November 16 2024 Defining Moments: Encounters With Possible Selves As Shaping Forces

     Among my Defining Moments are those I categorize as By Encounters with Possible Selves As Shaping Forces of Becoming Human, figures and images reflected in the eyes of others with whom we share imaginal spaces.

     We choose as our companions through life those who represent qualities and figures of human being, meaning, and value we wish to integrate in our becoming; those who perform roles we wish to step into.

     Herein I number the conversations and personal relationships with those who shaped me and left upon me their mark of strangeness; first among them an influence of my childhood, Edward Albee, as I watched my father direct his plays and listened to their conversations.

     With a title taken from the song Who’s Afraid of the Big Bad Wolf? in the 1933 Disney short film Three Little Pigs, where two of the pigs are convinced they’re safe from the wolf in their straw and twig houses, you know that threatening truths will undo the house of illusions George and Martha, emblematic founders of America, have built around themselves.

     As written by Ben Brantley in The New York Times;  “Mr. Albee has unsparingly considered subjects outside the average theatergoer’s comfort zone: the capacity for sadism and violence within American society; the fluidness of human identity; the dangerous irrationality of sexual attraction and, always, the irrefutable presence of death.”

     In Who’s Afraid of Virginia Woolf, Edward Albee has given us the Great American Play, a mirror in which we see ourselves as we are rather than the illusions we have spun around and through ourselves as a defensive mask. It is about the historical and political consequences of a lie we told at our founding about freedom and equality in a government designed to leave structural power asymmetries of wealth, race, and gender untouched; about the human cost of dysfunctional relationships, and about the implications for meaning and being when the personal and political realms of action collide and change each other. This play is a masterpiece, and I think we should all watch the film in school before we go to vote for the first time.

        In this context I think of America as represented in Edward Albee’s iconic play, Who’s Afraid of Virginia Woolf. My father directed some of his plays, and I listened intently to their conversations during rehearsals from a center front seat in the theatre, which interrogated Albee’s direct influences and references among his fellow Absurdists Samuel Beckett, Eugene Ionesco, Jean Genet, and Harold Pinter.

      The line of transmission of Absurdist elements in literature originates with Fyodor Dostoevsky, Lewis Carroll, Nikolai Gogol, and Franz Kafka, diverges from the limits of Humanism with Antonin Artaud, Eugene Ionesco, Witold Gombrowicz, Albert Camus, Albee and his ilk as previously cited, diverged from the main tradition as Nihilism in Samuel Beckett, Thomas Ligotti, and Kobo Abe, and continues today in the works of Haruki Murakami, Kurt Vonnegut, and Elif Shafak.

      Of my adventures as a theatre brat I shall recount here only one; during my father’s direction of The Sandbox my mother asked Edward Albee if she could have a picture taken with him, whereupon he pointed to the gallery along the theatre entrance and said, “Let’s take it in front of the Jackson Pollock; it looks like Martha’s mind.” For Edward Albee, whose works were among those I could recite verbatim at the age of four, literally as I used to sit in at rehearsals and give the actors their lines if someone forgot, the failure of order in both political and psychological terms was a symptom of Sartrean bad faith.

     Here also Albee leads us through a labyrinth of mirrors, a funhouse of distorted images, both comical and grotesque, images which capture and reflect, assimilating or robbing us of our uniqueness in infinite regress to steal our souls, which through his magic of seeing our true selves becomes a Hobgoblin’s Broken Mirror as in in Anderson’s The Snow Queen, fragmented images which multiply our possibilities of becoming human.

     I particularly like the following lines from Who’s Afraid of Virginia Woolf, laden with satire of our falsification through invented histories and authorized identities, and influential to Jean Baudrillard’s theory of simulacra;

       “Martha: Truth or illusion, George; you don’t know the difference.

George: No, but we must carry on as though we did.

Martha: Amen.”

     Do see the iconic 1966 film adaptation starring Richard Burton and Elizabeth Taylor; I used to show it to high school students on day one of American History.

           And I would say in preface to the class; Here we see images of the history from which must emerge to become human as self-created and self-owned beings; histories which we drag behind us like invisible reptilian tails, with legacies of unequal power and multigenerational epigenetic trauma.

     I want you to seize these images and reclaim them for your own. Always there remains the struggle between the masks we make for ourselves and those made for us by others. This is the first revolution in which we all must fight; the struggle for ownership of ourselves.

     We are gathered here to study history and our place in it, and to interrogate our informing, motivating, and shaping sources as stories, to perform the four primary duties of a citizen; Question Authority, Expose Authority, Mock Authority, and Challenge Authority, and to be what Foucault called truth tellers.

     So, I have a film for you which models how to perform these roles, and this is where we will begin our study of American History, with the Original Lie which founded our nation. This is who we are, and it falls to each of us to make a better future than we have the past; to become a fulcrum, and change the balance of power in the world.

     Such was my annual speech in preface to the study of American history.

      Also informative and insightful, Stretching My Mind: The Collected Essays of Edward Albee, includes his ideas about Samuel Beckett, Eugene Ionesco, and Sam Shepherd, as well as autobiographical writings about his own life, work, and worldview.

      Finally, written four decades after Who’s Afraid of Virginia Woolf, there is his last and greatest work, displaying the final form of his political psychology and an evolution of all the themes that have come before in his long career as a playwright, like a summa theologica of our time; The Goat, or Who Is Sylvia?

     The Goat, or Who Is Sylvia? is a Greek tragedy in structure which employs the methods of comedy to subversive ends, about the uncontrollable, totalizing nature of love and passion as a bringer of chaos and renewer of the world, sweeping all before it like a tidal wave.

     Nowhere in his cannon of work is Edward Albee’s intention more clear; to empower and liberate us both personally and politically. As an examination of Keats’ ideal of Love it is insightful and superb; as an extension and interrogation of the themes of Thomas Mann in Death in Venice and his reinterpreter Vladimir Nabokov in Lolita it is a brilliant satire and political fable. Herein he restates his primary insight; that life is a struggle for control and ownership of identity, the persona or mask that is worn in Greek theatre, between ourselves and our society.    

     As written by the Edward Albee Society, On The Goat of Who Is Sylvia?;    “The play is about love, and loss, the limits of our tolerance and who, indeed, we really are.”  Indeed, while bestiality is one of the many topics addressed in Albee’s play, the playwright’s main objective is more aligned with imagining ourselves “subject to circumstances outside our own comfort zones.” 

     In an interview with Charlie Rose focused on The Goat’s 2002 New York premiere, Albee stated, “Imagine what you can’t imagine.  Imagine that, all of a sudden, you found yourself in love with a Martian, in love with something you can’t conceive of.  I want everybody to be able to think about what they can’t imagine and what they have buried deep as being intolerable and insufferable.  I want them to just think freshly and newly about it.”

     Even the play’s title echoes this sense of multiplicity in terms of its meaning.  Albee said in his interview with Charlie Rose, “A goat is two things.  A goat is the animal, and, also, I believe a person can be a goat, the butt of a situation.”  Florescu offers a more symbolic definition of the word goat: “Sylvia is everybody’s goat, ready to unleash our wildest desires, potentially dissolving, or, at least, diminishing the ravaging effects of our gregarious, unhealthy regimented selves.”   Zinman suggests that the use of the term “goat” could also refer to “scapegoat”: “The goat is wholly innocent, victimized by Martin’s obsessive love and Stevie’s murderous revenge.”  Yet, in an advertisement created by The Philadelphia Theatre Company for their production, a picture of a goat “with a snapshot of the play’s characters hanging out of its mouth, suggesting that a goat, who will, notoriously, eat anything, has devoured this family alive,” suggests the personification of the goat and, thus, Sylvia’s own responsibility for the events that take place.  In addition, the name Sylvia, Zinman argues, references Shakespeare’s pastoral vision in Two Gentlemen of Verona.

   As stated by Esbjornson, The Goat is ultimately meant to be a tragedy.  Even the set he and John Arnone collaborated on had columns to provide a “classical quality to it, a Greek-tragedy quality.”  Zinman states, “In ancient Greek tragedy, the hero, at the height of his happiness, often complacent in his smooth fortunate life, undergoes a sudden reversal of fortunes.”  Indeed, once Martin confesses his affair to Ross, his fate is no longer his own.  According to Aristotle, he must then “‘fall from a great height,’” which Martin does; he is reduced from an award-winning architect to a mere sexual deviant.  Whereas Martin acts more as a tragic hero, Ross, on the other hand, takes the place of the chorus “representing the vox populi and of setting the wheels of tragedy in motion.”

      Albee thinks a play can be called political only if “…it makes people think differently enough about things so that their life alters including their politics.”  In order to make a difference in a contemporary society so accustomed to debunking generally accepted restrictions, Albee had to “…go even further afield than Nabokov to find a taboo still standing.”  In Zinman’s opinion, Albee’s view is that sexuality is “…more complex, far wider, deeper, and less governable than we generally think.”  Albee’s use of bestiality is meant to parallel society’s view of homosexuality which “appear[s] normal by comparison.”  Gainor furthers her argument by stating that it is through bestiality that Martin “literalizes his extremity of alienation and longing.”  By experiencing prejudice for his own sexual proclivities, Martin must “accept his son’s desires with equanimity, applying his newly gained insights on dominant and marginal practices.”

      In this way, Martin and Billy can seek to rebuild their relationship.  Robinson writes of The Goat: “Albee’s play insists that it is about something beyond a domestic crisis that can be cordoned off and concealed from the world – though it is about that too.  We see that the personal is political, yes, but also something more: that what is private about our lives only comes to have meaning as we enter the public sphere and this public sphere enters us.”  Ultimately, as Robinson states, The Goat is meant to affect both the micro and macro levels of society in a way that encourages progressive thinking even in uncertain times. “

     And on Who’s Afraid of Virginia Woolf?, also from the EAS website; “George and Martha revel in the dissection of the truth and illusion that have kept them bound in their fiery marriage. The illusionary component of George and Martha’s relationship is best symbolized by their imaginary son. George, jarred by Martha’s breaking of their rule, decides to kill off or “exorcise” their son, thus explaining the significance of Act III’s title. Adler writes, “…George exorcises the child not only to kill the illusion and live in reality, but to destroy one reality—that in which he has failed to exercise the strength necessary to make the marriage creative even without children–and create a new reality to take its place. George, through mapping out for Nick and Honey the way to redirect their lives, achieves for Martha and himself a radical redirection of their own.” Unlike Martha and George who are universally acknowledged by critics as having married for love, Nick and Honey’s marriage was only initiated because of Honey’s pregnancy coupled by her father’s wealth. George tries to steer Nick and Honey away from the fate that he and Martha are currently battling: the use of illusion as a weapon against each other. Martha, too, as Hoorvash and Porgiv comment, “…senses that something is lacking, not merely in her marriage or her life, but also in the lives of everyone else.” Paolucci further asserts: “The younger couple mirror our own embarrassment and own public selves; Martha and George, our private anguish.” In an interview with Rakesh H. Solomon, Albee comments on George and Martha’s imaginary son as a metaphor for this profound discontentment: “There is a distinction between the death of a metaphor and the death of a real child. And the play for me is more touching and more chilling if it is the death of the metaphor.” George’s shattering of the illusion of his and Martha’s son is his answer to Martha’s desire for him to “…assert his strength” against her “…many masculine qualities…[which] feeds off of George’s emasculation.” The duality of George’s personality allows for a breadth of interpretations for actors. Albee comments: “‘Once you’ve played George in my play no other role with the possible exception of Hamlet will challenge you quite as much as far as magnitude of text, complexity of language and the challenge of working on many planes at the same time.’”

     George and Martha’s inability to conceive also plays into the extended metaphor of Albee’s play, suggesting that “…sterility and fertility are simply metaphors for social stagnation and progress, respectively.  George’s solution, rather, is closer to a religious one, which has always been part of the American ideology”  Albee’s inspiration for Who’s Afraid of Virginia Woolf? was the tumultuous state of American society during the 1960s.  Dircks writes of Albee: “Albee saw an American society as sustaining itself on national illusions of prosperity and equality; here too, the situation demanded an honest confrontation of problems and a heightened state of communication.”  Zinman, too, states, “Albee’s political and cultural agenda is woven into the characters’ preoccupations, and thus into the dialogue.”  Thus, there can be no mistaking Albee’s allusion to George and Martha Washington, the first couple of the United States.  Still, other critics attribute Albee’s inspiration to not just American politics but also to Virginia Woolf, herself, and her short story: “Lappin and Lapinova.

     Who’s Afraid of Virginia Woolf? remains an impactful script that speaks to universal conflicts each generation must face: Who are we? What do we represent? and What will our futures hold?”

    Among the many funhouse mirror images which I have claimed as my own, my second and most sustained influence must be my great teacher, of martial arts, Chinese and later Japanese languages, calligraphy, and poetry, the strategy game of wei-chi or go, Chan or Zen Buddhism and Taoism, with whom I studied daily for ten years from the age of nine, and who was my window to a larger world. As a result I grew up with three voices and thinking in three languages, as I also studied French from seventh grade.

     That last reference bears interrogation; during seventh grade I tested out of English classes through senior year of high school on AP and SAT exams given to me specially and IQ tests arranged by my parents and teachers who conspired to force me into high school early, which I absolutely refused but for one class, where I traded seventh grade English for Freshman French literature and language, a chance I fell upon with ravenous delight. The French teacher was a blonde goddess who motivated her students by offering a trip to Paris, with her, after graduation from high school for the best senior French student each year; competition for this honor was fierce, and I was a very, very good student. Thanks for the soft landing in high school, Miss Starling.

     How I met Sifu Lung, my teacher of Chinese and martial arts, happened like this; I spent recess at school during fifth grade either playing chess with the Principal or experimenting with the chemistry set in the classroom, which doubtless seemed odd, unfriendly, and aloof to the other children whom I failed to play with. Someone retaliated by putting gum on my seat, which I found insulting, so during the next recess I poured some chemicals marked with skull and crossbones on the bottles down the spigot of the drinking faucet, reasoning that water pressure would let them pool in the u-tube just below so that everyone who went for a drink of water after playing would get a dose. That afternoon half a dozen kids were outside throwing up, and I felt not triumph but horror, because I realized I could have unintentionally killed everyone. I told my father about it that night. 

