November 11 2024 Anniversary of the 1919 Armistice Day Massacre in Centralia Washington

This is a day which recalls to me not the heroism of our veterans in battle on foreign shores nor the endless roll call of our sacred dead who have fallen in such distant and oft-forgotten places, but of those whose struggles to survive here upon returning home have been met not with brotherhood and solidarity but with abandonment and brutal repression.  

     Veterans Day has always been a family day of remembrance for us, both my father’s and my partner Theresa’s to begin with, Navy and Army respectively and having grown up together until pulled apart by service in the Korean War. Then there are her uncles, four of her father’s older brothers who served in the Second World War; my uncles Sargent John Weeks US Army who was a Bataan Death March survivor, Commander Robert Eigell USN who was instrumental in the development of the Navy’s EOD service, and Captain Terry Baker USM who flew in the Korean and Vietnam conflicts and was also a U-2 pilot.

      I remember also my sister Erin’s partner Tom Newman, who began as a US Army Ranger LT, changed his MOS to Intelligence and earned the Special Forces patch, then vanished into the special operations community for 27 years of service, til he died of covid as a federal agent assigned to Hong Kong. Erin says the Army played the Ballad of the Green Berets at his funeral, on bagpipes, and never was there a more mournful wailing.  

     But also I think of a boy my partner Theresa partly raised, who was prescribed oxycontin in a military hospital after being wounded in Iraq and returned home as an addict, thinking he was Jesus and giving sermons to the pigeons while living in the streets of the city, and many years since last seen.

     Today I think of the plight of our veterans, far too many of whom die by suicide or wander the streets of our cities as homeless apparitions of the failures of our democracy which include the guarantee of our universal health care, housing, and material wellbeing as a precondition of our right to life, in terms of the Armistice Day Massacre of 1919, which occurred only a couple hours drive from my home, and with which I have a personal connection through the family of my partner Theresa. Her grandfather John F. McKay, an Industrial Workers of the World organizer and Socialist, was changed by this defining moment from an ideologically motivated politician and labor activist to a leader of direct action for whom unions were an instrument not simply for fairness and the dignity of labor, but for the survival of the powerless and the dispossessed.

     Her father Gene remembered when the last IWW prisoner of this incident was freed from prison and came to live with them; Ray Becker, held for twenty years because he refused to name names or give up his fellows to the police, and refused a pardon which came attached to the enormous boat anchor of recognition of the state’s right to criminalize labor unions.

      Twenty years of beatings, starvation, torture, solitary confinement in a lightless box, brutal labor, and he spoke not a word which might have saved him but damned another to anyone. That’s a man I wish I had known, and can admire as a shaping force of my partner’s family history and of the idea of labor unions and of America as a Band of Brothers.         

     I can’t think of a better example of heroism to grow up with, and I’d like to share the story as it is known with us all.

      As related in the website of the Thurston-Lewis-Mason Central Labor Council; “The trial arising from the Armistice Day massacre of 1919 in Centralia, Washington would be on many lists of the most important cases arising from labor and management clashes. It was, at the time, considered one of the most important labor management cases in the United States. The incident was on the front page of the New York Times. William “Big Bill” Haywood, head of the radical union Industrial Workers of the World (IWW), was concerned that several of his members would be found guilty and sentenced to death. It seemed to some that the case might be as notorious as the Sacco and Vanzetti case. Some felt it would rank with the famous Haymarket case of 1886 in Chicago in which four men received the death penalty and were, in fact, executed.

     The county in which Centralia is located was a significant center for organized labor. At that time, seventeen unions comprised the Central Trade Council. This council in turn represented an estimated 3,000 union members. The power of organized labor was evident in the Labor Day Parade on September 1st, 1919. The unions staged a parade described as “the biggest parade ever held in Centralia.” Timber workers, coal miners, barbers, printers, carpenters, retail clerks, and railway brotherhoods all took part in the parade. Plans were announced about that time to build a new labor temple.

     The Centralia case arose as a result of deaths and injuries following gunfire near the union hall of the radical labor union, the Industrial Workers of the World, whose members were called “Wobblies.” The IWW is an international union founded in Chicago, Illinois, in 1905 by a few hundred socialists, anarchists, and radical trade unionists. Its radical nature is shown by its chief goal: the abolition of the wage system and control of the workplace by the workers.

       Conflict between labor and management had a violent history in the Northwest timber industry. IWW union halls were raided and pillaged again and again. Members of this radical union were frequently beaten and tarred and feathered and forced to leave town. In 1918, the IWW had a union hall which was located a few blocks from the union hall used by them in 1919. That hall was attacked and wrecked by participants in the 1918 Red Cross Parade. The members inside were maltreated and driven out of town.

     The union members were thus very much aware of the dangers that the 1919 parade posed to them. Both the secretary of the local and the proprietress of the hotel in which the union headquarters was located in separate meetings sought the protection from the chief of police prior to the parade. The police chief was not at all reassuring, and both parties left the meetings feeling they would be without police protection during the parade.

     Moreover, the usual turn-around point for a parade was a block and a half south of the union hall. This parade was going to turn around, according to the local newspaper, two blocks farther north, which would place the paraders in front of the union hall. Why would the parade route be changed, the members wondered, other than to raid the hall? Their attorney, Elmer Smith, had been told by a friend that the raid would occur. He advised the local union secretary accordingly.

     The union was so sure that the raid would occur that it printed one thousand leaflets and delivered them door to door in Centralia. The leaflet pointed out that a raid was going to occur and asked the citizens to do what they could to try to prevent this from happening.

     The IWW union members had a meeting and discussed what to do. The local union secretary consulted Elmer Smith, their attorney, who advised them that the union hall was, in a sense, their meeting place, and, to fact, a secretary of the IWW union local lived there. Many of the members spent a great deal of their time in the union hall on weekends or between jobs. Therefore, Elmer Smith said, the union members had a right to defend themselves in the hall against attack threatening bodily injury or injury to their property, even if such defense necessitated the use of firearms.

     The parade was scheduled to begin in the afternoon. In the morning, Attorney Elmer Smith made a trip to the IWW hall to confer again with Britt Smith. Tom Morgan, the IWW member who testified as the state’s witness, claimed to have witnessed this conversation. He testified that he saw Britt Smith pointing to the buildings across the street where IWW riflemen were to be stationed. If true, this would mean that Elmer Smith knew, and tacitly approved of the non-legal plan for self-defense. Elmer Smith only remained in the hall a few minutes.

     In the afternoon some of the IWW members left the hall to station themselves elsewhere. There were several inexpensive hotels nearby which catered to loggers who lived in the logging camps on weekdays and who regularly rented rooms on the weekend.

     The seven who remained in the hall were Wesley Everest, Ray Becker, Tom Morgan, Britt Smith, James McInerney, Mike Sheehan, and Bert Faulkner. Everest, Becker, Britt Smith, and McInerney were armed with a pistol. Two groups of defenders left the hall to station themselves elsewhere. Three men armed with rifles stationed themselves on Seminary Hill over a thousand feet east of the hall. They were Loren Roberts, Bert “Curley” Bland and Ole Hanson (Hanson was never apprehended.). O.C. “Commodore” Bland and John Lamb occupied a second floor room in the Arnold on the opposite side of Tower Avenue and a little north of the hall. “John Doe” Davis went with a concealed rifle to the Avalon Hotel on the opposite side of Tower Avenue and slightly south of the IWW hall. Davis was never apprehended. There was testimony that Eugene Barnett was also in or near the Avalon, but two witnesses corroborated his testimony that he was in the lobby of the Roderick Hotel when the gunfire took place which was next door to the IWW hall.

     Usually there are few spectators at the very end of the parade since it is quite some distance from the heart of the business district; but quite a crowd had gathered in the area near the IWW hall. Why was this so? There were many, according to one commentator, who remembered the raid eighteen months earlier of the old IWW hall which took place while a Red Cross parade was passing nearby. Some spectators had undoubtedly heard the rumors or seen the handbills passed out by the local IWW members. Those who wanted some excitement got more than they expected that day. Curiously, one of those bystanders near the IWW hall was the county prosecuting attorney.

     Warren Grim gave the command to “Halt, close up ranks!” The Centralia Legion group had already fallen well behind the Chehalis Legion group.

     Far and away the most authoritative book, and indeed the only book which treats the entire incident, is Wobbly War: The Centralia Story by John McClelland, Jr. The events in Centralia resulting in the trial are best understood by quoting extensively and summarizing the key facts from his book.

     The celebration of the first Armistice Day in Centralia was planned only four days in advance. Members of the Grant Hodge post met in the Elks hall on November 7 and decided it would be “strictly a military day.” They agreed to wear their uniforms. Everyone who had an American flag was to display it. And of course there would be a parade followed by a patriotic program.

     The line of march would be led by the Elks band followed by the Mexican border veterans, Spanish-American War veterans, Boy Scouts, Red Cross, Salvation Army, Elks lodges of both Centralia and Chehalis, and any others who wanted to march and show their patriotism. The Chehalis and Centralia Legionnaires would be the last of the marching groups. The parade route was north on Tower to Third Street, then back the same way to the high school, where a speaker was to give an oration.

     The edition of the Chronicle reporting these parade plans contained an editorial quoting a ringing resolution adopted at the recent Elks national convention pledging “all lawful means to combat the IWW and kindred organizations.” But lawful means were lacking in Centralia, or so city and county officials decided. There remained another way, used before in Centralia when action was called for and good men with right on their side were willing to act.

     Raids on IWW halls in the Northwest were so numerous and effective that by the fall of 1919 few were left. In the war on Wobblies the opening of a hall in Centralia was regarded as a setback and so it was a surprise to no one, including the IWW, when plans to do something about it were openly discussed and reported. Unless law officers intervened, a raid was sure to come. It was only a question of when.

     Raids were easy. No weapons were necessary. Raiders simply kicked in the door if it was locked, pushed any Wobblies on hand out into the street, then took everything that could be lifted or burned or smashed it. With a small hall like the one on Tower Avenue a raid could be over in minutes.

     But when should it take place? The fact that the parade route was unprecedentedly long—all the way to Third Street before turning around, a route which would cause the parade to go past the IWW hall, located between Second and Third, going and coming—was often cited as evidence that Legionnaires decided in advance that a quick raid on the hall could be accomplished as a part of the patriotic events of Armistice Day. Parades in prior years had turned at First Street.

     In any planning that was done, Legion leaders were in the forefront. Dr. Livingstone, the Legion commander, was the chairman of the Citizens Protective Association and held the office of leading knight in the Elks lodge. Warren Grimm, who succeeded Livingstone as commander of the Legion post, was a committee chairman in the protective association. Leslie Hughes, the police chief, was chaplain of the Legion, and C.D. Cunningham was historian.

     It was clear that the law was not going to provide any protection. If a mob attacked, the Wobblies would have to provide their own defense, if there was to be any.

     As Armistice Day neared, the men discussed their plight, and their courage improved. They convinced themselves that the hall had to be defended. Furthermore they felt challenged. The protective association, with its bold meetings reported in the press, seemed to be announcing its intentions to make an assault.

     On Saturday night, the Wobblies gathered in their hall to talk about what they were going to do.

     On Sunday a general meeting, open to all was held. After the meeting those who remained talked again about defense of the hall. The defense strategy was to catch them in a cross fire. Some defenders would station themselves in upstairs rooms of the rooming houses in the neighborhood where they could get a clear shot at anyone attacking the hall from the front. The Arnold and the Avalon were the closest. The Wobblies decided they had better be ready when the parade came by. Britt Smith quoted Elmer as saying, “’Britt, they are going to raid the hall. What are you going to do about it?’ I said that if they started to raid the hall, we were here, and by that I meant we were going to protect the place.”

     Seven Wobblies chose to stay where the action would be, if there were any—in the hall itself. Four of these were willing to fight with guns if need be. . .Britt Smith had to stay in the hall. It was his home. And as the paid secretary of the local IWW unit, he was regarded as the chief of the local Wobblies. He had a revolver. Bland and Lamb, walking home after the Sunday night meeting, made their decision. The hall ought to be defended and they would help. They rented a room in the Arnold, almost directly opposite the hall, and went there on Armistice Day. Bland took a rifle. Lamb went unarmed.

     Jack Davis was to be in the Avalon Hotel.

     Ben Casagranda, an enlisted man, had come back from service overseas and opened a shoeshine parlor. He married and was living in an apartment on Center Street. His wife said she wasn’t feeling well on November 11 and didn’t intend to watch the parade. “You’d better go,” her husband said. “This may be the last time you will see me.” Then he kissed her goodbye and left. Mrs. Casagranda recalled that “afterward, when I thought over what Ben had said, I became worried and finally decided to go downtown and ask him not to march in the parade. I hurried down Tower but I was too late. The parade was going by and I found that Ben was among the marchers.”

     By two o’clock the parade was moving—the band, the Boy Scouts, the color bearers, the Elks wearing their jaunty blue caps, a contingent of ex-marines and sailors, the Chehalis Legionnaires and finally the Centralia unit with Lt. Warren Grimm marching at the head. At the end, behind the Legionnaires, were several open cars carrying nurses, Red Cross workers, and citizens who just wanted to be in the parade.

     A hand held high. A shouted order. These set in motion the tragedy of Armistice Day, 1919, in Centralia. All of the parade was past the Wobbly hall except the Centralia contingent and several cars bringing up the rear. The Centralia group had fallen behind and a wide gap separated it from the Chehalis Legionnaires marching ahead. But when he reached the intersection of Tower and Second, with the men he led directly in front of the hall, Warren Grimm turned, held up his arm, and called out: “Halt, close up ranks!” The rest of the parade was moving on and the space between them and the Chehalis marchers was widening rapidly.

     Because of what happened within seconds after the order was given, the intent of the halt seemed to be to give the Centralians a chance to drop out of the parade, make a quick assault on the Wobbly hall, then resume the march, perhaps catching up with the rest of the parade before it reached the reviewing stand.

     Some of the men talked about a raid as they marched south on Tower. One of these was Dr. Frank Bickford, at forty-nine a mature and respected medical doctor who was in the front ranks. When the order to halt was given, he decided that right then was a good time to do something about the Wobblies. He turned to others near him, volunteered to take the lead, and started for the hall. When he looked back and saw no one was following him, he hesitated. Then he heard “a commotion and hollering among the platoons in the rear.” Bickford moved on and saw others from the ranks just opposite the hall running ahead of him. They reached the hall’s entrance before he did. Faulkner, standing at the window inside the hall, heard shouts of, “Let’s go get them! Grab them! At them—get them!”

     “A man at my right put his foot against the door,” Bickford later testified, “and pushed it partly open.” The gunfire from the hall signaled the other defenders. Davis from the second-story vantage point in the Avalon took aim. With his first shot, probably, he picked off Warren Grimm.

     The three men stationed on Seminary Hill heard the popping of gunfire below and began to shoot. O.C. Bland, in the Arnold, didn’t get into the action. As men ran toward the hall, Bland jumped up from his seat on the bed and shoved his rifle through a window, and a piece of glass slashed a cut in the back of his hand so deep his friend Lamb was sickened by the sight.

     The ex-soldiers who stormed into the hall found the front part of it empty. The firing, done only by Everest and Becker, while intense and rapid, was brief.

Everest, in a high state of excitement when he reached the alley behind the hall, turned south, and when he came to the alley’s entrance on Second Street saw two men in uniform running toward him. He fired at both. Casagranda, shot through the stomach, fell on the sidewalk. Watt was hit by a bullet that penetrated his midriff. Everest then turned and started north.

     Everest’s route was through three residential blocks and many vacant lots, stables, and sheds, along the alleys, four-tenths of a mile between Second Street and the Skookumchuck River, flowing swiftly just before it converged with the Chehalis [River].

     Dale Hubbard was able to find someone who handed him a pistol. He grabbed it and continued the pursuit, but when he caught sight of Everest and tried to fire, the pistol wouldn’t work.

     The fleeing Everest did not try to hide. He would pause, crouch behind a shed or fence and fire a shot at his pursuers, then run on. In a few minutes he came to the bank of Skookumchuck, thick with trees and underbrush. He saw at once that he was trapped unless he could cross the river. He could not. The river was too swift and deep and he was burdened with heavy logger’s clothes and boots. Everest crouched behind a stump near the water’s edge and waited, gun in hand.

     Hubbard moved out ahead, leveling the pistol that would not fire, and shouted at Everest to surrender. Everest responded with “defiant curses” and, when Hubbard kept coming, raised his gun and shot. Hubbard fell. Everest shot him again, and then again. That emptied his gun. Seeing him trying frantically to reload, the others rushed up. Everest reached for a long knife strapped to his belt in the back, but before he could draw it Barner was on him, grabbing his arms. Others followed, one kicking him in the head hard enough to draw blood.

     Pulled to his feet, Everest, still defiant, resisted efforts to make him move. One of his captors took off his belt and looped it around the Wobbly’s neck, using it as a leash on the long walk to the city jail nearly a mile away. Hubbard lay where he fell, gravely wounded but not dead. Soon a car and driver were found and he was taken to the Scace Hospital, the last of the Wobbly gunfire victims to receive medical attention.

     A trail of blood on the sidewalk leading past the Roderick to the corner at Second Street verified reports that one of the paraders, who was seen stumbling south away from the hall, bent over with his hands over his stomach, was shot in front of the hall.

     Others among the ex-servicemen who escaped being hit poured into the IWW hall and the Roderick lobby to finish the raid.

     They found no one in the front portion of the hall. There was some hesitation. The ex-servicemen, inside the hall, could hear the shots in the alley.

Eugene Barnett, in the lobby of the Roderick when the raid started, threw off his coat, intending to join the fight. But when the shooting began, he stayed where he was. He was still in the lobby when the uniformed men came in. He recognized William Scales as one and afterward said that another, a navy man, was carrying a gun. He said he wanted him to be careful with the gun because there was a woman—Mrs. McAllister—in the back. Barnett was not recognized then as a Wobbly and was not seized. He walked away unmolested and went uptown in time to see Everest brought in.

     Once the building had been thoroughly searched, the Legionnaires proceeded to complete what had been their original objective—the destruction of the hall. Records from Smith’s desk, including the local IWW membership list, were handed to Prosecutor Allen, who happened to be standing across the street, watching.

     It was about a mile from the banks of the Skookumchuck to the jail on Maple Street, and as Everest and his captors moved along, the crowd following them grew. The story spread quickly. This was the Wobbly who shot Dale Hubbard in cold blood out on the riverbank.

     A rope was tied around Everest’s neck and the end thrown over a spike on a telephone pole in the alley in back of the Chronicle office, near the jail. Dr. Livingstone, just arrived on the scene after leaving the hospital where he watched as his friend Grimm died, was as angry as any at the Wobblies, but could reason well enough to know that a daytime lynching would be bad. He began to clamber up the foothold spikes of the pole where he began shouting to make himself heard above the clamor of the mob. “Don’t hang him. Not here,” he yelled. “Don’t do something foolish.”

     The appeals were almost too late. Everest was lifted by the neck and his feet were off the ground before Livingstone’s frantic appeal to reason was heeded and he was let down. Quickly he was hustled across the street and pushed into a jail cell out of reach of the mob eager for a lynching. In the jail were the others who were seized in the rear of the Roderick.

     Smith was found in his office, standing with his raincoat on, beside his desk. When Smith saw the crowd outside, he took off his coat and went to the door. They wanted him to go down to the police station and give an account of himself.

     Finally Smith agreed to surrender his gun and go along.

     By this time anyone suspected of anything in connection with the Wobblies was being seized and held. The Wobbly horrors rapidly escalated into Wobbly hysteria. Smith was locked up.

     The mob around the jail continued to grow and the intensity of its temper increased. The anger intensified as the events of the afternoon became more widely known.

     As the crowd outside the jail grew to about thousand and daylight faded, the mayor and the police chief called the state adjutant general of the National Guard for help. Two officers and thirty-five enlisted men from the Tacoma company were assembled and dispatched to Centralia by special train.

     About seven that night several cars drove up near the jail with their lights out. Then, the lights of the city went out for about fifteen minutes and men entered the jail and removed Wesley Everest. Everest was placed in a car, followed by others and driven to a bridge spanning the Chehalis River about a mile away on the southwest side of town. He was hanged and shot. The body remained hanging for some time. Several cars drove out to view the sight. Later, someone cut the rope and the body drifted downstream and came to rest near the river’s edge.

     The train with the National Guardsmen arrived at 11:35 pm. Gradually, the calls for more lynchings died down. The crowd was aware that the National Guard was in town and was beginning to set up checkpoints. The crowds gradually became smaller as the night wore on.

     Was Wesley Everest emasculated in the vehicle which conveyed him to the bridge? McClelland, the leading authority on the incident, feels that it was not simply a story perpetuated by the IWW, since IWW members were in no position to do so in the days after the lynching. Years after the event, an affidavit was signed by a purported passenger in the car in which Everest was riding, which described the event in horrifying detail.

     The corpse of Everest was retrieved and brought back to the small Centralia jail where it was placed in the corridor between the rows of cells.

     Eventually, a group of prisoners were ordered to bury Everest in “Potter’s Field” while being watched over by National Guardsmen.

     The jails of Centralia and Chehalis were full. Eventually, the following were charged with conspiracy to commit murder in the first degree: Eugene Barnett, Ray Becker, James McInerney, Britt Smith, Bert Bland, Loren Roberts, O.C. Bland, John Lamb, Mike Sheehan, and Bert Faulkner. Elmer Smith was charged as an accessory to the crime of conspiracy to commit first degree murder.

     State labor officials knew that the trial would be used by some employers to beat down the long-established, more traditional craft unions. Thus, they decided to create their own “labor jury.” “These labor jury participants,” said McClelland, “were expected to be present at the trial, and to reach their own independent verdict.” There was some disagreement within the labor union movement. As McClelland pointed out, “The Seattle Central Labor Council expressed disapproval of the methods being used by the Centralia committee—especially when it sponsored picketing in Olympia—and accused it of capitalizing on the plight of the prisoners for private ends. The Seattle Federal Employees Union also announced it was ‘voting against the IWW.’”

     Despite some opposition, Northwest labor leaders felt that the Wobblies, for all their irrationality, deserved a fair trail, and so they conceived the idea of sending a jury of their own, made up of working men, to sit through the trial and render a verdict at the same time the official verdict came in.

     Even though most craft union leaders and members did not agree with the radical beliefs and actions of the IWW, they realized that their unions were, in a sense, “on trial” as well. They realized that anti-union employers would seize upon the radical actions of the IWW and use that as an example of the type of union activity that they claimed was typical. That is to say, they would attempt to tar the craft unions with the same brush they used to tar the IWW.

     Some unions were eager to dissociate themselves from the IWW. The union which represented many employees of the Centralia Chronicle was quick to point out through a resolution that their members decried the methods used by the IWW. Unions in the Puget Sound area were aware that something would have to be done to counteract employers’ efforts to take advantage of the Centralia massacre and attempt to turn public opinion against the labor movement in general.

     Those who were selected were John O. Craft, Metal Trades Council, Seattle; Paul Mohr, Central Labor Council, Seattle; W.J. Beard, Tacoma Labor Council; T. Meyer, Everett Labor Council; William Hickman, Portland Labor Council; and E.W. Thrall, Centralia Brotherhood of Railroad Trainmen. “They took their assignment seriously, sitting through every session of the long trial,” according to McClelland.

     The judge at the trial explained near the beginning that this was not a trial against the Industrial Workers of the World, it was a trial against certain individuals for conspiracy to commit first-degree murder. However, there was bound to be a great deal of discussion about labor unions during the course of the trial. The attorney for the defendants, George Vanderveer, argued, for example, “that industrial unionism was superior to craft unionism because a union representing all workers in an industry, such as steel, transportation, or lumber, was stronger than similar smaller AFL craft unions.” (McClelland points out that, “This was fourteen years before belated acceptance of the industrial union principle led to the formation of what became the Congress of Industrial Organizations.”)

     One case above all others must have been on the minds of the prosecution, the defense, and the judge himself. This was the famous Everett massacre IWW trial, a nine week trial which took place in early 1917, arising from an exchange of gunfire between IWW members and law enforcement officials. As a result, two law enforcement officials and at least five IWW members or sympathizers were killed.

     The gunfire took place on the waterfront of the city of Everett, a mill town located about about thirty miles north of Seattle. Seventy-four men were held for months before charges were finally filed against a few of them, and an actual trial was started against one of the seventy-four. The reason that the IWW became interested in Everett was due to a shingle weavers’ strike, which had many more members in the American Federation of Labor than in the IWW; however, the IWW had long found it profitable to “fish in troubled waters.” IWW members began to gather in Everett and made public speeches on behalf of the strikers. Some members of the business community countered by encouraging the sheriff, Donald R. McRae, to name approximately two hundred special deputy sheriffs whose job it would be to turn back IWW members who were trying to come into town.

     The IWW members had done this in several cities or towns prior to this, and were not dissuaded by the show of force by the sheriff. The IWW opened a hall and became active. An official of one of the local lumber companies provided much of the leadership within the business community. It is important to note that the IWW members were usually not breaking any law when the newly sworn in deputies forced them to turn back. The sheriff and his deputies checked very carefully on nearly everyone entering the town to learn whether they were members or sympathizers of the IWW. Of course, attempts were made to evade the sheriff’s deputies. A group of IWW members and sympathizers went by train to the small town of Mukilteo, seven miles south of Everett. They then took a small vessel to Everett, but were intercepted by the sheriff and some of his deputies. Those aboard were hauled aboard the vessel the sheriff was on and taken to the jail for nine days.

     Once again, a group of forty or so IWW members boarded a steamer on October 30, 1916 for Everett in an attempt to make speeches and agitate in favor of the strikers. A hundred or more deputies were waiting for them. The IWW members were transported a few miles south of the city to an area known as Beverly Park. The deputies formed a double line and forced the IWW members to run a gauntlet while they were beating at them with clubs or rifle butts. This presented a horrible scene with men bleeding and shouting and cursing. Eventually, the victims managed to board the interurban train, which ran between Everett and Seattle.

     One can imagine how the other train passengers were shocked by seeing all of these bleeding and injured men stumbling aboard the train. The IWW did not give up, even after such a gross invasion of their civil rights under color of authority. The IWW chartered a vessel in Seattle called the Verona. Some of the men who boarded the Verona and a smaller accompanying steamer, the Calista, were armed because of what had taken place on their previous attempts to enter the city.

     As the vessel approached the dock, they were accosted by three men: Sheriff McRae, Lieutenant Charles C. Curtis of the National Guard, and one of McRae’s deputies, Jefferson Beard. Sheriff McRae shouted, warning the passengers that they could not land in Everett. Shouts of disagreement came back from the passengers. Then a shot was fired.

     It has been debated whether the first shot came from the dock or from the Verona. Sheriff McRae had a large number of uniformed men stationed back a slight distance from the edge of the dock to be used in the event the men defied the sheriff and actually attempted to disembark from the steamer. There was much gunfire coming from both directions. Sheriff McRae himself had a bullet strike his leg and his foot. The gunfire caused the passengers to rush to the side of the ship away from the dock, and this in turn caused the steamer to list so much that some passengers not only rolled across the deck, and through the railing and into the water. The Verona’s captain got the engines into reverse and freed the lines on the dock and was soon out of gun range. The passengers managed to warn those on the smaller vessel, the Calista, to turn back.

     Two National Guard companies were sent to Everett. (One was Company M from Centralia.) It is possible that more people were killed since several passengers were in the water, but only five bodies of the IWW members and sympathizers were recovered. On shore, both Deputy Sheriff Beard and Lieutenant Curtis were killed. Law enforcement officials were waiting for the steamboat when it returned to Seattle, and seventy-four men were arrested. The two attorneys for the defendants were Fred H. Moore from Los Angeles and George F. Vanderveer of Seattle, the attorney who was now defending the Centralia Wobblies.

