crime, but that you have to develop a wide range of strategies that involve community members as partners to really improve public safety.”

    2) Diversifying the Force

    As chief, Magnus has made it a top priority to hire and promote more women, Asians, Latinos, and/or African-Americans. 

    “When you have a department that doesn’t look anything like the community it serves, you’re asking for trouble, no matter how dedicated and professional your employees are,” he says. “So an ongoing mission for us here is to hire the highest quality people that represent that diversity of the community, across the board. I don’t even just mean from a racial, ethnic, or gender standpoint. I mean in terms of life experiences, being connected to neighborhoods, growing up either in Richmond or cities like Richmond.”

    The RPD has changed record-keeping systems since Magnus took office, making it difficult to compare diversity figures directly. But, according to Deputy Chief Allwyn Brown, about 40 percent of the department’s 182 active police officers are white, while the remaining 60 percent are from minority groups. There are now 26 female officers on the force, including highly visible leaders like Captain Bisa French and Lieutenant Lori Curran. 

    3) Partnering with neighborhood groups

    Under Magnus, the RPD has worked closely with the Office of Neighborhood Safety (ONS), a city hall-based program which deploys a network of street-smart youth mentors to identify teenagers most at risk of joining gangs or engaging in gun violence.

    ONS has enrolled scores of young men and women in a “Peacemaker Fellowship,” designed to provide job training, counseling, and financial support to young people who agree to abandon a life of crime. Mother Jones hailed the program as a way for the city “to bring down its murder rate by paying people not to kill.”

    In a city with frequent marches and demonstrations, the RPD has also distinguished itself for working with community organizers to minimize street protest tensions. Even the RPD’s handling of large-scale disobedience, like a sit-in in 2013 at the entrance to the Chevron refinery or more recent skirmishing about the transportation of crude oil through the city by train, won praise from activists wary of most other law enforcement agencies. 

    According to Andres Soto, a native of Richmond and a leading environmental justice campaigner, the city has come a long way from the days when “there were not a lot of professional standards” in the hiring of new officers. Years ago, he recalls, Richmond employed too many “ex-military, thuggish cops and rednecks” whose behavior led to costly police brutality cases and civil rights suit settlements.

    “It can be helpful for officers to have had military experience,” Magnus points out. “But, at the same time, we also want people who can shift gears … and be able to interact, in a very different way, with community members, who can show empathy with victims of crime, who are not afraid to smile, to get out of the police car and interact in a positive way with people, who can demonstrate emotional intelligence, who are good listeners, who have patience, who don’t feel that it takes away from their authority to demonstrate kindness.”

    4) Better Training and Non-Lethal Weaponry

    Magnus has consistently promoted new training programs and the acquisition of non-lethal weaponry, including Tasers, designed to minimize the use of deadly force. 

    Richmond now participates, along with five other cities, in a nationwide Violence Reduction Network, sponsored by the United States Department of Justice. The network is supporting an upcoming RPD seminar on “procedural justice” that will focus, in part, on the problem of “unconscious bias” in police interactions with the public.

    To conduct this training, Magnus has enlisted the services of University of South Florida criminologist Lorie Fridell, who has researched and written about the problem of law enforcement officers acting, unfairly, based on unconscious associations between crime and members of racial minorities.

    An Officer Involved Shooting

    Conditions in Richmond don’t permit police reformers to rest on their laurels for long. On September 14, there was a fatal encounter between Wallace Jensen, an officer on foot patrol, and 24-year-old Richard Pedro Perez III.

    Already on probation for a previous gun incident, Perez was intoxicated and resisted arrest after a liquor store clerk reported that he had been shoplifting. According to the responding officer, Perez tried to wrestle his gun away. The three bullets fired at Perez resulted in Richmond’s first deadly “officer-involved shooting” since 2007.

    Some in Perez’s family wondered why the officer failed to use his Taser or nightstick to subdue the deceased. “These are serious questions asked by a community who pays for police enforcement tools,” editorialized La Voz, a bi-lingual newspaper published by activists involved in the Richmond Progressive Alliance, which backs Mayor McLaughlin.

    The Perez family retained a civil rights lawyer, who has threatened to sue the city. Meanwhile, Perez’s aunt invited Chris Magnus to the funeral, which he and Deputy Chief Brown attended in civilian clothes.