    To this my father replied; “You have discovered politics; this is about fear and power as the basis of human exchange and relationships. Most importantly, it is about the use of force.

     Fear is a good servant and a terrible master; those who use it to subjugate others are motivated by fear themselves, and if you can show them you do not fear them they will be afraid of you, and you can use it as a lever to win dominance. Fear is a ground of struggle. Fear precedes power. So, whose instrument will it be?

     Fear, power, and the use of social force are balanced with the need to belong. Sometimes its best to do what others do to fit in, but it isn’t always best, and it can be very wrong. Best is to discover what’s best for you, no matter how different that is, and find belonging on your own terms and no one else’s. Even if you have to create that community yourself.

     What you need is a way to confront people directly when you’re upset with them that doesn’t cause more problems than it solves.”

     This was 1969 and he arranged for me to study with a Taoist priest, scholar of Zen Buddhism, and scholar of traditional arts who had just escaped arrest during the Cultural Revolution in China, around the time the mob nearly dragged Chou En Lai, officially the leader of the Cultural Revolution and a friend and ally of my teacher since 1920 at the Whampoa Military Academy, into the street for execution. 

     I called him Sifu Lung, Teacher Dragon, because of a story he told on the day we met, a version of Plato’s Allegory of the Cave; I had been startled by the sudden fluid movement of his enormous shadow, like a flight of silent birds, in the still room of his study through moon gate doors which like a gaping mouth opened into the chasms of darkness of a gorgeous pillared temple illuminated only by the many incense sticks which glowed like eyes of fire. And I asked, “Why is your shadow so huge? And it moves.”

      “Once we were dragons,” he began, “we were vast, without end or beginning, and we filled the universe. But when humans came there was no place for them, and they could not see us all at once; so we became small, lost our greatness, and found ways to share our world. We abandoned eternity and the rapture of the heavens for the stewardship of humankind, who refuse to venture out of their cages and discover what lies beyond their boundaries.

     But you can see me because your cage has not yet been built, and because we are alike in our powers of vision and illusion. This suggests possibilities. So I will teach you how to fight as you wish, but also how to grow beyond your limits and find your greatness.”   

     Next would be the family storyteller and unofficial uncle of my boyhood, William S. Burroughs, with his bizarre tales of magical battles, adventures in strange realms, and of monstrous and wonderful beings, a friend of my father who was an underground theatre director in San Francisco and a collector of unusual people.

     Of Burroughs I have written in celebration; a pivotal figure of my youth, one of my father’s Beatnik friends who among the writers, artists, musicians, and film and theatre people he collected was all of those as well as a magician and scholar of the occult, and a wise and kindly mentor.

     An encyclopedic and phantasmagorical body of work, full of dark satire, science fiction tropes, chaos, magic, songs of anarchy and freedom, and a beautiful unbounded transgression, William S. Burroughs wove revolutionary socio-political insights together with the glorious madness of Dionysian ecstatic vision.

     Combining in his person Existentialism and Surrealism, his work is driven by two great themes; rebellion against Authority and the dreamquest of a magician to become a god.

     The first of these themes being Sartrean Authenticity and a Promethean rebellion versus Control, a personification of all forms of thought control and normalcy, referential to Camus, Genet, Nietzsche, the English Romantics, de Sade, and most of all Georges Bataille, whose post-Freudian analysis of sociocultural forces and institutions, developed within the theoretical framework of Levi-Strauss and structural anthropology, indict Authority as a means of dehumanizing and shaping us into the tools of our own governmental, religious, and economic enslavement. The influence of Bataille on William S. Burroughs cannot be overstated.

     His second major theme is ecstatic vision and transcendence as a path of liberation from the material world, a sublimity achieved through the derangement of the senses; sex, drugs, violence, and the pursuit of the extreme and the bizarre. As in the early novels of his direct model Jean Genet, a major theme in this is the seizure of power and authenticity through transgression of the Forbidden.

     This includes the many magical subterfuges and arcane disciplines he practiced, first among them being the cut-up method of randomization to reveal hidden truths invented with Brion Gysin and intended as a ritual of prophecy derived from the I Ching, the inspiration for which Burroughs once told me was Leibniz’s famous claim to have invented binary mathematics when reading the I Ching in his hunting lodge in Bavaria when he had the primary insight that the whole universe can be constructed of combinations of one and zero.

     The works of William S. Burroughs may first be read as an interrogation of the four principles of Leibniz, Non-Contradiction, the Identity of Indiscernibles, the Principle of Sufficient Reason, and the Principle of Bivalence, as illuminated in the conversations of Aristotle, al Farabi, Avicenna, Aquinas, Kant, Russell, Wittgenstein, Carroll, and Korzybski, and playing the other side of the board Heraclitus, Nagarjuna, al Ghazali, and Hui Shi.

    Second is the technique of juxtaposition developed from Tristan Tzara’s Dada and Monet’s principle; “Man has two eyes through which he sees the world; one looks outward, and the other looks inward, and it is the juxtaposition of these two images which creates the world that we see.”

      Here in juxtaposition is a praxis of his values in the second dimension of Burrough’s thought, his context within the lineage of Romantic Idealism; Prometheus and Milton’s rebel angel, Shakespeare in The Tempest, Byron and his sources Jean-Jacques Rousseau, Johann Wolfgang von Goethe, and Friedrich von Schiller, then Mary Shelly’s Frankenstein, Keats, Blake, and Coleridge, Emily Bronte’s Wuthering Heights, Melville’s Moby Dick, and Nietzsche’s Thus Spake Zarathustra.

     Third we must recognize that William S. Burroughs is primarily a mystic and Surrealist, obsessed with experiments with telepathy, precognition, shapeshifting, out of body travel to other dimensions and times, curses and psychic conflicts with malign and alien forces which reflect those of H.P. Lovecraft, and a unique and personal spiritism akin to that of voodoo which I would call Jungian shadow work. In this aspect he resembles Philip K Dick, prophet of the transhuman, Carl Gustave Jung and Vladimir Nabokov in Ada, and all of his fellow Surrealists.

    Of direct influences among Surrealists we must count Djuna Barnes’ Nightwood, Rene Daumal’s Mount Analogue, Ionesco’s Rhinoceroses, Jarry’s Exploits and Opinions of Dr. Faustroll, Pataphysician, Reverdy’s The Thief of Talant, Michel Leiris‘ Nights as Day, Days as Night, and Journey to the End of the Night by Louis-Ferdinand Céline.

      As to his language and style we must trace his origins in the Surrealist poets and their influences and references; Charles Baudelaire, Arthur Rimbaud, and de Lautréamont, Stéphane Mallarmé and Guillaume Apollinaire, Paul Éluard,  René Char, and Phillip Lamantia.

     All of William S. Burroughs’ works may be read as conceptual art representing surrealist films in the tradition of Cocteau, Artaud, Dali, David Lynch, Wim Wenders, Tim Burton, Alejandro Jodorowsky, and Guillermo del Toro. 

     He began along this path as a child when he became the avatar of a chthonic being conjured by his Welsh nanny in the rite of Calling the Toad; and thereafter sought transformation and transcendence in forms ever more strange. This he claimed was the toad that Nietzsche feared he must swallow, which was transferred to him as a spirit guardian and oracle of wisdom, a succession of bearership as a mystery initiation into which he inducted me through storytelling as ritual. Upon each completion we would recite together Prospero’s line in Act V, Scene 1 of William Shakespeare ’s The Tempest; “This thing of darkness I acknowledge mine”.

     This canon of stories, possibly invented on the spot and told over some time intermixed with fabulous and strange versions of Grimm’s Fairytales, now seems to me similar in intent to Ted Hughes’ reimaginations of mythology attempting to construct and reawaken a lost faith. He never wrote them down, unfortunate as unlike his books they were suitable for young adults if not children and coherent in a way his novels, constructed of episodes he called turns as in vaudeville acts, are not. One day I may do so for him.

     I wrote my first story, Dream of the Toad, when I was twelve and immersed in Frazier’s Golden Bough and other myths, folklore, and fairytales, inspired by the wonderful stories he told of growing up stepping back and forth between our world and a parallel, magical one, filled with living figures from fairytales and myths in delightfully bent and off-center versions of their stories, as he and my father played chess of an evening and the coals of the fire burned low, enveloping us in the gathering darkness.

      To me, William S. Burroughs will always be a kindly and urbane but tormented gentleman, a Trickster figure and Guide of the Soul, bearer of hidden signs and wounds, a charming rascal and unofficial uncle steeped in classical literature he could recite from memory, full of mischief and secrets and whom you could trust with your own.

     Years after his time as a figure in our home, I first read his books as a teenager immersed in the grimoires of medieval magic, James Joyce’s Finnegan’s Wake, and Ludwig Wittgenstein’s Tractatus Logico-Philosophicus as guides to universal principles of creating ourselves through language, when I discovered the stunning vistas of his transgression and disruption of gender, as he had never said or signaled anything inappropriate within my sight or hearing as a child. So also with his anarchism and reimagination of Marx in fiction as the Algebra of Need.

     He always liked my Dream Labyrinth wall, a floor to ceiling collage of Hieronymus Bosch and other strange images opposite my bed which I changed and elaborated constantly throughout my teenage years. Bizarre drawings like cinematic storyboards would be found added after his mysterious arrivals and departures. He loved illusions, grand entrances and ghostly exits, and above all humor, by which to keep the world off balance and step nimbly by its obstacles.

      His books are also a Dream Labyrinth, which together form maps of the unknown and of possibilities of human meaning and being, as well as topologies of transformation as a Hall of Mirrors.

    William S. Burroughs remains an important vehicle of transmission of the whole western mystery tradition, indebted as he is to Philippe Soupault for his interpretation of William Blake and to Georges Bataille for his interpretation of Nietzsche and Freud.

      One can also speak of Burroughs the magician of poetic vision and ecstatic trance in terms of Dionysius and Orpheus, and the literature of ceremonial magic as was Jung, immersed in Gnosticism, Theosophy, Rosicrucian occultism, Egyptian mythology, shamanism, tarot as he gave me my first deck of cards which I have to this day and taught me their use, I Ching, Kabbalah, alchemy, and all of this through Aleister Crowley whom he claimed as a source of discipleship and interpreted through his direct model, H.P. Lovecraft, of whom he once said; ”I wish Lovecraft wrote fiction. Some truths are too terrible to invoke by their names.”

      Burroughs’ conspiracy of Venusian insects to conquer humankind through drug addiction as a metaphor of capitalism, summarized in his formulation of Marxism as The Algebra of Need, is an appropriation of Lovecraft. The master and his disciple were also both serious scholars of the occult obsessed with dark magic, who saw in mysticism a tradition of counterculture and dissent, as with the martyrdom of the Templars and the heroic Jacques DeMolay.

     Naked Lunch is a masterpiece and classic of literature; Junky and Queer are among his other autobiographical novels modeled on those of Jean Genet. Like those of Genet, his stories are parodies and subversions of sacred rituals intended to liberate us from authority and free the creative imagination to forge an authentic humankind.

     The Nova Trilogy: The Soft Machine, The Ticket That Exploded, and Nova Express, further explores addiction as a metaphor of social control and the destructive nature of capitalism. His idea of the Ugly American as a malign intrusive alien entity and force which must be exorcised parallels and is referenced by Malcolm X’s personification of heroin addiction as a White Man who must be cast out. 

     One of the most accessible of his works is his book on the gangster Dutch Schultz, a dialectical journal in the classical form of a Jesuit report recording the actual last words of the gangster in one column and Burroughs’s commentary in the other- complete with cinematography notes.

     America, a trilogy including Cities of the Red Night, The Place of Dead Roads, and The Western Lands, a triumph of Surrealism in epic form and a masterpiece, has a clarity of prose and the imprint of a master artist at the summit of his powers. As a prank I once switched them for the actual American History textbooks in a high school class; strangely no one objected and I had to go right on teaching through the semester with it as myths of national identity. I think we had more fun with this subject than is usual.

     The Revised Boy Scout Manual is a brilliant parody and a manual of anarchist revolt and the overthrowing of governments. Along with T.E. Lawrence’s Seven Pillars of Wisdom it is among the finest classics of direct action and guerrilla warfare one might consult.

     The Cat Inside is a delightful and precious allegory of freedom and rebellion, a meditation on values which extends Nietzsche’s analysis of master- slave psychology to a philosophy of anarchist liberation, which references Nietzsche’s interpreters Karl Jaspers, Maurice Blanchot, C.G. Jung, and Gilles Deleuze.

     The Wild Boys envisions feral youths in rebellion against the Authority that created them, a dystopian future in which man’s animal nature has been  betrayed by civilization but which also has the power to redeem him, the final part of his Anarchist trilogy which extends his recurrent theme of werewolves as symbolic of our essential wildness and unconquerable nature and a type of Nietzschean Superman; beyond good and evil. As he wrote it during the period of his visits, I have often wondered how much of it was drawn from my father’s ideas and the claim of our family history that we are not human but werewolves, and had been driven out of Europe for that reason; Martin Luther referred to my ancestors as Drachenbraute,  Brides of the Dragon, and we were driven out of Bavaria in 1586 at the beginning of a forty-four year period of witchcraft persecutions. He was writing it during the Stonewall Riots, which may be a more direct context as a fictionalization of the witness of history. It is also filled with episodes from the glory days of his youth and set in Mexico and Morocco as imaginal realms.

     When I asked him, at the age or nine or ten, if I was in his book and what he was writing about, he said; “Freedom, nature as truth and civilization as addiction to wealth and power and theft of the soul, and how our pasts get mixed up with our futures.”

     The Wild Boys reimagines The Egyptian Book of the Dead, of which fellow Surrealist and poet Philip Lamantia was a scholar, also the subject of his final novel The Western Lands as is H. P. Lovecraft’s The Dream Quest of Unknown Kadath, references Octave Mirbeau, Bataille, Genet, and extends de Sade and Rousseau’s ideal of the natural man as uncorrupted by civilization and unlimited by its boundaries, as truths immanent in nature and written in our flesh, in a reversal of Freud’s ideology of civilization as restraint of our nature. David Bowie created his character of Ziggy Stardust based on The Wild Boys; Anthony Burgess’s A Clockwork Orange and H.G. Wells’ The Island of Doctor Moreau here mingle and intertwine.