     The Snohomish County prosecutor must have had a difficult time preparing his case for trial, because of the number of parties involved and the knowledge that there would be much contradictory testimony. It would unduly lengthen this discussion to go into detail about where people were standing and where the shots were fired from, but it was controversial. The point is that this was no longer a simple matter of giving a businessman a badge and a gun and a club and telling him to beat someone. This was a first-degree murder case, and the prosecutor’s presentation would be countered by two unusually able attorneys. As it turned out, the trial took about nine weeks, and it is difficult to imagine a nine week trial being required for each of the other 73 defendants. It would tie up the court system for years.

     The trial was moved to King County, and the judge appointed was J.T. Ronald. Judge Ronald was very liberal in allowing testimony with regard to the events leading up to the Everett Massacre. Not only did much testimony come in about the episode of IWW members being forced to run the gauntlet in Beverly Park, but at a later time the judge actually had the jurors transported to Beverly Park so that they could see the actual scene where this took place. They were also transported to the very dock where the massacre occurred, and the Verona was navigated into the same position it was in when the shooting took place. The jury undoubtedly began to form opinions about the lines of sight from the steamboat to the dock, and whether it was possible for a person in a certain position to fire at the men on the dock. They were shown where the sheriff and the deputies claimed to be standing when the shooting took place.

     It should be emphasized that when first-degree murder has been charged, the defense is usually given considerable leeway in the introduction of evidence.

     After all of the weeks of trial, and after the testimony of countless witnesses, the jury deliberated for less than 24 hours to find the defendant not guilty. One can imagine the shock that this acquittal caused the business community and the lumber interests.

     As will be seen, the case arising from the Centralia Massacre was also a case in which the defendants were charged with first-degree murder as a result of conspiracy, or, in the case of Elmer Smith, being an accessory. Unlike the Everett case, however, it was difficult or impossible for the defense attorney, Mr. Vanderveer, to introduce evidence which tended to show a conspiracy on the part of some members of the parade, including Warren Grimm. Again and again, his attempts to introduce such evidence were objected to and the objections were sustained by the judge. It seems very probable that the reason for the restrictive approach to the attempted admission of evidence by the defense to show a conspiracy by the Legion members arose from the acquittal involved in the Everett case. Judge Wilson and the prosecution were not going to follow the path of Judge Ronald in the case that arose in Everett.

     Not surprisingly, the prosecution did what it could to discredit the labor jury, even before it rendered a “verdict.” One of the members of the “labor jury” was called as a witness by the defense counsel to corroborate some testimony of another witness. The state revealed by cross-examination that this member of the labor jury, the one from Centralia, had located at least one witness useful to the defense. There was an attempt to show partiality as a result of this action. It could, however, be argued that although it would be highly improper for a real jury member to suggest a witness for either side, these men were, in fact, not genuine jurors, but ordinary citizens, and each citizen has not only the right, but the duty, to provide the name of a witness which he feels would be necessary to do justice in the case involved. A labor juror was asked by the press if he felt the trial was fair, to which he replied in the affirmative. This was allegedly changed by the newspaper to read that the entire labor jury found the trial fair so far, even though it was the opinion of a single member. Nevertheless, the “labor jury” did render its “verdict” at the close of the case at about the same time that the official verdict came in. “The labor jury found the defendants not guilty.”

     C.D. Cunningham had the opportunity to interview witnesses, interview the prisoners, and to consider what exhibits would be necessary to build the prosecution’s case. He was faced with a very interesting situation. After a few days, he must have realized that Warren Grimm was killed by the rifle shot fired from the Avalon Hotel, and that “John Doe” Davis was probably the one who fired that shot. He also knew that John Lamb and O.C. Bland both went to the room in the Arnold Hotel, and that O.C. Bland had the rifle, and that Lamb was unarmed. He must have also known that no shots were fired from the Arnold Hotel, since Bland seriously injured his hand at the time he broke the window, presumably in an effort to fire the shot. It was a very serious wound. No shells were found on the floor, apparently, and no shots were heard by the proprietor of the hotel. He also knew that the three riflemen on Seminary Hill, over a thousand feet away, all fired their weapons and that the type of bullet which killed McElfresh was fired by Loren Roberts, and Loren Roberts alone. Burt Bland is not known to have struck anyone with his rifle shots.

     Ole Hanson, of course, got away and was never apprehended. He was certain that Dale Hubbard was killed by Wesley Everest, and that Everest killed Ben Casagranda as well when he first left the union hall and at first started to run south. Ironically, the knowledge did not help him to the extent that it should, if his goal was to convict all participants of first-degree murder. The one who killed Grimm was gone, Everest had been lynched, and Loren Roberts might well be judged insane. Undoubtedly, the object of C.D. Cunningham was to convict everyone with attorney Elmer Smith thrown into the bargain. The question was, how to do it?

     The plan that C.D. Cunningham devised was to charge all of the defendants except Elmer Smith with conspiracy to commit first-degree murder. This would have the advantage of subjecting the seven Wobblies who were in the IWW hall actually defending themselves to a first-degree murder charge even if the raid on the hall preceded the pistol fire by defenders inside. It would also make prosecution easier against John Lamb and Burt Bland. The difference is you are not charging anyone except the perpetrator with the actual murder of Grimm, but you were charging the bunch of them, with the exception of Elmer Smith, with partaking in a conspiracy to wrongfully murder Warren Grimm, whether such person be in the Arnold Hotel, the Avalon Hotel, or on Seminary Hill, or in the union hall itself. Elmer Smith would be charged with being an accessory to first-degree murder.

     The law enables one to defend one’s own home, and this would include not only Britt Smith but also the other IWW members who had a right to be there and assemble there and treated as a home away from home. If someone invaded the union hall and threatened either themselves or union hall property, they have a right to resist such an attempt by the use of force. There is a requirement that the threat to the person or property must be in the presence of the defendant. This would obviously exclude those on Seminary Hill and in the nearby hotels, since it would not be possible to argue that the threat to the union hall was “in their presence.” The state would only need to prove that one of them did actually murder Warren Grimm, and that such murder was done pursuant to a plan or scheme and that the others participated in it, even if they did not fire a shot.

     The opening argument was given by Prosecutor Herman Allen. He stated that the case about to be tried would be one of the most important in the state’s history. George Vanderveer, in a brilliant move, interrupted Prosecutor Allen, and asked whether the prosecution would stand or fall on the contention that there had been no attack on the IWW hall before the firing began. Even though Prosecutor Allen was the one addressing the court, attorney Abel leaped to his feet and said, “We surely will.” He had fallen into Vanderveer’s trap. Under the state’s theory of the case, it did not matter whether the shooting was first or whether the charge to the hall was first, since the entire conspiracy was based on an illegal use of self-defense. Vanderveer had no right to interrupt the opening argument of the prosecutor, but decided to do so in hopes that someone would “take the bait.” Vanderveer no doubt felt that as the testimony developed, he would probably be able to show that the attack on the hall occurred prior to any shooting.

     According to jurors’ statements, one of the first votes that was taken by the jury was on the question of whether the hall was attacked first or whether the shooting took place first. A majority decided that the attack on the hall took place first. This, of course, had no legal relevance, but Vanderveer, as a good trial lawyer, was aware that juries are not made up of lawyers, and want to deal a sort of “rough justice,” and that this might be important to them in making their decision, regardless of any instructions from the judge. (Except to appear once briefly as a witness, Prosecutor Allen was not heard from again during the entire lengthy case.)

     In his opening statement he set forth what he expected to prove. The prosecution planned to bring several witnesses to prove that the person who murdered Warren Grimm was Eugene Barnett. They also planned to show that there was a scheme for firing at the paraders from hotels on the opposite sides of the street, as well from Seminary Hill. Several witnesses were later called in an attempt to identify Eugene Barnett with varying results. Two of the witnesses were not too sure whether Barnett was, in fact, the person who had the gun near the Avalon Hotel. The third witness, Charles Briffett, who was the superintendent of schools of Port Angeles, Washington, seemed quite sure of himself.

     It is significant that none of the witnesses picked Mr. Barnett from a photo array. They were, apparently, shown photographs of Eugene Barnett or taken to the jail and it is not known whether Eugene Barnett was specifically pointed out to them. One of the witnesses seemed unsure to the extent that the witness did not point out Mr. Barnett in court. There were several witnesses who testified that the shooting from the hall started before there was any break in the ranks of the paraders. One of those who testified was Clyde Tisdale, who was sitting in a car parked on Second Street at the southwest corner of the intersection with Tower Avenue. He too indicated that the shooting started before there was any break in the ranks. Years later, he signed an affidavit admitting that he had committed perjury by so stating. In fact, he stated in the affidavit that there was a break in the ranks before there was any shooting from the hall.

     The prosecution got the statement (termed confession by the newspapers) of Loren Roberts. The statement of Roberts was read to the jury, but the judge stated that Roberts’ statement should be used only with regard to him, Roberts, since insanity was an issue in the case. Tom Morgan, one of the men in the hall, agreed to testify as a state’s witness. Morgan stated that the shots were fired in the hall before the paraders broke ranks. The state attempted to prove by Morgan’s testimony that there was a prearranged plan which involved stationing riflemen in nearby hotels. Morgan testified that on the morning of the parade, Elmer Smith came to the hall and discussed the defense of the hall with Britt Smith. Morgan stated that he saw Britt Smith gesturing across the street toward the Avalon and Arnold Hotels in an effort to indicate that attorney Smith was aware of the plan that would be used to defend the hall.

     Towards the end of the state’s case, T.H. McCleary testified that he carried a rope in the parade. He stated he found it in the street between Pine and Main Street, and that he picked it up and Mr. Rhodes took hold of it and it came apart. “We had no idea to hang anybody with the rope,” he added.

     At the close of the state’s case, Vanderveer asked that the charges be dismissed against Sheehan, Becker, Faulkner, and McInerney, as well as Elmer Smith. This had previously been denied, but the motion was renewed by Vanderveer. Judge Wilson did grant the motion with regard to Faulkner. From that point on he was no longer a defendant, and was free to go. “Go take a seat in the audience with your mother,” said Vanderveer. Finally, the last of the 147 witnesses for the prosecution was called, and the state rested.

     Attorney George Vanderveer stated in his opening statement that he would prove the following facts: First, that Eugene Barnett was not in the Avalon Hotel. Second, that Loren Roberts was insane (and therefore any statements made by him could not be used against any of the other defendants.) Third, that Mike Sheehan was not in the hall before Monday night, and therefore took no part in planning for the defense of the hall. Fourth, he would prove that a raid on the hall was planned a few days before by Commercial Club members and other businessmen, and that the IWW members were fully justified in expecting the raid, and were entitled to make preparations to defend themselves. Finally, that the raid on the hall started before any guns were fired, and that Warren Grimm was one of the raid’s leaders.

     The trial was unusual in that all of the defendants testified except for Loren Roberts, who was supposedly insane, and Ray Becker. Eugene Barnett himself led off for the defense and denied that he was in the Avalon Hotel at any time. He stated that he was in the hotel adjoining the union hall with the hotel owners, Mr. and Mrs. McAllister. He was present there when the raid on the hall took place. He claimed he knew nothing about the proposed defense on the union hall, and took no part in it. Other witnesses were called to back up Barnett’s version.

     At this point in the trial, something very unusual occurred. On March 1st, eighty fully equipped soldiers arrived from a train and set up a campsite in the open space near the city hall. Prosecutor Herman Allen stated that the troops were there pursuant to a request he had made to Governor Hart. Attorney Vanderveer registered an objection in the strongest terms possible to the presence of the soldiers, claiming that they created an atmosphere which tended to indicate that the IWW constituted a threat to the jurors and to the legal system. Judge Wilson took no action on the matter despite the strong objections of defense counsel.

     A number of other defendants testified as well as other witnesses who emphasized that the raid on the hall started before any shooting began. Mrs. McAllister, the proprietress of the union hall, pointed out that she had sought protection from the chief of police after she had heard of the danger of a raid. Mr. McAllister also testified as to the presence of Eugene Barnett at the Roderick Hotel, which adjoined the union hall.

     One of the important witnesses of the defense was Dr. F.J. Bickford. He admitted that the attack on the hall had begun before he heard any shots fired. Bickford was one of the uniformed paraders, and he admitted actually rushing toward the hall and heard gunfire coming from the hall after someone ahead of him had pushed hard on the door to the hall. His testimony was particularly significant because it repeated the statement he had given at a coroner’s inquest shortly after the massacre and before there was time to “cook up” testimony later on.

     By the end of the trial, the defense admitted that the shot which killed Warren Grimm had come from the Avalon Hotel. However, the only person who was in the Avalon Hotel, according to the defendants, was “John Doe” Davis, who had never been apprehended. Two of the witnesses testified to the effect that Warren Grimm or someone resembling him was actively either rushing the union hall or was injured and holding his stomach and running away from the door to the union hall. In other words, they testified as to Grimm’s active involvement in the illegal rush on the hall. The prosecuting attorney’s office immediately issued warrants of arrest for the two who testified, charging them with perjury. This was done in a very public fashion. It was interpreted by Attorney Vanderveer as a trick to frighten other witnesses into not testifying. The two perjury charges were later dropped, lending some credence to this interpretation. When Attorney DeWitt Wycoff helped compose the final report of the Federal Council of Churches, he stated that the judge had the power to find in contempt anyone using improper tactics. This was a strong hint that he felt that such actions taken by the prosecuting attorney should have been punished by contempt of court.

     On March 13th, the judge read the instructions to the jury and counsel made final argument. The jury, after deliberating all day, reached the following verdict:

Elmer Smith, acquitted

Mike Sheehan, acquitted

Loren Roberts, guilty, but insane

Britt Smith, guilty of murder in the second degree

D.C. Bland, guilty of murder in the second degree

James McInerney, guilty of murder in the second degree

Bert Bland, guilty of murder in the second degree

Ray Becker, guilty of murder in the second degree

Eugene Barnett, guilty of murder in the third degree.

John Lamb, guilty of murder in the third degree.

     Judge Wilson refused to accept the verdict, saying that there is no such thing as “third degree murder.” Nor is manslaughter applicable, because manslaughter pertains to a death resulting from an unintentional and unpremeditated act. The jurors resumed their deliberations for a few hours more, and emerged with a new verdict. The new verdict was the same, except that it found Eugene Barnett and John Lamb also guilty of murder in the second degree. In addition, the following sentence was attached to the jury verdict: “We, the undersigned jurors, respectfully petition the court to extend the leniency to the defendants whose names appear on the attached verdict.”

     As it turned out, the judge did not see fit to extend any leniency to the defendants, and sentenced the eight IWW members to twenty-five years and not more than forty years. This was considered a very harsh sentence, since the statute provides that there shall be a minimum sentence of ten years. The sentence was nevertheless legal and binding, since Judge Wilson was not required to follow the petition for leniency. The appeal by Vanderveer to the state Supreme Court was denied.

     A campaign that lasted almost twenty years to free the Centralia prisoners got underway. James McInerney was still in prison when he died of tuberculosis on August 13, 1930. The remaining prisoners were freed as follows: Loren Roberts was declared sane by a jury and was the first prisoner released on August 20, 1930 after serving nearly eleven years. On May 27, 1931, Eugene Barnett became the second man to leave prison to assist and tend to his dying wife. (He was never returned to prison.) O.C. Bland was released on parole December 26, 1932. Newly elected Governor Clarence Martin paroled John Lamb on April 13, 1933, Britt Smith on June 24, 1933, and Bert Bland on July 1, 1933.

     Ray Becker, the sole remaining prisoner, refused to accept parole. Finally, his sentence was commuted to time already served on September 20, 1939. Becker had been behind bars for almost twenty years. He was taken to Portland, Oregon, and treated like a labor martyr by the American Federation of Labor. Elmer Smith, who was acquitted, died in 1932 of a hemorrhaging ulcer at the age of forty-four.”

     Ray Becker came to live at the home of his old IWW comrade, John F. McKay, after his release; my partner Theresa’s father Gene grew up with his example, a man who had been imprisoned for twenty years because he refused to give up the names of fellow union men to the police and refused to accept a pardon which required admission of guilt and recognition of the legitimate authority of the state.

     This is who I think of when I speak of solidarity and of the Oath of the Resistance as given to me by Jean Genet in Beirut in 1982; “We swear our loyalty to each other, to resist and yield not, and abandon not our fellows.”

      One of the things this means is never give up anyone to the police; another is that justice is a thing held between equals and not a relation of authority and the state to individuals and citizens, for law serves power and there is no just authority.

     Gene spoke of Ray Becker as an exemplar of the brotherhood of labor as a firewall against the inherently predatory nature of capitalism, of the fragile and hollow nature of power, force, and control when met with disobedience, and of the contingency of authority and legitimacy which requires the recognition and consent of its subjects as appropriation of power or becomes nothingness when met with refusal to submit.

     Here’s to you, Ray Becker, the man who refused to name names. If he can hold for twenty years of isolation and torture, we all not stand in solidarity with our comrades, whatever the cost may be?

     As written by Steven C. Beda in The Washington Post, in an article entitled

Why the massacre at Centralia 100 years ago is critically important today

Working-class radicalism once transcended nativist division — and can do so again; “

     Today marks the 100th anniversary of a key event in American labor history: the Centralia massacre.

     It was actually less a massacre and more a shootout between the American Legion and the Industrial Workers of the World (IWW), a radical union whose members were better known as Wobblies. Taking place in Centralia, Wash., the conflict resulted in the death of four Legionnaires and the lynching of one IWW member. Although Centralia’s Wobblies claimed they had acted in self-defense, a jury convicted seven Wobblies of inciting violence at Centralia, and the federal government began a massive effort across the nation to try to wipe out working-class radicalism.

     Though it happened a century ago, the Centralia massacre still has lessons for today: When fears of immigrants, outsiders and others dominates politics, violence and repression soon follow.

     The Centralia massacre occurred at the tail end of the largest immigration wave in American history. Between 1880 and 1924, more than 20 million people came to the United States, mostly from Eastern European and Mediterranean countries. While these immigrants filled the hardest, lowest-paying and most dangerous jobs in America’s industries, native-born whites had little sympathy for them. Instead, native-born whites imagined all sorts of intellectual and physical differences between themselves and these immigrants that, they said, justified their economically marginal positions.

     Nativist conspiracy theories also fueled anti-immigrant sentiment. Industrialists like Henry Ford and leading thinkers like Madison Grant imagined that the pope or mysterious Jewish cabals were planning to overrun America with immigrants. Even President Theodore Roosevelt worried that white Americans were committing “race suicide,” effectively allowing themselves to be outbred by more reproductively fecund immigrants.

     The IWW challenged these ideas, however. Unlike most labor unions in the early 20th century, which excluded everyone except native-born, white, skilled men, the Wobblies swung their doors wide open to any and all workers, immigrant and native-born alike. The Wobblies said the entire working-class, regardless of race, ethnicity and gender, suffered equally under capitalism and had much to gain by working together to overthrow it.

     The union’s anti-capitalist politics and policy of inclusion quickly earned it the ire of business magnates and politicians. Employers in the early 20th century maintained their power by keeping workers divided. As long as white workers fought black workers and immigrant workers fought native-born workers, no one was fighting the boss. Political leaders who were often beholden to America’s industrialists were just as invested in maintaining this system.

     The Wobblies threatened to undo this order.

     The IWW eventually spread throughout the country, but no matter where it went, conflict and violence often followed. In Utah, the famous Wobbly Joe Hill was arrested, convicted and executed by firing squad on a flimsy murder charge in 1915. Five Wobblies were killed in the Everett massacre of 1916. Seventeen IWW members were tarred and feathered in Tulsa in 1917. That same year, more than 1,000 Wobblies were rounded up, put on a train car, then taken to and left in the middle of the desert after they’d tried to organize a union in Bisbee, Ariz.

     World War I only intensified native-born Americans’ disdain for the IWW. Many white Americans believed the war had been started by the sort of Eastern European radicals that the IWW was now organizing and that their continued activism threatened to bring that disorder to America’s shores. Yes, Woodrow Wilson said it was a war to “make the world safe for democracy” — but he didn’t believe immigrants should be equal participants in that democratic order. “Any man who carries a hyphen about with him,” Wilson said, “carries a dagger that he is ready to plunge into the vitals of the Republic when he gets ready.”

     In places like Centralia, where the strength of the timber industry gave birth to a strong IWW presence, this heightened combination of nativism and WWI-fueled xenophobia proved deadly. Nov. 11, 1919, was supposed to be a celebration in Centralia. The town’s American Legion had organized a parade of World War I veterans through town. Yet many of Centralia’s World War I veterans were not in a celebratory mood. As they saw it, the Wobbly’s continued presence in town was an affront to their efforts in the war against outside forces of radicalism.

     The Armistice Day parade through town started peacefully enough. Initially the marchers followed the intended parade route, right through downtown. But then the parade’s marchers diverted course and marched several blocks, right to the IWW hall.

     Centralia’s Wobblies knew the march was probably the prologue to violence, and they’d armed themselves as a precautionary measure. For several tense minutes, Wobblies and Legionnaires traded insults and taunts. Then someone — we don’t know who — opened fire. A melee of bullets followed, and when the shooting finally ended, four Legionnaires were dead.

     Local law enforcement showed up and charged the IWW hall, arresting most of the union’s members. One Wobbly, Wesley Everest, made a break for it, killing one police officer before he was finally caught and put in jail. That evening, the lights in Centralia suddenly went out. When they came back on, Everest’s dead body was hanging from a bridge in town.

     That the Wobblies acted more out of self-defense than aggression didn’t matter much in the aftermath. The press told a story about the Wobblies as violent, bomb-throwing radicals intent on upending the American political and economic order. It was a story many Americans, primed by decades of xenophobia, nationalism and conspiracy theories about immigrants were willing to buy.

     One of those was a young man, fresh out of law school and recently hired by the Justice Department: J. Edgar Hoover. Hearing of the massacre, he convinced his boss, Attorney General A. Mitchell Palmer, that the Wobblies were driving the country into chaos and that they needed to be stopped. With Palmer’s approval, Hoover orchestrated raids on IWW halls across the country.

     The Palmer Raids marked the beginning of America’s First Red Scare, a roughly two-year period when the federal government jailed Wobblies and other radical activists on contrived charges, deported immigrant radicals, and raided the halls and meeting places of several unions, all with the goal of wiping out working-class radicalism.

     The raids earned Hoover esteem in the ranks of federal law enforcement, and in 1924 he became director of the FBI, where he continued to suppress radical movements, from the American Communist Party in the 1950s to civil rights activists in the 1960s and 1970s.

     The Centralia massacre thus marked the end for the IWW as a major force in American politics and a new era of political repression in America. Today it should remind us that when a nation lets fear drive its politics, suppression soon follows.

     But even if the Wobblies went into decline after Centralia, their message of inclusion and working-class solidarity across race, gender and ethnicity continued to inspire activists for decades to come. Union activists in the Depression era, student activists in the 1960s and anti-apartheid activists in the 1980s all evoked the memory of Centralia and the Wobblies as a reminder that their struggles were part of a rich tradition of American radicalism that, though repressed, was never eradicated.

     So at the same time that we might remember the massacre today as a morality tale about the dangers that lurk behind xenophobia and nationalism, it should also remind us of the potential power people have when they unite against these forces.”

     As written by Aaron Goings, Brian Barnes, and Roger Snider in Counterpunch, in an article entitled Class War Violence: Centralia 1919; “November 11, 2019, will mark the 100-year anniversary of the Armistice Day Tragedy in Centralia, Washington, a horrible event in Pacific Northwest history. On Armistice Day, 1919, a mob of American Legionaires raided the Centralia Industrial Workers of the World (IWW) hall and later lynched Wesley Everest, an IWW logger.

     Many Pacific Northwest residents remain engaged in debates about the facts of the incident. Unfortunately, it’s common to hear calls for “balance” in discussions of the tragedy. Balance? Balance between the perspectives of the vigilante lynch mob and the working-class radicals fighting to form a union? Balance between the wealthy men who raided union halls and lynched Wesley Everest, and those who struggled to improve their worklives?

     Those who support the employer, vigilante, and American Legion perspective are in luck. In downtown Centralia, they have a monument to the bosses who terrorized working-class radicals throughout the Pacific Northwest. Walking through downtown Centralia today, it’s difficult to miss the massive “Sentinel” statue, a tribute to the American Legion vigilantes who died while attacking the IWW hall.

     Rejecting the false “balance” between working-class activist and employing-class vigilante, Brian Barnes and Roger Snider joined me in penning The Red Coast: Radicalism and Anti-Radicalism in Southwest Washington, published earlier this year by Oregon State University Press. We aimed to provide a working-class perspective on many of the labor struggles of the early twentieth century Pacific Northwest, including the Armistice Day Tragedy in Centralia. What follows is a chapter from the book entitled “Class War: Centralia 1919.”

     Excerpt from The Red Coast: Radicalism and Anti-Radicalism in Southwest Washington by Aaron Goings, Brian Barnes, and Roger Snider, copyright © 2019. Available from booksellers or from Oregon State University Press, 1-800-621-2736.

     “Around Centralia are wooded hills; men have been beaten beneath these trees and lynched from them. The beautiful Chehalis River flows near by; Wesley Everest was left dangling from one of its bridges. But Centralia is provokingly pretty for all that. It is small wonder that lumber trust henchmen wish to keep it all for themselves.” – Ralph Chaplin, The Centralia Conspiracy

     The Centralia American Legion and the leading businessmen of that city had more than a parade in mind when they gathered on November 11, 1919, to celebrate Armistice Day. Apparently believing that the spectacle of political violence would enhance the patriotic experience, they concocted a plan to raid the Centralia IWW Hall. IWW halls were of great practical and symbolic importance to workers. As Wobbly activist and historian Ralph Chaplin explains, the halls were loved by workers, but despised by employers. These “churches of the movement,” as public historian Robert Weyeneth called them, represented the closest thing to a home for many wandering IWW members. Chaplin noted:

     “It is here the men can gather around a crackling wood fire, smoke their pipes and warm their souls with the glow of comradeship. Here they can, between jobs or after work, discuss the vicissitudes of their daily lives, read their books and magazines and sing their songs of solidarity, or merely listen to the “tinned” humor or harmony of the much prized Victrola. Also they here attend to the affairs of their union—line up members, hold business and educational meetings and a weekly “open forum.”

     So, as the parading legionnaires passed the hall for the second time, they paused, then charged the hall, only to be surprised by the spirited defense they encountered. A volley of gunfire dropped three of the attackers, but the mob continued to press home its attack, capturing the hall. One additional legionnaire was killed in pursuit of Wesley Everest, who escaped out the back but was later captured and dragged by the neck to the jail. Later that night, he joined the ranks of IWW martyrs when he was lynched at the hands of Centralia businessmen and patriots, none of whom were ever prosecuted for his gruesome murder.

    The Armistice Day 1919 Centralia event is perhaps the single most written about event involving the IWW in the entire state of Washington. Analysis of the event has been extremely polarized, as interests representing the employing class and the working class have contested its meaning. And because of competing accounts, affidavits, and testimony, even some of the most basic facts of the case will probably never be established conclusively. What is perfectly clear is that the Centralia story must be understood in the context of the class struggle that had been raging on the Red Coast for over a decade and which had surfaced in Centralia since at least 1914. As all of the working-class accounts of the Centralia event note, violence and lawlessness were defining characteristics of the employers’ approach to this conflict.

     The IWW served as the most logical target of employers’ violence and repression because, since its inception in 1905, it represented the most advanced, class conscious, and revolutionary element of the working class in this country. The patriotic fervor of the First World War and fear that the Russian Revolution would heighten class consciousness among American workers only intensified persecution of the Wobblies. Sensing an opportunity, employers engaged both the state and the public in their efforts to crush the hated IWW. Nationally, the federal government enforced the wartime Espionage and Sedition Acts against the IWW and other radicals to imprison and deport many. In September of 1917, the federal government raided IWW halls across the country and indicted more than 160 leaders of the organization.

     At the state and local level, class warfare raged as employers mobilized both the state and the mob to lash out at class-conscious workers. Washington State was one of the great theaters of this conflict, as the teens witnessed the Grays Harbor and Pacific County Lumber Strike of 1912, multiple free speech fights, the 1916 Everett Massacre, and the 1919 Seattle General Strike.