    Magnus also deployed his social media skills to disseminate detailed information about how parallel investigations of the incident are being conducted by the RPD’s Professional Standards Unit and the Contra Costa County District Attorney’s Office. (RPD maintains a website, a Facebook page, and the chief’s own Twitter account to fulfill its organizational “commitment to transparency and openness,” plus solicitation of citizen feedback even if “questioning or critical.”)

    “One of the things we tried to convey is that we have genuine sympathy for the family and acknowledge that the death of this young man is tragic,” Magnus said, noting that the “officer involved had to make a very tough decision in a matter of seconds.”  

    The Perez case led to a single protest by 35 to 40 people at RPD headquarters but many other residents seem to have reserved judgment about Officer Jensen. As one well-known Richmond progressive told me, “Most people had a lot of confidence that the police would look into it and deal with it.” Jensen remains on paid administrative leave pending the outcome of the two investigations into his conduct.

    The setting being Richmond, not Ferguson, both Perez and Jensen were Latino and fellow Spanish-speakers. The officer involved has no reported history of using excessive force. As a member of the RPD’s crisis negotiation team, he had received regular training on how to handle violent situations.

    Nevertheless, on the mean streets of Richmond, even a model for better policing and more trusting relationships with the community is now being tested once again. 

    It took supportive city leadership and nearly a decade of institutional change to get this far—an indication of how long and difficult the road ahead will be in cities where progressive influence is weaker and police reform far more contested.

    (Steve Early wrote this article for YES! Magazine, a national, nonprofit media organization that fuses powerful ideas and practical actions. Early is a journalist and author who lives in Richmond, California. He belongs to the Richmond Progressive Alliance and is currently working on a book about progressive public policy initiatives and political change in the city. He can be reached at Lsupport@aol.com.)

     

  • “But my union president won’t let me…”

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    I’ve been hearing from teacher union activists they feel stymied because their union president won’t let them carry out a project. It’s good that activists are trying to make their unions stand up for kids and I hope they keep at it.  At the same time the comment reveals the sense of powerlessness that comes from being stuck in the traditional “business union” model.  In this way of viewing the union, the union president is thought to know best. S/he’s considered maybe unwittingly like your boss (or parent).  But this way of regarding union officers reverses what is the rightful power relationship. After all, members’ dues, your money, pays officer salaries and members’ votes put them in office. The deepest, strongest power comes from the members, who “own” the union.

                If you’re feeling the union president “won’t let you” act, the first question to ask is whether a decision is rightfully the union president’s or whether it’s supposed to be made by an executive committee or the membership. While there are exceptions, New York City for example, it’s likely that you have a not too bad local constitution, as far as union constitutions go.  Election procedures are generally explicit.  Your local probably has bylaws.  The union structure is probably representative, on paper. But few members have actually read the union constitution or bylaws, and official regulations and policies are often ignored because members have not organized to defend their rights.  Yes, it’s often the case that people who’ve been elected are tired, authoritarian, lack imagination. It’s also probably true that members are passive and uninvolved and that elected officers feel everything is left for them to do.  What elected officials often don’t see is that in exercising power unilaterally, they block possibilities for others to be more active.

                Here’s how to get out of that space when you’re feeling frustrated that the union president is thwarting your vision and ideas.  Put the situation in a way that gives you (and other members) power: You’ve not yet figured out how to win other members to your point of view and/or use the union’s mechanisms for representation to make your voices heard. Solution: Study the union constitution and bylaws. Insist they be made available. Then get together with a few people who share your thinking. (Consider organizing a caucus for support.) And let the union president know who’s boss – the members. Need more advice? I have so much to say I could write a book. And have: The Future of Our Schools, on sale now at Haymarket Press for 40% off until January 12.

                In considering your end of year donations, I hope you'll put Teachers Unite on your short list. It does great work supporting NYC teachers and students to get rid of prejudicial, punitive disciplinary policies that force kids of color out of schools, into the prison pipeline. (I donate royalties from "The future of our schools" to TU.)

    You can follow me on Twitter and Facebook as well as my blog here at New Politics.  