    The Black Rider: the casting of the magic bullets, a theatrical collaboration with director Robert Wilson & the magnificent Tom Waits, is a can’t miss.

     Exterminators collects thirty short stories, the Collected Interviews 1960-1997 edited by Lotringer are fascinating, as is The Adding Machine: essays. 

     Interzone is a travel journal, but only on the surface to the Marrakesh of Beatnik glory, as it also recounts the Lovecraftian plot to enslave humanity through heroin by fascist insects from Venus.

     All the works of William S. Burroughs are masterpieces of Anarchist liberation and transgression, Surrealism and occult mysticism, even if difficult because they are told in collages of random and nonlinear episodes, with an iconography that is bizarre and obscene. In spite and possibly because of this, they remain among the great classics of world literature, revealing endless chasms of darkness and infinite possibilities of rapture and illumination.

     All true art defiles and exalts.

    Go ahead; swallow the toad.

     Thereafter follows a chance encounter of my university years which became decisive in the direction of my life, Susan Sontag who was a kind of muse and provocateur.

     One unforgettable afternoon, as a young university student lingering in museum, I found myself standing before an incomprehensible painting lost in thought when I became aware of someone very close behind me, out of sight, also silent.

     Several minutes must have passed before the presence spoke, asking “What do you see?”  I forget how I answered, but as I moved to turn away and find something easier to behold (it may have been I need something easier) hands delicately lighted on my shoulders, almost not there, but fixing me in place, pinioned before my subject.

    And she said, “Look again”.

    This was Susan Sontag, who remained the afternoon to discuss art and other subjects, shifting topics without warning to unrelated fields, epigrammatic statements, bizarre quotations, and somehow bringing it all together in devastating insights, a dazzling and bewildering conversation, with eyes that could see right through a thing to its heart, intimate and not a little terrifying.

She spoke as if she were a hyperdimensional being, unbounded by time and space and assembling collages of meaning from disparate realms. I’m not surprised people had difficulty following her narratives, but it was always worth the effort to understand.

     For she will always be with us, a presence just out of sight, saying “Look again”.

     This, the moment of our first encounter, occurred sometime after her 1980 publication of Under the Sign of Saturn, by some measure a final and apex achievement of her revisioning of humankind, and before my September 1982 conversations over strawberry crepes at breakfast with Jean Genet, in Beirut after my summer of gourmet travel became a summer of resistance to the Israeli invasion and siege.

       In Susan Sontag I discovered a fellow in the adoration of Wagner and the opera in general but also of David Bowie, and in the uncommon vice of being both a classicist and a radical postmodernist influenced by French theory in apprehension and inclination regarding literature and the arts, academic tribes often siloed and unable to comprehend or discuss works beyond their own specializations. Susan transgressed boundaries, curious about everything as was I, and there never was a better companion with whom to solve unknowns or parse meaning from the shock of the new, whether in art, music, or literature, than Susan Sontag, for unlike Nietzsche she said yes to life, and refused nothing.

       She it was who signaled for me a reframing of dialectical struggle in humanistic terms; the self is literally a persona or theatrical mask, and the first revolution in which we all must fight is the struggle between the masks we make for ourselves and those made for us by others.

     Susan Sontag referred to the differences between a thing and its image as the creative potential between bounded realms, a theme which runs through all her works and accounts for her interest in pop art and photography. I describe this as Chaos or the adaptive range of the system of self and society. 

     Could I but wield the power of wishes I would grant us all her transparency of insight and the ability to transform ourselves and our world through imaginative vision, to make of life a work of art. Each of us must find this for ourselves.

     Her collections of essays, which source Georges Bataille and Maurice Blanchot for her aesthetics and ideology of Art, especially in the reinterpretation of Nietzsche, include Against Interpretation, Styles of Radical Will, Under the Sign of Saturn, Where The Stress Falls, and the monumental On Photography, and her novels The Benefactor, Death Kit, The Volcano Lover, and In America, are together a superb introduction to American arts & letters, as I think they shall remain for some time.

    The Benefactor is a masterpiece which explores homosexuality as both identity and desire and describes coming out as an escape from a Dream of Mirrors. A deconstruction of Freud by way of Gaston Bachelard and others, it provides a tour of critical theory and applies the methods of Derrida and Foucault, the philosophy of Sartre and de Beauvoir, and the aesthetics and mystical dream quest of Surrealism to issues of gender, sex, and power.

     Death Kit is a metafictional novel of polyphonous layered images, cleaving tightly to the model of Camus, and references Maurice Blanchot as he faced mock execution by the Nazis in 1944 as an existential crisis.

    The Volcano Lover presents literary history as an unfolding of intention through the lives of its characters. Time, memory, history, and the struggle for meaning and self ownership are among the interdependent constellation of themes which echo those of Vladimir Nabokov, and like his explorations of them Susan Sontag’s works can be read as teleological questioning of the nature of being, of the cosmic fate and order of the universe and its meaning, and of our place in it.

     In America explores possible reinventions of ourselves and our nation. Read it together with its companion work, Philip K. Dick’s alternate universe puzzle The Man in the High Tower; they are metaphysical and ideological topologies which Janus-like present very different faces of the same Surrealist quest.

    An icon of the magisterial arbiter of culture as well as the literary rebel and a type of the New York Intellectual, arguably the last of her kind in the latter case as she seems to have overthrown herself and the authority of her own class, Susan Sontag is a universal reference known to all as the woman who monkeywrenched hierarchies of aesthetic value and leveled high art with pop culture, legitimizing Warhol’s Factory among other revolutionary acts.

     And she argues that the historical memory from which identity grows is undergoing a massive transformational change from a literary-linguistic to a photographic-visual basis, from words to images, and represents a shift in human consciousness comparable to the invention of language. She wrote at the dawn of a new humanity as its Pythian seer, and like the original mythic figure was not always understood or believed.

     As to the painting, an abstraction of a classical Japanese koi pond, my answer at second look was “Movement- these forms are in a series of states of transition, with the symbols alongside, not ideograms but where one might expect a poem, acting as time marks like in a musical score. This is an allegory of change.”

     To which she said, “Yes it is!  Who are you? Oh, I’m Susan.”

      I reached out to shake hands during introductions; she took my hand, and did not let it go.                      

      Finally there was Jean Genet who swore me to the Oath of the Resistance during the Siege of Beirut in the first of many Last Stands.

     As I wrote in my celebration of his birthday; Among the great iconoclasts and poets of liberation, Jean Genet became himself a figure of the Rebel so anointed by Sartre; but also he is a Saint and mystic whose fictionalized autobiographies are filled with Catholic, Gnostic, and Classical symbolism and themes, Jungian archetypes, and references to Romantic Idealism and Surrealism.

     As did Keats, he chronicles a voyage of discovery in search of Love and Beauty as Platonic Ideals which are both transcendent and immanent in nature; passions which transport us beyond our limits as ecstatic vision and their values and hidden principles which are truths written in our flesh.

    His was the red flag of revolution; Jean Genet directly worked with the Black Panthers, the anticolonialist rebels of Algeria, Communist and other Antifascist  groups in America and Europe, and for the freedom of the Palestinians. In many ways both his career as a revolutionary and his literary works parallel those of Albert Camus.

     But interdependent with his political work as an agent of change is that of a visionary whose mission is to regenerate the world. In the Surrealist works of Jean Genet do the forces of conservatism and revolution intertwine like the twin serpents of Asclepius, god of healing dreams.

     The Thief’s Journal is a classic of world literature and a universal reference, the usual entrance to his world of ideas. Jean Genet describes herein his youthful wanderings throughout Europe, his burglaries constructed as parodies and inversions of Catholic religious rituals and of authorized Ideals. Both his homosexual relationships and his crimes against class and property are transgressive acts of revolutionary liberation in a grand subversive campaign of freedom.

     Yet concealed within this contextual glove is a heroic quest for meaning and a rebellion in the Romantic tradition; to smash through the mask of illusions and seize the true and naked Infinite in its splendor. As did Ahab, Victor Frankenstein, Milton’s rebel angel, and Prometheus, Jean Genet sought to cast down false idols and rekindle the sacred fire.

      All of these figures, images, myths, and sources of iconography appear throughout the early Great Books of Jean Genet, along with themes and ideas from Blake, Coleridge, Virginia Woolf’s Orlando; a symbology and thematic system which reveals a deeply learned scholarship.

      In this quest Jean Genet enacts and references Nietzsche’s Zarathustra and an immersion in the ecstatic Dionysian principle from The Birth of Tragedy, his interpretation of which is informed by Carl Gustave Jung’s lectures published as  Nietzsche’s Zarathustra from the 86 seminars he chaired over 11 university terms on the great poem, and on the nuanced and erudite revisioning of Nietzsche by Maurice Blanchot.

     Of his numerous influences and references, his works await the great scholar who will annotate them and restore their place among the canon of literature and their relevance to our lives; so also with the geniuses who were influenced by him, including among them William S. Burroughs with whom he is intertwined like a secret twin or the faces of Janus.

     Our Lady of the Flowers, a prison journal which is also a descent into a Dantesque underworld narrated by his alter-ego, a female identified character named Divine, for whom the muse of John Waters is named, who is both Beatrice as guide of the soul and the pilgrim figure as holy spirit and Bride of God.  It is a Gnostic-Jungian text full of medieval symbolism and classical references, which describes parallel narratives of Persephone’s myth and the alchemical regeneration of the fallen world through the sapientia dei. In short, it is an unheralded masterpiece which draws ideas from the Divine Comedy and reimagines the whole western tradition of occult religious mysticism as a unified system of thought, and a map of the rebirth of civilization and the human spirit.    

     Of his plays, The Balcony is a stunning satire of power structures as ritualized role playing in a brothel’s hall of mirrors, and The Blacks explores race and identity as a game of masks in a furious condemnation of white privilege.

     Treasures of the Night: collected poems is both beautiful and wonderfully subversive and dangerous, a call of beckoning sirens. Who among us has not heard that call, and ventured forth into the ravishing darkness?

     The Declared Enemy collects his political essays, while Fragments of the Artwork does the same for his writings on art.

     Prisoner of Love is a memoir of the two years he spent in Palestinian refugee camps, a final meditation on being an Outsider and the meaning of rebellion.

Though he doesn’t mention me in the book, I will never forget our conversations at breakfast during the Fall of Beirut to the Israeli siege in the last days before his capture, for this is where he swore me to the oath of the Resistance and set me on my life’s path of struggle for liberty against tyranny and autocracies of state force and control, for equality against racist injustice, and against the fascism which combines both tyranny and white supremacist terror.

    I have been engaged in revolutionary struggle, in the resistance to fascism and tyranny, and in the quest for our liberty and democracy, since the summer of 1982 when my culinary explorations were so rudely interrupted by the Israeli invasion of Lebanon and the Siege of Beirut, and I will resist injustice til the end. To all masters and tyrants in all worlds now and yet undreamed, I say with Ahab; “To the end I will grapple with thee.”

     With the streets suddenly filled with Israeli soldiers running amok in a sack of murder, arson, and other vileness of terror and inhumanity, and the discovery of our only weapon being the bottle of champagne we had just finished with our strawberry crepes, I asked my breakfast companion if he had any ideas. To this he replied with an apologetic shrug and another question, “Fix bayonets?”

     We laughed, and he elaborated; “When all hope is lost, we are free to do impossible things, glorious things.” This advice I find necessary to recall from time to time, and which I recommend to you all.

     Then he asked, “Will you surrender?’

     To which I replied, “No.”

    “Nor I,” he said, standing. “As I share with you now, pass to others at need; this is an oath I devised in 1940 from the one I took as a Legionnaire, for the resistance to the Nazi occupation. It may be the finest thing I ever stole.”

     And so I offer to all of you the Oath of the Resistance as it was given to me by Jean Genet in a burning house, in a lost cause, in a time of force and darkness, in a last stand and an act of defiance beyond hope of victory or survival; “We swear our loyalty to each other, to resist and yield not, and abandon not our fellows.”

     So for the informing, motivating, and shaping forces which forged me as I grew up and became who I chose to be, like all humans a self created being who has assimilated qualities through direct transmission and successorship from those who offered aspirational selves and identities.

     Are we not the stories we tell about ourselves, to ourselves and others?     