     In Centralia, this war against workers effectively merged employers’ traditional weapons—a cooperative police, a captive legal system, and vigilante citizens’ committees—with the anti-radicalism and patriotism of the American Legion, a veterans’ organization at the fore of anti-radical activities.

     The American Legion described Centralia like this: “The city is the center of a rich timber district and the logging camps of the northwest are infested with bearers of the red card, who boast that in many districts membership in the I.W.W. is a requisite to employment.” The leadership of the Centralia Legion read like a roster of Centralia businessmen and the Legion became essentially a front organization, even the vanguard, for Northwest lumber bosses. In the words of Wobbly Ralph Chaplin, “The American Legion began to function as a cat’s paw for the men behind the scenes.” Indeed, there was nothing secret about the role of the Legion in the class war. The National Commander of the American Legion declared in 1923: “If ever needed, the American Legion stands ready to protect our country’s institutions and ideals as the Fascisti dealt with the destructionists who menaced Italy. . . . Do not forget that the Fascisti are to Italy what the American Legion is to the United States.”

     Representatives of capital did not shy away from class conflict. An IWW organizer was run out of Centralia by the sheriff in 1914, and in early 1915 more Wobblies were “escorted” out of town by police and vigilantes. According to historian John McClelland, the local paper, the Centralia Chronicle, applauded anti-Wobbly repression and stated that it was everyone’s responsibility to keep rebel workers out of Centralia. Tom Lassiter, a partially blind newsstand operator whose stock included labor and radical papers, was victimized by the business interest on several occasions. At various times, his radical papers were destroyed, he was threatened, arrested, kidnapped, and dumped in a ditch. Yet no one was ever prosecuted for any of these acts of class violence. In Centralia, it was clear, the law was a weapon in the hands of the propertied class.

     Perhaps inevitably, class conflict in Centralia came to center on the struggle to establish and defend an IWW union hall. As Chaplin notes, the “union halls were a standing challenge to their [the employers’] hitherto undisputed right to the complete domination of the forests. . . . They were not going to tolerate the encroachments of the One Big Union of the lumber workers.” In 1917, an IWW attempt to establish a hall was met with great hostility in the employer-dominated town, and the landlord evicted the Wobblies on learning of their identity. In the spring of 1918, Centralia employers targeted the town’s new IWW hall. During a Red Cross parade, prominent businessmen, including members of the Centralia Elks, and political officials attacked and destroyed it. They beat IWW members and burned hall property and records in a street bonfire. F. B. Hubbard, the most prominent of the Centralia timber barons and president of the Washington Employers’ Association, stole the desk from the Wobbly Hall and donated it to the local Chamber of Commerce. Despite the intimidation of the business leaders, the local IWW secretary, Britt Smith, opened a new hall on north Tower Avenue on September 1, 1919. It was clear for all to see that the IWW was not easily intimidated, but neither were their enemies.

     In July 1919, George Russell, secretary of the Washington Employers’ Association, called a meeting of the Centralia Chamber of Commerce to find a way to destroy the IWW. F. B. Hubbard was picked to head a group designed to accomplish that objective. Although this was not the first meeting of Centralia business interests to combat the Wobbly threat, it marked a new level of organization on the part of capital that would not tolerate the affront the new IWW Hall afforded to its dominance.

      Plans to rid themselves of the enemy intensified with the formation of the Centralia Citizens Protective Association, the purpose of which, according to one local paper, was “to combat IWW activities in this vicinity.” Local businessmen were members of the Chamber of Commerce, the Centralia Elks, and the American Legion; many belonged to more than one of these organizations. Although the plans called for greater secrecy as to the specific methods to rid themselves of the Wobblies, too many people were aware of the plans to keep it secret. Word began to leak out, and soon it became public knowledge that the IWW would be driven out of town. Once the Armistice Day Parade was planned, the Wobblies knew that this was the pretense to attack their hall, destroy their property, and assault them.

     Initially, IWW members acted with uncommon prudence in attempting to prevent a violent attack on their hall. The owners of the Roderick Hotel, which housed the union hall and from whom the IWW rented, went to the local police with information about the planned attack. IWW members requested police protection. A trusted attorney, Elmer Smith, sought help from Governor Louis F. Hart in Olympia. The Wobblies even made a desperate appeal to the entire community. They distributed a lengthy handbill “to the law-abiding citizens of Centralia and to the working class in general,” which said, in part, “The profiteering class of Centralia have of late been waving the flag of our country in an endeavor to incite the lawless element of our city to raid our hall and club us out of town.” But Wobbly pleas to avoid violence fell on deaf ears, and the police chief declined protection.

     Finally, as a last resort, the Wobblies sought legal advice from attorney Elmer Smith to determine whether they had the legal right to defend their hall with arms. Smith affirmed that they did. This was a major move on the part of the IWW. Although it had always shown remarkable restraint, the IWW was a defiant and proud group of class-conscious workers, and by November 1919 in Centralia Washington the Wobblies had had enough of the beatings, enough of the tar and featherings, enough of the destruction of their meager property, enough of the humiliation, and enough of the criminally brutal business-patriotic element. They would defend their hall, and plans for its self-defense were laid. Radical historian Harvey O’Conner opined: “Prudent men, valuing their own skins, would have closed the hall in the face of the obvious threat. But prudence was not a Wobbly trait. Rather their shining glory stood out

     in audacity, courage, and stubbornness in defense of their rights, and for that they are remembered in history.”

     As the Armistice Day Parade got under way on the drizzly and ill-fated afternoon of November 11, 1919, the Wobblies made ready to defend their hall. They positioned armed men inside the hall and also in three locations outside the hall: in the Avalon and Arnold Hotels on the opposite (east) side of the street, and on Seminary Hill which overlooked the street from some considerable distance away. The parade route took the marchers north on Tower Avenue past the main business district to Third Street, the next side street past the IWW Hall, in a section of town occupied by businesses catering to the working class. At Third Street the marchers reversed direction to return now southbound on Tower Avenue with the Centralia American Legion contingent making up the rear of the parade. In front of the IWW Hall, the marchers paused and then rushed the hall.

     Shots rang out from the hall and then from Seminary Hill and the Avalon Hotel. Three Legionnaires—Warren Grimm, Arthur McElfresh, and Ben Cassagranda—received fatal wounds on the streets near the hall, and Dale Hubbard, the nephew of the lumbar baron F. B. Hubbard, was shot by a fleeing Wesley Everest at the edge of the Skookumchuck river. Hubbard died later that night. Several other marchers were injured, and the IWW Hall was smashed and its contents dragged to the street and burned. Wesley Everest was severely beaten and dragged back into town and thrown in a heap on the jail floor. One of the marchers who pursued Everest to the river and presumably helped drag him to the jail was Legionnaire Ed Cunningham, who was picked by the American Legion to become the Special Prosecutor in the trial against the Centralia Wobblies. According to the Legion account, “Cunningham was able to use his first-hand knowledge of the tragedy to telling effect.”

     In many of their clashes with the working class, employers hired detective agencies or relied on local or state police to combat workers, but in Centralia the American Legion served as the armed guard of the employing class. As news of the event spread, the American Legion assumed control of the town, controlled the flow of information, formed vigilante groups to hunt down suspected Wobblies, and raided establishments and homes. In touting the Legion takeover, the American Legion Weekly stated, “Though the office of the Sheriff and the Chief of Police assisted as much as possible, their forces were small and their aid nominal,” and “Posses which scoured the country about Centralia in search of fugitives were made up almost exclusively of American Legion men”

     That evening, two meetings were held at the Elks Club in which the murder of Wesley Everest was conceivably planned. At about five o’clock a group of men was told to go the armory for weapons and return to the Elks at six o’clock. At the six o’clock meeting, all assembled men who were not members of the Elks or the American Legion were asked to leave. In effect, this left the established business class and the Legion, those that could most be trusted to carry out a class lynching and protect those involved in it. This meeting lasted until about seven o’clock. At seven-thirty, someone visited the city’s power station and shut off all the lights in Centralia. Meanwhile, a lynching party entered the jail where Wesley Everest was held. The lynching party—meeting no opposition from the jailer—seized Everest and dragged him to a waiting automobile.

     The automobile that held Everest fell in with a procession of automobiles containing Centralia’s most prominent citizens, and proceeded to the Chehalis River Bridge. Radical author Harvey O’Conner graphically described the scene:

     “At the bridge Everest was dragged out and rope knotted around his neck, and his body flung over. Everest clutched at a plank; Legionnaires stamped on his fingers, and he fell. Dissatisfied with the knot, the lynchers pulled the body back up and used a longer rope, and hurled the body over again. Still dissatisfied, they hauled Everest body up a third time—by then he must have been dead—and tied a more professional knot on a longer rope and flung the body over. Then with carlights playing on the scene, they amused themselves awhile by shooting at the swaying body. Satiated at last, the mob left and darkness returned. Next morning somebody cut the rope and the body fell into the Chehalis River.”

     The next day, Everest’s mutilated body was retrieved from the river, dumped on the jail floor, and left for two days in plain view of his imprisoned fellow workers. As Centralia’s authorities were no doubt complicit in the lynching, no attempt was ever made to bring the Everest’s murderers to justice. As the Legion-led posses combed the surrounding area for more Wobblies, state authorities interrogated the jailed Wobblies by day as the enraged mobs terrorized them by night. In the woods surrounding Centralia, one posse member was shot and killed when he was mistaken by another for a Wobbly. This shooting, first reported as a murder committed by a Wobbly, was later ruled an accident.

     As this reign of terror continued in southwest Washington, the commercial press continued to churn out propagandistic accounts of how the Wobblies ambushed and murdered America’s finest young men in the streets of Centralia. Characteristic of this treatment was the front-page article in the Chehalis Bee-Nugget: “IWW Shoot into Armistice Day Parade in Centralia Tuesday. Warren Grimm, Arthur McElfresh, Dale Hubbard, and Ben Cassagranda Killed by the Assassins.” Authorities, businessmen, and Legionnaires combined to attack workers in other parts of the state and in neighboring Oregon. In Seattle, the Department of Justice seized the Union Record, the official organ of the Seattle Central Labor Council, and arrested its staff, including Harry Ault and Anna Louise Strong, on charges of sedition.

     The passions that this class war engendered were still highly visible on January 26, 1920, when eleven Wobblies, including Elmer Smith, the attorney who advised the IWW members that they had the legal right to defend their hall, were brought to trial in the town of Montesano, the county seat of neighboring Grays Harbor County. The defense faced many obstacles in the trial, beginning with a huge resource disparity. The Wobblies were represented by George Vanderveer with occasional help from his law partner, Ralph Pierce, and attorney Elmer Smith, himself a defendant in the case. Meanwhile, Special Prosecutor Ed Cunningham led a staff of six attorneys, whom Vanderveer referred to as the attorneys for the lumber trust. The Luke May Secret Service, a private detective agency paid for by lumber company funds, aided them.

     Finally, the American Legion recruited some fifty uniformed veterans to sit in on the trial by day, presumably to influence the jury. They were paid four dollars a day from funds contributed by the lumber companies and the Elks. The prosecution certainly lived up to its reputation as the counsel for the lumber trust. Special Prosecutor Cunningham was himself deeply involved in the Armistice Day violence. He was one of the members of the mob that pursued Everest to the Skookumchuck River and helped drag him to jail. He watched while the mob broke into the jail and kidnapped Everest, and was alleged to have witnessed his murder. Historian Tom Copeland observed that “as Cunningham built the case against the Wobblies, he was also shielding himself from any potential legal action for his role in the raid and lynching.”

     Cunningham’s team successfully fought off a change of venue request, claiming there was no prejudice against the IWW in either Centralia or Montesano. In a clear attempt to intimidate anyone willing to testify for the defense, the prosecution had two defense witnesses arrested for perjury when they finished their testimony. The prosecution called on the governor to have troops from Camp Lewis sent to Montesano to stand guard outside the courtroom, thereby frightening the jury into thinking that an IWW attack was imminent.

     The trial was, in fact, a mere extension of the class war, a political trial in which the authorities put the IWW on trial while pretending to adhere to the rule of law. The judge, John M. Wilson, insisted that he could try the case impartially, despite the fact that he had delivered an anti-IWW speech in the nearby town of Bucoda and had addressed the memorial service at the Centralia Elks commemorating the Legionnaires who had been killed during the Armistice Day Parade. Wilson rejected the defense’s request for a change of venue from Montesano, disallowed much of the evidence that Vanderveer tried to introduce during the trial, and made numerous prejudicial rulings that favored the prosecution and infuriated the defense. Vanderveer captured the trial’s essence in his closing statement. The prosecutors, he told the jury, “have told you this was a murder trial, and not a labor trial. But vastly more than the lives of ten men are the stakes in the big gamble here; for the right of workers to organize for the bettering of their own condition is on trial; the right of free assemblage is on trial; democracy and Americanism are on trial.”

     “In view of such a charged atmosphere,” Albert Gunns contended, “the final verdict of the jury was moderate.” The prosecution sought a first-degree murder verdict for all of the defendants, but the jury did not agree. Elmer Smith, the Wobbly attorney, was acquitted, along with one other defendant. Seven defendants were convicted of second-degree murder, and one young defendant was judged legally insane. The jury attached to their verdict a written request for leniency in sentencing, but Judge Wilson rendered stiff sentences ranging from 25 to 40 years in the state penitentiary in Walla Walla.

     Irish immigrant James McInerney, himself a veteran of the Everett Massacre and victim of torture while in the Centralia jail, died while imprisoned, “murdered,” the Industrial Worker proclaimed, “by the Capitalist class.” Most of the remaining prisoners remained incarcerated until 1933, when Governor Clarence Martin commuted their sentences.

     Several jurors were clearly uneasy with their decision, believing that they were not allowed to hear all of the important evidence. “Remarkably, two years after the trial,” Robert Weyeneth concludes, “seven of the twelve jurors voluntarily repudiated their verdict.” No member of the employing class or its “cat paws” was ever charged or even investigated for Everest’s murder or the Armistice Day hall raid that ushered in the Centralia Tragedy.”

     We can be killed, imprisoned, tortured, but we cannot be defeated so long as we cede nothing to the enemy. Who refuses to submit becomes Unconquered and free.

     Disobey and disbelieve, for there is no just authority.

     As the anarchist philosopher Max Stirner wrote; “Freedom cannot be granted; it must be seized.”

     As to the meaning and value of America’s armed services and anyone who wears our flag on their uniform in all of this, and the human beings caught in the gears of a machine as the raw material of elite wealth, power, and privilege, though the relationship of any enforcer of virtue or of authority is one of loaned power and exploitation, there is grandeur and nobility of purpose in placing ones life in the balance with those of our fellow citizens and others who cannot secure their own rights but must rely on the allyship and solidarity of others, and of service to the idea of America as a free society of equals who are guarantors of each other’s rights, regardless of our flaws and the space between our ideals and our history. For only we can make it real, this mad dream of liberty, equality, truth, and justice.

     In the words of Colonel Joshua Lawrence Chamberlain to the mutineers in the film Gettysburg; “This is a different kind of army. If you look back through history, you will see men fighting for pay, for women, for some other kind of loot. They fight for land, power, because a king leads them or — or just because they like killing.

     But we are here for something new. This has not happened much in the history of the world. We are an army out to set other men free. America should be free ground — all of it. Not divided by a line between slave state and free — all the way, from here to the Pacific Ocean. No man has to bow. No man born to royalty. Here, we judge you by what you do, not by who your father was. Here, you can be something. Here, is the place to build a home. But it’s not the land. There’s always more land. It’s the idea that we all have value — you and me. What we’re fighting for, in the end, we’re fighting for each other.”

Ballad of the Green Berets on bagpipes

We are an Army out to set other men free

http://tlmlabor.org/the-centralia-massacre/

https://www.washingtonpost.com/outlook/2019/11/11/why-massacre-centralia-years-ago-is-critically-important-today/

Wobbly War: The Centralia Story, by John M. McClelland Jr., Richard Maxwell Brown (foreword)

Centralia Tragedy of 1919: Elmer Smith and the Wobblies, by Tom Copeland

The Red Coast: Radicalism and Anti-Radicalism in Southwest Washington,

by Aaron Goings, Brian Barnes, Roger Snider

The Unique and Its Property, by Max Stirnerhttps://www.goodreads.com/book/show/62077979-the-unique-and-its-property?from_search=true&from_srp=true&qid=l6mPtZjGtN&rank=106

November 10 2024 Remember, And Bring A Reckoning: the Case of the Wilmington Massacre of 1898

     On this anniversary of the Wilmington Massacre of 1898, an incident of white supremacist terror of which Kristallnacht whose anniversary was yesterday is an echo and reflection, and both of the ethnic cleansing of Gaza now ongoing, I find new relevance of the principle Silence Is Complicity.

      History shadows our lives, and can teach us much that remains relevant and useful; but only if we can remember it. 

      We wander in a Wilderness of Mirrors; lies, falsifications, illusions, diversions, rewritten histories, alternate realities, wherein each other’s voices are the only lighthouses of warning and guidance, and we must hold our voices as fragments of ourselves which we cannot abandon while remaining human.

      Let us amplify and exalt each other in solidarity, for we are all embedded in multiple systems of oppression whose objective is to dehumanize us and steal our souls.

     Herein I wrote on this day last year in reference to an act of ethnic cleansing and censorship in service to authoritarian power and the crimes of vile tyrants by Face Book, which removed a post of mine with the names of the dead in Gaza and the words; “Share while we still can, before the names of the dead are silenced and erased with our humanity”.

     Apparently the names of the dead are an incendiary, and we are not allowed to hurl them at systems of oppression or bear them forward into the future. This we must resist.

     So I am adapting my strategy in response to the politization of our freedoms of information and press.

     If this social media giant, arguably the most important platform in the world today, chooses to endorse ethnic cleansing and the mass murders of children, we will know if the censure is not lifted as I have just requested review.

      All of my writing is archived at Torch of Liberty, my WordPress publication. And the font, which I chose from a WP menu, is far superior. Look for me there, friends, should my witness of history vanish like the names of tens of thousands of civilians become ash and nothing under a rain of fire and steel our taxes paid for.

       As I wrote of the January 6 Insurrection in my post of January 16 2021, Silence Is Complicity: No One Gets to Sit This One Out; A post in which I quote Adam Parkhomenko elicited an interesting reaction from someone, one which makes me question how the rhetoric of fascist and racist privilege creates complicity; the quote is in reference to the massive responsibility avoidance and denial on the part of the Republican lawmakers who refuse to join the call impeach our Clown of Terror, Traitor Trump, and his rabble of murderous barbarians.

     Here is the quotation; “I have a very simple message for Republicans calling for unity without accountability: the United States does not negotiate with terrorists.”

     This was the reaction; first, repetition of the very call for unity without accountability, which I would characterize as granting permission through failure to consequent behaviors, which the quote calls out; “These words are just creating more divisions!”

     Second, an attempt at silencing dissent; “Please Stop!” 

     Third, an attempt at blame shifting; “Whenever one person thinks they are right and everyone else is wrong you are the problem!”

    And Fourth, the very worst of the apologetics of historical fascism, a claim of moral equivalence; “Everyone just needs to stop all of these posts because there are good people on both sides!”

     And this last I cannot let pass, for on the last occasion of its general use this propagandistic lie and rhetorical device led directly to the Holocaust and the global devastation of total war.

     I am unclear which good people she could be referring to; the ones who were going to capture and hang or guillotine members of Congress, the ones who murdered a police officer and attempted to bomb both the Democratic and Republican offices, the white supremacist terrorists who have rallied to the cause of treason and armed sedition, or the mad tyrant who commanded them?

     To this I replied; You are wrong. Treason, terror, and the murder of police officers has no excuse. You are either with us as American patriots or against us; no one gets to sit this one out and be counted among the honorable, the moral, and the loyal.

     Silence is complicity.

     Such is the Talmudic principle, “Shtika Kehoda”, famously paraphrased by Einstein in his 1954 speech to the Chicago Decalogue Society as “If I were to remain silent, I’d be guilty of complicity”, and referenced by Eli Weisel as “the opposite of love is not only hate, it is also indifference.”

     Martin Luther King said it this way in Stride Toward Freedom: The Montgomery Story; “He who passively accepts evil is as much involved in it as he who helps to perpetrate it. He who accepts evil without protesting against it is really cooperating with it.”

     John Stuart Mill expressed a related idea in his 1867 Inaugural Address to the University of St. Andrews; “Let not anyone pacify his conscience by the delusion that he can do no harm if he takes no part, and forms no opinion. Bad men need nothing more to compass their ends, than that good men should look on and do nothing. He is not a good man who, without a protest, allows wrong to be committed in his name, and with the means he helps to supply, because he will not trouble himself to use his mind on the subject.”

     Leonardo da Vinci formulated it as resistance to tyranny, with which he was very familiar in the wars of dominion between the princes of Renaissance Italy; “Nothing strengthens authority so much as silence.”

     Silence Is Complicity.

      Should this concept require further clarification, please refer to the following recording and transcript of Elie Wiesel’s Millennium Lecture at the White House, on April 12 1999, hosted by President Bill Clinton and First Lady Hillary Rodham Clinton:

“Mr. President, Mrs. Clinton, members of Congress, Ambassador Holbrooke, Excellencies, friends: Fifty-four years ago to the day, a young Jewish boy from a small town in the Carpathian Mountains woke up, not far from Goethe’s beloved Weimar, in a place of eternal infamy called Buchenwald. He was finally free, but there was no joy in his heart. He thought there never would be again.

Liberated a day earlier by American soldiers, he remembers their rage at what they saw. And even if he lives to be a very old man, he will always be grateful to them for that rage, and also for their compassion. Though he did not understand their language, their eyes told him what he needed to know — that they, too, would remember, and bear witness.

And now, I stand before you, Mr. President — Commander-in-Chief of the army that freed me, and tens of thousands of others — and I am filled with a profound and abiding gratitude to the American people.

Gratitude is a word that I cherish. Gratitude is what defines the humanity of the human being. And I am grateful to you, Hillary — or Mrs. Clinton — for what you said, and for what you are doing for children in the world, for the homeless, for the victims of injustice, the victims of destiny and society. And I thank all of you for being here.

We are on the threshold of a new century, a new millennium. What will the legacy of this vanishing century be? How will it be remembered in the new millennium? Surely it will be judged, and judged severely, in both moral and metaphysical terms. These failures have cast a dark shadow over humanity: two World Wars, countless civil wars, the senseless chain of assassinations — Gandhi, the Kennedys, Martin Luther King, Sadat, Rabin — bloodbaths in Cambodia and Nigeria, India and Pakistan, Ireland and Rwanda, Eritrea and Ethiopia, Sarajevo and Kosovo; the inhumanity in the gulag and the tragedy of Hiroshima. And, on a different level, of course, Auschwitz and Treblinka. So much violence, so much indifference.

What is indifference? Etymologically, the word means “no difference.” A strange and unnatural state in which the lines blur between light and darkness, dusk and dawn, crime and punishment, cruelty and compassion, good and evil.

What are its courses and inescapable consequences? Is it a philosophy? Is there a philosophy of indifference conceivable? Can one possibly view indifference as a virtue? Is it necessary at times to practice it simply to keep one’s sanity, live normally, enjoy a fine meal and a glass of wine, as the world around us experiences harrowing upheavals?

Of course, indifference can be tempting — more than that, seductive. It is so much easier to look away from victims. It is so much easier to avoid such rude interruptions to our work, our dreams, our hopes. It is, after all, awkward, troublesome, to be involved in another person’s pain and despair. Yet, for the person who is indifferent, his or her neighbor are of no consequence. And, therefore, their lives are meaningless. Their hidden or even visible anguish is of no interest. Indifference reduces the other to an abstraction.

Over there, behind the black gates of Auschwitz, the most tragic of all prisoners were the “Muselmanner,” as they were called. Wrapped in their torn blankets, they would sit or lie on the ground, staring vacantly into space, unaware of who or where they were, strangers to their surroundings. They no longer felt pain, hunger, thirst. They feared nothing. They felt nothing. They were dead and did not know it.

Rooted in our tradition, some of us felt that to be abandoned by humanity then was not the ultimate. We felt that to be abandoned by God was worse than to be punished by Him. Better an unjust God than an indifferent one. For us to be ignored by God was a harsher punishment than to be a victim of His anger. Man can live far from God — not outside God. God is wherever we are. Even in suffering? Even in suffering.

In a way, to be indifferent to that suffering is what makes the human being inhuman. Indifference, after all, is more dangerous than anger and hatred. Anger can at times be creative. One writes a great poem, a great symphony, one does something special for the sake of humanity because one is angry at the injustice that one witnesses. But indifference is never creative. Even hatred at times may elicit a response. You fight it. You denounce it. You disarm it. Indifference elicits no response. Indifference is not a response.

Indifference is not a beginning, it is an end. And, therefore, indifference is always the friend of the enemy, for it benefits the aggressor — never his victim, whose pain is magnified when he or she feels forgotten. The political prisoner in his cell, the hungry children, the homeless refugees — not to respond to their plight, not to relieve their solitude by offering them a spark of hope is to exile them from human memory. And in denying their humanity we betray our own.

Indifference, then, is not only a sin, it is a punishment. And this is one of the most important lessons of this outgoing century’s wide-ranging experiments in good and evil.

In the place that I come from, society was composed of three simple categories: the killers, the victims, and the bystanders. During the darkest of times, inside the ghettoes and death camps — and I’m glad that Mrs. Clinton mentioned that we are now commemorating that event, that period, that we are now in the Days of Remembrance — but then, we felt abandoned, forgotten. All of us did.

And our only miserable consolation was that we believed that Auschwitz and Treblinka were closely guarded secrets; that the leaders of the free world did not know what was going on behind those black gates and barbed wire; that they had no knowledge of the war against the Jews that Hitler’s armies and their accomplices waged as part of the war against the Allies.

If they knew, we thought, surely those leaders would have moved heaven and earth to intervene. They would have spoken out with great outrage and conviction. They would have bombed the railways leading to Birkenau, just the railways, just once.

And now we knew, we learned, we discovered that the Pentagon knew, the State Department knew. And the illustrious occupant of the White House then, who was a great leader — and I say it with some anguish and pain, because, today is exactly 54 years marking his death — Franklin Delano Roosevelt died on April the 12th, 1945, so he is very much present to me and to us.

No doubt, he was a great leader. He mobilized the American people and the world, going into battle, bringing hundreds and thousands of valiant and brave soldiers in America to fight fascism, to fight dictatorship, to fight Hitler. And so many of the young people fell in battle. And, nevertheless, his image in Jewish history — I must say it — his image in Jewish history is flawed.

The depressing tale of the St. Louis is a case in point. Sixty years ago, its human cargo — maybe 1,000 Jews — was turned back to Nazi Germany. And that happened after the Kristallnacht, after the first state sponsored pogrom, with hundreds of Jewish shops destroyed, synagogues burned, thousands of people put in concentration camps. And that ship, which was already on the shores of the United States, was sent back.

I don’t understand. Roosevelt was a good man, with a heart. He understood those who needed help. Why didn’t he allow these refugees to disembark? A thousand people — in America, a great country, the greatest democracy, the most generous of all new nations in modern history. What happened? I don’t understand. Why the indifference, on the highest level, to the suffering of the victims?

But then, there were human beings who were sensitive to our tragedy. Those non-Jews, those Christians, that we called the “Righteous Gentiles,” whose selfless acts of heroism saved the honor of their faith. Why were they so few? Why was there a greater effort to save SS murderers after the war than to save their victims during the war?

Why did some of America’s largest corporations continue to do business with Hitler’s Germany until 1942? It has been suggested, and it was documented, that the Wehrmacht could not have conducted its invasion of France without oil obtained from American sources. How is one to explain their indifference?

And yet, my friends, good things have also happened in this traumatic century: the defeat of Nazism, the collapse of communism, the rebirth of Israel on its ancestral soil, the demise of apartheid, Israel’s peace treaty with Egypt, the peace accord in Ireland. And let us remember the meeting, filled with drama and emotion, between Rabin and Arafat that you, Mr. President, convened in this very place. I was here and I will never forget it.

