“If you want to know who your friends are, get yourself a jail sentence”: Nurturing Anarchist-Liberal Relations Through The Shared Expereince Of Political Arrest

The Charles Bukowski quote in the title has nothing to do with the reality that if a police officer handcuffs a person for political reasons the state hates that person for their act of contradiction; but its relevance to that matter lies in what it can make clear about comrades in the aforementioned context: leftists who get arrested for political reasons organize their bodies in ways that make the state hate them and that should encourage an affection through ideological difference and thereby encourage inspirited bodies behind bars to see merit in diverse types of praxis (practice distinguished from theory) from blowing up a building to singing “We shall overcome,” while engaging in a sit-in.

              The police arrested and put Dr. Martin Luther King Jr. in jail 29 times for civil disobedience and trumped-up charges. Socialist Maria Spiridonova endured five arrests against both tsarist and communist regimes for her anarchist praxis: her second arrest occurred in 1905 after a successful assassination of the oppressive Police Inspector General Gavril Luzhenovsky, which resulted in a prison sentence of eleven years that ended after the 1917 February Revolution when all political prisoners were released. These are just two famous examples of political arrest. Common people believing in different leftist ideologies and utilizing different praxis are arrested all the time. And there is a meeting ground in the jail or prison cell that naturally positions difference in unity. The union or bonding element between liberals and radical leftists is that the state is in opposition to contradictory power and whether this power is cultivated through peace or through violence the state feels threatened and thereby fears the power of people.

              But how well do liberals understand the praxis they use and how well do they remember how many of the actions they perform were not approved just decades ago by the public who defines the responsible protester and therefore reproduces the state because idols in the news media told them how liberation is found? In order for the left as a whole to benefit from its divisions conversing in the meeting ground of imprisonment, one has to ask oneself if they are protesting because of the after effect of marketing and words spoken by charming people and they plan on oppressing people at work or out in the streets or do they want to smash the foundations that have taken energy, land and bodies away. 

              It is the taking of bodies where this conversation begins. Maybe Red Fawn was taken away for slightly different reasons than the J20 protesters but in the words I have read on the reasons for these political arrests it isn’t clear whether public response is rooted in the pursuit of an end to oppression or is incubated in whiteness, capital and the relationship between citizen, public and the acceptable protester. This lack of clarity makes me wonder why the Kardashian Pepsi commercial has not been accepted as the end goal. The advertisement received immediate backlash. But why? It seemed like a peaceful protest. There seemed to be a bigger turn out than many real-life rallies and everyone looked like they were having fun with their signs. And the normally GruMpY police were feeling the vibe! Is this not an accomplishment (maybe even more than real life protests)? If this offends you then you must know what you stand for and what you want to happen. None the less, it is time to clarify our goals and take stock of our means, including what our motions are able to do to smash the foundations of oppression.

              To clarify our goals, it is important to accept that we have all been interpolated, addressed, “brainwashed,” manipulated, tricked and abused by the state. It is also important to note that we includes all persons who identify as part of the left and do not believe that existing in compromise with the right is always possible (or rather, disagrees with any argument that posits any epistemic of justice that attempts to disable the meaningfulness of contradiction or prevents the just deliberation that is required to discuss how to transform oppression either because of an alienation from politics with a belief that its primary value is rooted in ethics and not power or a sort of pseudo-mathematical position that is also alienated from politics because it contends that there is some sort of calculus of people where oppression and non-oppression exists simultaneously and justice none the less abounds or finally, a belief that compromise or potential allowance of oppression is necessary because the state is an a priori given. Centrists and reactionaries are not part of the we in a way different than why fascists are not part of the we. The two former groups are not part of the we because they do not position the state as part of the world. They use epistemics of justice to position reality as something intractable without a state, while simultaneously contradicting themselves by arguing that the state would be a mess without society. But whether there is a thousand strong group of anarchists ready to engage in systematic assassinations of oppressors or a thousand strong group of liberals demanding that police give up their guns, the point is that we are composed of people who know that collective views construct reality and therefore, on the matter of the state, we are defined as people who speak of the constellations of affect, power, relationships, diaspora, identity (which includes class), difference and of course oppression and justice. To delink completely from the chains of oppression we in the left must not use metaphor when discussing what is destroying the world. We acknowledge the people and institutions that are creating oppression. We use narrative composed by and in part of real people and real stories.

        And that is why police do not buy us hamburgers when we get arrested. They buy Dylan Roof hamburgers because people like him utilize grand narratives and devotions to history and society and to metaphor. He is why police are allowed to operate. 