                          Edward Albee, a reading list

Stretching My Mind: The Collected Essays of Edward Albee, Edward Albee

Who’s Afraid of Virginia Woolf?, Edward Albee

The Goat, or Who is Sylvia?, Edward Albee

Edward Albee: A Singular Journey, Mel Gussow

Conversations with Edward Albee, Philip C. Kolin

Irrevocably Intertwined: Analyzing the Plays of Edward Albee, Greg Carlisle

              William S. Burroughs, a reading list

The Wild Boys: A Book of the Dead, William S. Burroughs

William S. Burroughs’ “The Revised Boy Scout Manual”: An Electronic Revolution, William S. Burroughs

https://www.goodreads.com/book/show/38749604-william-s-burroughs-the-revised-boy-scout-manual

Cities of the Red Night, William S. Burroughs

https://www.goodreads.com/book/show/23944.Cities_of_the_Red_Night

The Place of Dead Roads, William S. Burroughs

https://www.goodreads.com/book/show/24509.The_Place_of_Dead_Roads

The Western Lands, William S. Burroughs

https://www.goodreads.com/book/show/257506.The_Western_Lands

The Last Words of Dutch Schultz: A Fiction in the Form of a Film Script,

William S. Burroughs, Dutch Schultz (Contributor)

https://www.goodreads.com/book/show/257594.The_Last_Words_of_Dutch_Schultz

Literary Outlaw: The Life and Times of William S. Burroughs, Ted Morgan, William S. Burroughs

The Magical Universe of William S. Burroughs, Matthew Levi Stevens

https://www.goodreads.com/book/show/23597106-the-magical-universe-of

-william-s-burroughs?ac=1&from_search=true&qid=fsZcWrQ1jZ&rank=1

With William Burroughs: A Report From the Bunker

by William S. Burroughs, Victor Bockris

               Susan Sontag, a reading list

Against Interpretation and Other Essays, Susan Sontag

On Photography, Susan Sontag

Under the Sign of Saturn: Essays, Susan Sontag

Susan Sontag: The Complete Rolling Stone Interview, Jonathan Cott

              Jean Genet, a reading list

The Selected Writings of Jean Genet, Jean Genet, Edmund White (Editor)

Our Lady of the Flowers, Jean Genet, Jean-Paul Sartre (Introduction)

Miracle of the Rose, Jean Genet

The Thief’s Journal, Jean Genet, Bernard Frechtman (Translator), Jean-Paul Sartre (Foreward)

Prisoner of Love, Jean Genet, Barbara Bray, Ahdaf Soueif (Introducer)

The Declared Enemy: Texts and Interviews, Jean Genet, Albert Dichy (Editor),

Jeff Fort (Translation)

Saint Genet: Actor and Martyr, Jean-Paul Sartre

Genet: A Biography by Edmund White

https://www.goodreads.com/book/show/129139477-genet?ref=nav_sb_ss_1_34

November 15 2024 A Conjuration of Liberty on This Night of the Frost Moon and Festival of the Giants of Frost and Old Night, and a Problematization of the Meaning of Freedom

     As the gates of the Labyrinth of Dreams open and beckon us hither, into wonder and into sublime realms of inchoate passion and authentic being, beyond the boundaries of the Forbidden whose transgression confers self ownership and power,

     As the wheel of time spins round again to its seasonal setting point and enfolds and liberates us from history, memory, and the tyranny of other people, and by its recursion of the Great Trick exchanges the masks others have shaped for us and restores to us the masks we make for ourselves,

     As the image of the world is destroyed and recreated anew in the abyssal not-space of infinite possibilities, between the tipping of the vessel and the drop which falls from it wherein miracles are born and truths are chosen and revealed, limitless iterations of universes and of futures springing from Pandora’s Box of paradoxes like an endless circle of dancing Schrodinger’s Cats, and the sacred fire lances through the heavens to illuminate and awaken us,

    So do I summon and conjure by its secret names, (speak here that which you claim as your own and which in turn claims you, in whatever language you may dream and by such signs as the Infinite calls to you), so do I claim the power to be whomever I choose, and to pursue the destiny I have chosen in total freedom as a bearer of the mantle of Invictus, the Unconquered, and by this do I invoke and declare as written by the poet William Ernest Henley; “I am the master of my fate, I am the captain of my soul”.

     Thus do I conjure Liberty each full moon of November, the Frost Moon which marks the coming of winter and the time of the Giants of Frost and Old Night whose reign begins with the three days of my birthday celebrations and whom I claim and honor as my kin and symbols of the wildness of nature and the wildness of ourselves.

     Here also do I celebrate my first transformation and rebirth, for among the mysteries of my origins is the story my mother told about why I have two birth certificates, one for the 14th and another for the 16th of November, not a clerical error or records confusion as I was the first baby born in the new hospital in Bonnersferry Idaho and the only one there at the time, but because of a wonderful and strange difference, which like all Otherness defines the limits of the human but also awakens and reveals those truths immanent in nature and written in our flesh.

      On November 14 1959 I was born as a beast, covered in fur and with a tail; mom said that when they set me on her at birth she thought; “Why, they’ve put a little monkey on me”. And just then I lifted up my head and chest, something that normally occurs at one to three months of age, and looked around. So my first birth certificate, which is the day I have always celebrated as my birthday for I am a beast with a beast’s soul, even when I wear a human form like a puppet of flesh.    

     On Sunday, November 15, 1959 the full moon rose like a celestial doorway to realms of being beyond our own, letting angels through, or devils, depending on how we shape them to our purposes in the mirror of our fears and desires, and like lightning I was struck and sublimed by its fury, riven and reforged in tidal forces of rapture and terror.  

     I was discovered the next morning to have been reborn as a human being, having resorbed my animal characteristics, and was issued a second birth certificate on November 16 1959 in honor of my humanity and recognition of my dual nature.

     I do not regard human dominance and control of nature, either of one’s own or of the world’s fragile ecological balances, as virtuous or a Good.

     The space between truths immanent in nature and those we ourselves create, between the limits of our form and the legacies of our histories as imposed conditions of struggle, between the stories we tell about ourselves and those others tell about us, is both a ground of revolutionary struggle as we free ourselves from authorized identities and a fulcrum of change as we reimagine and transform ourselves and our ways of being human together.

     The disunion of Psyche and Eros is a fissure through which destructive forces enter the world, but also a space of free creative play in which we can question and redefine ourselves. We humans are also animals and shadowed with vestigial drives and instincts, but what is gloriously unique about human beings is that we are also without souls, Being, inherent nature or truths other than those we create or our histories and systems of oppression which are also social constructions of our fellow humans.

     Here we may grapple with each other to find the truths of ourselves, and of the infinite possibilities of becoming human.

     We inherit a dual legacy, all of us, and I have come to think of this as the balance between the iconic lines in The Elephant Man; “I am not an animal; I am a human being”, with the Penguin’s lines in Batman Returns; “I am not a human being, I am an animal.”

I am not an animal! I am a human being!  Elephant Man

I am not a human being! I am an animal! Batman Returns

 Loki montage to the song Would You Turn Your Back On Me? (Monster)   

 Pantheon of the Giants, a name which means “Devourer”, in Norse Mythology

https://vikingr.org/other-beings/jotnar-giants-norse-mythology

The Saga of the Volsungs with The Saga of Ragnar Lothbrok, Jackson Crawford

 (Translator) (note: this family history and genesis of all humankind in the context of Viking myth is by the champion of the Old Norse language and its greatest living poet)

         Conjuration of Liberty, In modern Norwegian

     Mens portene til Drømmenes labyrint åpner seg og lokker oss hit, inn i undring og inn i sublime riker av uberørt lidenskap og autentisk vesen, utenfor grensene til det Forbudte hvis overtredelse gir selveierskap og makt,

      Når tidens hjul snurrer rundt igjen til sitt sesongmessige settingpunkt og omslutter og frigjør oss fra historien, minnet og andre menneskers tyranni, og ved sin tilbakegang av det store trikset bytter ut maskene andre har formet for oss og gjenoppretter til oss maskene vi lager for oss selv,

      Mens bildet av verden blir ødelagt og gjenskapt på nytt i det avgrunnsrike ikke-rommet av uendelige muligheter, mellom karrets tippning og dråpen som faller fra den der mirakler blir født og sannheter blir valgt og åpenbart, ubegrensede gjentakelser av universer og av fremtider som springer ut fra Pandoras boks med paradokser som en endeløs sirkel av dansende Schrodingers katter, og den hellige ilden spretter gjennom himmelen for å lyse opp og vekke oss,

      Så kaller og tryller jeg med dets hemmelige navn, (snakk her det du hevder som ditt eget og som igjen hevder deg, på hvilket språk du enn måtte drømme og med slike tegn som den uendelige kaller til deg), så hevder jeg kraften til å være hvem jeg enn velger, og forfølge skjebnen jeg har valgt i total frihet som bærer av mantelen til Invictus, den uerobrede, og ved dette påkaller jeg og erklære som skrevet av poeten William Ernest Henley; “Jeg er herre over min skjebne, jeg er kaptein for min sjel.”

         Conjuration of Liberty, in Standard German

     Während sich die Tore des Labyrinths der Träume öffnen und uns hierher winken, ins Wunder und in erhabene Reiche ansatzweiser Leidenschaft und authentischen Seins, jenseits der Grenzen des Verbotenen, dessen Überschreitung Eigenverantwortung und Macht verleiht,

     Während sich das Rad der Zeit wieder zu seinem jahreszeitlichen Einstellpunkt dreht und uns von Geschichte, Erinnerung und der Tyrannei anderer Menschen umhüllt und befreit, und durch seine Rekursion des Großen Tricks die Masken austauscht, die andere für uns geformt haben, und uns die Masken zurückgibt, die wir für uns selbst machen,

     Während das Bild der Welt zerstört und im abgrundtiefen Nicht-Raum unendlicher Möglichkeiten neu erschaffen wird, zwischen dem Kippen des Gefäßes und dem Tropfen, der daraus fällt, in dem Wunder geboren und Wahrheiten ausgewählt und enthüllt werden, grenzenlose Wiederholungen von Universen und Zukünften, die aus Pandoras Büchse der Paradoxien entspringen wie ein endloser Kreis tanzender Schrödinger-Katzen, und das heilige Feuer durch die Himmel saust, um uns zu erleuchten und aufzuwecken,

      So rufe und beschwöre ich mit seinen geheimen Namen (sprich hier aus, was du als dein Eigen beanspruchst und was wiederum dich beansprucht, in welcher Sprache auch immer du träumst und mit solchen Zeichen, wie das Unendliche dich ruft), so beanspruche ich die Macht, zu sein, wer auch immer ich will und dem Schicksal, das ich gewählt habe, in völliger Freiheit als Träger des Mantels von Invictus, dem Unbesiegten, zu folgen, und hiermit rufe ich an und erkläre, wie es der Dichter William Ernest Henley geschrieben hat: „Ich bin der Herr meines Schicksals, ich bin der Kapitän meiner Seele.“

November 14 2024 Defining Moments: A Confession, and Some Thoughts on My Birthday Regarding Poetic Vision as the Reimagination and Transformation of Ourselves; How Do We Create Human Being, Meaning, and Value?

       A cinematic kaleidoscope of memories dances before me on my birthday, spiraling back through time like the whirlpool which opened before Edgar Allen Poe and cast him into worlds unknown, wonderful and strange, fictionalized in his 1845 story A Descent Into The Maelstrom, which prefigures chaos theory, Jungian psychology, and Surrealism and references a universal field of being and forge of existence in dreams.

     I am a child of the Nights of Falling Stars, born as our world passes through the Leonid meteor trail each year. On the palm of my right hand is a scar where an infinitesimal meteor passed through it; I had reached up to catch one, standing on the rock above a ravine on Cavedale Road overlooking Sonoma where during World War Two an artillery battery sat to defend against an invasion that never came, above secret caves inscribed with hieroglyphs from a lost antiquity, an event witnessed by friends including Jim Shafer, Jennifer Damico-Wendt, Kimberly Wine, and others, and something reached down to embrace my hand, engulfing me in a nimbus of light. From this moment I have never despaired nor abandoned hope, for upon my flesh is written the signature of the Infinite.

     Of dreams and our possibilities of becoming human I sing, a sea of transpersonal consciousness and potentialities which in classical Platonic philosophy and its reimagination in the Biblical Book of John the Evangelist and subsequent neo-Platonism including that of Iris Murdoch is called the Logos, Jung called the Collective Unconscious, Coleridge the Primary Imagination, Ibn Arabi the Alam al-Mithal, and in Hindu and Buddhist philosophy, especially the work which I translate from Tibetan as the Book of Liberation rather than of the Dead, is called the Bardo, to name a few of the informing and motivating sources and historical lineages in which I may claim membership and represent herein.

     My life has been a grand journey into such states of transpersonal being and imaginal realms of the limitless possibilities of becoming human, of which I am become a cypher shaped in the forge of Time. We each of us bear such marks without number, signs of our journeys to discover possible selves; I call these  sacred wounds Defining Moments, in which we may read the history of our forging like the beautiful flowing lines of a Damascus sword or as the calligraphy of our souls, and of truths immanent in nature and written in our flesh.

      Our lives are charted by our Defining Moments; history, memory, identity, the protean self in constant processes of adaptation and change, and the dynamic creative tension between the reimagination and transformation of ourselves and of humankind in titanic revolutionary struggle and seizures of power versus the boundaries of the Forbidden and the tyranny of normality and of other people’s ideas of virtue, of the masks that others make for us and those we create for ourselves.

     How do I count them?

      By Visions of Reimagination and Transformation, of truths which awaken and change us when realized, truths which like all true art exalt and defile us in the ecstasy of rapture and terror, fascinans et tremendum.

     By Last Stands, battles in which I defied unanswerable and overwhelming force beyond hope of victory or survival, Journeys Into the Unknown and adventures of my travels, Encounters with Possible Selves and the conversations with those who shaped me and left upon me their mark of strangeness, and Songs of Myself as Walt Whitman described the intertexts which we have woven into our lives and through which we direct who we are becoming, for myself mainly books which in reading have rewritten me, do I also number my Defining Moments.

     But these are different stories for other days, and herein my subject is poetic vision as a primary human act of self-creation and seizure of power, as the reimagination and transformation of ourselves and of human being, meaning, and value as an answer to the terror of our nothingness, the flaws of our humanity, and the brokenness of the world.

     We are all made of these things and many more; their categories are arbitrary and relative, and change over time as do we. What matters is to recognize the kinds of things that matter to us, and to cherish and hoard them as our treasures.

     Of Visions wherein I was taken up into the gaps and beheld wonderful things, terrible things; here I speak of poetic vision and the realm of the liminal.

     Before all else my Awakening and Vision of Possible Futures of Humankind as a nine year old survivor of Bloody Thursday, Berkeley 1969, as the police fired on student protestors which included my mother, as she sang of peace and offered flowers to a policeman who pumped and aimed a shotgun at her in reply, saved by the sudden chaos of a grenade thrown into the crowd by the police who then opened fire, and as we fled and the pressure wave of the blast hurled me from my body I escaped the limits of my form and had a unitary moment of awareness outside of time.

    Yes, by this I mean Most Sincerely Dead and without signs of life according to my mother, before my eyes refocused and fixed this world in place as an image among endless unspooling loops of possible worlds. “Don’t be afraid” I said to her; “Death is nothing, nothing but an awakening from illusions.”

      In such moments we are destroyed and recreated, to reference the mad doctor’s line in The Fly; “You’re just afraid to be destroyed and recreated”. Let us embrace Chaos and our monstrosity, and not fear it. For change is ongoing always, and the trick is to use it as seizures of power, autonomy, liberation, and self-creation.

     Though I have struggled to create meaning and value from the life disruptive event of my death and rebirth on that day at the age of nine, I speak to you now not as the bearer of any special wisdom tradition but merely as a man who has been dead; death is nothing more or less terrible and wonderful than liberation from the limits of our form.

     So also for grief, despair, and fear, the trauma of loss, the torment of loneliness, and the guilt of survivorship; the realm of our darkest and most negative passions immerses us in atavistic states with totalizing and tidal force.

     Life disruptive events can destabilize identity and realign personality, transform meanings and values, send shockwaves through our network of relationships, shift our worldview and unmoor us from the anchorages of our ideological paradigms and historical contexts.