  • The Mexican Crisis Deepens

    The Mexican government confronts a major political crisis on two fronts. The first is as a result of the massacre and kidnapping that took place on September 26 when police and other assailants in Ayotzinapa, Guerrero killed six, wounded twenty-five, and kidnapped 43 students. Since the massacre and kidnapping took place, there have been demonstrations in Guerrero, Mexico City, and several other states, some of them massive and some violent. Mexicans are appalled at the abduction of these young people and indignant at both the involvement of local officials and police and the national government’s failure to deal with the issue.

    Then, in early November, the media discovered that, in a flagrant conflict of interest, President Enrique Peña Nieto and his wife Angélica Rivera had a $7 million home in the exclusive Lomas neighborhood—the president’s wife call it “their real home”—a modern house that belonged to a subsidiary of Grupo Higa, a company that had done hundreds of millions of dollars of business with the State of Mexico when Peña Nieto was governor and which had just signed a contract on November 3 with a Chinese-led consortium to build a $3.7 billion high-speed railroad between Mexico City and Queretaro. The president and his wife quickly announced that the house was not a gift but that she was buying the home and the government canceled the contract for construction of the railroad.

    The killing and kidnapping of the students in Ayotzinapa on the orders of local government and carried out by the local police—against a backdrop of eight years of the war on drugs that has taken 110,000 lives, seen as many as 20,000 others disappeared, and left over one million displaced—has led to massive protest demonstrations over the last two months by students, teachers in Guerrero, in the Mexican capital, and in several other states.

    While the current crisis is very serious and the mostly peaceful protests have been inspiring and militant, so far the movement — without a strong organization itself and without having created a political leadership — will be challenged to bring significant reform to the Mexican government and to society at large. The movement is large, angry, and in motion, but it does not appear to be big enough yet to move the powers-that-be, who have indicated their willingness to use police and military repression to stop any threat to the government and the economic establishment.

    Though many Mexicans throughout the country are concerned and angry about the disappearance of the students and the government and police role in it, the protest movement so far has been concentrated in Guerrero where the crime took place, Mexico City, and other a few other western, central and southeastern states such as Michoacán, Morelos, and Oaxaca. The large and less populous states of the north, distant both geographically and culturally, have also seen some significant protests. The dominant groups at the center of the movement have been teachers and students, with some participation from middle class and working class groups. Most Mexicans have yet to take a stand and the working classes with few exceptions remain observers. With the left Party of the Democratic Revolution (PRD) implicated in the crime, the new Movement of National Renovation (MORENA) party still in formation and committed to an electoral strategy, and the public fed up with politics as usual, there seems to be little chance that this movement can find a political vehicle to give expression to the movement.

    Peña Nieto’s government has been embarrassed by the revelations of the president’s conflict of interest, the government at the highest levels and shaken by the wide-spread criticism and massive protests. Still, it has shown few signs of division and little lack of confidence in dealing with the crisis.

    Realizing the depth of the crisis, the extent of the public disaffection, and the size and significance of the movement, on November 27 Peña Nieto took for himself the movement’s slogan “We are all Ayotzinapa!” In a remarkable official statement showing that the government has been shaken by the crisis, he said, “The unfortunate events in Iguala have shown that Mexico has deficiencies and conditions to overcome. The shout ‘We are all Ayotzinapa’ is a cry to continue transforming Mexico. The shout ‘We are all Ayotzinapa’ is an example of a nation that has come together in solidarity in difficult moments. As a society we should have the capacity to channel our pain and indignation into constructive propositions. Facing the circumstances in which we find ourselves, we will demonstrate again the unity, the character, and the determination of the Mexican people. The road for Mexico should be peace, unity, and development.” At the same time, Peña Nieto proposed the creation new anti-corruption system, government take-over of crime-controlled municipalities, and special economic zones to help the country’s most backward regions.

    The president, his interior minister, the attorney general, and the head of the army and navy have taken a clear stand indicating their preparedness to use a heavy hand against protestors who become a threat to the established order. Still, should new crimes such as took place in Ayotzinapa continue to be committed or should there be new revelations of presidential corruption, the movement could grow and spread. Or if Mexico’s independent labor unions were to throw themselves into the balance on the side of the protest movement that could be decisive. And we have seen some very tentative moves in that direction. But for now it seems the government is intent on dragging out the investigations, accompanied by pledges of its concern, sincerity, transparency, and seriousness, until December 12 when the Christmas season begins, lasting until January 6, no doubt believing that by then Ayotzinapa will have become history.