And then, of course, the joint decision of the United States and NATO to intervene in Kosovo and save those victims, those refugees, those who were uprooted by a man whom I believe that because of his crimes, should be charged with crimes against humanity. But this time, the world was not silent. This time, we do respond. This time, we intervene.

Does it mean that we have learned from the past? Does it mean that society has changed? Has the human being become less indifferent and more human? Have we really learned from our experiences? Are we less insensitive to the plight of victims of ethnic cleansing and other forms of injustices in places near and far? Is today’s justified intervention in Kosovo, led by you, Mr. President, a lasting warning that never again will the deportation, the terrorization of children and their parents be allowed anywhere in the world? Will it discourage other dictators in other lands to do the same?

What about the children? Oh, we see them on television, we read about them in the papers, and we do so with a broken heart. Their fate is always the most tragic, inevitably. When adults wage war, children perish. We see their faces, their eyes. Do we hear their pleas? Do we feel their pain, their agony? Every minute one of them dies of disease, violence, famine. Some of them — so many of them — could be saved.

And so, once again, I think of the young Jewish boy from the Carpathian Mountains. He has accompanied the old man I have become throughout these years of quest and struggle. And together we walk towards the new millennium, carried by profound fear and extraordinary hope.”

     As written by Daniel R Biddle in The Guardian, in an article entitled The Wilmington massacre of 1898: a shocking episode of racist violence:

North Carolina city marks 125th anniversary of the white-supremacist attack with a week of memorial events; “In the late 1890s, Wilmington, North Carolina, a port city between the Atlantic’s barrier islands and the banks of the Cape Fear River, became an island of hope for a new America.

     Residents of the city’s thriving Black community made themselves a political force, exercising the rights of citizenship guaranteed to them after the civil war by the 13th, 14th and 15th amendments. Across the south, such activity had triggered deadly white violence against Black voters, organizers and officeholders in the decades since the war. But in Wilmington, a city of 20,000, the votes of 8,000 Black men helped a rare biracial “Fusion” alliance elect candidates of both races.

     Three of the 10 aldermen were Black. The city had Black health inspectors, postmasters, magistrates and policemen, albeit under orders not to arrest anyone white. The county coroner, jailer and treasurer were Black, as was the register of deeds. Black businesspeople pooled their money in three Black-owned banks. Families a generation removed from enslavement owned their homes and read a local Black newspaper.

     As modern-day Wilmingtonian Tim Pinnick, a genealogist, put it: “Things functioned the way they were meant to function as a result of Emancipation.”

     Planning a coup

     But if Wilmington looked to some Americans like a model for the south, powerful white leaders, including the president of Wilmington Cotton Mills Company, the editor of the Raleigh News & Observer and the chairman of the state Democratic party, could not abide it. They set out to topple what the newspaper editor labeled “Negro rule”.

     One hundred and twenty-five years ago, on 10 November 1898, a shocking coup d’état was executed.

     The plotters had set the stage by creating what they called the “white supremacy campaign”. They printed falsehoods about Black men preying on white women and stockpiling guns. They targeted the Fusion officeholders and the Black newspaper, summoned militias and white vigilantes known as Red Shirts, and terrorized Black voters at the polls.

     “If you see the negro out voting tomorrow, tell him stop,” one of the leaders, former Confederate colonel Alfred Moore Waddell, told a gun-waving white audience on the eve of Wilmington’s 1898 election. “If he doesn’t, shoot him down. Shoot him down in his tracks.” Waddell vowed to “choke the current of the Cape Fear River” with Black bodies if he had to.     

     On 10 November, Red Shirts, militiamen and white mobs surged through Wilmington’s streets and massacred 60 or more Black men. “They gave their lives to vote,” said Hesketh “Nate” Brown, a retired New York City transit manager whose great-great-grandfather, Joshua Halsey, tried to flee the militiamen.

     The Red Shirts torched the Black newspaper’s office, posed for pictures in front of its smoking ruins, installed Waddell as mayor, and sent hundreds of Black residents fleeing into the woods. Some ran west toward the river; others, east to the Black cemetery. Athalia Howe was 12 when her family and others took refuge in Pine Forest, a cemetery that dated back to the period before Emancipation. It was said that families sheltered next to graves of their loved ones.

     Uncovering a history of racial injustice

    For years no one in Howe’s family said much about those events, as her great-granddaughter, Cynthia Brown, told the Washington Post. But one day, when she was about eight years old, a distant look filled her great-grandmother’s eyes and she grabbed Brown’s wrist.

     “If it ever happens again, run!” Brown remembered her shouting. “Don’t let it happen to you!”

     Brown set out to discover what “it” was.

     So did Pinnick, the genealogist and Black schoolteacher from Illinois who learned of the coup in recent years when he retired to Wilmington. And Nate Brown, the retired transit manager who found his great-great-grandfather’s name in an 1898 newspaper clipping about the “race war”. (The article blamed Black “aggressors”.) And Sonya Patrick-AmenRa, who counts among her ancestors four soldiers of the United States Colored Troops who helped win the civil war.

     Now, Brown, Brown (they are not related), Pinnick, AmenRa and other Wilmingtonians, along with ministers, activists, authors, educators and a documentary film-maker whose ancestor aided the plotters, are helping change the historical narrative.

     Over the last two decades, a school and park named after leaders who directed the murder of dozens of Black people have been renamed. Community activists have set out to learn the names of everyone who was killed and every Black Wilmingtonian who survived the 1898 massacre. They are marking the coup’s 125th anniversary, 10 November, with a week of events that include “racial-equity and trauma training”, documentary film showings and descendants’ stories.

     “There is a need to focus on that horrible day to understand it,” Pinnick said. “And yet, it’s a testimony to surviving that the story should be told.”

     For nearly a century the story was told falsely – in textbooks, clippings and memoirs that cast the horrific violence as a spontaneous “riot” and the plotters as heroes who restored racial order to Wilmington.

     In 2006, a state-commissioned report debunked the longstanding false narratives about Wilmington’s history.

     Even so, Deborah Dicks Maxwell, president of the county’s NAACP chapter, said many local residents still don’t know about it. “This is Wilmington,” she told USA Today last year. “There’s a distance to progress.”

     That was evident in the unguarded words of three white Wilmington police officers in 2020, weeks after George Floyd’s killing. A routine audit of patrol-car videotapes revealed the longtime officers discussing killing “f—ing n—s”.

     A civil war was coming, Officer Michael Piner said: “We are just gonna go out and start slaughtering them f—ing n—s.” The officers told investigators they had been “venting” and blamed the “stress of today’s climate in law enforcement”.

     Wilmington’s first Black police chief fired them in his first week on the job.

     Their words were “painful, hurtful”, Chief Donny Williams, a Wilmington officer for nearly three decades, told NPR. “Being from this community, and then working alongside these people for so long, so just hurt – and not just me.”

     A legacy of political violence

     The full toll of the 1898 massacre and the political legacy it created is still not known.

     Estimates of the number of Black people killed range from dozens to hundreds. The state’s 2006 study described the coup in detail and blamed all levels of government for not intervening; it said Black merchants and workers “suffered losses after 1898 in terms of job status, income, and access to capital”. Black businesses moved or closed. Some 2,100 Black residents fled. Black literacy rates plunged.

     By the turn of the century, southern states were using poll taxes, literacy tests and grandfather clauses to deny Black men the right to vote, which the 15th amendment had guaranteed them since 1870. Between 1896 and 1902, the number of Black voters registered in North Carolina fell from 126,000 to 6,100. Wilmington did not elect another Black candidate until 1972.

     The violence in Wilmington was not unique. Historians and EJI researchers have documented at least 34 instances of mass violence during Reconstruction where scores of Black people were murdered by white mobs intent on re-establishing white supremacy and resisting Black political participation. It is a history that is not well-known but critically relevant for understanding the continuing struggle for racial justice and the many obstacles that still remain.”

      Never Be Silent.

     Let us write, speak, teach, and organize liberation struggle; let us perform the Four Primary Duties of a Citizen; Question Authority, Expose Authority, Mock Authority, and Challenge Authority.

      As Wednesday says to Authority in the Netflix telenovela; “If we don’t tell our stories, they will.”

The Wilmington massacre of 1898: a shocking episode of racist violence:

North Carolina city marks 125th anniversary of the white-supremacist attack with a week of memorial events                   

Elie Wiesel’s Millennium Lecture at the White House, on April 12 1999, hosted by President Bill Clinton and First Lady Hillary Rodham Clinton:

Scott Long’s Library on Palestine

https://drive.google.com/drive/mobile/folders/18u9KYo3MvRpyI0SDqD2AzseTvuSn3S8T?usp=sharing

November 9 2024 A Mirror of Our Darkness: Kristallnact

      Israel is commemorating this tragedy which opened a door to an even greater tragedy in the Holocaust by doing exactly the same thing to the Palestinians, one people divided by history and faith weaponized in service to power. And this too will open doors to greater state terror and tyranny, unless both peoples can unite against authorities who commit atrocities in their name as a strategy of subjugation and liberate each other from those who would enslave them.

     If you think of nations as children who are survivors of abuse, much becomes clear; for once they have seized power they are far more likely to become abusers themselves. This is how fear works, and both Israelis and Palestinians have been savaged by existential threats long before they began savaging, brutalizing, and dehumanizing each other.

     That predatory regimes on both sides have used division and identity politics to centralize power and legitimize authoritarian dominion is a predictable phase of liberation struggle, especially of anti-colonial revolution.

      The trick of becoming human, friends, is to embrace ones own darkness in struggle as well as one’s enemies, and emerge from the legacies of our history which shadow us like an invisible crocodile tail.

          There is a line spoken by the villain in the series The Magicians, a survivor of childhood abuse and tyrant known as The Beast for his horrific crimes, once the powerless and terrified Martin Chatwin and now a monstrous cannibal god; “You know, when I was a boy, a man who was meant to care for me bent me over his desk and had me over and over every time I was alone with him. It helps me understand a truth. You’re powerful or you’re weak. “

      Here is the original lie of the tyrant and the fascist in the apologetics and self-justification of power; the lie that only power has meaning, that there is no good or evil. How we use power is of equal importance as who holds it. Fear and force are a primary means of human exchange, but not the only means; love, membership, and belonging are as important.

      It’s a line which captures perfectly the inherent contradictions of the  Wagnerian Ring of fear, power, and force as an origin of evil; for the use of social force is subversive of its own values. Yet the imposed conditions of revolutionary struggle often require violence, and until the gods of law and order have been cast down from their thrones I must agree with the famous dictum of Sartre in his 1948 play Dirty Hands, quoted by Frantz Fanon in his 1960 speech Why We Use Violence, and made immortal by Malcolm X; “by any means necessary.”

     As written by Walter Rodney in The Groundings with my Brothers; “We were told that violence in itself is evil, and that, whatever the cause, it is unjustified morally. By what standard of morality can the violence used by a slave to break his chains be considered the same as the violence of a slave master? By what standards can we equate the violence of blacks who have been oppressed, suppressed, depressed and repressed for four centuries with the violence of white fascists. Violence aimed at the recovery of human dignity and at equality cannot be judged by the same yardstick as violence aimed at maintenance of discrimination and oppression.”

     And here is the passage he references from Leon Trotsky in Their Morals and Ours: The Class Foundations of Moral Practice; “A slave-owner who through cunning and violence shackles a slave in chains, and a slave who through cunning or violence breaks the chains – let not the contemptible eunuchs tell us that they are equals before a court of morality!”

     Yet in reflection I think of those great figures who have been both heroes of liberation and villains of tyranny; my teenage role model Napoleon, Washington who is central to our family history and coined the motto on our coat of arms in the passcode during the Battle of Trenton, Victory or Death, when the whole Revolution was wagered on a forlorn hope, the tragic drama of fallen heroes like Robert Mugabe, the monstrous tyrants Stalin and Mao, the list is a near endless litany of woes and failures of vision wherein Brave New Worlds became hells and carceral states. In evidence I offer the American and Napoleonic Empires, the Soviet Union, the Chinese Communist Party, nearly all anticolonial revolutions which in the first period of liberty as new nations became dreadful tyrannies, and above all the state of Israel, a dream of refuge forged in the terror of the Holocaust whose victims learned the wrong lessons from the Nazis and assumed their role in the Occupation of Palestine. The dangers of Idealism are very real; but so are the dangers of submission to authority and the complicity of silence in the face of evil.

     I am a hunter of fascists, and mine is a hunter’s morality. For me there is a simple test for the use of force; who holds power?

     A great many wise people have written beautifully of the horrors of fascisms of blood, faith, and soil and of hierarchies of elite belonging and exclusionary otherness, as does Paul Oestreicher in the article which follows; herein I wish only to signpost that the forces which lie both within us and without as social conditions and epigenetic trauma, of atavisms of barbarism and systems of oppression, are universal to human beings as imposed conditions of struggle and operate continually especially when obscured from view as secret power, beyond the horror and abjection of points of fracture of the human soul like those of Kristallnact and the ethnic cleansing and genocide of the Palestinians.

     I write to you now as one who has lived by the battle cry of Never Again! for over forty years now, and it is of deep and vital importance to apply that not only in Resistance to fascism as an intrusive and alien enemy of all that is human in us, but also to ourselves and our own use of violence and social force toward others.

    As Nietzsche teaches us in Beyond Good and Evil; “Those who hunt monsters might take care lest he thereby become a monster. And if you gaze for long into an abyss, the abyss gazes also into you.”

     In the dark mirror of Gaza, with its monstrous reflections of Kristallnacht, do you like what you see, O Israel?

     As written by Paul Oestreicher in The Guardian, in an article entitled The legacy of Kristallnacht: Seventy years ago this week the Nazis led a brutal attack on German Jews, their businesses and their synagogues, a prelude to the Holocaust. Paul Oestreicher remembers the night terror struck; “Berliners went wild that day, 19 years ago. The impossible had happened. The Wall had come down. It was November 9 1989. I wasn’t there. But I was there on that same date in 1938, 70 years ago. Germans went wild on that day, too. They let loose an orgy of destruction. The synagogues were set ablaze. Jewish shops were smashed up and pillaged. Jewish men were rounded up, beaten up, some to death, many sent to concentration camps. What eventually followed was unthinkable. The streets that night were strewn with broken glass. The Germans called it Kristallnacht, the night not of broken glass but broken crystal, to symbolise the “ill-gotten Jewish riches” Germans would now take from them. Never mind the many Jewish poor. Never mind that Jews such as my grandparents were Germans as deeply patriotic as any of their neighbours.

     My Christian father, born to Jewish parents, was in 1938 forbidden, as all Jews were, to continue working as a doctor. From a small provincial town we fled to Berlin with one aim, common to thousands of Jews at that time, to find asylum anywhere beyond the reach of Hitler. An only child, six years old, I was given refuge by kindly non-Jewish friends. Life in their basement flat bore no horrors for me. I simply wondered why I was not allowed to go to school.

     My parents had gone underground. My non-Jewish mother had resisted the pressure to divorce her husband and quit a marriage defined by the Nazis as rassenschande, racial disgrace. My father, hoping not to be picked up on the street, as many were, trudged from consulate to consulate, wearing the miniatures of his two iron crosses won in the first world war. Ruefully he said: “In 1918, as a German officer, I fled from the French. Twenty years later, I am fleeing from the Germans.”

     Now a visa was priceless. The state had confiscated our bank account. We could not bribe our way to safety. With that visa, Nazi Germany could say good riddance. If Kristallnacht had a definable purpose, beyond its pure explosion of hate, it was to make the Jews go away. But, except for the few who had somehow rescued great wealth, the world did not want them.

     The day of the great pogrom started much like any other. But a rare treat was in store. My mother came to take me for a walk. As a non-Jew she was not directly threatened. Berlin was bathed in autumn sunshine. We walked to the

Tauentzienstrasse, Berlin’s Regent Street. For me, the big city was full of wonder – until terror struck. Trucks pulled up at exact intervals. Jack-booted men wielding wooden clubs ran up and down the street and began to smash the windows of the Jewish-owned department stores. My mother grabbed hold of me. We fled. I was soon back in a safe place. My parents left Berlin before the day was out and were hidden in Leipzig by a sympathetic member of the Nazi party. In times of crisis, people are not always what they seem to be.

     The search for asylum became more desperate. It took us another three months. Many were not so lucky. Nations met at Evian on Lake Geneva to discuss the plight of Germany’s Jews but shrank from their responsibility. No effective policy emerged. At least the Australian delegate was frank: “We have no race problem and we don’t want to import one.” He and many others around the world bought into Hitler’s fanciful racial doctrine. Antisemitism was not just a German aberration. “Why should we import a problem the Germans are so keen to get rid of?” By early 1939, Britain felt “we have done our bit”. President Roosevelt firmly refused to increase the American quota.

     Our choice narrowed down to Venezuela and New Zealand. The New Zealand government’s attitude was like that of its neighbour. Jewish applicants were told explicitly: “We do not think you will integrate into our society. If you insist on applying, expect a refusal.” My father did insist. The barriers were high. Either you had a job to come to, at a time of high unemployment, or you had to produce two wealthy guarantors and in addition bring with you, at today’s values, £2,000 per head. We were only able to take that hurdle thanks to the generosity of a remarkable Frenchman, a friend of a distant relative. This was the sort of money most refugees could not possibly raise. At a total of 1,000 German, Austrian and Czech Jews, the New Zealand government drew the line. We were lucky. My grandmother, who hoped to follow us, was not. It was too late. She did not survive the Holocaust. Like many others, she chose suicide rather than the cattle-truck journey to Auschwitz. Britain, thanks to a group of persistent lobbyists, at the last moment agreed to take a substantial number of Jewish children. Most were never to see their parents again. Their contribution to British life was significant, now that the stories of the kindertransport are being told.

     I tell my story on this anniversary not just for its historic and personal interest, but because it brings into sharp focus the far from humane attitude of Britain, the European Union and many other rich countries to the asylum seekers of today. True, there are now international conventions that did not exist in 1938, but they are seldom obeyed in spirit or in letter. The German sentiment “send them away” has given way in Britain and in many other parts of Europe to “send them back”, sometimes to more persecution and even death. Lessons from history are seldom learned.

     Dr Peter Selby, president of the National Council of Independent Monitoring Boards, has written with justifiable anger of his experience of Britain’s immigration removal centres at ports and airports, which are prisons in all but name. We lock up children, separated from their parents, hold detainees for indefinite periods, and many are made ill by the experience. Those who advocate tougher immigration policies, such as Frank Field’s Migration Watch, are accountable, writes Selby, for the coercive instruments – the destitution and detention – that are already being used and will be used even more to enforce it. This is not quite our 1938, but the parallels are deeply disquieting.

     An even sadder consequence of this story of anti-Jewish inhumanity is that many of the survivors who fled to Palestine did so at the expense of the local people, the Palestinians, half of whom were driven into exile and their villages destroyed. Their children and children’s children live in the refugee camps that now constitute one aspect of the Israeli-Palestinian impasse that embitters Islam and threatens world peace: all that a consequence of Nazi terror and indirectly of the Christian world’s persecution of the Jewish people over many centuries.

     With fear bred into every Jewish bone, it is tragic that today many Israelis say of the Palestinians, as once the Germans said of them: “The only solution is to send them away.” However understandable this reaction may be, to do so, or even to contemplate it, is a denial of all that is good in Judaism. To create another victim people is to sow the seeds of another holocaust. When, in the 1930s, the Right Rev George Bell, Bishop of Chichester, pleaded in vain for active British support for the German opposition to Hitler, many accused him of being anti-German. The opposite was true. He did not tar all Germans with the Nazi brush. Today, those of us who offer our solidarity to the minority of Israelis working – in great isolation – for justice for the Palestinian people, are often accused of being antisemitic. The opposite is true. It is a tragic parallel.

     November 9 is deeply etched into German history. On that day in 1918 the Kaiser abdicated. Germany had lost the first world war. Five years later to the day, Hitler’s followers were shot down in the streets of Munich. The Nazis, year by year, celebrated their martyrs. Then came 1938: Kristallnacht. Berlin’s Holocaust Memorial and other memorials in many German towns and villages, where once the synagogue stood, are mute reminders of what began that day. But the significance and the shame of that day stretches far beyond those who set the synagogues alight. Who, we need to ask, are the victims now, both near and far, and what is our response?”

     As written by Mary Fulbrook in Time, in an article entitled Jewish Germans Had Their Lives Destroyed by Nazis During Kristallnacht. Their Neighbors Let It Happen; “On the night of Nov. 9-10, 1938, synagogues were set on fire, store windows were smashed and Jewish homes broken into in cities, towns and villages across the Third Reich

     Eighty years ago, on the night of Nov. 9-10, 1938 — known as Kristallnacht, the night of broken glass — synagogues were set on fire, store windows were smashed and Jewish homes broken into in cities, towns and villages across the Third Reich. Fire fighters and police stood by, instructed only to intervene if neighboring “Aryan” property were endangered. Over the following days, adult male Jews were arrested and incarcerated in local jails and makeshift prisons, and some 30,000 were deported to concentration camps. Hundreds were killed; faced with devastation and total ruin, dozens committed suicide. It was clear that Germans and Austrians of Jewish descent had no future in their own homeland. Some managed to emigrate, abandoning property, family and friends; those left behind would later find themselves deported to the extermination camps in the east.

     Recounting it like this, in the passive voice, highlights the violence that was perpetrated against Jews. And at this anniversary of such a tragic event, it is right that we remember the victims.

     But who was responsible? And what lessons can we learn today, in the wake of the fatal attack on Jews in the Pittsburgh Tree of Life synagogue?

     The November terror was instigated from above, sanctioned by Hitler and unleashed by Goebbels. The major perpetrators were the obvious Nazis — the black-booted SS, the brown-shirted SA, the idealistic Hitler Youth, the members of affiliated organizations proudly flaunting swastikas and party badges. This is what most people have in their minds as the image of the Third Reich.

     Yet the responses of the wider population also made it possible — and this is what must still give us cause for thought today.

     Large numbers of ordinary people, including women, were involved in looting and plundering, picking up goods thrown out onto the street and benefiting from the expropriation of Jewish property. Both young and old turned out to humiliate Jews, with whole classes of schoolchildren brought by their teachers to see sites of smoldering synagogues and join the jeering crowds. While some were egged on by peer group pressure, many young people believed the Nazi view that the “Jews are our misfortune” and that it was “time to put them in their place.”

     Other people, however, were heard to mutter that they were “ashamed to be German,” and were critical of the violence against people and the destruction of property. Such comments are reported in many contemporary sources and eye-witness accounts from across the Reich.

     But why did so few stand up to protest? Why did bystanders remain largely silent, passive?

     First, there is the obvious point about state-ordained terror and fear. If violence is initiated from above, in a state where active political opposition has been crushed, it is extremely difficult to engage in effective resistance. Many political activists had already emigrated, often after early spells in concentration camps, some seeking to fight on as best they could from abroad. After years of repression, most dissenters were cowed into sullen silence. In November 1938, though some individuals still managed to provide surreptitious assistance, many who feared severe penalties remained passively on the sidelines, whatever their sympathy for the plight of the persecuted.

     But there is also a more complex point to be made, about longer-term compliance with a prevailing climate of hostility toward those officially disparaged as the “other.”

     By 1938, with Hitler in power for over five years, the majority of non-Jewish Germans had accommodated themselves to living under the Nazi regime. Significant numbers were enthusiastic supporters of Hitler and his proclaimed return to national greatness; many more joined the Nazi party (NSDAP) or affiliated organizations for opportunistic reasons. Others compromised less willingly, performing new roles in public and muttering disagreements privately, but fearful of being denounced if they stepped too far out of line.

     Whether through longstanding or newly acquired conviction, or through coerced conformity, people excluded Jews from their social lives, their friendship circles and their leisure associations, and lost contact with Jews who had been thrown out of their professions and forced to move homes. With increasing social and physical separation between communities, “Aryans” — members of Hitler’s spurious “master race” — lost contact with the excluded “non-Aryans.” And with growing ignorance of their deteriorating situation came a learned indifference to their fate.

     This creeping compliance in effect amounted to complicity.

     Put simply: the Nazi leadership had introduced a hostile environment and initiated practical measures, whether through legislation or violence, to establish an ethnically defined “people’s community.” By being largely compliant, for whatever reasons, those who were not excluded had helped to create an even more hostile environment – one in which it was possible to carry out terror in broad daylight without significant unrest or intervention on behalf of the persecuted.

     People did not need to be anti-Semitic; they did not need to be infused with hatred. They just needed to remain passive for the terror unleashed by the Nazis to take its deadly toll.

     In western democracies today we do not have state-instigated violence of the sort or on the scale unleashed by Hitler. But stereotyped prejudices are nevertheless often legitimated from the top, accompanied by whipped-up fears of supposed dangers to the in-group community, in a context where active minorities are not only prepared to engage in violence but also have the physical means to do so. The lessons of Kristallnacht — about the need for informed vigilance, non-compliance with prejudice and sustained empathy with fellow human beings — remain all too relevant.”

Martin Chatwin, The Magicians – Behind Blue Eyes

The legacy of Kristallnacht

https://www.theguardian.com/world/2008/nov/04/germany-secondworldwar

Jewish Germans Had Their Lives Destroyed by Nazis During Kristallnacht. Their Neighbors Let It Happen

https://time.com/5449578/kristallnacht-lessons-bystanders/

The Night of Broken Glass edited by Uta Gerhardt and Thomas Karlauf – review

Eyewitness accounts of Kristallnacht collected by an anti-Nazi hero

https://www.theguardian.com/books/2012/apr/11/night-broken-glass-kristallnacht-review

The Night of Broken Glass: Eyewitness Accounts of Kristallnacht, Uta Gerhardt,

Thomas Karlauf (Editors)

                 Kristallnacht In the Mirror of Gaza

‘Almost unparalleled suffering’ in Gaza as UN says nearly 70% of those killed are women and children

Footage from UN vehicle shows scale of destruction in northern Gaza – video

https://www.theguardian.com/world/video/2024/nov/07/footage-from-un-vehicle-shows-scale-of-destruction-in-northern-gaza-video

We are witnessing the final stage of genocide in Gaza

https://www.theguardian.com/commentisfree/2024/nov/06/we-are-witnessing-the-final-stage-of-genocide-in-gaza

Trump will give Israel ‘blank check’ which may mean all-out war with Iran, says ex-CIA chief

Hebrew

9 בנובמבר 2024 מראה של החושך שלנו: בדולח

       ישראל מנציחה את הטרגדיה הזו שפתחה דלת לטרגדיה גדולה עוד יותר בשואה בכך שהיא עושה בדיוק את אותו הדבר לפלסטינים, עם אחד המחולק על ידי ההיסטוריה והאמונה המזוהה עם נשק בשירות לשלטון. וגם זה יפתח דלתות לטרור ועריצות מדינות, אלא אם כן שני העמים יוכלו להתאחד נגד רשויות המבצעות זוועות בשמם כאסטרטגיה של הכנעה ולשחרר זה את זה מאלה שישעבדו אותם.

      אם אתה חושב על עמים כילדים שהם ניצולי התעללות, הרבה מתברר; שכן ברגע שהם תפסו את השלטון יש סיכוי גבוה יותר שהם יהפכו למתעללים בעצמם. כך פועל הפחד, וגם הישראלים והפלסטינים נפגעו מאיומים קיומיים הרבה לפני שהם התחילו לחבל, להתאכזר ולעשות דה-הומניזציה אחד של השני.

      העובדה שהמשטרים הדורסניים משני הצדדים השתמשו בפוליטיקת פילוג וזהות כדי לרכז את הכוח ולהעניק לגיטימציה לשליטה אוטוריטרית היא שלב צפוי של מאבק השחרור, במיוחד של מהפכה אנטי-קולוניאלית.

       הטריק של להיות אנושי, חברים, הוא לאמץ את החושך של עצמך במאבק, כמו גם את אויביו, ולצאת מהמורשת של ההיסטוריה שלנו שמצלה עלינו כמו זנב תנין בלתי נראה.