     Such traumas confront us with the unfiltered face of our shadow self as a healing process, a transformative journey filled with dangers but also with the limitless possibilities of rebirth.

     Among the chiaroscuro of darkness and light of which we are shaped as negative spaces of each other, I turn now to the wisdom of our darkness.

     The Dream of the Toad, Nietzsche’s Toad which he feared he must swallow and could not, a spirit which had possessed William S. Burroughs since childhood, cursed by his Welsh nanny, and been transferred to me as a lineage of succession through his storytelling as rituals of initiation and transformation, from Nietzsche to Bataille to Burroughs interwoven with a secondary successorship of transmission from Crowley to Lovecraft to Burroughs, and from Burroughs to myself, what Jung called shadow work in which I embraced my darkness and became whole. As Shakespeare said of Caliban in The Tempest, “This thing of darkness I acknowledge mine”; the quote with which Burroughs’ ended many such ceremonies.

     This was the signal event of my year during eighth grade, when I read the entire works of Plato and then discovered someone who spoke for me in Nietzsche’s Thus Spake Zarathustra; through his stories the man I called Uncle Bill, among my father’s circle of counterculture artists and writers, created a personal connection for me with my chthonic Underworld guardian and guide Tsathoggua, and with its previous bearers and avatars. Together we change boundaries into interfaces, we human beings with our ephemeral persona adrift upon the endless seas and chasms of darkness of our limitless unconscious selves, as a dual or bicameral consciousness and unitary field of being which extends through the dreaming and waking realms; I who deny nothing and the timeless and oracular daemon who speaks for those truths immanent in nature and written in our flesh.

      What was William S. Burroughs to me? A trusted and kind family friend who helped me to process my trauma of Bloody Thursday, in which I awakened to a highly contingent and meaningless world in which death can come at any time and for no reason whatever, and wherein Authority, especially that of the state and its instruments of force and control the police whose purpose is to protect the wealth, power, and privilege of hegemonic elites and those who would enslave us, and like the mad rapacious gods of Lovecraft, is not merely a Nietzschean one who has abandoned us or been dethroned but an existential threat of utterly alien motives.

     Here also was my apprenticeship as a storyteller, for by seventh grade I had covered one entire wall of my bedroom with a collage of nightmare images from Hieronymus Bosch and others as gateways into other worlds. This was my Dream Gates wall, which functioned as mandalas for me throughout my teenage years, passages into imaginal realms I call the Labyrinth of the Gates of Dreams. Through them I explored myriads of possible universes, futures, and alternate histories as revealed to me on Bloody Thursday in the moment of my death and rebirth.

      William S. Burroughs used to draw figures on it during his visits and make it even more strange and bizarre; through this art, his stories which reimagined Grimm’s fairytales as a mythology, and his ceremonial magic and demonology as an initiation cycle referencing Crowley and medieval sources, Nietzsche and his friend Bataille’s cult of Acephale, his model Lovecraft, and influences from my father’s Gordian Knot of Voodoo, lycanthropy, and family history coded as fairytales by the Brothers Grimm, he and my father together forged an Absurdist faith of Chaos. One day I intend to write a book entitled Gods of My Father: the Art of Fear.

       Such was the context in which I discovered the works of my literary first love Herman Hesse during seventh grade, and his hybrid Gnostic-Buddhist faith which uses as its symbol and controlling metaphor the dual-gendered figure of Abraxas in the novel Demian, appropriated by Jung in The Red Book and systematized according to his studies of alchemy as a universal faith and psychology, and described gloriously by Virginia Woolf in Orlando. From this basis my teenage obsession with magic coalesced, and my studies of Jungian psychology at university.

      Among his many useful methods, Burroughs taught me to read Tarot cards as reordering, creating, and destroying possible realities; I have and greatly treasure the deck he gave me in seventh grade with the words; “With these you can see truths and futures, but you can also create them.”

     So for darkness, and now for light, rapture, transcendence, illumination.

     Sailing the Lake of Dreams in Srinagar, where I studied Sufism as a scholar of the Naqshbandi order which as a warrior brotherhood spread Islam and martial arts of silat throughout south Asia, was wooed by Beauty but claimed by Vision; and my Journeys through the Gates of Possibilities in Kathmandu as a Dream Navigator of the Kagyu Vajrayana Buddhist order. Here were parallel systems of dreamwork, sharing many elements, and having assimilated elements of Hinduism as yoga in Sufism and as Tantra in Buddhism, which I studied together during a sabbatical between graduate programs as I entered my thirties, complex philosophies written in different languages, Classical Tibetan on the one hand and Classical Quranic Arabic, Classical Persian, and Ottoman Turkish on the other, but whose techniques could be used interdependently in the context of Jungian psychology and dreamwork.

      Like the dreams to which they are akin, such visions can be read as symbols, metaphors, and allegories; they are also stories woven into our lives which connect us with the universe and with other people, and through which we create ourselves. Are we not the stories we tell about ourselves, to ourselves and to others?

     I am looking at the scar on my hand from where a Fallen Star touched me one night during a meteor shower, decades ago, when I reached up to pull the stars from the heavens and something reached down to enfold my hand in a nimbus of light, and for a moment I was sublimed and exalted in the Kiss of the Fallen Star, riding the light among the spheres, the earth a vanishing orb, then lost among the solar system, a sea of stars, a whirling dance of galaxies, and return to the hill where I stood transfigured by the embrace of Infinite. Stunned not by our smallness next to a universal scale, but by the eternity and timeless immensity of Being in which we share.

     If ever I need to be reminded of our true nature, of the presence of the transcendent and the immanence of truths written in our flesh, of the vast and limitless sea of being and consciousness of which we are part, I need only open my hand to see written there the signature of the Infinite Unknown and the sign of our hope, for from the moment I touched a star I have been without despair, fear, or doubt, a bearer of hope.

     So many adventures down the rabbit hole that a full narrative would fill volumes; but one especially do I wish to share here.

     Humans are beautiful not in spite of our flaws, but because of them. This teaching was given to me by a tribal elder while crossing the Thar desert in a camel caravan near Jaisalmer in Rajasthan, India. There was a huge clay pot given pride of place in a dark tent, unremarkable and worthless, and shown to me by these penniless nomads with the absurd claim that it was the great treasure of their people. Then someone put a lamp inside, and illuminated the thousands of hairline fractures through it, not only beautiful and a symbol of the immanence of the Infinite as truths written in our flesh, but also, like the songlines of the Australian aborigines, a map of tribal history and migrations reaching back hundreds of years, each with its own stories, like our bodies a mnemonic instrument of oral history. I call this vision the Illumination of Our Beautiful Flaws.

     From this primary insight I forged my Narrative Theory of Identity; we are the stories we tell about ourselves, to ourselves and to others. And the first question we must ask of them is; Whose story is this?

     Always there remains the struggle between the masks that others make for us and those we make for ourselves; this is the first revolution in which we all must fight.

     What general principles can we learn from the creative processes of poetic vision as reimagination and transformation?

     First, that no matter how much we learn, the unknown remains as vast and infinite as before; this I call the Conservation of Ignorance. For further explication, see Nicholaus of Cusa’s De Docta Ignorantia, and Rudy Rucker’s magisterial study of Godel’s Theorem, Infinity and the Mind.

     Second, the universe is fundamentally irrational and Absurd, and moreover is ephemeral, transitory, subjective, and relativistic, characterized by processes of change. Being, meaning, and value defy universalization and our attempts to impose order on living systems which are chaotic, uncontrollable, and wild, including ourselves.

     Third, human attempts to abstract us from nature birth monsters, pathologies of control and disconnectedness. The wonder and terror of vision and immersion in the realm of the liminal and the transpersonal has inspired some of the greatest achievements of civilization and the limitless possibilities of becoming human, and some of the most fearsome terrors of our historical atrocities, madness, and degradation.

     The liminal bears creative and destructive forces in equal measure, and not reductive to the interplay of darkness and light, but ambiguous, contingent, and relative. We who are its witnesses and bearers of poetic vision are the arbiters of this power among humankind and of its consequences for the material universe and the order and fate of the cosmos. Who bears the fire of the gods becomes an agent of transformation, insight, and the reshaping of human being, meaning, and value; this is true of all art and of creativity in general. 

     Revolutions are born of such insight, in sciences and arts of understanding and in our creation of ourselves. With this inner fire and vision we may forge new truths, and in this mission I offer guidance and warning as you sail into the unknown; transgress boundaries, violate norms, abandon limits, and seize your power to create yourself anew, for nothing is Forbidden and all Authority is illusion and lies; but always know what you are trying to achieve, for force always operates in both directions at once.

     Act without fear, and in action be fearless; but with awareness of the consequences of your actions. Life and liberty, as well as good and evil, may depend on the smallest of changes in our lives and our world, both for ourselves and for others. 

     Best wishes, and may you find joy, freedom, healing, and love in your reimagination of yourself and our possibilities of becoming human.

My friends and I at play, Or

The Temptation of St Anthony, Matthias Grunewald

A Descent into the Maelström, by Edgar Allen Poe  

https://poestories.com/read/descent

The Hieronymus Bosch Tarot Deck Walkthrough

The Magical Universe of William S. Burroughs, Matthew Levi Stevens

The Leonid meteor showers

Infinity and the Mind: The Science and Philosophy of the Infinite, by Rudy Rucker

Nicholas of Cusa on Learned Ignorance: A Translation and an Appraisal of De Docta Ignorantia, by Nicholas of Cusa

The Red Book: Liber Novus, by C.G. Jung

The Gnostic Jung: Including Seven Sermons to the Dead, by C.G. Jung, Robert A. Segal (editor)

Jung and Tarot: An Archetypal Journey, by Sallie Nichols, Laurens van der Post (Introduction)

https://www.goodreads.com/book/show/1031747.Jung_and_Tarot

Meeting the Shadow: The Hidden Power of the Dark Side of Human Nature,

Connie Zweig & Jeremiah Abrams  (Editors)

Demian: Die Geschichte von Emil Sinclairs Jugend, by Hermann Hesse, Thomas Mann (Introduction) (note: just so much more fun in the original German)

https://www.goodreads.com/book/show/24861.Demian

Orlando, by Virginia Woolf

The Dream-Quest of Unknown Kadath, by H.P. Lovecraft

The Western Lands, by William S. Burroughs

Psicomagia, by Alejandro Jodorowsky

Home Sweet Home, Or

Hell, Right-Hand Panel of the Garden of Earthly Delights

https://www.artnews.com/wp-content/uploads/2020/04/5850813hm.jpg?resize=400

Party Like It’s the End of the World, OR

The Last Judgement

What’s Wrong With My Mirror, OR

Devil on the Throne of Night, detail from Garden of Earthly Delights

November 13 2024 Hope and its role in Resistance to State Terror and Tyranny:  Gaza and America As Grounds of Struggle and Theatres of World War Three

     In the gathering darkness which attends my birthday tomorrow in the wake of the Fall of America as a democracy and a free society of equals and the recapture of the state by the Fourth Reich under Traitor Trump in our elections,  and in the midst of great horror and cruelty as the Israeli ethnic cleansing and genocide of the Palestinians unfolds as blood sacrifices of the innocent to state power authorized by an America made complicit as our taxes buy the deaths of children and other civilians, I return to thoughts regarding hope and its role in revolutionary struggle and Resistance, such as that now unleashed in the many theatres of World War Three which include America and Palestine.

    As I wrote in my post of August 23 2022, Neil Gaiman’s The Sandman: Allegories of Hope and the Ambiguity of Love and Desire in Games of Power;   Last night I saw episode five of the Netflix series The Sandman, wherein a mad god seizes a diner as its tyrant and dooms everyone in his quest for a world in which there are no lies, and only truths are spoken. A project very like my own in the valorization of truthtelling, which I regard as the defining characteristic of faith as a sacred calling in pursuit of truth; but here the liberator and the tyrant are the same, and as Dream points out humans live by hope and the stories they tell about themselves, as living fictions which are not the same as lies though they share some characteristics.

     I had forgotten how beautiful Gaiman’s interrogation of the necessity of hope, the ambiguity of truth, and the nature of human being as living stories is.

     The ambiguity of desire as a moral force is a major theme of Gaiman’s works; all of his works. He first signifies the vast categorial differences between love and desire; both are kinds of madness which can reveal the truths written in our flesh, but where love exalts, desire can defile, objectify, brutalize as well as confer rapture as a form of poetic vision, for desire is wholly selfish, and a space of free creative play without limits.

     Desire, like Order, appropriates; Love, like Chaos, autonomizes.

     Love is a redemptive force which exalts us, a negative space of the gaze of Medusa whose power appropriates that of the Male Gaze, for to love is to see the truth of others and set them free. Desire, however, is always transgressive as a glorious surrender to forces beyond ourselves, violations of boundaries of the Forbidden and the tyranny of other people’s ideas of normality and virtue.

     Love autonomizes; Desire totalizes. Yet they are interdependent as creative powers of our humanity, and we cannot escape them or the consequences of their actions as motives and shaping forces.

    Truths immanent in nature and written in our flesh are both forces of liberation and an imposed condition of struggle.

     Just so. What unites the powers of creation and destruction is power; and seizures of power are at the root of the origins of evil in unequal power and the use of social force and violence in liberation struggle and its antithesis, tyranny.

This is why utopian idealism so often becomes authoritarian tyranny, and why it is the central problem humankind faces as we choose how to be human together.

    It is doing so now, in the atrocity which is like no other called ethnic cleansing and genocide, as Israel butchers tens of thousands of  civilians as if they were nothing, and more to come, and dehumanizes both their own citizens and the people they demonize as enemies. Precisely as Israel was founded to offer refuge and safety to its own people from.

    Why is becoming the tyrants we have overthrown a predictable phase of liberation struggle, and how can we escape the legacies of our history?

   As the character of John Dee is described by Marco Vito Oddo in Collider, in an article entitled The Sandman’s John Dee Explained: Dreams Do Come True.

And so do nightmares.; “After decades of heavy medication and being lied to about the Dreamstone’s existence and powers, John developed a pathological aversion to any kind of lies. Of course, as we all know, lying is part of adult life and an important tool to use in everyday life. Unable to understand this, John uses the Dreamstone to remove lies from the waking world. And that, of course, leads to humans giving into their deepest desires without thinking about the consequences, which in turn leads to a lot of destruction.