    Two Months of Protest

    The protests over the murders and disappearances that began in late September continued throughout October and reached a peak on November 20, anniversary of the beginning of the Mexican Revolution when tens of thousands—some say hundreds of thousands—marched and rallied in the zócalo, the national plaza. Beginning in late September, protestors, striking out at symbols of government and politics burned the Iguala city hall, the Party of the Democratic Revolution state office in Chilpancingo, and in a large protest on November 8, burned the door of the National Palace in Mexico City. The tense atmosphere and the authorities’ tendency to use a heavy hand can be seen in the police incursion into the National Autonomous University of Mexico in Mexico City and a military unit’s entrance into the Autonomous University of Coahuila in Torreon, Coahuila—reminiscent of the military take over of UNAM in 1968 and again in 1971.

    The parents of the 43 disappeared students made a pilgrimage through neighboring states on their way to Mexico City for the November 20 demonstration, continuing their demand that their children be released and returned to them alive. While the movement’s slogan has been “They took them alive, and alive we want them back,” many believe that the students must already have been killed. The Mexico City demonstration was by far the largest, but there have been dozens of others, some protests of thousands in several Mexican states. A number of university campuses have seen not only protests but also strikes by students, faculty, and workers. And in the demonstration in Mexico City on October 28 unions that form part of the National Union of Workers (UNT) joined the students. Yet, at the same time it should be noted that the leadership of the large public employees union (ISSSTE) simply ignored the student disappearance and the scandal of the presidential residence and expressed its continued support for Peña Nieto, for the Institutional Revolutionary Party (PRI), and for the government.

    As a result of the November protests in the zócalo in Mexico City, eleven protestors were arrested and charged with criminal association, mutiny and attempted homicide of a police officer. Amnesty International and many Mexican organizations have called the charges highly exaggerated. The arrests have led to another protest movement especially among university students calling for their immediate release. Therefore, there are now in Mexico two parallel protest movements, one calling for the 43 students kidnapped at Ayotzinapa to be returned alive and the other calling for the release of the 11 students arrested for protesting the Ayotzinapa disappearances. The missing Mexican students, their families, friends, and the movement have received tremendous international solidarity from groups of all sorts around the world, with protests staged at Mexican embassies and consulates in several countries. Many human rights organizations in Mexico and around the world have decried the Mexican government’s failure to adequately respond.

    The Government United

    The revelations of the presidential couple’s occupation of a home owned by Grupo Higa which had done hundreds of millions of dollar deals with Peña Nieto when he was governor and which stood to be involved in a multi-billion dollar deal with him as president caused some embarrassment and discomfort for the president, but it failed to open up any rift within the high levels of the administration. The conservative National Action Party (PAN) in particular went after the issue, but that was of course to be expected from the opposition party. Peña Nieto and his cabinet appeared absolutely united around a hard line toward violent protest accompanied by declarations of their commitment to see justice done.

    President Peña Nieto speaking on November 20, the 104th anniversary of the Mexican Revolution, established the government’s position and the tone of official statements. “Mexico is wounded, but the only way to alleviate this pain is justice and peace,” he said. Mexicans, he told a special meeting of the executive, judicial, and legislative branches, want the law to be observed and want order to be established.” Violence, he said, was absolutely unacceptable, stating that both the government and the society reject it. At the same time, he asserted the “loyalty, nobility, and professionalism” of the armed forces.

    Similarly, Juan N. Silva Meza, president of the Supreme Court, asserted that Mexico’s Revolution of 1910 had left the country with institutions and laws so that it could avoid in the future an event as bloody as the Mexican Revolution. In these turbulent times, he said, all branches of the Mexican government should be united. The Secretary of National Defense, Salvador Cienfuegos Zepeda, speaking on the same occasion and receiving an award for fifty years of service, said, “Violence of any kind is unacceptable” but added that the country needs a “plurality of voices.” Solving the problem of violence, said the Secretary, was not just a problem of the state but of the entire society. What these statements suggest is that while protest has surged from below, it has had little impact on the government which has dedicated its energy to developing a narrative of the crime and a story about how it is handling the issue which will calm critics and placate the public.