           יש קו שאמר הנבל בסדרה “הקוסמים”, ניצול של התעללות בילדות ועריץ המכונה “החיה” על פשעיו הנוראיים, פעם מרטין צ’טווין חסר הכוח והמבועת וכיום אל מפלצתי; “אתה יודע, כשהייתי ילד, גבר שנועד לטפל בי כופף אותי מעל השולחן שלו וקיבל אותי שוב ושוב בכל פעם שהייתי איתו לבד. זה עוזר לי להבין אמת. אתה חזק או שאתה חלש. “

       הנה השקר המקורי של העריץ והפשיסט באפולוגטיקה ובהצדקה עצמית של הכוח; השקר שרק לכוח יש משמעות, שאין טוב או רע. אופן השימוש בכוח הוא בעל חשיבות שווה למי שמחזיק בו. פחד וכוח הם אמצעי עיקרי לחילופי בני אדם, אך לא האמצעי היחיד; אהבה, חברות ושייכות חשובים לא פחות.

       זהו קו אשר לוכד בצורה מושלמת את הסתירות הטבועות בטבעת הוואגנרית של פחד, כוח וכוח כמקור של הרוע; שכן השימוש בכוח חברתי הוא חתרני לערכיו שלו. עם זאת, התנאים המוטלים של מאבק מהפכני דורשים לעתים קרובות אלימות, ועד שאלי החוק והסדר יופלו מכסאותיהם אני חייב להסכים עם הכתבה המפורסמת של סארטר במחזהו “ידיים מלוכלכות” מ-1948, שצוטט על ידי פרנץ פאנון בנאומו מ-1960. למה אנחנו משתמשים באלימות, והפכו לאלמוות על ידי מלקולם אקס; “בכל דרך אפשרית.”

      כפי שכתב וולטר רודני ב-The Groundings with my Brothers; “אמרו לנו שאלימות כשלעצמה היא רוע, ושלא משנה מה הסיבה, היא לא מוצדקת מבחינה מוסרית. לפי איזה סטנדרט של מוסר יכולה האלימות שבה משתמש עבד לשבור את שלשלאותיו להיחשב זהה לאלימות של אדון עבדים? לפי אילו אמות מידה נוכל להשוות את האלימות של שחורים שדוכאו, מדוכאים, מדוכאים ומדוכאים במשך ארבע מאות שנים עם אלימותם של פאשיסטים לבנים. לא ניתן לשפוט אלימות שמטרתה החזרת כבוד האדם ושוויון לפי אותו קנה מידה כמו אלימות שמטרתה לשמור על אפליה ודיכוי”.

      והנה הקטע שאליו הוא מתייחס מפי ליאון טרוצקי ב-Their Morals and Ours: The Class Foundations of Moral Practice; “בעל עבדים שבאמצעות ערמומיות ואלימות כובל עבד בשלשלאות, ועבד שבאמצעות ערמומיות או אלימות שובר את השלשלאות – שלא יאמרו לנו הסריסים הבזויים שהם שווים בפני בית דין מוסר!”

      אולם בהשתקפות אני חושב על אותן דמויות גדולות שהיו גם גיבורי השחרור וגם נבלי העריצות; המודל לחיקוי בגיל ההתבגרות שלי נפוליאון, וושינגטון, שהוא מרכזי בהיסטוריה המשפחתית שלנו וטבע את המוטו על הסמל שלנו בקוד הגישה במהלך קרב טרנטון, ניצחון או מוות, כאשר כל המהפכה התנהלה על תקווה עזובה, הדרמה הטרגית של גיבורים שנפלו כמו רוברט מוגאבה, הרודנים המפלצתיים סטלין ומאו, הרשימה היא אוסף כמעט אינסופי של צרות וכישלונות ראייה שבהם עולמות חדשים אמיצים הפכו לגיהנום ולמדינות גוזלות. לראיה, אני מציע לאימפריה האמריקנית והנפוליאונית, לברית המועצות, למפלגה הקומוניסטית הסינית, כמעט את כל המהפכות האנטי-קולוניאליות שבתקופת החירות הראשונה כאומות חדשות הפכו לעריצות איומה, ובעיקר למדינת ישראל, נרקם חלום מקלט. באימת השואה שקורבנותיה למדו את הלקחים הלא נכונים מהנאצים ולקחו על עצמם את תפקידם בכיבוש פלסטין. הסכנות של האידיאליזם הן אמיתיות מאוד; אבל כך גם הסכנות שבכניעה לסמכות ובשותפות השתיקה מול הרוע.

      אני צייד של פשיסטים, ושלי הוא מוסר של צייד. מבחינתי יש מבחן פשוט לשימוש בכוח; מי מחזיק בכוח

      הרבה מאוד אנשים חכמים הא

כתבתי יפה על הזוועות של פשיזם של דם, אמונה ואדמה ושל היררכיות של השתייכות עילית ואחרות יוצאת דופן, כפי שעושה פול אוסטרייכר במאמר שלאחר מכן; כאן אני רק רוצה לציין שהכוחות הטמונים בתוכנו ובחוץ כתנאים חברתיים וטראומה אפיגנטית, של אטאביסטים של ברבריות ומערכות דיכוי, הם אוניברסליים לבני אדם כתנאי מאבק כפויים ופועלים ללא הרף גם כשהם מעורפלים מהעין. , מעבר לאימה ולמחסור של נקודות השבר של נפש האדם כמו אלו של נרק הבדולח והטיהור האתני של עזה.

      אני כותב לך עכשיו כאחד שחי על פי קריאת הקרב של לעולם לא שוב! כבר למעלה מארבעים שנה, ויש חשיבות עמוקה וחיונית ליישם זאת לא רק בהתנגדות לפשיזם כאויב של כל מה שאנושי בנו, אלא גם לעצמנו ולשימוש שלנו באלימות ובכוח חברתי כלפי אחרים.

     כפי שמלמד אותנו ניטשה במעבר לטוב ולרע; “מי שצד מפלצות עשוי לדאוג שלא יהפוך בכך למפלצת. ואם אתה מסתכל זמן רב לתוך תהום, התהום מביטה גם בך.”

      במראה האפלה של עזה, עם ההשתקפויות המפלצתיות של ליל הבדולח, אתה אוהב את מה שאתה רואה, הו ישראל?

Arabic

9 نوفمبر 2024 مرآة لظلمتنا: كريستالناكت

       إن إسرائيل تحيي ذكرى هذه المأساة التي فتحت الباب أمام مأساة أكبر في المحرقة من خلال فعل الشيء نفسه بالضبط مع الفلسطينيين، شعب واحد منقسم بسبب التاريخ والدين الذي تم استخدامه كسلاح في خدمة السلطة. وهذا أيضاً سيفتح الأبواب أمام المزيد من إرهاب الدولة وطغيانها، ما لم يتمكن الشعبان من الاتحاد ضد السلطات التي ترتكب الفظائع باسمهما كإستراتيجية لإخضاع وتحرير بعضهما البعض من أولئك الذين يستعبدونهما.

      إذا كنت تفكر في الأمم باعتبارها أطفالًا ناجين من سوء المعاملة، يصبح الكثير واضحًا؛ لأنه بمجرد استيلائهم على السلطة، فمن المرجح أن يصبحوا هم أنفسهم مسيئين. هذه هي الطريقة التي يعمل بها الخوف، وقد تعرض الإسرائيليون والفلسطينيون للتهديدات الوجودية بوحشية قبل وقت طويل من بدء ممارسة الوحشية والوحشية وتجريد بعضهم البعض من إنسانيتهم.

      إن استخدام الأنظمة المفترسة على كلا الجانبين لسياسات الانقسام والهوية لمركزية السلطة وإضفاء الشرعية على الهيمنة الاستبدادية هي مرحلة يمكن التنبؤ بها من النضال من أجل التحرير، وخاصة الثورة المناهضة للاستعمار.

       إن الحيلة في أن نصبح بشرًا، وأصدقاء، هي أن نحتضن ظلامنا في النضال وكذلك أعداءنا، ونخرج من تراث تاريخنا الذي يظللنا مثل ذيل تمساح غير مرئي.

           هناك جملة قالها الشرير في مسلسل The Magicians، وهو أحد الناجين من إساءة معاملة الأطفال والطاغية المعروف باسم The Beast لجرائمه المروعة، وكان مارتن شاتوين الذي كان في السابق ضعيفًا ومرعوبًا وأصبح الآن إلهًا وحشيًا؛ “كما تعلم، عندما كنت صبيًا، كان الرجل الذي كان من المفترض أن يعتني بي، يثنيني على مكتبه ويحتضنني مرارًا وتكرارًا في كل مرة كنت وحدي معه. إنه يساعدني على فهم الحقيقة. أنت قوي أو أنت ضعيف. “

       وهنا تكمن الكذبة الأصلية للطاغية والفاشي في تبريرات السلطة وتبريرها الذاتي؛ الكذبة القائلة بأن القوة وحدها لها معنى، وأنه لا يوجد خير أو شر. إن كيفية استخدامنا للسلطة لا تقل أهمية عن من يملكها. إن الخوف والقوة هما الوسيلة الأساسية للتبادل البشري، ولكنها ليست الوسيلة الوحيدة؛ الحب والعضوية والانتماء لا تقل أهمية.

       إنه خط يجسد بشكل مثالي التناقضات المتأصلة في حلقة فاغنر من الخوف والقوة والقوة كأصل للشر؛ لأن استخدام القوة الاجتماعية هو أمر تخريبي لقيمها الخاصة. ومع ذلك، فإن الظروف المفروضة للنضال الثوري غالبا ما تتطلب العنف، وإلى أن يتم إسقاط آلهة القانون والنظام من عروشهم، يجب أن أتفق مع القول المأثور الشهير لسارتر في مسرحيته “الأيدي القذرة” عام 1948، والتي اقتبسها فرانتز فانون في خطابه عام 1960. لماذا نستخدم العنف، والذي جعله خالدًا مالكولم إكس؛ “بأي وسيلة ضرورية.”

      كما كتب والتر رودني في The Groundings with my Brothers؛ “لقد قيل لنا أن العنف في حد ذاته شر، وأنه، مهما كان سببه، فهو غير مبرر أخلاقيا. بأي معيار أخلاقي يمكن اعتبار العنف الذي يستخدمه العبد لكسر أغلاله مثل عنف سيد العبد؟ بأي معايير يمكننا أن نساوي عنف السود الذين تعرضوا للاضطهاد والقمع والاكتئاب لمدة أربعة قرون مع عنف الفاشيين البيض. ولا يمكن الحكم على العنف الذي يهدف إلى استعادة الكرامة الإنسانية والمساواة بنفس مقياس العنف الذي يهدف إلى الحفاظ على التمييز والقمع.

      وهذا هو المقطع الذي يشير إليه من ليون تروتسكي في كتابه “أخلاقهم وأخلاقنا: الأسس الطبقية للممارسة الأخلاقية”؛ “مالك العبيد الذي يقيد عبدًا مقيدًا بالسلاسل من خلال المكر والعنف، والعبد الذي يكسر القيود من خلال المكر أو العنف – لا يجب أن يخبرنا الخصيان المحتقرون أنهم متساوون أمام محكمة الأخلاق!”

      ومع ذلك، أفكر في تلك الشخصيات العظيمة التي كانت أبطال التحرير وأشرار الطغيان؛ قدوتي المراهقة نابليون، واشنطن، الذي يعد محوريًا في تاريخ عائلتنا وصاغ الشعار على شعار النبالة الخاص بنا في رمز المرور خلال معركة ترينتون، النصر أو الموت، عندما تم الرهان على الثورة بأكملها على أمل بائس، الدراما المأساوية من الأبطال الذين سقطوا مثل روبرت موغابي، والطغاة المتوحشين ستالين وماو، فإن القائمة عبارة عن سلسلة لا نهاية لها تقريبًا من الويلات وإخفاقات الرؤية حيث تحولت عوالم جديدة شجاعة إلى جحيم وحالات جنونية. كدليل على ذلك، أقدم الإمبراطوريتين الأمريكية والنابليونية، والاتحاد السوفييتي، والحزب الشيوعي الصيني، وجميع الثورات المناهضة للاستعمار تقريبًا، والتي أصبحت في الفترة الأولى من الحرية كأمم جديدة استبدادية مروعة، وفوق كل شيء دولة إسرائيل، حلم اللجوء الذي تم صياغته في إرهاب المحرقة التي تعلم ضحاياها الدروس الخاطئة من النازيين وتولوا دورهم في احتلال فلسطين. إن مخاطر المثالية حقيقية للغاية؛ ولكن كذلك مخاطر الخضوع للسلطة والتواطؤ في الصمت في وجه الشر.

      أنا صياد الفاشيين، وأخلاقي هي أخلاق الصياد. بالنسبة لي هناك اختبار بسيط لاستخدام القوة؛ من يملك السلطة؟

      عدد كبير من الحكماء ها

لقد كتبت بشكل جميل عن أهوال فاشية الدم والإيمان والتربة والتسلسلات الهرمية للانتماء النخبوي والاختلاف الاستبعادي، كما يفعل بول أوستريشر في المقالة التالية؛ أود هنا فقط أن أشير إلى أن القوى التي تكمن في داخلنا وخارجها، مثل الظروف الاجتماعية والصدمات اللاجينية، والحركات الرجعية للهمجية وأنظمة القمع، هي قوى عالمية بالنسبة للبشر كشروط مفروضة للنضال وتعمل باستمرار حتى عندما تكون محجوبة عن الأنظار. أبعد من الرعب والإذلال الناتج عن نقاط الانكسار في الروح الإنسانية مثل تلك التي حدثت في كريستالناكت والتطهير العرقي في غزة.

      أكتب إليك الآن كشخص عاش صرخة معركة “لن يحدث مرة أخرى أبدًا”! منذ أكثر من أربعين عامًا، ومن الأهمية العميقة والحيوية تطبيق ذلك ليس فقط في مقاومة الفاشية باعتبارها عدوًا لكل ما هو إنساني فينا، ولكن أيضًا على أنفسنا واستخدامنا للعنف والقوة الاجتماعية تجاه الآخرين.

     كما يعلمنا نيتشه في كتابه ما وراء الخير والشر؛ “أولئك الذين يصطادون الوحوش يجب أن ينتبهوا لئلا يصبح وحشًا. وإذا حدقت طويلا في الهاوية، فإن الهاوية تحدق فيك أيضا.       في مرآة غزة المظلمة، بانعكاساتها الوحشية على ليلة الكريستال، هل يعجبك ما ترى يا إ

November 8 2024 Elegy For the Fall of America

      In the wake of the Fall of America to the Fourth Reich and the advent of the Age of Tyrants, of the obliteration of possible futures in which humankind survives the terrors and cataclysms to come, our shared public trauma, grief, and rage gathers us all together as it generates waves of consequences which will reach their limit not in the destruction of our nation, nor of our civilization throughout the world, but only in the extinction of humankind.

    We are now all of us prisoners of a madhouse run by its most brutal, degraded, perverse, and delusional inmates, the mask of the Fourth Reich which is the Republican Party, and set to enact our authorized identities and declaim our lines with gibbering whimsy by the sadistic fiend who modeled himself on Hitler, lost and won several fortunes as the kingpin of a human trafficking syndicate and launderer of Russian oligarchs secret wealth, whose mission as a Russian spy is the subversion of democracy, and worships only Moloch the Seducer, demon of lies; Our Clown of Terror, Traitor Trump.

      This we must Resist; but how?

      First, everything the enemy says is a lie. Question, seek proof, test, and share your truths as a witness of history and a truth teller, for to become human is to pursue the truth. Perform the Four Primary Duties of a Citizen; Question Authority, Expose Authority, Mock Authority, and Challenge Authority. Beware of those who claim to speak and act in your name, for this is a primary strategy of fascism. Always pay attention to the man behind the curtain. Speak, write, teach, organize. And remember always, silence is complicity.

     Second, let us act in solidarity and as guarantors of each other’s parallel and interdependent rights as citizens and universal human rights. Such action gathers momentum and becomes an unstoppable force.   

      Third, refuse to submit to authority. Never stay down, regardless of the costs, the fear and pain, ostracism and brutal repression. Claw your way out of the ruins and make yet another Last Stand, beyond hope of victory or even survival. This is our victory, for it is a power which cannot be taken from us.

       So, Resistance is asking questions, witness, and truth telling; solidarity of action, and refusal to submit.

       All Resistance is War to the Knife; those who respect no limits and no laws may hide behind none.

       Herein two warnings I give; the first is that violence and the use of social force obeys Newton’s Third Law of Motion and always operates in both directions, so you must know precisely what consequences you are trying to achieve. My question for the use of force is simple; who holds power? Not who is innocent or the victim, for as Shaw teaches us in My Fair Lady this places a moral burden of judgement on victims, and often there are no innocent. And because we must avoid the false dilemma of moral equivalence, my rule for changing the balance of unequal power is Malcolm X’s dictum; By Any Means Necessary.

      The second is to remember always Nietzsche’s principle; “He who fights against monsters should see to it that he does not become a monster in the process. And when you stare long into an abyss, the abyss also stares into you.”

      As I wrote in my literary publication Dollhouse Park Conservatory and Imaginarium; Peter Weiss, on his birthday November 8; Surrealist-Absurdist narratives of Kafka-esque nightmares, the theatrical techniques of Brecht, Artaud, Ionesco, and Beckett, and a prose aesthetic developed from Genet, Robbe-Grillet, and Queneau, with a vast intellect and command of history and culture; Peter Weiss has created treasures of world literature and theatre whose power to motivate change and transform meaning will endure forever.

      The great and stunning play and film Marat/Sade is an apex achievement and immortal classic of the theatre. Also, the music for the Brooks film production is a masterpiece in itself.

     Peter Weiss’ magnum opus is The Aesthetics of Resistance, a thousand page historical novel of the fight for freedom, both against the Nazis and later the Communists. Only the first of the three volumes have been translated into English; hopefully this will change, but its more fun to read books in their original languages if one can. In it he argues that art prolifically generates new forms of resistance to authority, having a defensive function like a shell protecting our humanity. His many critical passages on art and literature are insightful and enliven this three volume Proustian work.

      The story begins with the missing figure of Hercules in the Pergamon frieze, and three men who begin a conversation about it in 1937 Berlin, then recounts and examines the lives of hundreds of historical figures throughout all of Europe, encompassing the war and beyond. It’s been compared to Ulysses as a sea of words, and is among the most important novels of the Second World War and European history in general, but its also some of the most compelling writing about the value and meaning of art, literature, and culture I’ve ever read.

     The Investigation records the testimony of the Auschwitz War Crimes Tribunal as observed by the author, who wrote this play from the actual evidence. Constructed in eleven cantos and modeled on Dante’s Divine Comedy, it is a stark and chilling interrogation of guilt and responsibility, and the rhetoric used by the perpetrators to avoid confronting their own evil. Herein we now are reflected, as the election of Our Clown of Terror, Traitor Trump a few days ago echoes and reflects the German election of Hitler in 1933.

     Holderlin portrays the iconic poet in a hallucinatory play of violence, maladaptive sexuality, class struggle, and a descent into madness. Among the characters are important and insightful portrayals of Hegel, Schelling, Goethe, Schiller, and Fichte, and the play contains a brilliant exposition of Holderlin’s play Empedocles.

     Shadow of the Coachman’s Body, Trotsky in Exile, Discourse On Vietnam,

 and his revised stage adaptation of Kafka, The New Trial, are all wonderful.

In The New Trial, Peter Weiss has recast Joseph K as the lawyer for an ominous corporation, which exploits his idealism to mask its true intentions in a game of smoke and mirrors. 

        We are lost among the systems of signs in which we wander like a Wilderness of Mirrors, propaganda and falsifications of ourselves, our images captured and grotesquely distorted as in a funhouse maze, alternate realities and conspiratorial provocations of fracture and division, and faith weaponized in service to power by those who would enslave us and steal our souls.

     As I wrote in my post of January 11 2021, Allegories and Symbols of the Fall of America: the January 6 Insurrection as Theatre of Cruelty; Here is an expanded version of my post of January 6 on the Surrealist film Gummo as a satire of the Deplorables who committed treason and armed insurrection against our nation at the command of Our Clown of Terror, Traitor Trump; On Insurrection Day, I offer for your consideration the film Gummo, a sensitive and elegant documentary of the Deplorables from whom the Fourth Reich cadre who staged the assault on Congress were recruited, and an allegory of America.

        Bacon? Stapled to the wall, a strip of bacon captures ones attention as a symbol of degeneration and barbarian atavisms of instinct. Werner Herzog signposted it for our attention, and it persists as a symbol of degeneration to an animal state, like a trophy of wealth which is also offal above a bathtub filled with filth as our young protagonist eats spaghetti, his mouth smeared with red like a cannibal; an unforgettable image of the fallen American Dream.

      It is the little things which disturb, provoke, and incite us to challenge normality, the tyranny of other people’s ideas of virtue, the authorized identities of hegemonic elites and divisions of otherness, and to transgress the boundaries of the Forbidden with glorious sins of beatification.

     Here as always, all true art defiles and exalts.

     We dine in filth on the carrion of others lives and by their labor. This is a Surrealist film intended as an allegory of America and a thematic interrogation of our flaws and dark legacies of injustice, and in large part restates Nietzsche’s critique of Shakespeare’s Measure For Measure and the idea of the innate depravity of man, an extension of the doctrine of original sin, on which all our law is based, as Nietzsche argues in The Philosophy of Right and the State, an anarchist analysis of authority as dehumanization which underlies all his later work.

     So also does the film restate William S. Burroughs’ analysis of capitalism and imperialism as the Algebra of Need, in which drug addiction becomes a metaphor of our addiction to wealth, power, and privilege, an engine of self-destruction, commodification, and dehumanization which feeds on and worsens our most atavistic instincts. Here the flaws of our humanity, fear and rage, vanity and jealousy, the need to dominate and control, become the instruments of our subjugation to hegemonic elites through divisions of exclusionary otherness and to tyrants of force and control and the imperial and carceral states of those who would enslave us.

     The film itself is brutally shocking, grotesque, and borders on the obscene; which is why I adore it so. I must warn you that while I like it as an allegory of America’s flaws, and to poke fun at Trump’ s followers, this is brutal and depressing; anyone with suicidal ideation should avoid it. This debut of a heralded wonder of the new age as director was not understood as a critique of state power as a force of dehumanization and regression to an animal state, like that of the Deplorables, and unjustly derailed a promising career; a historical injustice I would like to redeem, because Gummo is a film we need now.

     We must see the enemies of Liberty as they truly are, if we are to heal our nation from the primary trauma of fracture they enacted in the January 6 Insurrection.

     Both the Insurrection and the film Gummo, like the Trump presidency as a whole, must be interpreted as performances of the Theatre of Cruelty as articulated by Antonin Artaud in his manifesto The Theatre And Its Double. Trump is a figure of the mad emperor from his great novel Heliogabalus; or, the Crowned Anarchist; his performances as a clown of terror, disruption, and sadism were also brilliantly prophesized by Robert Coover in The Public Burning, A Political Fable, written as a satire of Nixon.

    Let us see beyond the lies and illusions with which Trump and his Deplorables conceal their subversions of democracy, sabotage of our institutions, and violations of our ideals of liberty, equality, truth, and justice.

     Always pay attention to the man behind the curtain. As Dorothy says to Oz, he’s never anything but “just an old humbug.”

     As I wrote in my post of February 11 2021, Profiles in Treason and Terror; The dishonorable and the mad, the delusional and the sadistic epicures of brutality and perversions, the feral predators hooting and champing before the gallows and guillotines they have brought to murder members of congress with and their partners in uniform unleashing racist terror and gun violence in the streets, and the amoral and predatory grifters and puppetmasters of fascism who have subjugated and enslaved them and stolen their honor and their souls; these are among the idolators of Traitor Trump who conspired, enabled, and collaborated in his plot to subvert democracy and overthrow America in the January 6 Insurrection which attempted to seize Congress and execute its members, which like Hitler’s Beer Hall Putsch on which it was modeled was intended to decapitate the government of the people in a single stroke.

     As details emerge of the internal operations and massive scale of the plot against America, in terms of its central coordination and logistics under direct operational command of Trump and his cabal of conspirators, we are offered not only the spectacle of his aberrance and monstrosity as a mad idiot Clown of Terror drooling and gloating in bestial depravity at the destruction of our values and institutions, the violation of our ideals and the endless suffering he has caused, but of those of his freakish and degenerate followers as well.

     The role of deniable forces of the Fourth Reich such as the Proud Boys, the Oathkeepers, and other organizations of white supremacist terror, and of their partners and infiltration agents within our police, military, and security services,  in the January 6 Insurrection is by now well documented and will become more so as the greatest manhunt in our history exposes and entraps more of its perpetrators.

     The images we have been witnessing of their assault on liberty during the Second Impeachment trial will be remembered in the history of the world as the true legacy of an era of fascist tyranny under the figurehead of Trump which nearly ended America as a guarantor of global democracy and universal human rights, and had we fallen as the primary domino and a beacon of hope to the world both democracy and human rights would be lost to humankind for unknown ages; the last time civilization fell it took a thousand years for the idea that government derives its authority from its citizens and not by divine right, the idea that no one of us is better than any other by right of birth, and that freedom, equality, truth, and justice are the foundational values of our society and truths of human being and meaning, to reawaken.

     And it took centuries of wars and revolutions to do so; how if this time civilization falls not to hordes of barbarians seeking nothing but pillage and destruction, but to regimes of totalitarian force and control?

     This is the great contradiction of the forces of repression and subjugation to authority which overran our capitol on January 6; they have been betrayed by their masters in believing they were acting to restore our traditional values and civilization, when in fact they had been weaponized in service to its destruction. Here is a clear and present danger, but also an opportunity; shared motives can be redirected to heal divisions, for they too want an American Restoration. As yet we just disagree on our definition of terms.

     When fear is overwhelming and generalized, it can be shaped through submission to authority by lies, illusions, alternate realities, especially when pervasive and endemic surveillance, big data, and propaganda are available as instruments of state control. Authority achieves submission through falsification and the theft of the soul, but this is also the weakness of control which cannot stand against truth, just as the weakness of force is that it is powerless against resistance, disobedience, and refusal to submit.

    The election of Biden and Harris, the failure of Trump’s sixth coup attempt on January 6, and the public exposure and shaming of his co-conspirators, collaborators, and enablers before the stage of the world of the Second Impeachment trial; in these events we have witnessed a turning of the tide from fascism to a restoration of democracy.

     Once the Reckoning has been achieved, the Restoration must heal our divisions; and this means we must embrace and transform the fear that lives at the heart of hate, and drives the rage, violence, and need to conquer and dominate others which shadows our historical inequalities and injustices.

    Fear, Power, Force; such is the Ring of Power which enslaves us, and which we must abandon if we are to become whole.

     So I wrote in the wake of the January 6 Insurrection, but our nation has chosen to elect Trump once again this November 5 2024, and there will never be a Restoration of Democracy in America or anywhere on earth, as the lights go dark one by one and the Age of Tyrants begins.

     But we can bring a Reckoning for the Fall of America to fascist tyranny and of our global civilization, and for the extinction of our species which will end six to eight centuries of totalitarian states and imperial wars of conquest and dominion fought with weapons of unimaginable and fearsome horror.

     As the Matadors said when they rescued me from a police death squad in Brazil 1974; “We can’t save everyone, but we can avenge.”

      We cannot hold back the tides of history, but we can refuse to submit or abandon each other, and this is a kind of victory and of freedom which cannot be taken from us.

    So once again I offer to all of you the Oath of the Resistance as it was given to me by the great Jean Genet in Beirut 1982, in a burning house, in a lost cause, in a Last Stand which confers our being human and Unconquered; “We swear our loyalty to one another, to Resist and ceased not, and abandon not our fellows.” He repurposed it from the oath of the Foreign Legion in Paris 1940 under circumstances very much like those we now face in America; he said it was the finest thing he ever stole.

      And he gave me a principle of action on that day, as we were about to be burned alive by Israeli soldiers; “When there is no hope, one can do impossible things, glorious things.” For forty two years now I have lived by this rule and dared much, and though I have often failed to claw back something of our humanity from the Abyss, as I did in Mariupol Ukraine, Panjshir Afghanistan, and far too often in Palestine, I remain to defy and defend, unbroken and Unconquered, and can tell you as a witness of history that it is possible to challenge vast unanswerable force and win, as we did when we brought down the system of Apartheid in South Africa and the Berlin Wall in Europe.