     Removing every kind of lie from the world also removes dreams. So, John’s childish visions of truths and lies result in the disappearance of hope, fantasy, and wishful thinking. It’s no wonder he becomes one of Morpheus’ greatest enemies, as the King of Dreams’ responsibility is to ensure people in the waking world can keep dreaming, so that life can be bearable.”

    The character of John Dee, who like H.P. Lovecraft suffers disfiguration of the soul by being raised in isolation as a prisoner of his mother to keep him safe and innocent in a childlike state, as what Jung called a puer aeternus, and unlike the Surrealist author stole the power to recreate reality and used it to free humankind from lies, especially those of authority which falsify us as theft of the soul, has been compared in the FB group Sandman to the magnificent Hannibal Lecter.

     As figures of the psychopathy of the state as embodied violence and the debasement and nihilism of the Wagnerian Ring of fear, power, and force as the origin of evil and the generative engine of fascism, I would also compare him to the character of Martin Chatwin in the Netflix series The Magicians, and to his historical parallels Adolf Hitler as described in Robert G.L. Waite’s magisterial work The Psychopathic God and to Our Clown of Terror, Traitor Trump, as analyzed in Trump on the Couch by Dr Justin Frank.

    Of all these figural studies of fascism and tyranny only Hannibal Lecter and Gaiman’s John Dee are truly useful to us, for they are monsters in whom we can see ourselves as in a dark mirror; Hannibal because he is an avenger, Dee because he is pathetic as well as terrible.

    I cheered when Hannibal escaped at the end of the great film, at its premiere so many years ago, not because he is a Nietzschean superman but because like myself he is a monster who hunts other monsters, an avenger of injustice in a world which has replaced morality with law. Hannibal has as its primary theme the critique of authority written by Nikos Kazantzakis in his thesis on Nietzsche, The Philosophy of Right and the State, which interrogates the historical claim that man is evil and broken, and that without the restraining force of law devolves to a subhuman state and a world where the most ruthless wins. Its the basis for all our laws, this reimagination of the doctrine of Original Sin, and like Kazantzakis I believe this fig leaf for the centralization of power to a carceral state of force and control must be abandoned along with the use of social force.

      Recall that Hannibal begins as a doctor into whose care the state has given monstrous criminals who are too wealthy and powerful to punish justly. Law serves power and the hegemony of elites, and there is no just authority. So Hannibal, like Dee and so many of history’s liberators who become tyrants by seizures of power in revolutionary struggle, ventures beyond the boundaries of the Forbidden and the law in defense of the powerless and the dispossessed, the silenced and the erased; but in doing so such avengers become devoured by the power they have seized and the violence they must use. Here is a central theme of Neil Gaiman’s more fully worked out in the series Lucifer, but also present in his tales of the Sandman.

     In a final confrontation between the messianic and tragic figure of a mad god who would condemn us to be free in Sartrean authenticity and Sadeian transgression, and save humankind from its lies, illusions, falsifications, and leave us revealed in the truths immanent in nature and written in our flesh, bearer of a sacred wound which opens him to the pain of others but also creates the fatal flaw and illusion of moral equivalence of good and evil in the sacred calling to pursue the truth, the Original Lie of the tyrant that only power and fear have meaning and are real, and his adversary the Lord of Dreams, who champions the fictions by which we reach beyond ourselves, the legacies of our history, and the limits of the human, a figure of poetic vision and the reimagination and transformation of human being, meaning, and value as an inherent capacity of self-creation and the limitless possibilities of becoming human, Neil Gaiman gives us a chiaroscuro of darkness and light, truth and lies, and a dialectics of becoming human which is ambiguous, relativistic, changing, and negotiates seizures of power as revolutionary struggle between the stories we tell about ourselves and those told about us by others, between liberty and tyranny.

     Are we not the stories we tell about ourselves, to ourselves and to others? Always there remains the struggle between the masks that others make for us and those we make for ourselves. This is the first revolution in which we all must fight; the struggle for ownership of ourselves.

     Here I find a mirror of my conversations with myself whenever I must choose a course of action and make another Last Stand, as I did in Mariupol Ukraine April 2022, Panjshir Afghanistan September 2021, in the defense of Al Aqsa May 2021, and in so many other times and places I cannot list them all, and will in future. 

     John Dee speaks his cruel truth, in reference to de Sade, Nietzsche and Bataille, Artaud and Pirandello, Beckett; “I offered you a world where you could be yourselves without having to suffer for it, but it seems you enjoy your suffering. And if that is your truth, then perhaps your suffering will set you free.

     The truth is a cleansing fire… which burns away the lies we’ve told each other… and the lies we’ve told ourselves So that love and hate, pleasure and pain……can all be expressed… without shame. Where there is no good or bad… there is only the truth.”

     To which Morpheus asks; “What is it you think you’re doing?”

    “Saving the world from its lies. This is the truth of mankind.”

     “No. You’re wrong.”

     “This is the truth of mankind. They’re lying to themselves. It’s all lies.”

    “Not lies, John. Dreams. Their dreams kept them alive. But if you rob them of their dreams, if you take away their hope, then… yes, this is the truth of mankind.”

     For if the fictions of those who would enslave is can capture our souls, the stories of our own creation which belong to us can make impossible dreams become real and true.

     Here are some of my previous interrogations of the idea of hope, which I preface with a brief history of the praxis or action of the value of hope in my life mission to discover and engage the origins of evil and in the reimagination and transformation of myself and the possibilities of human being, meaning, and value as transgressions of the boundaries of the Forbidden, seizures of power from authority, violations of normality, and freedom from the tyranny of other people’s ideas of virtue.

     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 human 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 escaped from Hell and took a wrong turn to the airport where I bought a ticket to the Unknown; the agent asked me where I wanted to go, and I said the other side of the world. I had no idea where I was flying to, and when I arrived in Kuala Lumpur, Malaysia, where the possibilities were ones I could have explored at home in San Francisco had I wished, I once again found a Forbidden Door to the Unknown in a bus station beside a temple of Ganesha with a map that showed where all the roads ended in nothingness, an enormous empty space along the spine of the Malay Peninsula. I took a bus there and got off at the end of the road, where a dirt track led into the forest of the Cameron Highlands, and with nothing but whatever happened to be in my pockets began walking into an unmapped wilderness.

     So began a journey from which I have never truly returned, 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 of our humanity might 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 in refusal to submit 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, 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 crawling through partially collapsed tunnels after 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, having survived far worse and more desperate chances, 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 sometimes 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.”

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

     Summer of Fire 2022 Letter to a Suicide Squad

     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.

     Notes on Letter to a Suicide Squad

     I wrote this as guidance and general principles of Resistance to tyranny, 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 in some fifty cities which became a moving street fight with forces of repression, 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.

     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.”

     As I wrote in my post of January 20 2021, The Turning of the Tide: With Inauguration Day Comes the Return of Hope; With this Inauguration Day comes the return of hope as a fulcrum of resilience and renewal; now begins the great work of reimagining America and ourselves.

     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 flags 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.

     What do I hope for now, watching the Inauguration of Joe Biden and Kamala Harris as love triumphs over hate and diversity and inclusion over racism as national policy? I hope that the ideals and values we have embraced today as symbols will in time become real.

      And I hope that the peaceful transfer of power and the viability and resilience of democracy will never again be threatened or called into question by any act of treason, tyranny, or terror.

      Regarding that I have a story to share with you about a previous election, during which the Cambodian refugees, who had been assigned for acculturation to my mother as a high school English teacher with a facility for languages, all vanished overnight from the town. They returned to her classroom in family groups two to three weeks later, and she asked them where they went. One of them answered; “To the hills. New President, soldiers come now.” She told them that can’t happen here, and the reply was “That’s what we thought before Pol Pot.” I imagine that’s what most of us thought, before Trump.

     Like President Biden before, President Harris has promised us a Restoration of democracy and our Constitution as the Rule of Law, which I hope will include universal human rights and standing with the people of Palestine against genocide by Israel through BDS, disarmament, regime change, and bringing Netanyahu and other war criminals to trial, and to work toward unity and healing the nation. In this historic cause let us work together with her to restore honor to our nation and create a free society of equals built on objective and testable truth, impartial and fair justice, liberty, equality, and a secular state.

     Let us raise again the fallen cause of the American Revolution, and bear it forward into the future.

     Amanda Gorman, America’s National Youth Poet Laureate, a cum laude graduate of Harvard in Sociology, delivered a brilliant and visionary inaugural address in which hope is a major theme with her poem, The Hill We Climb. In an NPR interview she said she studied the speeches of Abraham Lincoln, Frederick Douglass, and Winston Churchill in writing it, and has signposted her references to the play Hamilton on Twitter, a poem completed on the most terrible night of our history, when Trump unleashed a mob of white supremacist terrorists under a Confederate battle flag to seize our capitol and execute our representatives in the January 6 Insurrection;

“We’ve seen a force that would shatter our nation rather than share it,

Would destroy our country if it meant delaying democracy.

And this effort very nearly succeeded.

But while democracy can be periodically delayed,

It can never be permanently defeated.

In this truth, in this faith we trust.

For while we have our eyes on the future,

History has its eyes on us.”

     Her article in Harper’s articulates her major source and reference as she describes herself writing The Hill We Climb in terms of occupying the same historical space as Emily Dickenson did in writing her great meditation on hope as the Civil War began in 1861, “Hope” is the thing with feathers”;  “I’ve come to realize that hope isn’t something you give to others. It’s something you must first give to yourself. This year has taught us to find light in the quiet, in the dark, and, most importantly, how to find hope in ourselves. 2020 has spoken, loud and clear as a battle drum. In 2021, let us answer the call with a shout.”

     Here is the text of her poem This Place (An American Lyric):

“There’s a poem in this place—

in the footfalls in the halls

in the quiet beat of the seats.

It is here, at the curtain of day,

where America writes a lyric

you must whisper to say.

There’s a poem in this place—

in the heavy grace,

the lined face of this noble building,

collections burned and reborn twice.

There’s a poem in Boston’s Copley Square

where protest chants

tear through the air

like sheets of rain,

where love of the many

swallows hatred of the few.

There’s a poem in Charlottesville

where tiki torches string a ring of flame

tight round the wrist of night

where men so white they gleam blue—

seem like statues

where men heap that long wax burning

ever higher

where Heather Heyer

blooms forever in a meadow of resistance.

There’s a poem in the great sleeping giant

of Lake Michigan, defiantly raising

its big blue head to Milwaukee and Chicago—

a poem begun long ago, blazed into frozen soil,

strutting upward and aglow.

There’s a poem in Florida, in East Texas

where streets swell into a nexus

of rivers, cows afloat like mottled buoys in the brown,

where courage is now so common

that 23-year-old Jesus Contreras rescues people from floodwaters.

There’s a poem in Los Angeles

yawning wide as the Pacific tide

where a single mother swelters

in a windowless classroom, teaching

black and brown students in Watts

to spell out their thoughts

so her daughter might write

this poem for you.            

There’s a lyric in California

where thousands of students march for blocks,

undocumented and unafraid;

where my friend Rosa finds the power to blossom

in deadlock, her spirit the bedrock of her community.

She knows hope is like a stubborn

ship gripping a dock,

a truth: that you can’t stop a dreamer

or knock down a dream.        

How could this not be her city

su nación

our country

our America,

our American lyric to write—

a poem by the people, the poor,

the Protestant, the Muslim, the Jew,

the native, the immigrant,

the black, the brown, the blind, the brave,

the undocumented and undeterred,

the woman, the man, the nonbinary,

the white, the trans,

the ally to all of the above

and more?

Tyrants fear the poet.

Now that we know it

we can’t blow it.

We owe it

to show it

not slow it

although it

hurts to sew it

when the world

skirts below it.      

Hope—

we must bestow it

like a wick in the poet

so it can grow, lit,

bringing with it

stories to rewrite—

the story of a Texas city depleted but not defeated

a history written that need not be repeated

a nation composed but not yet completed.

There’s a poem in this place—

a poem in America

a poet in every American

who rewrites this nation, who tells

a story worthy of being told on this minnow of an earth

to breathe hope into a palimpsest of time—

a poet in every American

who sees that our poem penned

doesn’t mean our poem’s end.

There’s a place where this poem dwells—

it is here, it is now, in the yellow song of dawn’s bell

where we write an American lyric

we are just beginning to tell.”

August 1 2021 Freedom and Revolution as an Art of Fear and Pain

      “A man who has nothing for which he is willing to fight, nothing which is more important than his own personal safety, is a miserable creature and has no chance of being free,” so John Stuart Mill exhorts us in Principles of Political Economy, which I once paraphrased in reply to Jean Genet, and I am thinking of this in terms of the imposed conditions of revolutionary struggle and the primary strategic problem of how to delegitimize authority and demonstrate the meaninglessness of its power, how to seize power against impossible odds and in the face of twin threats of force and control, the brutal repression and massive military resources of state tyranny and terror and the pervasive surveillance and thought control of propaganda, lies and illusions which falsify us and steal our souls.

     My father once said to me; ‘Never play someone else’s game. Whoever sets the terms and the rules of a game wins, so this is what you must seize first, and change the rules.” This wisdom was imparted as an observation of the differences between sports of personal combat, which have rules, and combat in war, which has none. In this it is like the distinction between politics and revolutionary struggle.

      The Olympics offer us spectacles of excellence and the limits of human achievement, and I have been watching the fencing competition with great interest as performances which enact metaphors and tactical principles of struggle, a background against which a great theatre of shadow puppets is unfolding here in Brazil where mobilization for the re-election of Lula to the Presidency is coordinated with mass actions of the precariat underclass and workers unions, the resistance of indigenous peoples to genocide, and direct action against the institutions of state terror and tyranny.

      As my father was a fencing coach, whose right arm was magnificently adorned with scars from actual duels, who taught both privately at our home and as a club at our high school where he also taught Forensics, English, and Drama, it was inevitable that I would have participated to some degree, but I loved saber and was reasonably good at it. How I came to discover this, and what it came to mean to me in time, is a story relevant to my understanding of freedom and the art of revolution as its praxis.

       It was the Incident of the Bubble Gum which brought the disciplines of fencing and martial arts into my life, and changed how I was raised and who I became as a scholar and warrior.