    The Fabrication of an Official Story

    Since our last report on these events, the government and the media have worked to establish an official story with the goal of proving that they have uncovered the wrong-doers, that they are seeking justice, and that the matter can soon be considered a closed case. Yet, because the Mexican public knows that the police generally use torture to obtain confessions that often prove false, few believe the official story.

    The official story goes like this: Ayotzinapa Mayor José Luis Abarca Velázquez and his wife María de los Ángeles Pineda Villa, both affiliated with the leftist opposition Party of the Democratic Revolution (PRD), were responsible for the police attack and for then turning over the students to “Guerreros Unidos” (United Warriors), a criminal gang that, according to authorities and the media suffocated 15 and then killed the rest one way or another, threw their bodies into a pit, poured on gasoline and burned them, and finally threw the ashes in a river. The Mexican army officers at a local base claim to have somehow remained unaware of the mayhem taking place in Ayotzinapa.

    The mayor and his wife, who had been fugitives, as well as police officers have been arrested. The governor of the state, Ángel Aguirre Rivero, also of the PRD, had already resigned on October 3.

    Many doubt this quasi-official narrative of the events, having no faith in the government or the police. One reason for the widespread doubt it that Mexicans know all too well that the military and police act with impunity and that confessions extracted through torture always produce statements that corroborate an official narrative concocted by the authorities to cover up wrongdoing.

    Mexican Justice: Torture to Support Confession of an Official Story

    For decades both Mexican and international human rights organizations have documented widespread torture in Mexico. On Sept. 4 of this year Amnesty International released a report entitled “Out of Control: torture and Other Ill-Treatment in Mexico” stating that “…torture and other cruel, inhuman or degrading treatment or punishment play a central role in policing and public security operations by military and police forces across Mexico. These practices are widespread and are frequently condoned, tolerated or ignored by other law enforcement officials, superior officers, prosecutors, judges and some human rights commissions. The result is almost total impunity for abusers and a real fear among the population that arrest for any reason is likely to result in torture.

    The U.S. State Department’s “Country Report on Human Rights Practices 2013” for Mexico similarly concluded, “There were frequent reports of citizens and foreign nationals beaten, suffocated, tortured with electric shocks, raped, and threatened with death in the custody of arresting authorities. According to the human rights nongovernmental organization (NGO) Institute for Security and Democracy (INSYDE), other torture practices included hanging individuals from their feet, fingers, or neck.” This kind of torture used by the police in the process of their “investigations” means that one can have no trust in anything said by the police or their supposed “suspects.

    One of the independent Mexican human rights organizations, CentroProdh, has raised the slogan, “Torture is not justice. Stop the fabrication of guilty persons.” Their website carries a graphic that clearly shows the “cycle of torture,” the system by which the police and military extract false confessions and fabricate narratives to explain crimes for which the police themselves are, not infrequently, responsible. The website recounts the sad stories of men and women tortured by soldiers and police officers.

    This scenario is well known, as Amnesty International wrote in its Annual Report on Human Rights Practices 2013, “There was widespread use of arbitrary detention, torture and ill-treatment to obtain information and confessions from suspects under interrogation. The CNDH reported receiving 1,662 complaints of torture and ill-treatment during the year. There were no reported convictions for torture during the year.” At the same time, says Amnesty in the same report, 98 percent of real crimes go unpunished.

    Mexican civilian authorities, the military, and police count upon the passage of time to take care of all of these problems. That is, as time passes crimes become more difficult to solve. Witnesses die, or are killed. Evidence decays or is lost. The media loses interest in old crimes as it moves on to new ones, with new photos of beaten and bruised men, looking terrified, holding guns in the glare of the flash. What was news becomes history.

    The most famous example of this strategy, of course, is the story of the femicides, the killing of young women in Ciudad Juárez across the border from El Paso. Since the 1990s hundreds of girls and young women in Juárez have been abducted, their bodies disfigured, and murdered, while others disappeared completely. Many of the murder victims bore the scars of what had apparently been ritual, sexual, sadistic murder. The authorities concocted various narratives over the years, arresting and charging a number of individuals for one or more of the murders representing only a small percentage of all of those killed. All of this takes place in the shadow of the multinational corporations’ maquiladoras where many of the young women worked. There have been hundreds of journalistic articles, academic studies, national and international investigations as well as the documentary “Señorita Extraviada” (Missing Young Woman). What emerges from any serious look is, at best, the incompetence of the police and, at worst, their complicity in a cover up and perhaps in the murders themselves.