     The great secret of power, force, and control is that without legitimacy it is hollow and brittle, and fails at the point of disbelief and disobedience. And if we but refuse to submit, we cannot be defeated, subjugated, enslaved.

     For we are many, we are watching, and we are the future.      

Marat/Sade (1967) complete film

Gummo – The Cruel Reality Of Decay

The Aesthetics of Resistance Series, by Peter Weiss

https://www.goodreads.com/series/95402-the-aesthetics-of-resistance

The Theater and Its Double, Antonin Artaud, Mary C. Richards (Translator)

https://www.goodreads.com/book/show/75867.The_Theater_and_Its_Double

Heliogabalus; or, the Crowned Anarchist, Antonin Artaud, Alexis Lykiard

 (Translator)

https://www.goodreads.com/book/show/75887.Heliogabalus_or_the_Crowned_Anarchist

The Public Burning, A Political Fable, Robert Coover

https://www.msnbc.com/the-mehdi-hasan-show/watch/how-likely-is-a-new-u-s-civil-war-130223173584?fbclid=IwAR114L7EHOwK8rC4duBlE-J_Ur_FlC4_nGaTcGGuoyM_nN7IRltXosW98Vo

November 7 2024 America in the Mirror of the Absurd: Albert Camus, on his birthday

      Any cursory eye overlooking a list of the Absurdists reveals one defining characteristic and primary insight; other than its inventor Camus, they are all playwrights. Absurdism regards the world in which we must live as a stage, and we but players in a theatrical performance, as Shakespeare wrote in MacBeth;

“Life’s but a walking shadow, a poor player

That struts and frets his hour upon the stage

And then is heard no more: it is a tale

Told by an idiot, full of sound and fury,

Signifying nothing.”

      But it is crucial to recognize that this applies to our political life as well; it is a performance on the stage of history and the world, and in America our democracy is performative and designed to deceive us into belief that we are in control.

      If the re-election of Trump teaches us anything, it is that no one is in control.   

     Like security, control is an illusion, and a dangerous one which offers leverage and influence to those who would enslave us.

      Lies and illusions born of fear and faith in those who claim to speak for us and as interpreters of divine will in service to the centralization of power to authority, and the hollowing out of human being, meaning, and values  through our falsification, commodification, and dehumanization; this is the path we have chosen for our future, and possibly for all humankind as the futures which offer us freedom are destroyed and go dark and we are cast down into inchoate chaos and degeneration into things less than human.

      What remains of us, once we have abandoned each other and our ideals of liberty, equality, truth, and justice?

     America has elected our destroyer, and we will find out.

     As I wrote in my post of March 12 2024, The Idea of America As a Symbol of the Absurd: Edward Albee, On His Birthday; Here I began, at the door to the Absurd, and I look back now from the other side, after a lifetime of strangeness, among the freaks and monsters myself; America was always an illusion, a figment of lies, distorted shapes in the funhouse of our Wilderness of Mirrors, echoes and reflections which capture, possess, and falsify, but which also reveal truths and extend us into the Infinite among chasms of darkness.

      The works of Albert Camus have become foundational to me personally and to our civilization, studied in every high school in America as core curriculum and by anyone else pursuing an education; these include the great novels The Stranger, The Fall, and The Plague, as well as the philosophical essays in The Myth of Sisyphus and Other Essays, and The Rebel: An Essay on Man in Revolt.

      Albert Camus constructed his philosophy as a direct reply to his model Dostoevsky’s arguments in The Demons, was influenced by Augustine, and as a literary stylist was influenced by the poetry of Rene Char and, a most singular decision for an ars poetica, modeled his prose on American noir crime fiction. As an Absurdist he belongs to the tradition of Gogol, Dostoevsky, Kafka, Ionesco, and Beckett. 

     Far from nihilistic, Camus references Nicholaus of Cusa on the Conservation of Ignorance and parallels the mission of Godel in his mathematical proof of the Infinite; his conclusions are diametrically opposite those of Sartre, and therein lies all the difference. Like Plato and Aristotle or Freud and Jung, they share a common ground of ideas but face the world Janus-like as dyadic forces, divided by questions of political and philosophical ideology. Neither is entirely comprehensible without the other.

    The Absurdism of Camus borders on the Pauline Absurdism of Flannery O’Connor; I always directed students to his remarks in the lecture he gave to the Jesuits, “the difference between us is, you have hope.”

      Albert Camus used hope in a special context, for in that lecture on hope and faith Camus seizes the problem directly; hope is ambiguous, relative, a Rashomon Gate of contingency and multiplicities of meaning, and like its myth in Pandora’s Box both a gift and a curse.

     As Jean Genet said to me in Beirut 1982, when we were trapped by Israeli soldiers in a burning house, moments before we expected to be burned alive having refused to come out and surrender, “When there is no hope, we are free to do impossible things, glorious things.” It is a principle of action by which I have lived for forty years now.

     Herein lies a gate which opens not to Dante’s Inferno, but to freedom and self-ownership as authenticity, and to seizure of power from authorized identities, the boundaries of the Forbidden and the tyranny of other people’s ideas of virtue, marked by a sign bearing the famous warning; “Abandon hope, all you who enter here.”

     Always go through the Forbidden Door.

     Albert Camus shares many of the sources and references of Vladimir Nabokov and his theme of the flaws of Idealism which led him to mistrust any state which centralizes power and authority and enforces virtue, including both fascism and Stalin’s totalitarian perversion of communism; this became the cause of the fragmentation of the postwar intellectual Left as typified in the sensational and iconic rupture between Sartre and Camus.

    I believe the origin of evil is in the Wagnerian Ring of fear, power, and force, not in an innate depravity of man or evil impulse or personal sin but in the systems and structures of elite hegemonies of wealth, power, and privilege, in generalized and overwhelming fear shaped by authority in service to power through divisions of exclusionary otherness and hierarchies of membership and belonging, especially in fascisms of blood, faith, and soil.

    Camus offers us a similar schema of revolutionary struggle and liberation based on the primary value of freedom which hinges on two key ideas; hope and the unknown.

    Unknowability defines the Infinite and our relationship to it, but also the boundaries of ourselves and the limits of the human beyond the flags of our skin; one recalls the thought experiment known as The Spear of Archytus. He throws the spear, and where it lands defines the limits of knowledge, the area that can be mapped. Then he does it again; doubling the known. And so on; but no matter how much we learn, the Unknown remains as vast as before. This I call the Conservation of Ignorance, which as with Camus I hold as the First Principle of any future epistemology.

     We who live among the dragons on the maps of our topologies of becoming human, in the blank spaces of unknowns marked Here Be Dragons where all things become possible, know that the total freedom of a universe empty of any meaning or value but that which we create, a universe without Laws to bind us, with no imposed purpose, is not a terror but an endless joy. And we call to you with songs of freedom and agency and the limitless possibilities of becoming human, songs which say; Come dance with us.

     How is this of use to the audience Camus wrote for, the freedom fighter who resists and yields not, beyond hope of victory or survival? How do we find the will to claw our way out of the ruins of civilization and make yet another Last Stand? How answer overwhelming force and the unwinnable fight?

    Albert Camus forged an ideology of rebellion which locates freedom not in the Sartrean-Marxist Revolutionary and transformative change of systemic and structural externalities which determine the imposed conditions of struggle, but within us as a condition of being; we resist to claim ourselves, to seize ownership of our own moment, and in this primary human act we become Unconquered. By our choosing to be free we achieve our freedom, for who cannot be compelled is free.

     Here also is a great secret of power; no one has power over us unless we give it to them, and power is hollow and brittle, for the tyranny of brutal repression and a carceral state of force and control fails when met with disbelief and disobedience.

     So also is authority delegitimized when we no longer trust and believe in it; when we perform the four primary duties of a citizen in forging a free society of equals; question authority, expose authority, mock authority, and challenge authority.

     For authority defines an unequal relationship, and as such there is no just authority.

     Always pay attention to the man behind the curtain. Of those who would enslave us and claim the throne of the Great and Powerful Oz, whether tyrant or god, we may say with Dorothy; “You’re just an old humbug.”

     We are the inheritors of Prometheus, undaunted by the threat of punishment and death, for in our defiance of authority and refusal to submit we are victorious over those who would dehumanize, falsify, commodify, and subjugate us.

     Let us give to those who would steal our souls to power the mechanisms of their own wealth, power, and privilege the only reply it merits; Never Again!

The world beneath the surface of our own: Jacob’s Ladder

                   Albert Camus, a reading list   

A Life Worth Living: Albert Camus and the Quest for Meaning, by Robert Zaretsky

Albert Camus: From the Absurd to Revolt, John Foley

Looking for The Stranger: Albert Camus and the Life of a Literary Classic, by Alice Kaplan

Camus and Sartre: The Story of a Friendship and the Quarrel that Ended It,

by Ronald Aronson details the 1952 rupture and the fragmentation of the postwar Left.

https://aeon.co/videos/albert-camus-built-a-philosophy-of-humanity-on-a-foundation-of-absurdity

https://www.themarginalian.org/tag/albert-camus/

https://www.jacobinmag.com/2020/10/colonialism-albert-camus-france-algeria-sartre?fbclid=IwAR022YrO1zCB7uHh03Myanj3qhcSYGV8FJ4wpFjoVZocg5O7JOtWcdIquGA

https://aeon.co/videos/how-did-the-20th-centurys-most-glamorous-intellectual-friendship-go-wrong

https://lareviewofbooks.org/article/logic-rebel-simone-weil-albert-camus/

https://www.thecollector.com/albert-camus-rebellious-philosophy/

https://newcriterion.com/issues/1993/3/camus-today

                      Origins of Absurdism

Fyodor Dostoevsky

Nikolai Gogol

Franz Kafka

  Fragmented Images in the Hobgoblin’s Broken Mirror: Absurdism, a reading list

Edward Albee

Antonin Artaud

Eugene Ionesco

Samuel Beckett

Harold Pinter

November 6 2024 Now is the Time of Monsters: Hope and Despair In the Wake of Our Elections

     “The old world is dying, and the new world struggles to be born; now is the time of monsters.”  Thus goes the famous paraphrase of Antonio Gramsci, a lens through which this moment of shared public trauma and grief may be seen and understood.

      Ours is also a time of chaos, disruption, and fracture of our norms and ideals, our values and our institutions of democracy, and of our history. As such it is also a measure of our adaptive potential, a liminal space between bounded realms which defines limits but also communicates as interfaces, and in which new possibilities of becoming human are created as old orders are destroyed.   

     When they come for us and for one another, as they always have and will, let them find not an America defeated in submission to terror and tyranny with learned helplessness, but united in solidarity as a free society of equals who are guarantors of each other’s rights. Now is the time of monsters; but also of organizing resistance.

        Let us speak, write, teach, organize, and act in solidarity for a free society of equals and a United Humankind; because silence is complicity.

      As Alan Moore teaches us in V for Vendetta; “Since mankind’s dawn, a handful of oppressors have accepted the responsibility over our lives that we should have accepted for ourselves. By doing so, they took our power. By doing nothing, we gave it away. We’ve seen where their way leads, through camps and wars, towards the slaughterhouse.”

      Chaos is the great hope of the powerless, as Guillermo del Toro teaches us in his epic of migration and diversity Carnival Row. In this moment we can bring change, though we have lost our best chance to do so while voting and action within our system is possible and meaningful.

     Do not despair. Evil prevails when good people do nothing. Use your fear and loathing and rage in refusal to submit.

     In the end, all that matters is what we do with our fear, and how we use our power. Do something beautiful with yours.

     As I wrote in my post of March 10 2023, On Hope and Despair: Surviving Life Disruptive Events; To a friend with suicidal ideation and facing multiple trauma, life disruptive events, and institutional catch 22s which include class and patriarchal oppression enforced by rentier capitalism and the political theft of our right to life through failure to provide the universal healthcare which is its precondition, I have written this brief message:

     Now is the time to reach out, make connections, and build community. Isolation is dangerous in the extreme for you in this moment. A sea of fellow humans surrounds us, all of whom must wrestle with the flaws of our humanity as imposed conditions of struggle. I hear you in this message, and am afraid. Choose life, my friend, as precarious and filled with pain and fear as it may be; our stories can always change, regardless of the limits of our scope of action and agency.

     It may now become possible to reclaim the life which has been stolen from you, and begin to heal and reinvent yourself. May you find peace and joy in this terrible world, my friend.

     All I have to offer in this are words, ephemeral and impermanent as leaves taking flight in the wind; a poor substitute for the golden coins which should be laid upon our eyes to bear us to unknown shores where we may be free from the limits of our form and the material basis of our lives under unequal power as imposed conditions of struggle.

      We must struggle against such authoritarian forces of coercion as a universal process of becoming human, and against tyranny and terror our best defense is solidarity, loyalty, mutual aid and interdependence, faith in each other, and our duty of care for each other. If these should fail, those who would enslave us win.

     A maker of mischief, I; and a bringer of Chaos, bearing songs of liberation. I cannot free us from the systems of unequal power which entrap us, but I can illuminate their limits, flaws, and internal contradictions which will inevitably bring about their collapse, and if we all of us act together we may seize our power to reimagine and transform our possibilities of becoming human and the choices we make about how to be human together.

     And maybe one thing more; a spell, if you will, or a wish; I reach once more into Pandora’s Box to problematize and interrogate hope as a balance for despair.

     As I wrote in my post of September 27 2020, What Do We Need Now to Forge A Future For Humankind?; We live in interesting times, a phrase attributed in popular culture as Chinese but coined by the father of Prime Minister Chamberlain in a speech of 1898, possibly a paraphrase of the line “Better to be a dog in times of tranquility than a human in times of chaos” in a short story of 1627 by Feng Menglong; beset by complex and interdependent problems; existential threats to democracy and to our survival as a species, and confronted by a political crisis of identity driven by pervasive and overwhelming fears and the modern pathology of disconnectedness. This is a moment of decision, with extinction and civilizational annihilation hanging in the balance, of the wonder and terror of total freedom, and our choices will gloriously expand the possibilities of becoming human or cast us into oblivion. 

     History begins with us, or ends with us.

     What do we need now if we are to forge a future for humankind?

      So I asked the question three years ago, which I revisit now to recontexualize the praxis of hope as historical and political as well as personal and psychological, one which shapes us both as individuals and as nations.

      Here follows a Book of Hope, to balance against despair in surviving life disruptive events, the flaws of our humanity, and the brokenness of the world.

        What is hope, and how is it useful?

       Hope is power, an inherent and defining quality of human being, and a primary force of our reimagination and transformation of ourselves and our civilization.

      Hope dances with faith and love as parts of us which cannot be taken from us, a final space of free creative play which escapes the darkness and those who would enslave us, beyond the boundaries of the Forbidden and resistant to our falsification, commodification, and dehumanization by authority and elite hegemonies of wealth, power, and privilege and their carceral states of force and control.

     Hope is also a fulcrum of change not only for ourselves in becoming human, but also of seizures of power in revolutionary and liberation struggle, a form of poetic vision which allows us to see beyond the limits of our material and social conditions to diagnose systemic flaws and contradictions and find new ways of being human together.

     These aspects of hope as recursive processes of change, adaptation, and growth in living systems, social, political, and psychological as well as biological ecologies which construct us, make of hope a kind of freedom inborn in us, and interconnected with ideas of agency, autonomy, and liberty.

     How can we find the will and power to claw our way out of the ruins and make yet another Last Stand, beyond hope of victory or even survival? This has been the great question of my life posed by existential threats in the first three Last Stands which created and defined me; when the police opened fire on the student protestors my mother and I were among at Bloody Thursday in People’s Park Berkeley 1969, when I was nearly executed by police bounty hunters in Brazil in 1974 for refusal to stand aside from the street children they were authorized to kill for being who the system made them, and in Beirut 1982 when I was given the Oath of the Resistance by Jean Genet as we refused to surrender to the soldiers who had just set fire to our café and expected to be burned alive.

     In my very long journey to becoming who I am now, I began from the position of Camus regarding hope that it is an instrument of our subjugation to authority through faith weaponized in service to power and the falsification of lies, illusions, rewritten histories, authorized identities, and alternate realities; the Wilderness of Mirrors, to use Angleton’s iconic metaphor. Hope for me then must be abandoned if we are to become free; with time I began to see instead hope as a form of freedom, one crucial to our defiance of authority and seizures of power.

      First, here is the place from which I began, as I wrote in my post of August 20 2019, On Becoming Human; This morning I was rereading my favorite stories by H.P. Lovecraft on his birthday and writing some thoughts about his work in my literary blog, sister site to this one, when I realized that his surreal mythology illuminates the existential crisis of meaning and values which confronts us in America today and in the world at large in what is rapidly becoming a post-democracy global civilization under the Fourth Reich, and that we have faced similar peril after both World Wars as western civilization destroyed and recreated itself; how can we go on when the values of the Enlightenment, freedom, equality, truth, and justice, have failed us? It is as if we looked to the heavens for signs and portents of guidance, only to find writ large the words, “I do not exist.”

     One’s interpretation of a universe empty of meaning and value except for that which we ourselves create, a Nietzschean cosmos of dethroned gods as explored by Sartre and Marx or a Lovecraftian one of Absurdist faith, referential to classical sources, of mad, idiot gods who are also malign, tyrannical, and hostile to humanity, ideal figures of Trump and his lunatic presidency of Absurdist-Nihilist Theatre of Cruelty, rests with our solution to the riddle of Pandora’s Box; is hope a gift, or the most terrible of evils?

     Hope is a two- edged sword; it frees us and opens limitless possibilities, but in severing the bonds of history also steals from us our anchorages and disempowers the treasures of our past as shaping forces. Hope in its negative form directs us toward a conservative project of finding new gods to replace the fallen as we so often do with liberators who become tyrants, or like T.S. Elliot of gathering up and reconstructing our traditions as a precondition of faith. This is why the abandonment of hope is vital to Sartrean authenticity and to the rebellion of Camus; we must have no gods and no masters before we are free to own ourselves. The gates of Dante’s Hell, which bear the legend “Abandon hope, all ye who enter here,” lead to ourselves and to our own liberation.

    True freedom requires disbelief. Freedom means self-ownership and the smashing of the idols.   

      Freedom can be terrible as well as wonderful. Among the most impactful stories I ever heard from my mother was how she went to the grocery store after my father died and experienced a full stop lightningbolt awakening, thinking, “What do I want? I know what my husband wanted, what my children want, but I don’t know what I want.”

     It is in this moment in which we claim our nothingness that we free ourselves of all claims upon us, a transformative rebirth in which we become self-created beings.

     Now imagine humanity after civilization destroyed itself twice in the last century’s world wars facing that same awakening to freedom and to loss, wherein our old values have betrayed us and must be forged anew, and we are bereft of signposts in an undiscovered country, exactly the same as a widow on her first trip shopping for dinner for no one but herself.

     Our responses to this awakening to possibilities tend to correspond with one of the primary shaping forces of historical civilization; the conserving force as exemplified by T.S. Eliot, Thomas Mann, Vladimir Nabokov, and Flannery O’Connor, and the revolutionary force as exemplified by Gertrude Stein, James Joyce, Jean Paul Sartre, and Samuel Beckett.

     Everyone possesses and uses both forces just as all organisms do in terms of their evolution. The function of conservatism is to buffer order from the shock of the new and withstand stresses and changing conditions without losing ourselves or undergoing morphogenic change, the loss of identity, or ruptures to our prochronism, the history of our successful adaptations and strategies of survival as expressed in our form, the loss of our culture and traditions. The function of revolution and innovation is to capitalize on chaos as adaptive potential and to transform, create, and discover new forms, meanings, and values.

      For both nations and persons, the process of identity formation is the same. We all have one problem in common as we grow up; each of us must reinvent how to be human. This individuation is controlled by a second or historical principle; humans create themselves over time, and a third or social principle; humans create each other through their connections. And this tertiary principle, which concerns our interconnectedness and social frames, can produce conflicts with the secondary principle of memory and history.

     This is the first revolution in which we all must fight; the struggle for ownership and control of identity or persona, a term derived from the masks of Greek theatre, between the masks that others make for us and the ones we make for ourselves.

    As I wrote in my post of January 20 2021, The Turning of the Tide: With Inauguration Day Comes the Return of Hope; I have a complex relationship with the idea of hope, with the ambiguity, relativity, and context-determined multiple truths and simultaneity of meaning which defines hope, that thing of redemption and transformative power which remains in Pandora’s Box after all the evils have escaped, as either the most terrible of our nightmares or the gift of the miraculous depending on how we use it. 

      As the Wizard of Oz said of himself it’s a humbug, but it is also a power which cannot be taken from us by force and control, and like faith of which it is a cipher holds open the door of our liberation and the limitless possibilities of becoming human.

    As we believe, so we may become.

    Human being, meaning, and value originate in this uniquely human capacity to transcend and grow beyond our limits as an act of transformation, rebirth, and self-creation, and as a seizure of power over our identities. Among other things it allows us to escape the flag of our skin and inhabit that of others; to forge bonds through empathy and compassion and enact altruism and mercy. 

    This is what is most human in us, a quality which defines the limits of what is human, and which we must cherish and conserve as our most priceless gift. 

     Hope is the thing which can restore us to ourselves and each other, unite a divided nation and begin to heal our legacies of historical inequalities and injustices, and it can be wielded as an instrument which counters fear. Hope is the balance of fear, and fear is a negative space of hope; and because fear births hate, racism, fascism, hierarchies of elite privilege and belonging and categories of exclusionary otherness, hope is a power of liberation and of revolutionary struggle.

     As I wrote in my post of July 26 2020 Explaining Badly What I Do, For Even I Am Not Altogether Certain: a Confession; As a student of the origins of evil I studied everything, but especially the nexus of literature, history, psychology, and philosophy, and wrote, spoke, taught, and organized always, for democracy and liberation from systems of unequal power and elite hegemonies of wealth, power, and privilege, for our universal human rights and against dehumanization, tyranny, and fascisms of blood, faith, and soil, and for the values of a free society of equals; among them liberty, equality, truth, and justice. During vacations from graduate school and teaching English, Forensics, and Socratic seminars in various subjects through the Gifted and Talented Education program at Sonoma Valley High School and my practice as a counselor I wandered the world in search of windmills that might be giants at which to tilt.

     One day I crossed beyond our topologies of meaning and value and transgressed the boundaries of the Forbidden into the unknown, the blank places on the maps of our becoming marked Here Be Dragons, and never returned. I live now where the dragons dwell, and I wouldn’t trade a moment of the life I have lived for any treasure on earth, for I am free.

     It happened like this; one day I was driving from my day job teaching high school as a sacred calling to pursue the truth to my very elegant office in San Francisco where I practiced the repair of the world as a healer of the flaws of our humanity, things I loved but had begun to feel determinative of my scope of action, when the lightning of insight struck. In that moment of illumination I realized that I was literally in Hell, trapped in Nietzsche’s Eternal Return, for I had lived the same day more times than I could remember and was about to do so yet again. And I thought, Why am I doing this? I don’t need to do this.

        I recalled a line of poetry from a book on the game of Go, handwritten variously in Chinese, Japanese, and English which had mysteriously been left at the front door of our home when I was in seventh grade; “This is a message from your future self; I return from living fifty thousand years rapturous in sky, to find you living in a box. Seize the heavens and be free.”

     We had just brought down the Berlin Wall, and all things had become possible. So I wondered, what if we brought down all the other walls, beginning with my own?

      So I took a wrong turn to the airport and bought a ticket to the other side of the earth. I had no idea where I was flying to, and when I arrived in Kuala Lumpur, Malaysia I found a bus station with a map that showed all the routes ending in the mountains, which were an enormous empty space along the spine of the Malay Peninsula. There I boarded the Bus to the Unknown, among the incense and purple smoke of the Ganesh temple across the street and I believe now with his blessing on my journey, and got off where the road ended in a dirt trail leading into the forest of the Cameron Highlands, and began walking into an unmapped wilderness.

     So began a journey from which I have never truly returned, a Great Trek across Asia which may be described with the words of Obi Wan to Luke Skywalker as “some damn fool idealistic crusade.”

    Sometimes my quest found only death and loss, sometimes triumph and illumination, but the struggle itself was always a seizure of power in which something human could be wrested back from the claws of our nothingness.

     Among the prizes and exhibits of my memory palace are heroes and rogues, allies and enemies of whom only I, like Ishmael, live to tell the tale; others became legends. So also with the causes for which we fought.

     What if we told students what life is really like, that its full of blood and horror and in the end means nothing at all, and the best you can do is survive another day and maybe save someone from the darkness before it swallows us all? I’ve looked into the darkness since 1982 in Beirut, when Jean Genet swore me to the Oath of the Resistance before his capture and imprisonment by Israel, and as Nietzsche warned it has begun to look back at me.

         It may have begun in Mariupol when the horror was given form as I spent hours in utter darkness crawling through partially collapsed tunnels after an artillery shelling, through the bloody piles of entrails and savaged parts of the dead among echoes of the sounds of the dying whom I could not help; this bothered me not at all, being far from the worst I have survived, but I spent days throwing up and working through the stages of shock when later I discovered what the Russian Army was doing with some of the children it had stolen.

     These days its mostly the oracle of a disembodied head that bothers me, in the wake of my expedition to Beirut from September 23 to the second week of October; when a family searching for a missing child found only his head, Israel having erased the rest of him with their bombs. It feels like a pomegranate in your hands, such a tiny head, and I fear what its seeds may one day bear. In my dreams it tells me things, and I do not like the truths it speaks.

      Yet I will struggle with the darkness and cease not, and so remain unconquered in defiance of unjust authority and in refusal to submit, though I have long forgotten why. At moments of doubt such as this I read again Camus’ The Myth of Sisyphus, Hemingway’s The Old Man and the Sea, Henley’s Invictus, I.F. Stone’s The Trial of Socrates; myths, stories, poetry, and history of the grandeur of resistance which confers freedom, beyond hope of victory or even survival.

       Refusal to submit is the primary human act. We can be killed, tortured, starved and imprisoned; but we cannot be defeated so long as we refuse to obey. This is our victory, in which we seize ownership of ourselves and create ourselves anew, and nothing can take this from us.  In our refusal to submit, disobedience, and defiance of authority we become unstoppable as the tides, for force fails at the point of disobedience and authority has no power which is not granted to it by those it claims, and once questioned, mocked, exposed, and challenged as illegitimate the illusions with which it seduces us vanish into the nothingness from which they came.

     Always pay attention to the man behind the curtain.

     Pandora’s Box bears a last gift which is also a curse; we cling to it when it is all we have, and because it cannot be taken from us. I have never been able to decide if this is a good thing or not. Why has this strange gift been given to us?

     Maybe it’s only this; that so long as we get back to our feet for yet another last stand, there is hope.

     And so I open the Forbidden Door to the unknown and step through as I have many times before, a nameless shadow among countless others who await in welcome all those who dare to transgress the limits unjustly imposed on us, a realm of shadows and of the unconquered, and like lions we roar our defiance into the fathoms of emptiness beyond.

     Such is the only possible response to the terror of our nothingness and its weaponization by those who would enslave us; the roar of defiance, as wild things who are masterless and free.

     As the Oath of the Resistance given to me by Jean Genet in Beirut 1982 goes; “We swear our loyalty to each other, to Resist and yield not, and abandon not our fellows.”

          To fascism there can be but one reply; Never Again. And to the tyranny and terror of those who would enslave us, let us give reply with the immortal words of Shakespeare in Julius Caesar, the play which Nelson Mandela used as a codex to unify resistance against Apartheid among the political prisoners of Robben Island; Sic Semper Tyrannis, Ever Thus to Tyrants.

    Known as the Robben Island Bible, this copy of Shakespeare was passed around as the key to a book code for secret messages which referred to page and line; it was also underlined. On December 16th 1977, Nelson Mandela authorized direct action by underlining this passage from Julius Caesar;

“Cowards die many times before their deaths.

The valiant never taste of death but once.

Of all the wonders that I yet have heard,

It seems to me most strange that men should fear,

Seeing that death, a necessary end,

Will come when it will come.”