      As a nine year old I spent recess at elementary school either playing chess with the Principal in his office, reading in the library, or experimenting with the chemistry set in the lab, which doubtless seemed unfriendly and aloof to the other children whom I failed to play with. Someone retaliated by putting gum on my seat, which I found insulting, so during the next recess I poured some chemicals in bottles marked with a skull and crossbones down the spigot of the drinking faucet, reasoning that water pressure would let them pool in the u-tube just below so that everyone who went for a drink of water after playing would get a dose. That afternoon half a dozen kids were outside throwing up, and I felt not triumph but horror, because I realized I could have unintentionally killed everyone. I told my father about it that night. 

    To this my father replied; “You have discovered politics; this is about fear and power as the basis of human exchange and relationships. Most importantly, it is about the use of force.

     Fear is a good servant and a terrible master; those who use it to subjugate others are motivated by fear themselves, and if you can show them you do not fear them they will be afraid of you, and you can use it as a lever to win dominance. Fear is a ground of struggle. Fear precedes power. So, whose instrument will it be?

     Fear, power, and the use of social force are balanced with the need to belong. Membership, too, is a means of exchange. Sometimes its best to do what others do to fit in, but it isn’t always best, and it can be very wrong.

     Best is to discover what’s best for you, no matter how different that is, and find belonging on your own terms and no one else’s. Even if you have to create that community yourself.

     What you need is a way to confront people directly when you’re upset with them that doesn’t cause more harm than it solves.”

      So my father described to me Sartrean authenticity and freedom as an escape from the Wagnerian Ring of fear, power, and force as a philosophy of total Resistance.

      From this time I was engaged in the study of martial arts and fencing. Martial arts is a vast subject, and I also trained in a number of fighting arts with swords, but competitive saber fencing is a game with a very specific set of conditions which are directly relevant to actual combat, because like politics and war it is an art of pain and fear.

     To be clear, these are arts of power as intimidation, subjugation, and dominion through inflicting pain and terror, and freedom won through discipline in embracing it. A fencing saber is a flexible steel whip with which we inflict pain to establish dominance; fencers run at each other and deliver punishing hits that feel like real cuts, a white hot brand so intense it can disrupt consciousness.

      On the first pass I preferred trading hits to counterattack or any defense; why defend and be reactive and controlled when you can teach your enemy to fear you? On the second pass a weak opponent will hesitate, and be lost. If he is without fear we meet as equals in the second and third engagements, and the game becomes one of chess like multilayered strategies, diversion and surprise, timing, precision, and control through continuous assault and patterns of attack and entrapment which set up a multi-staged opening by making the opponent react in defense to establish habits and expectations of action as norms and misdirection, which one then violates with an unpredictable surprise. 

      I love saber because it is primarily a contest of will and only secondarily of skill, in which ferocity in attack and willingness to accept pain to achieve victory are decisive, though guile, deception, concealment of intent, and an ability to think moves ahead of one’s opponent improvisationally in a fluid and dynamic situation define greatness in this arena.

     So also with the arts of revolution as both war and political struggle.

     To be beyond control by pain and fear is to be free from subjugation by authority, for who cannot be compelled becomes Unconquered. As Jean Genet said to me when we were trapped by 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.”

     To once again tell the tale of how Genet set me on my life’s path with the Oath of the Resistance in Beirut during the summer of 1982, where the invasion and siege had disrupted my culinary tour of the Mediterranean.

     Israeli soldiers had set fire to the houses on my street, and called for people to come out and surrender. They were blindfolding the children of those who did and using them as human shields.

     We had no other weapon than the empty bottle of champagne we had just finished with our breakfast of strawberry crepes; I asked “Any ideas?”, at which he shrugged and said with an ironic smile; “Fix bayonets?”

     And then he gave me a principle of action by which I have lived for thirty nine years now; “When there is no hope, one is free to do impossible things, glorious things.”

     He asked me if I was going to surrender, and I said no; he smiled and replied, “Nor will I.” And so he swore me to the Oath he devised in 1940 in Paris at the beginning of the Occupation for such friends as he could gather, reworded from the oath he had taken as a Legionnaire. He said it was the finest thing he ever stole; “We swear our loyalty to each other, to resist and yield not, and abandon not our fellows.” So it was that I became the bearer of a tradition now over eighty years old and forged in the most fearsome and terrible conflict the world has ever known, shortly before I expected to be burned alive in the first of many Last Stands.

     This was the moment of my forging, this decision to choose death and pain over subjugation, and ever since being struck by it I have been a bell, ringing. And like the Liberty Bell, I am broken open to the suffering of others and the flaws of our humanity. This has been the greatest gift I have ever been given, this empathy borne of a sacred wound, and I shall never cease the call to liberty, nor hesitate to answer as I am able the call for solidarity with others.

     It is a principle of action I recommend to you all, for when we eliminate personal survival from our victory conditions, when we accept death and “the many ills to which the flesh is heir” as Shakespeare wrote in Hamlet, as conditions of struggle against overwhelming force and power, authority, and state terror and tyranny, we free ourselves from the limits of our flesh and can turn pain and fear as the means of enslavement against the tyrants of our dehumanization as forces of liberation and seizure of power. Freud called this death transcendence, and it is a precondition of autonomy in revolutionary struggle as self ownership of identity.

     As Max Stirner said, “Freedom cannot be granted; it must be seized”.

      Let us resist authority whenever it claims us, by any means necessary, and become exalted beyond ourselves in a liberty which cannot be taken from us.

     As written by Iana Murray in GQ, in an article entitled The Sandman’s diner episode is a disturbing masterpiece: “When David Thewlis walked into a diner in “24/7”, the fifth episode of Netflix’s latest smash hit The Sandman, fans of Neil Gaiman’s source material knew exactly the nightmare the next hour had in store. The grisly episode is the show’s masterpiece: a small-scale chamber piece that dials up the depravity slowly until it boils over. As all the best horror stories conclude, people are just as wicked as the monsters themselves.

     At the beginning of the series, dream lord Morpheus (Tom Sturridge) is captured by an occultist aristocrat and has his magical artefacts stolen: a pouch of sand, his helm and a ruby. The latter lands in the hands of John Burgess (David Thewlis), the maniacal illegitimate son of Morpheus’ captor, who uses its manipulative power to control others. Settling into a diner booth, he enacts his plan to create a “more honest” world by preventing its patrons from lying for the next 24 hours. But his noble intentions only grow more corrupt when faced with the reality that the truth isn’t always pretty.

     In a series of pure maximalism – in presentation and stakes – the microcosmic world of the diner is a refreshing departure back to (relative) basics. Under the control of the stolen ruby, the truth unravels without inhibition. It’s like the Stanford Prison Experiment on steroids – and rampant hormones. Secrets best kept hidden are unwittingly revealed, and then the horned-up diners hook up with each other until they meet their violent ends.

     It all plays out through the eyes of Thewlis, who delivers perhaps the show’s standout performance. The actor tones down Burgess’s creepy demeanour with a gentleness that makes him unassuming. At first glance, he appears frail and vulnerable – a villain who is deceptively, frighteningly normal.

      This adaptation is, admittedly, somewhat lighter – while violence doesn’t erupt until the final minutes, the comic sees John Burgess force the diners to commit increasingly horrifying acts as the hours tick by. The sex is more extreme, limbs are mutilated, and humanity is reduced to its most primal instincts. It makes it something of an outlier in a comic series that doesn’t lean so hard on horror. “What was nice is I never had to go that dark again,” Gaiman told Entertainment Weekly. “The readers always knew that I was capable of it, and that things could get dark.”

     What makes “24/7” so fascinating, then, is what it achieves by eschewing the comic’s most disturbing elements, and simply exploring what happens when people can’t lie. “The truth is a cleansing fire which burns away the lies we’ve told each other, and the lies we’ve told ourselves,” John Burgess says as the diner descends into chaos. In the end, the fire is far more destructive. As time goes by, the confessions escalate in degeneracy, but even uttering those unspeakable thoughts is enough to send chills. When one regular – a snarky queer woman escaping from an argument – candidly admits she wishes her partner was dead, the cold realisation is just as disturbing as any of the actual violence. In this hour-long thought experiment, The Sandman finds that the true horror is in discovering what humans are capable of when rid of pleasantries. The truth is uncomfortable – sometimes leaving it unsaid is necessary to survive.”

Netflix series The Sandman official site

https://www.netflix.com/title/81150303

The Sandman’s diner episode is a disturbing masterpiece

https://www.gq-magazine.co.uk/culture/article/the-sandman-netflix-episode-five-diner-2022

The Sandman: The Deluxe Edition Series, by Neil Gaiman

https://www.goodreads.com/series/325737-the-sandman-the-deluxe-edition

Trump on the Couch: Inside the Mind of the President, Justin A. Frank

The Psychopathic God, Robert G.L. Waite

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

Puer Papers, James Hillman  (Editor)

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

Amanda Gorman reads her poem at inauguration

Rolling Stone Interview of Neil Gaiman

https://news.yahoo.com/neil-gaiman-secret-history-sandman-215854550.html

Time interview of Neil Gaiman

https://time.com/6204063/neil-gaiman-interview-the-sandman-netflix/?fbclid=IwAR19Wzjpdx0ckIV8DZo3P7T36dimISgQuxreaOGt_d6ohxsM_y6fT_394PU

Transcript of the Confrontation Between Morpheus and Dee

The Historical Figure of the Sandman in Myth, by Amanda Pike, founder of the Sandman FB group

https://m.facebook.com/groups/400522827658573/permalink/783345026043016/

Sandman FB group

The High Cost of Fantasy, by Damien Walter

On the banality of evil in episode five; whither comes the tyrant?

https://screenrant.com/the-sandman-episode-5-diner-importance/

On the Psychopathy of Power in the Figure of John Dee

May 10 2021 The Defense of al Aqsa: Liberty versus Tyranny in Jerusalem

September 8 2021 With the Lions of Panjshir: a Notebook of Resistance

April 18 2022 Last Stand at Mariupol: Fight at the Steel Works

November 12 2024 Resisting Patriarchy: the Sex Strike

     In the wake of our election of a rapist, serial sex predator, and human trafficking syndicate crime boss whose monopoly of a beauty pageant and modeling network was a horrific force multiplier for his Epstein conspirator friends and his infamous pedophile fetishes most notable in his public use of his daughter as an erotic proxy, and whose major political achievement is creating a theocratic patriarchal Supreme Court which struck down women’s right to abortion and bodily autonomy in America, a wave of fracture and disruption propagates through our nation and seizes our most intimate relationships in its jaws.

     A form of Resistance and liberation struggle first proposed by Aristophanes in the play Lysistrata, whose debut performance was in 411 B.C., is once again current, having been embraced from its South Korean context by American women; refuse sex without respect for equal rights.

     This strategy of bringing misogynistic men to heel has been advocated for many years now by my partner Theresa, who believes the only rational response to Republican men who wish to dominate, control, commodify, and dehumanize women and to steal meaningful citizenship and both and universal human rights and parallel and interdependent rights as American citizens from women, is to cut them off from sex.

     There is much to admire in the direct confrontation with systems of oppression as patriarchal-theocratic sexual terror in the sex strike. I would go further and segregate sexual predators of this kind from society altogether in exile and seclusion, because the perversions of power as force and control replace normal sexuality entirely in such cases and are neither curable nor truly related to sexual desire, and therefore the denial of sex will not shape or change misogyny and perversion based on power, fear, and force.

     So if your partner can be changed by refusal of sex, he never was a true predator of this kind. This applies doubly for cultural patriarchs who have never questioned their own power and complicity in sexual terror; such may be shocked awake, and I wish all of you good luck and good hunting in this mission.

      One might also simply refuse to speak to such men, to behave as if they do not exist; as someone who grew up as an Outsider in a Reformed Church community, I can tell you that the practice of shunning is as or more effective than any kind of social force in the enforcement of virtue.

      As written by Alaina Demopoulos in The Guardian, in an article entitled ‘No man will touch me until I have my rights back’: why is the 4B movement going viral after Trump’s win?; “McKenna, who is 24 and lives in a rural, conservative state, recently got back on dating apps after a year of finding herself. She had two first dates planned for this weekend, but after Donald Trump won the election, she cancelled both.

     “It’s heartbreaking to know that in this country you only matter if you’re a straight white man,” she said. “It’s just devastating that we’re at this point. So I will not let another man touch me until I have my rights back.”

     McKenna, who did not want her last name published for privacy reasons, first heard about 4B a few months ago, via a TikTok video referring to the South Korean social movement. The basic idea: women swear off heterosexual marriage, dating, sex and childbirth in protest against institutionalized misogyny and abuse. (It is called 4B in reference to these four specific no-nos.) The mostly online movement began around 2018 protests against revenge porn and grew into South Korea’s #MeToo-esque feminist wave.

     In the wake of Trump’s victory, 4B is once again on McKenna’s mind – and she’s not the only one.

     Trump’s embrace of manosphere figures such as Joe Rogan, the Nelk Boys and Adin Ross means he has strong support among their evangelists – mainly, young men. But for young women, the former president’s long history of misogyny means a vote for Trump is a vote against feminism, especially with reproductive rights as a key issue in 2024. Ahead of the US election, pundits predicted a history-making gender gap, and early exit polls support that prediction: women aged 18-29 went overwhelmingly left, while Trump picked up ground with their male counterparts compared with 2020.

     With the race called, TikToks viewed hundreds of thousands of times offered one way for women to go for the jugular: 4B, specifically cutting off contact with men.

     “Girls it’s time to boycott all men! You lost your rights, and they lost the right to hit raw! 4b movement starts now!” one creator wrote on TiKTok in a video viewed 3.4m times.

     In another video, a woman exercises on a stair climber machine. “Building my dream body that no man will touch for the next 4 years,” reads the caption. The top comment on her post: “In the club, we all celibate.”

     On Wednesday, Google searches for “4B” spiked by 450%, with the most interest coming from Washington DC, Colorado, Vermont and Minnesota.

     In South Korea, 4B began as an offshoot of national protests against the spycam epidemic, in which perpetrators filmed targets – most of whom were women – during sex or while urinating in public bathrooms without their knowledge or consent.