    We used to think that Juárez with its 400 or more dead girls and women was as bad as it could get. Then came President Felipe Calderón and his drug wars of 2006-2012. Calderón dispatched tens of thousands of federal police, mostly to the northern border region of Mexico, to fight the drug cartels. The result — in struggles between police and drug dealers and between rival drug lords — was the killing of over 100,000 people, the disappearance of 20,000, and the displacement of an estimated 1.6 million. Investigation of the more than 100,000 homicides committed led to conviction in only 1 to 2 percent of the cases.

    There are plenty of atrocities. Mexico has a long history of massacres, many of them political. There was the Aguas Blancas massacre of 17 farmers in Guerrero on June 28, 1995, members of Organización Campesina de la Sierra Sur (South Mountain Range Farmer Organization). Then, too, the Acteal massacre of 45 poor farmers, members of Las Abejas, a pacifist peasant organization carried out by a paramilitary organization in Chenahló, Chiapas on December 22, 1997. Those were political massacres. Then came the drug war period. In June of 2010 Mexican authorities found a mass grave in Guerrero containing at least 55 bodies and perhaps as many as 100, apparently the victims of a mass execution (although we don’t know why). That same month, a grave in Nuevo Leon in the north of Mexico was found containing 70 bodies, also apparently a mass execution, reason unknown.

    One can go on and on with these lists: 193 bodies in a common grave in San Fernando, Tamaulipas in April of 2011. That same month, 340 in a mass grave in Durango. And many other mass graves of 30 or 40 since then. Also, of course, the 19 mass graves found while investigating the disappearance of the 43 students. The dead were mostly not important people. Many, no doubt, were drug dealers, but there were also workers, farmers, students, mothers, children, old men and women. So the police did not think that their cases called for a serious investigation. Their names went on a list, their photos in some cases appeared in the newspaper. They have been dead a long time now, and so, of course, the witnesses have moved, or died, or perhaps themselves been killed. Evidence has decayed or disappeared. The Christmas holidays have come and gone. They will have become part of history, and their investigation will be not police work, but work for historians.

    The Role of the United States

    The United States government and American business exert enormous power on the Mexican government in many different ways. U.S. corporations invest billions in Mexico and exert economic and political influence there as well has having a tremendous impact on Mexican society. The American president, U.S. diplomats, government officials, Senators and Congressmen also develop ties to their Mexican counterparts and exert influence affecting policies. The U.S. Military, intelligence agencies, and various police forces such as the DEA, the Bureau of Alcohol, Tobacco, Firearms and Explosives and others also collaborate with and sometime become directly involved in Mexico. Washington has spent $3 billion in the last six years on the Mérida Intiative, a border security, counter-narcotics, and counterterrorism program established by the George W. Bush administration in 2008. The U.S. Defense Department also spends millions of dollars to train the Mexican military. Both the U.S. government and U.S. corporations have millions of dollars that can be distributed in Mexico to help to lubricate the machine of government to manufacture the results they desire.

    President Barack Obama repeatedly lauded the government of President Felipe Calderón (2006-2012) and its war on drugs and has, in the last two years, praised President Enrique Peña Nieto, even as tens of thousands of Mexicans were killed in the drug wars, thousands more disappeared, and hundreds of thousands were displaced. Yet, it would be a mistake to argue, as John M. Ackerman does that President Barack Obama and the United States Congress are directly responsible for the tragedy of the 3 missing students, and likely massacred student activists in the Mexican state of Guerrero—and for the political crisis that has followed.”

    While subject to enormous pressure, Mexico is not a puppet state run by the U.S. government, but an independent capitalist state with its own government, rival political parties, and policies. The Mexican capitalist class and la clase política together with the political parties and the state bureaucracy are principally responsible for what happens in Mexico, although clearly the U.S. support for the Mexican government and military dramatically magnifies the level of violence and damage to Mexican society.

    The Crisis of the Party of the Democratic Revolution

    While the disappearance of the 43 students has challenged the ruling Institutional Revolutionary Party (PRI) of President Enrique Peña Nieto, it has had a devastating impact on the left-of-center Party of the Democratic Revolution (PRD). The PRD, founded in 1989 by Cuauhtémoc Cárdenas and other leader of the PRI, former Communist Party members and other leftists, adopted a social democratic program, affiliated with the Socialist International, and became a major left-of-center political force, although because of corporate media and electoral fraud it was never able to win a presidential election.