     Tonight the shadows dance, wild and free, bound by no rules but our own; come and dance with us.

              Postscript and Notes on Letter to a Suicide Squad

     I wrote this as guidance in direct action and general principles of Resistance to tyranny in antifascist action and revolutionary struggle; but also as a letter to a suicide squad who had volunteered to hunt the hunters here in America and rescue their victims, in the confusion of mass action which became a moving street fight in over fifty cities for several months with forces of repression including deniable assets of state repression of dissent including the Oath Keepers and Proud Boys and other white supremacist cadre, and their co conspirators and infiltration agents within the police, which the government of the United States of America used as concealment for Homeland Security death squads to abduct, torture, and assassinate innocent civilians at random as state terror to repress dissent and the Black Lives Matter movement through state terror and learned helplessness.

     We Antifa networks of alliance are the only forces to have defeated the federal government of the United States in open battle on its own ground since Little Bighorn, in actions following the watershed event in which the counter revolutionary forces of state terror, including the most brutal criminals from our prisons and the most elite special operations hunter killer teams from our military and police merged into a national terror force of Homeland Security, broke and ran from us. This resulted after two months more of fighting in the articles of surrender offered us by President Trump, Attorney General William Barr, and acting Homeland Security Director Chad Wolf, and recognition of New York, Seattle, and Portland as Autonomous Zones ceded to the people from the United States.

     Friends, the Fourth Reich can be victoriously Resisted and defeated. 

     A state which sacrifices its legitimacy for control has doomed itself; if its actions can be exposed and its fig leaf stolen. Such is a primary goal of revolutionary struggle; but the people must also be protected, and publicly witnessed to be so, by those who would liberate them. As Shakespeare’s Henry the Fifth says; “When lenity and cruelty play for a kingdom, the gentler hand is the surest winner.”

Invictus by William Ernest Henley

Out of the night that covers me,

Black as the pit from pole to pole,

I thank whatever gods may be

For my unconquerable soul.

In the fell clutch of circumstance

I have not winced nor cried aloud.

Under the bludgeonings of chance

My head is bloody, but unbowed.

Beyond this place of wrath and tears

Looms but the Horror of the shade,

And yet the menace of the years

Finds and shall find me unafraid.

It matters not how strait the gate,

How charged with punishments the scroll,

I am the master of my fate,

I am the captain of my soul.

V For Vendetta (2005) Official Trailer “The time has come for you to live without fear”

V For Vendetta, Alan Moore, David Lloyd (Illustrator)

https://www.goodreads.com/book/show/5805.V_for_Vendetta?ref=nav_sb_ss_1_14

Carnival Row

Julius Caesar, Oxford School Shakespeare, William Shakespeare, Harold Bloom (Editor)

https://www.goodreads.com/book/show/13006.Julius_Caesar?ref=nav_sb_ss_1_13

Homo Viator: Introduction to the Metaphysic of Hope, Gabriel Marcel

https://www.goodreads.com/book/show/5320482-homo-viator?ref=nav_sb_ss_1_51

Hope in the Dark: Untold Histories, Wild Possibilities, Rebecca Solnit

The Book of Hope: A Survival Guide for Trying Times, Jane Goodall, Douglas Carlton Abrams, Gail Hudson

https://www.goodreads.com/book/show/56268863-the-book-of-hope?ref=nav_sb_ss_1_16

 If The War Goes On: Reflections On War And Politics, Hermann Hesse                    

https://www.goodreads.com/book/show/1525484.If_The_War_Goes_On?ref=nav_sb_ss_1_18

The Myth of Sisyphus and Other Essays, Albert Camus

The Old Man and the Sea, Ernest Hemingway

https://www.goodreads.com/book/show/2165.The_Old_Man_and_the_Sea?ref=nav_sb_ss_1_23

The Trial of Socrates, I.F. Stone

https://www.goodreads.com/book/show/51330.The_Trial_of_Socrates?ref=nav_sb_ss_2_10

Friedrich Nietzsche on the Philosophy of Right and the State, Nikos Kazantzakis

https://www.goodreads.com/book/show/74004.Friedrich_Nietzsche_on_the_Philosophy_of_Right_and_the_State?ref=nav_sb_ss_1_37

The Origins of Totalitarianism, Hannah Arendt

H.P. Lovecraft: Against the World, Against Life, Michel Houellebecq, Stephen King (Introduction)

Prison Notebooks: Volume I, by Antonio Gramsci, Joseph A. Buttigieg (Translator) Columbia University Press

https://www.goodreads.com/book/show/85942.Prison_Notebooks

Prison Notebooks, Volume 2: 1930-1932, by Antonio Gramsci, Joseph A. Buttigieg (Editor)  Columbia University Press

https://www.goodreads.com/book/show/85937.Prison_Notebooks_Volume_2

November 5 2024 The Patriarchy Strikes Back

      We watch tonight the origin of a new disaster as Trump’s primary message and Theatre of Cruelty as patriarchal sexual terror and white supremacist terror overwhelm Kamala’s message of hope and unity in upholding our Constitution and the rule of law, as fascisms of blood, faith, and soil conquer the dream of America as a free society of equals and a diverse and inclusive future, and to me the cause of this second capture of the state by the Fourth Reich is horrifically clear; significant numbers of nonwhite men joined white supremacists in voting to secure and hold unequal power over women, the primary kind of power which they share as patriarchs.

     Seizure of power from a system of oppression at least two thousand seven hundred years old as written in Ulysses in the Hanging of the Maids scene which inspired Margaret Atwood to write a reply in the Penelopiad, and possibly dating to the collapse of the civilization of the great goddess as researched by Maria Gimbutas

     Four years ago today was born the Big Lie with which Traitor Trump has tried ever since to recapture our nation, a lie whose conspirators, enablers, and apologists largely remain free to operate in treason against America.

     No more dishonorable crime exists, yet we have not purged our destroyers from among us. And now we are their captives.

     For this we must bring a Reckoning.

     So too with the Stolen Election of 2016, engineered by Putin to win a free hand for the invasion of Ukraine. And now Trump and Putin together intend to bring down NATO and the solidarity of nations against imperial conquest and dominion by enemies of democracy for whom only power is real, and to whom institutions of government are nothing but a stage for the Theatre of Cruelty. And Ukraine is only the most visible theatre of a Third World War, which we are now losing on the American Front.  

     And most especially for the treasonous and dishonorable attack on our capital in the January 6 Insurrection, and the three previous coup attempts using deniable assets like the Oath Keepers and Proud Boys to disrupt and capture the narrative of the Black Lives Matter protests in a campaign of violence, arson, looting, and other provocations coordinated with the state terror of Homeland Security’s secret army in the abduction torture, and murder of protestors.

     For all of this, and as our democracy has now been captured for a second time by a fascist tyranny which intends the subversion and destruction of our parallel and interdependent rights as citizens and our universal human rights, and our falsification, commodification, and dehumanization, let us refuse to submit to the force and control of authority, bring a Reckoning to the enemies of liberty, and Resist in solidarity of action as guarantors of each other’s rights and our common humanity.

     All Resistance is War to the Knife, and for us this means that those who would enslave us and respect no laws and no limits may hide behind none.

     For we have lost the strange game of our elections, apportioned not by one citizen one vote democracy but by a complex set of rules, gerrymandering, and an Electoral College designed by our nation’s founders to keep illiterate and unpropertied underclasses from seizing power from hegemonic elites, in a world where women were property with no rights beyond that of livestock, a world which Trump and the Republican Party intend to return us to.

     The horror and terror of theocratic-patriarchal systems of unequal power and oppression is expressed by Sylvia Plath in her poem, Pursuit.  

PURSUIT

By Sylvia Plath

Dans le fond des forêts votre image me suit.

– Racine

There is a panther stalks me down:

  One day I’ll have my death of him;

  His greed has set the woods aflame,

He prowls more lordly than the sun.

Most soft, most suavely glides that step,

  Advancing always at my back;

  From gaunt hemlock, rooks croak havoc:

The hunt is on, and sprung the trap.

Flayed by thorns I trek the rocks,

  Haggard through the hot white noon.

  Along red network of his veins

What fires run, what craving wakes?

Insatiate, he ransacks the land

  Condemned by our ancestral fault,

  Crying: blood, let blood be spilt;

Meat must glut his mouth’s raw wound.

Keen the rending teeth and sweet

  The singeing fury of his fur;

  His kisses parch, each paw’s a briar,

Doom consummates that appetite.

In the wake of this fierce cat,

  Kindled like torches for his joy,

  Charred and ravened women lie,

Become his starving body’s bait.

Now hills hatch menace, spawning shade;

  Midnight cloaks the sultry grove;

  The black marauder, hauled by love

On fluent haunches, keeps my speed.

Behind snarled thickets of my eyes

  Lurks the lithe one; in dreams’ ambush

  Bright those claws that mar the flesh

And hungry, hungry, those taut thighs.

His ardor snares me, lights the trees,

  And I run flaring in my skin;

  What lull, what cool can lap me in

When burns and brands that yellow gaze?

I hurl my heart to halt his pace,

  To quench his thirst I squander blood;

  He eats, and still his need seeks food,

Compels a total sacrifice.

His voice waylays me, spells a trance,

  The gutted forest falls to ash;

  Appalled by secret want, I rush

From such assault of radiance.

Entering the tower of my fears,

  I shut my doors on that dark guilt,

  I bolt the door, each door I bolt.

Blood quickens, gonging in my ears:

The panther’s tread is on the stairs,

Coming up and up the stairs.

     As I wrote in my post of November 5 2020, Trump’s Last Coup Attempt and Subversion of Democracy as His Ship of Fools Sinks in Pathetic Failure; As Trump’s Ship of Fools comes apart at the seams and sinks beneath the waves in pathetic failure, our Clown of Terror collapses in infantile tantrums and tries to take democracy down with him, a final gesture of madness and idiocy in his delusional quest to subvert our values and institutions of liberty and seize tyrannical power.

     We must never forget how close we came to a repeat of the 1933 German Federal Election that set Hitler on the path to a tyranny of absolute power; this is clearly the most important electoral event in the history of humankind since then, and the two elections are terrifyingly parallel. Trump tried three times to use the Black Lives Matter protests to create fear and legitimize the federal occupation of America under the pretext of re-establishing law and order in an exact duplication of Hitler’s successful strategy using the Reichstag Fire, and failed, just as he modeled the January 6 Insurrection on the Beer Hall Putsch and failed.

     We have escaped the jaws of the Fourth Reich which have held us fast for four years, since the Stolen Election of 2016, while Trump and his cabal of Gideonite fundamentalist patriarchs, white supremacist terrorists, and plutocratic robber barons have violated everything about America which is noble and true, plundered the public wealth, dehumanized and divided us, sabotaged and subverted the institutions of our freedom, equality, truth, and justice, betrayed our allies and emboldened our foes, lost the American hegemony of global power and privilege and our position as a guarantor of democracy and universal human rights  and a beacon of hope to the world.

     Let us never forget the bottomless depravities, treasons, and amoral predation and greed of Trump’s many enablers and conspirators in the Fall of America as we struggle in the years ahead to reclaim our nation and our souls. We must hold them to account, but we must also reimagine our society and the many systemic and structural flaws by which we came to this broken and lost state.    

    As reported in Huffpost by Josephine Harvey covering Anderson Cooper;  “CNN’s Anderson Cooper shocked viewers on Thursday with a particularly vicious take after President Donald Trump railed against the legitimacy of the democratic process, spread conspiracy theories and claimed victory despite still-uncertain election results in a remarkably dishonest speech to media.

     “That is the president of the United States. That is the most powerful person in the world, and we see him like an obese turtle on his back flailing in the hot sun, realizing his time is over,” Cooper said following Trump’s Thursday evening press conference.

     “He just hasn’t accepted it and he wants to take everybody down with him, including this country.”

     And as written by Ed Mazza in Huffpost reporting on Stephen Colbert;      “Late Show” host Stephen Colbert delivered a largely joke-free first half of his monologue on Thursday night to call out Republicans in the wake of President Donald Trump’s outrageous speech.

     The president attacked the democratic process and declared, without evidence, that he won the election, despite the fact that votes were still being counted across multiple states. But Colbert said he wouldn’t show any clips of the speech.

     “We’re not going to show you a second of what that sad, frightened fraud said tonight,” Colbert said. “Because it’s poison, and I like you. He can suck silence.” 

     Colbert then challenged Republican lawmakers who were standing by Trump and those who have remained silent: “Donald Trump is a fascist ― and when it comes to democracy versus fascism, I’m sorry, there are not fine people on both sides. So you need to choose: Donald Trump or the American people. This is the time to get off the Trump train ’cuz he just told you where the train is going, and it’s not a passenger train. He’ll load you on it someday, too.”

     Colbert said it was not just votes being counted. Americans were also keeping score. 

     “They’re going to count who was willing to speak up against Donald Trump trying to kill democracy,” Colbert said. “And they’ll count who will stay silent in the face of this desperate attack on the bedrock institution of this truly great nation.”

     As our Elections now close the jaws of tyranny on America and sabotage the Restoration of our liberty as a free society of equals, there is one paramount issue I ask us all to consider, Republican and Democrat alike, as we choose our future; no matter where you begin with divisions of exclusionary otherness, identitarian politics of nationalism, and authoritarian fascisms of blood, faith, and soil, you always end up at the gates of Auschwitz.

     And to this we must always reply, Never Again!

The Penelopiad, Margaret Atwood

The Civilization of the Goddess: The World of Old Europe, Marija Gimbutas

                 Sylvia Plath, a reading list

                 Primary Sources

Ariel: The Restored Edition, by Sylvia Plath, Frieda Hughes (Foreword)

The Bell Jar, by Sylvia Plath

The Spoken Word, all 17 poetry readings for the BBC by Sylvia Plath

The Unabridged Journals of Sylvia Plath, by Sylvia Plath, Karen V. Kukil (Editor)

             Critical and Biographical works and readings

Sylvia Plath Inside The Bell Jar BBC documentary

Meryl Streep reads Morning Song

Zoe Keating reads Mushrooms

 Chapters in a Mythology: The Poetry of Sylvia Plath, by Judith Kroll

Sylvia Plath: A Critical Guide, by Tim Kendall

The Unraveling Archive: Essays on Sylvia Plath, by Anita Helle

 Ariel’s Gift: Ted Hughes, Sylvia Plath, and the Story of Birthday Letters, by Erica Wagner

Red Comet: The Short Life and Blazing Art of Sylvia Plath, by Heather Clark

The Grief of Influence: Sylvia Plath and Ted Hughes, by Heather Clark

https://www.goodreads.com/book/show/8217416-the-grief-of-influence

Wintering: A Novel of Sylvia Plath, by Kate Moses

Fixed Stars Govern a Life: Decoding Sylvia Plath, by Julia Gordon-Bramer

The Silent Woman: Sylvia Plath and Ted Hughes, by Janet Malcolm

These Ghostly Archives: The Unearthing of Sylvia Plath, by Gail Crowther, Peter K. Steinberg

Revising Life: Sylvia Plath’s Ariel Poems, by Susan R. Van Dyne

A Disturbance in Mirrors: The Poetry of Sylvia Plath, by Pamela J. Annas

Sophie Esther’s analysis of the poem Daddy

https://takeitfromamadwoman.blogspot.com/

              References on The Big Lie

Stephen Colbert After Trump’s Heartbreaking Thursday Night Lie Fest November 5 2020 /CBS

American Myths Are Made of White Grievance—and the Jan. 6 Big Lie Is Just the Latest – Mother Jones

The Big Lie Is a Reality

The Big Money Behind the Big Lie | The New Yorker

https://www.newyorker.com/magazine/2021/08/09/the-big-money-behind-the-big-lie

A timeline of Donald Trump’s election denial claims / ABC News

https://abcnews.go.com/Politics/timeline-donald-trumps-election-denial-claims-republican-politicians/story?id=89168408

The Psychology of Election Denial

https://historynewsnetwork.org/article/178552

The Big Lie: Election Chaos, Political Opportunism, and the State of American Politics After 2020, Jonathan Lemire

https://www.theguardian.com/commentisfree/2020/nov/05/donald-trump-is-the-show-over-election-presidency?CMP=share_btn_link

https://www.theguardian.com/commentisfree/2020/nov/06/president-donald-trump-temper-tantrum-meltdown

https://www.huffpost.com/entry/anderson-cooper-obese-turtle-trump_n_5fa49996c5b67c3259acb1c1

https://www.huffpost.com/entry/stop-steal-protests-republican-operatives-far-right_n_5fa4a744c5b6600956983a3e

https://www.cnn.com/2020/11/05/politics/donald-trump-election-2020/index.html

https://www.huffpost.com/entry/pennsylvania-pro-democracy-protests-maga-stop-the-steal_n_5fa4e433c5b6600956986df9

https://www.cnn.com/2020/11/05/politics/fact-check-trump-speech-thursday-election-rigged-stolen/index.html

November 4 2024 The Stakes of the Game

Tomorrow America chooses between theocratic sexual terror, white supremacist terror, and enslavement and dehumanization in service to elite hegemonies of wealth, power, and privilege and fascisms of blood, faith, and soil under a mad idiot tyrant of deranged perversions and nonsensical but deadly pronouncements on the one hand, between the Fall of American and the and the Restoration of America as a democracy and a free society of equals wherein we are guarantors of each other’s universal human rights and rights of citizens, between Traitor Trump the Russian spy, Nazi revivalist, rapist, felon, and would-be tyrant and Kamala Harris, figure of Lady Liberty and champion of the people who in defying and challenging Trump and the Fourth Reich has  placed her life in the balance with all whom Frantz Fanon called The Wretched of the Earth; the powerless and the dispossessed, the silenced and the erased.

     Who do we want to be, we Americans, we human beings everywhere and through all of time and history; masters and slaves, or equal partners in a diverse and inclusive society?

     We cast now the dice, and choose.

     As I wrote in my post of November 4 2020, Where does freedom lie now?;     America is held in the grip of despair and fear in this election, like Humpty Dumpty at the tipping point of a fall which may or may not shatter our hopes and dreams into loss and ruin; America rides the crest of a wave of liberation with joy and triumph as we enter a transformational state at the dawn of a new humankind.

     We are all Schrödinger’s Cat now, waiting to discover which universe chance has brought us to as the votes are counted. It is a national trauma, this collective anxiety and existential threat, and our Clown of Terror and his deniable forces of white supremacist terrorists are using fear to attempt to steal another election.

     One of my friends posted in some alarm that they were offered a safe house to escape racist violence. It is indeed hard to believe our nation has come this far to degradation and collapse.  

     One of the comments cut directly to the true issue at hand. “Our ancestors huddled in safe houses on their way to freedom. Where does freedom lie now? In our hearts.”

      To this I give a twofold reply; one which reaches outward through our connections with others to extend human consciousness into our material world in coevolution, and one which reaches inward to our possibilities of human being, meaning, and value. As Monet said, “Man has two eyes through which he sees the world; one looks outward, but the other looks inward, and it is the juxtaposition of these two images which creates the world we see.”

     We strange beings are a synthesis of immanence and transcendence; of truths written in our flesh and those we must create, of the stories which shape us as memory and history over vast epochs of time like the shells of fantastic sea creatures, and of our limitless possibilities of becoming human.

     Freedom indeed lives in the secret chambers of our hearts, a condition achieved when we refuse to submit to authority and to force, for in resistance we become unconquered. As the great philosopher Max Stirner said; “Freedom cannot be granted; it must be seized.”

     Freedom also lies with our solidarity, interdependence, and refusal to abandon our brothers, sisters, and others to authoritarian force and control. We must write, speak, teach, and organize to build a free society of equals.

     If the forces of fascism and white supremacist terror are unleashed by the results of today’s election, they will find not an America driven into submission by learned helplessness and shattered by divisions of elite belonging and exclusionary otherness, but united in resistance against both the seduction and the state tyranny and terror of fascisms of blood, faith, and soil.

     To fascism there can be but one reply; Never Again.

A second Trump term will threaten everything from freedom of the press and gun safety to foreign policy and climate change. The impact will be felt in many aspects of American life and across the world. From abortion to immigration, this is what’s at stake

November 3 2024 Echoes of the 1920 Ocoee Massacre: Vote Suppression and White Supremacist Terror in Our Elections

       Armed white supremacist terrorists in mock-military camouflage uniforms stand guard over our ballot drop offs in a campaign of vote suppression while assassins hunt our elected officials, as a plutocrat buys a yellow press in Twitter just in time to enable Trump to once more capture the state; welcome to America in the time of democracy’s greatest peril.

    This was not in the mirror of remote history but two years ago, though the mechanics of totalitarian state terror and tyranny were codified by Trump’s idol Hitler long ago, and the social divisions exploited by both have been with us since Pompey Magnus and Julius Caesar.

     We are losing the battle for the soul of America and the future of humankind because we are playing a game by rules which no longer exist, as our opponents intend to subvert and destroy democracy as our terms of engagement.

    Rules may be what make us the good guys, but good cannot win if evil has no rules but merely goals, and those of our subjugation to elite hegemonies of wealth, power, and privilege through fascisms of blood, faith, and soil and the centralization of power to authority and a carceral state of force and control.

    Our institutions of government are designed to balance forces which are both committed to the ideals, values, and structures of democracy; but this system functions only when democracy and a free society of equals founded on freedom, equality, truth, and justice are goals common to all, when we share a definition of terms.

     What today is true, just, equal, and free? Our political tribes no longer mean the same things when they speak of these values and ideals. We have lost democracy as a Forum of Athens when we can no longer debate how to be human together.

     This is the true goal of the Republican Party, in our elections in two days as it was on November 8 2022 and generally since its capture by the Fourth Reich. And we must cede nothing to the enemy; no ground of struggle, no symbol, no history, no idea.

     We must win our adversaries back to the debate as partners, for if we cannot democracy is lost and America fallen, and we devolve to an age of tyrants and centuries of war from which we humans may never emerge, if against all odds we survive.

     We have an excellent example of the costs of failure in the anniversary of racist terror we remember today, the Ocoee Massacre. It is a future we must avoid at all costs.

     So today I have two kinds of policy guidance to share with you as thesis and antithesis, for which we must find synthesis. First, who respects no laws and no limits may hide behind none, and we must bring a Reckoning as war to the knife to those who would enslave us; and second, that we must avoid this fate and the Second Civil War and global civilizational collapse it will trigger by making democracy and our elections real, meaningful, just, and true.

     God Bless America; we’re going to need it.

     As I wrote in my post of November 3 2020, One Hundred Years of Racist Vote Suppression and White Supremacist Terror: Anniversary of the Ocoee Massacre;     This election has seen attempts at vote suppression unknown in our lifetimes; Trumps mission to subvert democracy includes intimidation by calling for armed white supremacists to deny nonwhite citizens access to the polls, an attack on Biden’s campaign caravan by the Trump Train mobile terror force, failed assassination attempts against Biden and other political figures, sabotage of the postal system, politization of the Justice department, and his farcical declaration of victory before the vote is counted, among his many treasonous crimes.

     Today liberty and tyranny play for the soul of America and the freedom of the world.

     I spent some time today at a Trump rally trying to defuse a hate crime in the making. A hey rube went up that a rally staged in a parking lot  between our local mosque here in Spokane and a Middle Eastern grocery was becoming a violent mob; while others responded as a protection detail and placed themselves with great courage between potential perpetrators and their victims, I blended into the rally to assess and shape its development as an incubator of violence through dialog and negotiation.

      Today these angry young men chose not to allow fear, rage, and hate to master and dehumanize them, nor provoke them into violence which would be the ruin of their lives; what will all of the other angry young men choose tomorrow?

     I’d like to believe this incident is atypical and not being played out a thousand times over across America; but I wouldn’t bet on it.

     Tyranny weaponizes overwhelming and generalized fear as an instrument of subjugation. And fascism has a primary strategy of power and the manufacture of consent to be governed in claiming to speak and act in the name of those they would enslave; so also with the perpetration of atrocities and unforgiveable crimes against humanity which makes us complicit and creates  walls of identity controlled by authority. This we must resist, but unless we speak directly to those fears we cannot heal the divisions of our society which authority has so skillfully manipulated.

    In the words of Sigmund Freud, “Civilization begins when we throw words instead of stones.”  Sadly, we humans have often chosen stones when words would serve us better.

    In all the madness of this election and of the deranged perversions and assaults upon our liberty, equality, truth, and justice of our Clown of Terror, Traitor Trump’s kleptocracy of theocratic-fascist state terror and tyranny, we must not forget that though he exploited the flaws of our society to orchestrate the Fall of America and of democracy throughout the world, he did not originate them.

     Trump has revealed, tested, and hammered at our flaws, yet we remain unbroken and unconquered. This we should celebrate; in the main we are voting and not shooting, because our faith in one another and in the ideals on which our society is founded remain intact, though the institutions of our government may need radical and revolutionary change.

     Nor is there anything new in the threat to democracy of vote suppression; today is the one hundred year anniversary of the Ocoee Massacre, the most terrible incident of racist vote suppression in the history of our nation since the Civil War. What may give us hope now that failed us then is the emerging consensus of racial equality and the mass coalition for racial justice won for us by the Black Lives Matter movement and the heroic citizens who have seized the streets of our cities in an unparalleled months long mass action.

      Regardless of the election results, anyone who wishes to actually govern must do so at the head of these protests and not barricaded against the will of the people. This is the true meaning of this years seizure of power by our citizens, and it is a genie which cannot be returned to the prison of its lamp, for each of us is now a Living Autonomous Zone.

     As written by Harmeet Kaur for CNN; “On November 2, 1920, African American residents of Ocoee, Florida, went out to cast their ballots in the presidential election — no small task at the time.

     In the decades since Reconstruction, Florida politics had been dominated by White Southern Democrats, who fought to preserve slavery in the 1850s and had since obstructed African Americans from exercising their constitutional rights through violence, intimidation and legislation.

     But in the run-up to the 1920 election, Black people in Ocoee were registering to vote in droves — a reality that threatened the grip of white supremacy, wrote Paul Ortiz, a history professor at the University of Florida, in a 2010 essay.

     “State and local officials — along with the Ku Klux Klan — understood that white supremacy was in trouble,” Ortiz wrote. “They responded mercilessly.”

In an attempt to prevent Black people from voting, a White mob in Ocoee killed dozens of African Americans, set fire to their houses and drove them out of the community.

     It was “the single bloodiest day in modern American political history,” Ortiz wrote.

     It stemmed from one Black man’s attempt to vote.”

    “According to several histories of the massacre, it started when Moses Norman, a prominent Black landowner in the Ocoee community, turned up to the polls and attempted to cast his ballot.

     Norman was turned away by poll workers who told him that he hadn’t properly registered or paid the poll tax, according to a 2014 article in the Florida Historical Quarterly. So he took the issue to a prominent Orlando lawyer and Republican Senate candidate, who advised that Norman return and demand he be allowed to exercise his right to vote.

     Norman returned, with some reports indicating that he had a gun with him as he went up to the poll workers and others saying that White people found the gun in his car. Ultimately, he was again driven away by White residents and went to take refuge at the house of his friend July Perry, another prominent Black man in the community.

     A White mob formed and set out to find Norman, eventually arriving at Perry’s home, where a group of African American residents had assembled. It’s unclear who fired first, but violence broke out, leaving two White men dead and Perry injured, the authors of the Florida Historical Quarterly article wrote.

After the initial gunfight, the mob called in reinforcements and came back with a vengeance.

     More than 250 White people, among them members of the Ku Klux Klan, torched rows of houses where African Americans lived, and set fire to other community buildings. Perry was lynched in Orlando. It’s not clear how many African Americans were killed, though estimates range from about 30 to as many as 50.