     “These videos were sold and exchanged by men on Discord, and women didn’t know how many men had taken part, and if any of the men in their lives had,” said Min Joo Lee, an assistant professor of Asian studies at Occidental College. “There was a general sense of, ‘Who can I trust? And before I regain my trust in men, I need to refrain from contact with them.’”

     The demonstrations evolved into actions against the patriarchy writ large; some activists cut their hair or refused to wear makeup as a rejection of beauty standards and the male gaze.

     South Korea claims the lowest fertility rate in the world, for a number of reasons which include a high cost of living, prioritization of work over home life, and a decrease in marriage. Some companies and government agencies have offered incentives for parents: one conglomerate gives employees who have three or more children a free car, and another constructing group has spent $5m on $75,000 cash bonuses to workers who have babies.

     In Busan, the country’s second-largest city, a government-backed pilot program hosted blind dating events, offering singles $600 for each match they make. Those who married or bought houses with their partners earned greater compensation, pocketing up to $85,000.

     As with #MeToo in the US, men have called 4B an overreach, and discriminatory. South Korea’s conservative president, Yoon Suk Yeol, ran on a platform of abolishing the Ministry of Gender Equality and Family, which protects against gender-based violence and discrimination, saying feminists were to blame for the country’s economic woes.

     Haein Shim, a South Korean activist and current undergraduate researcher at Stanford University’s Clayman Institute for Gender Research, said in an email that women who participated in 4B protests faced cyberbullying, harassment, stalking and threats of violence. “Many of us wore masks, sunglasses, and hats to cover our faces, and it was common practice to dress differently before and after a protest to minimize being stalked.”

     There were more nuanced critiques, too. “Some debated if it was a sustainable way to participate in feminism, because it was a total disconnect with men, and some people believe there have to be productive conversations among people with different world views in order for society to move forward,” Lee said. Feminists expressed concern over whether 4B “disregarded heterosexual women’s desires, in order to punish men who may or may not have participated in misogyny”.

      Shim, the activist, says that 4B goes beyond just boycotting men, and encourages women to find solidarity with each other. “It’s a new lifestyle focused on building safe communities, both online and in-person, and valuing our existence in this crazy world,” she said. “What we want is not to be labeled simply as some man’s wife or girlfriend, but to have the independence to be free from the societal expectations that often limit women’s potential to be fully acknowledged as human beings.”

     Second wave feminist groups of the 1960s and 70s such as Cell 16, which advocated celibacy and separation from men, and political lesbians, who opted out of heterosexuality, were historically deemed as extreme – or simply trendy. 4B, a more contemporary movement that mostly lives online, may seem more accessible to gen Z women. On TikTok, 4B posts play as communal and therapeutic, a way to take back control during a time when basic rights are at stake.

     South Korea’s fertility struggle caught the attention of the vehement Trump ally Elon Musk. The Tesla CEO has at least 11 living children (one son died in infancy in 2002). He describes pronatalism, the enthusiastic promotion of reproduction, as a way to save humanity from “population collapse”. When Taylor Swift came out in support of Kamala Harris this summer, he seemingly offered, creepily and unprompted, to get her pregnant. He’s propped up South Korea’s declining fertility rate as a case study for Americans who do not get busy making babies.

     Consider Musk an archetypical 4B foe. He’s far from the only one. Far-right figures such as Nick Fuentes, a white supremacist who has praised Hitler and once described his “ideal wife” as 16 years old, celebrated on X after Trump’s win, tweeting, “I’d just like to take the opportunity to thank men for saving this country from stupid bitches who wanted to destroy the world to keep abortion,” and, “Your body, my choice. Forever.” That sort of violent rhetoric, which is spreading among Trump’s far-right supporters, will not exactly convince the majority of young American women they should be dating at the moment.

     For now, McKenna isn’t sure exactly what 4B will look like to her in the election’s aftermath. She wants to do more research on the community. She’s not swearing off sex for ever, or taking a vow of celibacy. “Now when I go out with my girlfriends meeting people, instead of mingling to find a date, I’m going to mingle to get change,” she said. “When men come on to me, I’m just gonna push back.”

      As written my Moira Donegan in The Guardian, in an article entitled ‘Your body, my choice’: what misogynistic Trump supporters feel about sexual power: Young pro-Trump men have rolled out a creepy, snide and all-too-revealing mantra; “You can’t say it was a fluke. If in 2016, Donald Trump’s novelty, combined with his loss of the popular vote, allowed liberals to retain a bit of plausible deniability about what his presidential win meant about America, this time, there is no such comfort. Donald Trump is no longer a mystery or an amusing diversion: no one can claim that they do not understand full extent of his malignant corruption, or the seriousness of his movement’s hostility to pluralist democracy. And he won the popular vote.

     Many postmortems of last week’s election have tried to preserve the notion that Trump’s voter’s did not endorse him and his vision – that they know not what they do. This is dishonest, and a bit patronizing toward Trump’s supporters. Trump’s voters, for the most part, know exactly what he is, and what voting for him means. They are not ignorant or mistaken about him. They endorse him and what he is.

     A large part of what a majority of Americans voted for last week was the Trump campaign’s virulent misogyny. Trump himself, an adjudicated rapist who has bragged about both committing sexual assault and engineering the reversal of Roe v Wade, speaks of women in vulgar, degrading terms. He picked a running mate who has denigrated childless women as “psychotic” “cat ladies”.     

     His adviser and funder Elon Musk, who seems to have designs on becoming something of a shadow president in Trump’s second term, is a techno-fascist pro-natalist who goes around offering women insemination.

     The Trump campaign positioned itself as a champion of a hierarchical gender order, aiming to restore men to a place of wrongfully deprived supremacy over women. Many of his voters cast their lot in with Trump hoping that he would do just that.

     Now, after Trump’s victory, some of his supporters have adopted a slogan which neatly joins the movement’s twin projects of forced sex and forced pregnancy: “Your body, my choice.”

     “Your body, my choice,” was coined by the far-right, pro-Nazi internet troll and Trump dinner guest Nick Fuentes on the night of the election. “Your body, my choice,” Fuentes tweeted. “Forever.” It’s a taunting inversion of the pro-choice slogan “my body, my choice”, meant to assert women’s autonomy: instead, “your body, my choice” presents women’s full citizenship and freedom as laughable, asserting, in gleeful terms, the male supremacy that will now carry for the force of policy and law under a new Trump administration.

     In response to Fuentes’s post, pro-Trump men have adopted the slogan en masse to troll women online. An analysis from the Institute for Strategic Dialogue found that the use of the phrase soared on social media in the days following the election, along with similar misogynist phrases like “get back in the kitchen”, and the use of sexist slurs directed at liberal and progressive women like Kamala Harris and Rachel Maddow. Female TikTok users reported a flood of such comments, with “your body, my choice” chief among them on the platform. And young girls in schools, along with their teachers and parents, reported incidents of the phrase being yelled out by boys in taunting jeers of harassment and intimidation in the days following the election.

     “Your body, my choice” is a rejection of women’s rights to control their own bodies in more ways than one. In addition to the phrase’s sneering inversion of a pro-choice phrase, rejecting the abortion right and claiming the overturn of Roe as a victory for men, the phrase has a second, dual meaning: as a rape threat. The men and boys who use it are not merely taunting women with the threat of an unwanted, forced pregnancy. They are taunting them with the threat of forced sex.

     It is not always a connection that the misogynist right has made so explicit. In other eras, the anti-choice movement has adopted an overtly religious attitude of sexual repression, aiming to restrict abortion as a means of restricting sexuality across the board. But this preacherly, sexually repressed masculinity is not the masculinity of today’s misogynist rightwing movement. Rather, the Maga right is one that sees sex not as something that must be rendered shameful and pushed out of the public sphere, but as a weapon that can be used to punish, humiliate and dominate women.

     This new, avowedly and vulgarly sexual rightwing masculinity is what Fuentes was crystalizing in his snide little coinage of “your body, my choice”: it is one that aims to use physical and sexual force to coerce women into a degraded gendered role, one subject to men’s domination and only partial, limited and conditional in its citizenship and access to the public sphere. In this sense, their projects in joyfully celebrating rape and restricting women’s access to abortion are two sides of the same coin: the right seeks to dominate women and to commandeer the inside of their bodies so as to force them into a gendered role against their will, be that role as sex object or as mother.

     This is why it is fitting that Trump, who was found liable for the rape of one woman and accused of sexual assault by two dozen others, was the president to secure the overturning of Roe v Wade; it is why it is fitting that two of the justices who voted to overturn Roe, Clarence Thomas and Brett Kavanaugh, have been credibly accused of sexual misconduct, each by more than one woman. It is because the sex politics of the right is not an anti-sex, puritanical politics. It is a politics of sexual domination.

     There is no use pretending that this is not what the Trump movement is. And there is no use in pretending that this is not what many of the men who voted for Trump hoped to achieve when they supported him. Much of the pre-election coverage of the gender dynamics of Trump’s campaign has disappeared in the days following the election, and perhaps this unpleasant reality is why: most Americans voted for a man they have every reason to believe is a rapist. For some of them, at least, that was not a liability, but an asset.”

     As written by Cécile Simmons in The Guardian, in an article entitled After Trump’s election, women are swearing off sex with men. This has been a long time coming; “t only took a few hours after news of Donald Trump’s re-election for a sad spectacle to unfold online and beyond. The far-right slogan “Your body, my choice”, tweeted by white nationalist pundit and organiser Nick Fuentes, spread online and off, sparking waves of abuse against women. “You no longer have rights” was one of many similar messages addressed to women by extreme misogynist Andrew Tate, who is facing trial for rape and human trafficking charges in Romania. (He denies these charges.) Meanwhile, calls for the creation of “rape squads” emerged in far-right groups.

     This onslaught of violently misogynistic speech made even clearer what had already been plain to see: that too many men do not view women as people with equal dignity and rights but as inferior creatures to be coerced. And this in turn has sparked another reaction. Since Trump’s election, 4B, a South Korean-founded separatist movement of women who swear off relationships with men, has been trending on social media.

     This viral moment highlights a feeling that has been brewing for much longer: women’s discontent with heterosexual relationships and their anger at men’s increasingly unchecked misogyny. In recent years, male supremacist ideology has become mainstream, promoted by manosphere entrepreneurs who are thriving in the attention economy by feeding young men’s resentment towards women.

As aggrieved young men have been sucked into social media bubbles, gender polarisation has followed. Boys who have grown up on a diet of misogynistic content are embracing authoritarian strongmen who court them with promises to take away women’s rights. Young women, on the other hand, increasingly favour liberal politics.

South Korea’s Yoon Suk-yeol won the 2022 election by articulating an anti-feminist discourse directed at the Idaenam, men in their 20s with few economic and romantic prospects who are resentful of the country’s growing #MeToo movement. In Poland, nearly 50% of men aged 18-21 back the far-right Konfederacja party, whose chief figure said he opposed women’s right to vote and has described women as “less intelligent” than men.

     In Argentina, the ultra-libertarian, chainsaw-wielding Javier Milei, who said he would “not apologise for having a penis”, won last year’s election in no small part thanks to young unemployed men who voted for him, lured by his promises of rolling back women’s rights. Meanwhile, digital violence, from online harassment to non-consensual explicit deepfakes, is used to punish and silence women who hold powerful men to account and campaign for gender equality.

     Communities of “Men going their own way” (MGTOW) who swear to eschew women (whipping up manufactured fears of false rape accusations in the process) have been growing in the past few years. Now they have a mirror image. Communities of “Women going their own way” have emerged too, and they are telling women how to live without men who don’t respect them (a group on Reddit has 14,000 members). Taking a virtual stroll around these groups offers a glimpse of the level of disenchantment women feel. Dating podcasts that emerged as a reaction to the manosphere are now purporting to coach women on how to spot misogynists on dating apps.

Women have witnessed first-hand the unfinished work of the sexual revolution. About one in four women experience sexual assault in their lifetime. Choking during sex has become normalised to the point that many men think it doesn’t require consent. Mainstream pornography, whose representation of women shows striking overlaps with extreme misogynistic communities’ violent speech towards women, is polarising gen Z women: after decades of sex-positive feminism, many young women are embracing anti-pornography views, from the “Cancel porn” movement on TikTok to pop stars’ public condemnation of porn.

     There have been plenty of panicked headlines about the sex recession, which have even reached France, long the home of romantic exceptionalism. When the #MeToo movement emerged in the US, the backlash was swift, but in France both men and women often chose to side with men accused of abuse. No wonder French women are giving up on men. Former pornography performer and feminist author Ovidie has become a proponent of voluntary celibacy. “I have nothing against men. I don’t want to sleep with them any more,” she declared in media interviews.

     In recent years, France has seen a revival of political lesbianism (women “choosing” to become lesbians for political reasons), with widely publicised essays from Louise Morel’s How to Become a Lesbian in Ten Steps to Juliet Drouar’s Getting Out of Heterosexuality. Virginie Despentes, a key proponent of the movement, has likened “becoming” a lesbian to losing 40 kilos. As the Gisèle Pelicot mass rape trial continues, France is having a reckoning with decades of abuse. The feeling that 1968 revolutionary slogans such as “It is forbidden to forbid” primarily served the interests of men and did not offer liberation for all is spreading in France.

     Moving away from men might be a needed defence mechanism for women. It is powerful in the message that it sends: that women don’t have a duty to show compassion to men who deny them basic respect. For my forthcoming book, Ctrl Hate Delete: The New Anti-Feminist Backlash and How We Fight It, I have spoken to dozens of activists, social workers and psychologists who are fighting to pull men out of misogynistic rabbit holes. Many of them are male. These men are serious about addressing men’s grievances and suffering. They have also understood that it is men’s responsibility, not women’s duty, to do so.

     Women who live surrounded by men steeped in misogynistic online content increasingly bear the brunt of men’s radicalisation. Fighting back is a feminist imperative.”

Lysistrata, adaptation by Germaine Greer, complete performance

Lysistrata – The Sex Strike, Germaine Greer

Lysistrata: A New Verse Translation, Aristophanes, David Mulroy (Translator)

‘No man will touch me until I have my rights back’: why is the 4B movement going viral after Trump’s win?

Your body, my choice’: what misogynistic Trump supporters feel about sexual power

After Trump’s election, women are swearing off sex with men. This has been a long time coming

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

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