    Whether the presidential candidate was the more statesman-like Cárdenas or the more populist Andrés Manuel López Obrador, the PRD was a force to be reckoned with. Kept from claiming the presidency, the PRD over the years had a substantial congressional delegation in both the Senate and the House, governed several states, and presided over many municipalities. Despite corrupt political leadership and proof of fraud within the PRD itself, the party continued to win the support of about a third of the Mexican people. The party, however, is now in crisis. The events at Ayotzinapa—a town governed by a PRD mayor in a state headed by a PRD governor—could lead to the crumbling of the party.

    Cárdenas, the founder, three-time presidential candidate (1988, 1994, and 2000), the symbolic leaders and the moral authority of the party announced on November 25 that he was resigning from the PRD. Cárdenas, now 75 years old, made the announcement of his resignation after meeting with other historic and current leaders of the PRD who have said that they too may leave the PRD. Cárdenas declared that the PRD was “on the verge of dissolving, or ending up a simple political-electoral franchise subordinate to interests alien to those of the broad base of its members.” Cárdenas’ difference with the party leadership have to do not only with Ayotzinapa, but with the PRD’s having signed the Pact for Mexico, joining with the PRI and the conservative National Action Party (PAN), and for all practical purposes supporting President Peña Nieto’s neoliberal economic program. Cárdenas continues to fight to preserve the Mexican state’s ownership of the oil industry—originally nationalized by his father President Lázaro Cárdenas in 1938—and for keeping oil exploration, production, and refining out of foreign hands.

    Not surprisingly, Andrés Manuel López Obrador, who not long ago resigned from the PRD to establish the Movement of National Renovation Party (MORENA), said that Cárdenas had done well to resign. Yet López Obrador, who was the PRD’s presidential candidate in 2006 and again in 2012, has also been linked to the PRD establishment in Guerrero. As a presidential candidate of the PRD, López Obrador campaigned alongside the PRD state governor and Iguala mayor in Guerrero, and his opponents have suggested that López Obrador and MORENA are also tainted, a charge denied both by him and leaders of MORENA.

    Constituent Congress? What Does He Mean?

    Just days before his resignation, alluding to the events at Ayotzinapa, Cárdenas called for the convening of a constituent congress to write a new Mexican Constitution as the only way for the country to escape from the crisis in which it finds itself. Historically in Mexico and other nations, a constituent assembly or congress has usually arisen from a revolution, a deep political crisis, some major social upheaval leading to a new balance of forces and a new leadership group. Such a constituent congress, even if remaining a capitalist system, often completely changes governmental structures.

    Over the last two decades the Zapatista Army of National Liberation and other leftist organizations or social movements have also called for a constituent congress but with the notion of the total revamping of the government. Cárdenas, however, seems to see a constituent congress as leaving the country’s fundamental institutions intact while providing a space for democratic discussions. It is quite doubtful that there exists a large enough, broad enough, and deep enough social movement at this time to force the calling of such an assembly by the government or to call such an assembly on its own accord.

    What are the Movement's Prospects?

    The current situation is probably the deepest crisis since the events surrounding the 2006 presidential election, believed by many to have been illegal and fraudulent. At that time, Andrés Manuel López Obrador’s followers organized demonstrations of up to one million people and occupied the major thoroughfares of Mexico City for weeks. The current demonstrations, large and militant as they have been, have not reached that level.

    Still, the movement calling for the students to be returned alive and in protest against government at all levels has been growing. Should the movement become larger and stronger, the government will be prepared to use such massive repression that it is crushed, the leaders jailed, and the public demoralized. The precedents for this can be found in 1959 railroad workers strike, 1968 student movement, 1976 electrical workers strike.