     Despite their efforts to fight back, nearly all of the African Americans in Ocoee were driven out of town and didn’t return to live there for decades.”

https://www.cnn.com/2020/11/02/us/ocoee-massacre-100th-anniversary-trnd/index.html

When They Call You a Terrorist: A Black Lives Matter Memoir, Patrisse Khan-Cullors & Asha Bandele, Angela Y. Davis (Foreword)

Say Their Names: How Black Lives Came to Matter in America, Curtis Bunn, Michael H. Cottman, Patrice Gaines, Nick Charles, Keith Harriston

How to Be an Antiracist, Ibram X. Kendi

https://www.goodreads.com/book/show/40265832-how-to-be-an-antiracist

How We Fight White Supremacy, Akiba Solomon & Kenrya Rankin (Editors)

November 2 2024 Native American Heritage Month and the Hidden Costs of Unequal Power in the Falsification and Erasure of History as Authorized Identities: Day of the Dead Part Two, Case of the Phantom Ancestor

      In contemplation of the echoes of our past as multigenerational history and of our ancestors as ghosts who possess us, literally as our DNA and metaphorically as family stories, I find intriguing the effects of falsified and erased history on self-construal and the creation of identity.

     We bear the shape of our stories as a prochronism, a history expressed in out form of how we have made choices in adaptation to change across vast epochs of time, under imposed conditions of struggle.

     How if intrusive forces impose conditions of struggle which interfere with this process as assimilation, silence and erasure, or internalized oppression?

     Three days remain before our elections, which will determine the course of human history and the fate of humankind as well as throw the switch between democracy and tyranny in America, a free society of equals or the endless prison of a theocratic patriarchal and white supremacist state of force and control wherein we are divided into masters and slaves, hierarchies of elite membership in hegemonies of wealth, power, and privilege defined by authorized identities and fascisms of gender, blood, faith, and soil, and each of us musty answer which future we will choose.  

     Among the myriad interdependent and recursive systems of oppression from which we must liberate ourselves and one another through Resistance, seizures of power, and revolutionary struggle, the historical and social construction of race and its imposed conditions of struggle remains central to our identity and the question of who chooses who we are and may become.

     Here I have a ready example in the case of a phantom Native American ancestor substituted for an erased African one as internalized oppression under conditions of survival and resistance to slavery.

     November is Native American Heritage Month, a subject shaped by vast historical forces of conquest and resistance and the ambiguous and often violent relationships between indigenous peoples and European empires as a ground of struggle which authorizes identity, here I shall begin the questioning of my own historical identity as an example.

     As Virginia Woolf teaches us; “If you do not tell the truth about yourself, you cannot tell it about other people.”

     As I wrote in my post of January 25 2021, The Search for Our Ancestors and a Useful Past: Family Histories as Narrative Constructions of Identity; One of the great riddles of history is untangling the knots of meaning, often shaped by erasures, silences, lies, and misdirections, which arise from the motives of our sources.

     Today is my sister Erin’s birthday; I sent her a greeting which referenced some of the Defining Moments of her personal history as I remember them; “I remember our family’s discovery when you were in seventh grade that you were writing poems and stories in some of Tolkien’s invented languages, had puzzled out his sources and taught yourself a working knowledge of several ancient languages in order to write in them (Old Norse, Old Welsh, Gothic, and Old English), when you gave the Valedictorian Address for the International College at UC Santa Cruz as a graduate in Soviet Foreign Policy and Russian Language.  and then became Pushkin Scholar at a Soviet University in Moscow, when Rolling Stone called your reporting on the Fall of the Soviet Union the best political writing in America, and when we celebrated your six hundredth publication. I have always been glad that in writing and the world of literature you have found your bliss.”

     Among the messages which followed Erin posted a photograph which symbolizes her search for belonging, membership, and connection through the family history of our ancestors, a typically American quest for meaning as many of us share a trauma of historical abandonment and displacement, and  pathologies of identity falsification and disconnectedness from relationships with families and communities, anchorages which in traditional societies nurture wellness and growth. These maladaptive disruptions and obfuscations often result from intentional breaks with the past as liberation on the part of new immigrants who wish to create themselves in no image but their own; but often they are legacies of denial, silencing, and erasure by authority as well.

     Our family history claimed Cherokee as the identity of an ancestor who we recently discovered was not a Native American but African, and probably a slave of the Cherokee, the descendants of which the tribe refuses to recognize as tribal members. As the only nonwhite General in the Confederate Army was a Cherokee, this erasure of disturbing history and inconvenient truths is unsurprising; and authorized lies can become truths when there are no counternarratives.

     The truths with which authority is uncomfortable are the ones which are crucial to seizures of power and liberation, and it is to the empty spaces in our narratives of identity, the voices of the silenced and the erased, and to stories which bear the scars of rewritten history, to which we must listen most closely.

     The Four Primary Duties of a Citizen are Question Authority, Mock Authority, Expose Authority, and Challenge Authority.

     Erin has claimed Native American Cherokee as her racial and historical identity since childhood, enthralled with the story of an Indian great grandmother, studied traditional drumming and made pilgrimages to pow wows, learned to the point of obsession what vestiges of Cherokee language and culture she could find, and as an adult went to the tribal archives in search of our ancestor.

     There she hit a wall of silence; no records of such a tribal member exist. Worse, no living speakers of Sa La Gi could be found; when asked where the native language speakers were, the curator of the tribal historical archive pointed to an old vinyl record which held the voices of the last known bearers of an extinct language. All was dust, lost on the Trail of Tears.

     No crime against humanity can be more terrible than the erasure of an entire people and civilization, as the United States of America perpetrated against many indigenous peoples both on our continent and throughout the world as imperial conquest and colonial dominion. Like slavery with which it is interdependent and parallel, colonial imperialism is a central legacy of our history for which we have yet to bring a Reckoning.

     Like many tribes and peoples, the Cherokee had been eaten by our systems of unequal power as human sacrifices, and had no truths or songs of becoming human to offer. Here was an unanswerable tragedy of loss of meaning and belonging, which finds echo in our modern pathology of disconnectedness.

     Or was deliberate obfuscation; what didn’t they want known?

     Like many Americans, Erin pursued our elusive history and ambiguous identity for decades through genealogical research and recently the Pandora’s Box of DNA testing, where she struck gold; her test revealed no discoverable Indian ancestry, but instead an intriguing African heritage. Near her fifth decade of life, suddenly she was no longer Native American and Cherokee, a discovery which must have been a life disruptive event, but one balanced with the gift of an unlooked-for membership and belonging.

    More importantly as regards race and other constructions of identity, who decides? And what happens if those you claim do not in turn claim you?

    Of Non-European DNA; 1.2% sub-Saharan Africa, including: .9% Ghana / Liberia / Ivory Coast / Sierra Leone and .3% Senegambian and Guinean. There is also an Islamic Diaspora component; .7% North Africa, including: .2% Egypt and Levant and .5% broadly West Asia and North Africa, and .5% Central and South Asia including: .2% North India and Pakistan and .3% South India and Sri Lanka. These probably represent two different lines of descent, occurring at between five and eight generations of separation respectively.

     Who were these mysterious and wonderful ancestors, and where was the cherished Native American heritage? Like much of nature, DNA is tricky; each generation is a total randomization of information potential, so you can inherit traits from ancestors anywhere in your history back to the dawn of humankind, in virtually any proportion of traits from any combination thereof.

     On average, you will have a quarter from each grandparent at two generations of separation, and if grandmother only passes on 20%, grandfather must pass on 30%. Sometimes gene sequences are not passed on, so its possible for a known ancestor to be unconfirmable by a DNA test, and for siblings to have differences. I look like our mother, of Austrian family with hazel eyes though sadly I did not inherit her glorious red hair; my sister looks like our father whose black hair fell in tight wringlets around his shoulders.

     At seven generations distance you will probably inherit less than one percent from each of the 128 ancestors in that generation, or be undetectable; the percentages are 12.5 for great grandparents at the third generation from you, 6.25 at the fourth, 3.12 at the fifth, 1.56 at the sixth, and .78 at the seventh.

    DNA tests from cousins can be used with a family tree to triangulate and identify which DNA components came from which ancestors; a female cousin from one of my father’s two brothers tests as 70% Northwestern Europe and England/Wales, 19% Ireland and Scotland, 6% Sweden, and 5% Norway. A male cousin from my father’s second brother tests as 1% Benin and Togo and 1% Cameroon, Congo, and Southern Bantu peoples, an approximate match with my sister’s Sub Saharan Africa descent, the remainder being 47% Northwestern Europe and England/Wales, 32% Norway, 11% Ireland & Scotland, and 4% Sweden. My sister’s European DNA tests as 44.7% French & German, and why these are scientifically identical boggles the imagination, 24.8% British & Irish, 19.5% broadly northwestern European, .2% Scandinavian, and 5.8% southern European, which includes 3.1% Italian and 1.1% Spanish and Portuguese.

    Illustrative of the vagaries of inheritance are the differing proportions among three first cousins, two of whom inherit nothing from a paternal grandmother shared by all three, whose family came from Genoa Italy after the Napoleonic Wars. They were still living in an enormous stilt house in Bayou La Teche built from their ship, guarded by ancient cannon, when my mother visited them in 1962. 

     But the best way to discover our origins is through family history, which can be consistent over great epochs of time. So we come to the origin story of the photograph and of my family in America, well documented as Kentucky and Revolutionary War history whose dates can be confirmed precisely by public records, of how a mixed and diverse community of Revolutionary War survivors came to be living in Cape Girardeau, Missouri.

     A direct patrilineal ancestor of mine, Henry, had been captured along with much of his family in the June 21 1780 British assault on Ruddle’s Fort during Bird’s Invasion of Kentucky. One hundred fifty British Regulars of the 8th and 47th Regiments, Detroit Militia, and six cannon of the Royal Regiment of Artillery, with one thousand or more warriors from the Shawnee, Huron, Lenape, and other tribal allies of Britain, compelled the surrender of the fort by cannon fire and a guarantee of status as British prisoners of war offered by Bird, who when the gates were opened broke his word and loosed the native troops to sack the fort and take slaves.

      Over two hundred pioneers were killed in the attack; the remains of twenty of them were later put in iron caskets specially made in Philadelphia and sealed in a cave by a descendant of one of my family’s survivors who had moved back near the site of Ruddle’s Fort, where they remain today. The inscription on the stone archway on a cliff overlooking the Licking River reads, “Please do not disturb the rest of the sleeping dead, A.D. 1845”. I have often wondered what was so terrifying about ones own family that they needed to be entombed in iron and sealed in a cave, and why they are called “the sleeping dead’.

     Near the site of the burial chamber was The Cedars, a stone home rebuilt in 1825 at a cost of $40,000 by Charles Lair, a Ruddles Fort descendant using one of the many variants of our family name. The Cedars burned in 1930; it had fifteen rooms including six bedrooms and two kitchens, a drawing room with a carved mantel, dining room, library, and a hall with a staircase. 

     Henry and his brothers George Jr and Peter were listed among the 49 men of the Ruddle’s Fort garrison, and many had their families with them. Survivors were marched with those of other raided forts, four hundred seventy in all, to the heartland of the Shawnee nation in Ohio and to villages of their captors along the way, though Bird still had 300 prisoners with him when he reached his base at Fort Detroit, six hundred miles from Kentucky; some were then sent another 800 miles to Montreal. Britain did not release its prisoners until fifteen years after the war, and many never found their families again. 

     Henry was held as a slave and/or prisoner of war until he married into the tribe four years later, making him fully Shawnee under tribal law though he was by modern constructions of race an ethnic European. His story is interwoven with that of his childhood friend and neighbor Daniel Boone, and he was among those with whom Boone discovered a route through the Cumberland Gap and explored Kentucky. I like to imagine Henry as the hero in the film Last of the Mohicans, a fictionalization of the July 14 1776 abduction and subsequent rescue of Boone’s daughter Jemima and two daughters of Colonel Richard Callaway, Elizabeth and Frances, from Chief Hanging Maw of the Overhill Cherokee, leading a mixed band of Cherokee and Shawnee.

    Henry joined George Washington’s army, possibly during the retreat from the Battle of Long Island in the fall of 1776, fought in the Battles of Trenton and Princeton that December, at Brandywine on September 11, 1777, and in the victory at the Second Battle of Saratoga on October 7 1777 which nearly ended the war and brought help from France.

    Among the family members at Ruddle’s Fort were Henry’s two brothers. Peter, who was killed in action, his wife Mary who was captured with their two daughters, of whom Katarina was rescued in 1786 and another is mentioned as married and living in Sandwich Canada in an open letter written by Mary published in the Kentucky Gazette on April 7 1822 to their third child Peter, who vanished after the battle and whose fate is unknown. It reads in part; ”I was taken at Fort Licking commanded by Captain Ruddle, and was brought into upper Canada near Amherstburgh (Fort Malden) where I now live having been 16 years among the Indians. Your eldest sister is now living in Sandwich, but the youngest I could never hear of. Now, my dear son, I would be very glad to see you once more before I die, which I do not think will be long, as I am in a very bad state of health, and have been this great while. I am married to Mr Jacob Miracle (fellow captive from Ruddle’s Fort Jacob Markle) for whom you can enquire.” These are the words of a woman who had been coerced into marrying one of her captors by torture and had a son by him whom she raised with her youngest daughter by a husband who died defending her and their children from capture, two of whom had vanished in the cauldron of war and whose fates she never learned, though her youngest daughter was safe with George Jr’s family.

     Also present were Henry’s second brother George Jr and his wife Margaret, who were captured and later freed, and their children Johnny, George III, Eva, Margaret, and Elizabeth. Johnny, 1776-1853, four years old when captured, was raised with Tecumseh and fought at his side as a British ally through the War of 1812. He married Mary Williams in 1799; they had eight children. Of Margaret we know only that she survived to marry Andrew Sinnolt in 1793. Eva, captured when 14 years old and taken to Canada, ran the gauntlet to win her freedom after six years of enslavement and two years later in 1788 married fellow Ruddles Fort survivor Casper Karsner.

      Elizabeth Lale, 1752-1832, eldest of the children at 28, escaped from the Shawnee capitol city of Piqua on the Great Miami River in Ohio and survived a solo trek of hundreds of miles through the wilderness back to the colonies, then with Washington and Jefferson planned and guided General Clark with 970 soldiers in a raid which liberated many of the other prisoners of war held as slaves at the Battle of Piqua, August 8 1780. With her was Daniel Boone, who had also been held captive at Piqua by Blackfish, Great Chief of the Shawnee, between his capture at the Battle of Blue Licks on February 7, 1778 and his escape six months later in June. In 1783 Elizabeth married John Franks; they had two children.

     And George III, 1773-1853, captured when seven years old, was taken in 1781 to a camp in Cape Girardeau Missouri, base of a Shawnee trade empire from which the entire Mississippi basin could be navigated, becoming the first white pioneer in the region, near the land which in 1793 was granted by Baron Carondelet to the Black Bob Band of the Hathawekela Shawnee.

      Nearby was a Spanish land grant awarded to Andrew Summers for service in the Cape Girardeau Company of the Spanish-American Militia by Governor Lorimier, during a six week campaign in 1803. Andrew Summers had married Elizabeth Ruddle, daughter of Captain George Ruddle and granddaughter of Isaac Ruddle; Andrew and Elizabeth moved with their family to their land in Cape Girardeau after the War of 1812; later her father joined them, as did George Lale III and his wife Louisa Wolff. George and Louisa’s seven children were born there; the old Summers cemetery where George III is buried lies two miles SW of Jackson Missouri.

      Many of my family who survived the Revolutionary War moved to Cape Girardeau where the families of George III Lale and Andrew Summers had established a community of pioneers and former slaves of Indians, apparently both African and European, and the Indians they had fought alongside and against, been captured by and intermarried with. In the end I think they understood each other better than those who had not survived the same collective trauma and shared history.

     Our great grandmother Lilly Summers could claim direct patrilineal descent from the Summers family of Fairfax Virginia, descended from Sir George Summers, who commanded the Sea Venture, one of the ships which brought over the Jamestown colony in 1607, through the first settler in Alexandria, John Summers, who lived from 1687 to 1790 and had at the time of his death four generations of descendants, including some four hundred individuals. Lilly was equally descended from her mother, M.B. Croft who is listed as Dutch which probably means German, and her father John William Summers, of English lineage but designated as Cherokee in family records, which we now know is a fiction describing descent from a probable African slave of the Cherokee.

      It is also possible that this ancestry came into the Summers line from fellow soldiers who served with them during the Battle of New Orleans in the War of 1812, among them free Black militia companies which pre-existed the war, including slaves promised freedom and armed by Andrew Jackson as the first Black company of the American army, a former Spanish colonial Black militia with whom Andrew Summers had served alongside against France, and Major D’Aquin’s Battalion of Free Men of Color from Haiti who were elite professional revolutionaries and soldiers who had once been part of the French army. The origin of this DNA can be no nearer than Lilly’s paternal grandmother, at five generations separation from my sister and I. 

    Among the documents of my genealogy and family history research I have a daguerreotype from the 1840’s of Elizabeth Lale, named for her ferocious aunt, daughter of parents from opposing sides of the Revolutionary War, Me Shekin Ta Withe (White Painted Dove) of the Shawnee and Henry Lale.

      Born in 1786, Elizabeth had four sisters and two brothers including my ancestor George Washington Lale, named for the future President with whom Henry crossed the Delaware, and whose battle cry at Trenton in 1776, Victory or Death, Henry adopted as our family motto on our coat of arms.

     My sister and I are the fifth generation from Henry, and sixth from the original immigrant Hans George Lale who arrived with his family in Philadelphia in 1737 on the ship Samuel, sailing from Rotterdam.

     As our family history and myth before coming to America is beyond the subject of my inquiry here, epigenetic trauma and harms of erasure and internalized oppression in the case of a phantom ancestor in the context of relations between indigenous and colonial peoples, I will question this in future essays.

     Here are the generations of our family in America; my parents A.L. Lale and Meta (Austrian), Enoch Abraham Lale and Gertie Noce (Italian), Andrew Jackson Lale 1840-1912 and Lilly Summers, George Washington Lale 1790-1854 and Elizabeth Ross, Henry Lale 1754-1830 and White Painted Dove, and Hans George Lale 1703-1771 and Maria Rudes.

     But its never as simple as that, each of us a link in a chain of being which encompasses the whole span of human history; migrations, wars, and the rise and fall of civilizations. Often our ideas of identity as nationality and ethnicity would have been incomprehensible to the people we claim membership with.

     Take for example my family name; its original form is on Trajan’s Column in Rome, and Cicero wrote his great essay on friendship, Laelius de Amicitia, about an ancestor of mine; Gaius Laelius, whose political and military career as an ally of Scipio Africanus spans the Iberian campaign of 210- 206 BC where he commanded the Roman fleet at New Carthage, the African campaign of 204-202 commanding the cavalry at Zama, enjoyed two terms as praetor of Sicily from 196 and was granted the province of Gaul about 190, and in 160 BC met the historian Polybius in Rome, becoming his eyewitness source for the Second Punic War in The Histories.

     Here I signpost that all of us are connected with the lives of others across vast millennia of history, often in surprising ways. If I accounted my identity and ethnicity as where my ancestors immigrated to America from, I would be German and not Roman, but it would not be the whole truth. We lived in Bavaria for generations until 1586, when we were driven out as werewolves during the start of an eighty year witchburning craze; Martin Luther called us

Drachensbraute, Brides of the Dragon, which we adopted as a title. During this time we absorbed many of the pre Christian myths gathered as Grimms Fairytales, which was represented to me as a child as our family history. And still a half truth, as this tallies only my patrilineal descent, and nothing of the half of myself from my Austrian descended mother, whose stories I will tell another time.

     As events become more remote in time and memory, the boundary between historical and mythopoeic truth becomes ambiguous, interdependent, and co-evolutionary with shared elements which reinforce each other. This is true for narratives of national identity as well as self-construction in the personal and family spheres, in which such processes may be studied in detail. Stories are a way of doing exactly thing; both creating and questioning identity.

     Often with family history we are confronted with discontiguous realms of truth as self-representation and authorized identity, always a ground of struggle as a Rashomon Gate. Such stories are true in the sense that we are their expressions as living myths, but are these narratives we live within and which in turn inhabit us also history?

      Who are we, we Lales?

     Native American, yes, if to a lesser degree and from different sources than we had previously imagined as an authorized identity and historical construction, Shawnee rather than Cherokee and generations more distant.     

     Indian also in the sense of an ancestor from Mughal India over three hundred years ago, great grandmother of Henry the revolutionary, and that complex. Who this grand and mysterious ancestor and source of our Indian and Eqyptian-Levantine DNA was remains an open question, though she was literate in Persian and claimed to have once been a courtier of the Mughal princess and poet Zeb-un-Nissa which is another story. And in the place of the phantom Cherokee great grandmother, an African voice among the cacophony of multitudes sings of liberation.

      In retrospect, that my father practiced Voodoo as the traditional family faith should have been an enormous clue to his ethnicity, Louisiana Creole of mixed European-African-Native American ancestry. He described himself as Cajun, which means French speaking and is a cultural and historical claim.

     Of my father who is my link to this history of the founding of America as a reborn Rome with all of its shifting ideas of nationality and identity, who in this our Day of the Dead I honor among my ancestors, I say this; he was my high school English, Forensics, and Drama teacher, who taught me fencing and chess and took me to martial arts lessons from the age of nine, gave me a copy of Thus Spake Zarathustra in eighth grade which became a counter text to the Bible for me, and was an underground theatre director who collected luminaries like William S. Burroughs who told fabulous stories after dinner and Edward Albee whose plays he directed while I sat beside them as a child and listened with rapt attention to their conversations. He it was who taught me the principle of action; “Politics is the art of fear”. For one day he was arguably the greatest swordsman in the world, having defeated all the national champions at an international reclassification tournament, and went on to become a coach of  Olympic fencers. He grew up fencing and playing the treasured family Stradivarius, and his favorite story from childhood was how he got his nickname, Gator Bait; grandpa used to tie a rope around his waist and throw him in the swamp to splash about and attract alligators to shoot. One story he never told but his friend from the Korean War did, was that they had escaped a North Korean POW camp with three others, one of whom died in the breakout, and the four survivors carried the dead soldier all the way back to South Korea. His last years were spent in seclusion flyfishing on a remote wilderness mining claim in Montana.

      Before immigration to America, we were Bavarian, generally European, and originally Roman, unquestionably; along the way from Gaius Laelius and the conquest of Carthage to myself, our family once briefly ruled what is now France, Germany, Spain, and the British Isles, in the Gallic Empire of 260-274 A.D. As a university student influenced by classical studies I responded to questions about my historical identity, nationality, and ethnicity in this way; “I am a citizen of the Roman Empire; that it has not existed for fifteen hundred years is irrelevant.”

      I did so once to the wife of a poetry professor, who immediately whipped out a notebook and thereupon began taking notes on our conversations; this was Anne Rice, who based her character of Mael in Queen of the Damned on me as I was in my junior year at university, over forty years ago now, before the summer of 1982 which fixed me on my life course as a hunter of fascists and a member of the Resistance.

      Its always interesting to see ourselves through the eyes of others, and how we are transformed by their different angles of view; such changes and transforms of meaning are the primary field of study in history and literature as songs of identity and a primary ground of revolutionary struggle.

     Anne Rice’s idea of Mael as the caretaker of Those Who Must Be Kept came from a comment of mine about the dead white men whose books created our culture for both good and ill during a discussion of the canon of literature; There are those who must be kept, and those from whom we must escape, and if we are very lucky they are not always the same.

      Who are we, we Americans, we humans?  

      Identity, history, memory, which includes changing constructions of race and nationality; these hinge on questions which often have no objective answers.

     We are as we imagine ourselves to be; the stories we tell about ourselves, to ourselves and to others, and the groups and historical legacies in which we claim membership, and who claim us in return.

    Family history is always a personal myth of identity, though it may also be history. We bear within us thousands of other lives, in multiple states of time across vast gulfs of history, possessed by the ghosts of our ancestors literally as DNA and metaphorically as stories; we are legion.

    As with all history, as narratives of authorized identities and in struggle against them as seizures of power, autonomy and self-ownership, and self-creation, a Rashomon Gate of relative and ambiguous truths, the most important question to ask of a story is this; whose story is this?

Last of the Mohicans film

https://ok.ru/video/967004064409

Henry Louis Gates Jr on the myth of the Indian ancestor in modern Black culture

https://www.theroot.com/high-cheekbones-and-straight-black-hair-1790878167


DESTRUCTION OF RUDDLE’S AND MARTIN’S FORTS

IN THE REVOLUTIONARY WAR

RUDDLES FORT AND THE BRITISH INVASION OF KENTUCKY

A talk to the Bourbon County Historical Society

https://www.frontierfolk.net/ramsha_research/beansite.html

The Kentucky Kidnappings and Death March: The Revolutionary War at Ruddell’s Fort and Martin’s Station, by Russell Mahan

Ruddell’s Fort Captives List

https://www.frontierfolk.net/ramsha_research/captivesite.html

Lale/Lail Family Ruddle’s Fort Survivors

https://www.frontierfolk.net/ramsha_research/Lail.html

The Worlds the Shawnees Made: Migration and Violence in Early America,

Stephen Warren

Gathering Together: The Shawnee People through Diaspora and Nationhood, 1600–1870, Sami Lakomaki

Boone: A Biography, Robert Morgan

https://www.goodreads.com/book/show/1097676.Boone?ref=rae_2

Tecumseh and the Prophet: The Shawnee Brothers Who Defied a Nation,

Peter Cozzens

https://www.goodreads.com/book/show/49829876-tecumseh-and-the-prophet?ref=rae_5

The Queen of the Damned, by Anne Rice

references on the origins of my family

https://en.wikipedia.org/wiki/Gaius_Laelius

https://en.wikipedia.org/wiki/Gaius_Laelius_Sapiens

Laelius, on Friendship and the Dream of Scipio, by Marcus Tullius Cicero), J.G.F. Powell (Editor)

Gallic Empire: Separatism and Continuity in the North-Western Provinces of the Roman Empire, Ad 260-274

https://www.goodreads.com/book/show/15616858-gallic-empire

                  On Fairytales As Our Origin Stories, a reading list  

Fairy Tales from the Brothers Grimm: A New English Version, Philip Pullman

 (Editor), Jacob Grimm, Wilhelm Grimm

https://www.goodreads.com/book/show/13554713-fairy-tales-from-the-brothers-grimm?ref=rae_8

The Grimm Reader: The Classic Tales of the Brothers Grimm, Maria Tatar, A.S. Byatt (Introduction)

Clever Maids: The Secret History of the Grimm Fairy Tales, Valerie Paradiž

From the Beast to the Blonde: On Fairy Tales and Their Tellers, Marina Warner

https://www.goodreads.com/book/show/365940.From_the_Beast_to_the_Blonde

Kiss Sleeping Beauty Good-Bye, Madonna Kolbenschlag

https://www.goodreads.com/book/show/291163.Kiss_Sleeping_Beauty_Good_Bye?ref=nav_sb_ss_1_56

The Hard Facts of the Grimms’ Fairy Tales, Maria Tatar

Beauty and the Beast: Visions and Revisions of an Old Tale, Betsy Hearne

https://www.goodreads.com/book/show/402049.Beauty_and_the_Beast?ref=nav_sb_ss_2_72

Little Red Riding Hood Uncloaked: Sex, Morality, and the Evolution of a Fairy Tale, Catherine Orenstein

https://www.goodreads.com/book/show/114476.Little_Red_Riding_Hood_Uncloaked?ref=nav_sb_ss_1_89

The Fairest of Them All: Snow White and 21 Tales of Mothers and Daughters,

Maria Tatar

https://www.goodreads.com/book/show/51579341-the-fairest-of-them-all

Once Upon a Time: A Short History of Fairy Tales, Marina Warner

https://www.goodreads.com/book/show/21920805-once-upon-a-time?ref=rae_17

The Uses of Enchantment: The Meaning and Importance of Fairy Tales, Bruno Bettelheim

https://www.goodreads.com/book/show/444388.The_Uses_of_Enchantment?ref=nav_sb_ss_2_84

Shadow and Evil in Fairy Tales, Marie-Louise von Franz

https://www.goodreads.com/book/show/1269427.Shadow_and_Evil_in_Fairy_Tales?ref=nav_sb_ss_1_54

Grimms’ Bad Girls and Bold Boys: The Moral and Social Vision of the Tales,

Ruth B. Bottigheimer

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