    The Mexican State: Divided, Corrupt, Tending toward Crisis

    The combination of angry protests from below over the murder and disappearance of the students and the scandal at the top have made this the most significant Mexican political crisis since the 2006 elections when protests over election fraud brought a million to the capital and protestors blocked streets for weeks. The President of Uruguay, commenting on the disappearances, called Mexico “a failed state,” a remark he almost immediately retracted after Mexico protested. His comment however raised again the question posed only a few years ago by Janet Napolitano, when she was Secretary of Homeland Security, and said that Mexico’s drug dealers posed an “existential risk” for Mexico. Many others have suggested over the past several years that Mexico is a failing state. And others have asked, if it is not a failing state, then what what sort of state is Mexico?

    The suggestion has been made by various analysts that it is a “narco-state” controlled by the drug lords, most recently in Le Monde Diplomatique. One might draw from a narco-state analysis that the goal should be a return to capitalist rule of law, perhaps as the first stage of a broader struggle. The conclusion that Mexico is a narco-state, however, is fundamentally wrong. Mexico remains a capitalist state representing the great financial and corporate interests of the country—some of which are those of drug dealers—but divided into political fiefdoms, riddled with corruption, and facing tremendous centrifugal forces as a variety of forces from drug cartels to self-defense groups to indigenous movements attempt to achieve autonomy at the expense of the central government, creating the tendency toward a permanent crises of governability.

    The government serves the interests of the wealthiest Mexicans and of the largest domestic and foreign corporations, allowing the continued deterioration of the lives of middle class, working class, and poor Mexicans. The power of the state is used principally to enhance the wealth and power of legitimate business, even if it is true that it has also become deeply intertwined at many levels with the drag dealers. Mexico’s politics do not revolve around drugs, they revolve around capitalist finance, production, and trade. The trade policies such as North American Free Trade Agreement (NAFTA) of 1994 and the Trans-Pacific Partnership (TPP) now under negotiation are the result of collaboration between politicians, government functionaries, and corporate leaders.

    Similarly, the neoliberal economic “reforms” of the last two years that have brought labor, education, and energy production and the oil industry more into line with demands of national and international capital. The labor reforms in particular have increased the power of business and reduced the already limited power of unions and workers to organize, strike, and negotiate.

    Drug dealing, it is true, represents a multi-billion dollar business, but it is only one of several sectors which bring billions of dollars to the foreign or Mexican corporations in Mexico. Drugs are more or less of the same magnitude as the other large and important sources of earnings, namely tourism, manufacturing, petroleum, mining, and remittances from workers abroad. In rather rough round numbers the role of these sectors in the country’s earnings are:

    • Manufacturing exports – $110 billion
    • Drugs – estimated between $13 and $50 billion
    • Petroleum – $32 billion
    • Remittances – $22.4 billion in 2012
    • Mining – 19.4 billion in 2013

    The Mexican billionaires who control these sectors dominate the Mexican state, and most of them are not drug dealers. The problem is that the federal government’s ability to maintain the monopoly of violence and to control the society tends, because of the drug dealers powerful economic interests, to face a constant, but never realized, crisis of potential disintegration.

    There is no doubt that the illegal nature of the drug business leads drug dealers and those they work with in government, military, and the police to adopt an extralegal approach—often brutally violent in their dealings with the citizenry. It should be pointed out that Mexican authorities often used such brutal methods of repression long before drugs became so significant, although it is true that the situation is much, much worse today.

    The involvement with drug dealers and other criminal gangs of politicians of all parties, as well as of the government, the military, and the police authorities, at all levels from top to bottom in most Mexican states, does give the government the character of a political mafia that is prepared to use extortion, kidnapping, rape, and murder against the citizenry. Consequently citizens, who never had any confidence in the police, have increasingly little confidence in government of any sort.

    Yet, at the same time, to use a term more often applied to Turkey, “the deep state,” that is the “state within the state” remains a fundamentally capitalist state controlled by high finance, major corporations, the political party leaderships, the highest level government officials, the military command, and the top level police officials. The function of this deep state is to protect and enhance the interests of capital over and against those of the Mexican people.

    Tens of thousands are in motion throughout Mexico, demanding justice from the government, and many around the world support them. The struggle today is not simply for what government officials and the media call “the rule of law,” that is capitalist business as usual, but for a genuinely democratic society and a government committed to social justice. As the call for a constituent congress suggests, many in Mexico believe that the government such as it is now constructed around the interests of Mexican and foreign banks and corporations could ever achieve such a goal. The struggle is for a society where the people come before the politicians, the wealthy, and profits and it is a fight that deserves our full support.