              People assume the police are part of the very fabric of reality. But we don’t accept metaphor or if as of yet this exploitation is still not in proximity to awareness, it will be when decades of misery and suffering can no longer be concealed by the illusion of the American Dream as more become poor and more faces are beaten and bodies are shot by the apparatuses of the state: the police, the Department of Homeland Security, and the military as just a few examples.

               The arrest and execution of Niccola Sacco and Bartolomeo Vanzetti serve as both an example of the oppression from the state and how any contradiction of the relationship whiteness has with the economy and civil society is worthy of its hate-filled response. The state treated those men as though they stole the Death Star plans and were planning on destroying that very castle in the sky. But the crime they were accused of was not quite so profound.

              Sacco and Vanzetti were Italian immigrants and they were anarchists. The state accused them of murdering a factory paymaster and his guard in Braintree, Boston. But during their trial and imprisonment (because of an anarchist-led Defense Committee) and after their execution thousands of mourners all over the world believed they were victims of prejudice. Did they really commit murder or were the only crimes dimensions of their identities (immigrant anarchists)? The evidence that the prosecutors used against Sacco and Vanzeti failed to prove their guilt beyond a reasonable doubt but none the less through retrials they were given a guilty verdict and sentenced to death. Their deaths showed the world the barbarism of American justice. And their deaths do show how the state uses arrest to reify whiteness and xenophobia and the violence of such an action persuades people to not act in pursuit of difference, equity, inclusion and justice for fear of facing a similar end. The police have always been rooted in maintaining the interests of the state and thereby the ideologies of the people who formed its structure. Therefore the police have always been racist because the people who created the state-owned black bodies.

              To expand on the mention of the states effort to persuade through violence, the aforementioned trial utilized a process known as culture jamming with the violent acts of incarceration and capital punishment so as to disrupt and subvert media culture and civil society through its ceaseless metaphor of power: a white man in control of all other bodies. Former president of Harvard Abbott Lawrence Lowell sat on an Advisory Committee that emerged in the wake of calls for clemency for Sacco and Vanzetti instead of opting out of participation because of his notorious racism and classism that affected Harvard students. He argued in the committee that the judge was too lenient. The ethos of this white committee changed the opinion of major players in control of the media and public opinion. The legal system is not designed to deny this lack of sound judgment. It is fueled by it and the legal system allowed a white male to reify that its body has the power to control and move other bodies into weak and defenseless positions (shackles and restraints and being made to sit on an electric chair) through its power. Civil society hears words and talk of due process and legality but those presentations conceal code and symbol for white supremacy that is ceaselessly a threat and is little different than a type of branch shaking that a chimpanzee might do to express dominance.

              But the state’s hatred of contradiction is a response to its fear. This fear emerges because the state knows that people who contradict are powerful. And so the state’s control of bodies through incarceration and the jail cell itself are a potential meeting ground for all leftists (both physically and in conversation) or rather a consequence of action that all leftists have in common. While one consequence of action or contradiction might be imprisonment, there is always a consequence of power in contradiction. All who are part of the we who are arrested for political reasons can say that the state hates them and that they have power without lying. 

 

              When dogs were let loose on the participants of the Birmingham campaign provided by the Southern Christian Leadership Conference the police opposed non-violent action. The bodies of the protesters were semiotically, psychologically, socially, and politically dangerous and were treated in the way enemy combatants are treated during war. When Stephen Clark moved his body he did not do so against the racist structures of the state. He moved his body to maneuver a cell phone. Immigration Customs Enforcement trick Mexican immigrants into opening their doors for them and then take those people from their livelihood if the right papers that prove residence are not provided. An anarchist is arrested simply because they were at an event where someone smashed a window of a corporate business that has forced many local businesses to file Title 11. The Transportation Safety Administration isolates people wearing hijabs and keffiyehs. These cases are different in that protest exists in only a few examples; however, all of these cases demonstrate people who are not engaging in a monologue in multiplicity and represent communities who are not receiving justice. All of the groups that were noted as recipients of oppression by the state felt support from the organizers working within their particular grievance and all groups received support from groups afflicted by other types of oppression except those who associate with persons who fight with violent force against the repressive state. How can such a discontent exist when discrimination and state violence like a mockingbird listening to the soulful songs of protest changes its form to obtain a new strategic position to keep contradiction of injustice in a manageable shape and size. An answer to the question about the goal of activism seems to insinuate that after centuries of multiple types of segregation, surveillance, supremacy, militarization and violence, the state is still the solution.

              But if the Sacco and Vanzetti Defense Committee bonded anarchists, socialists, communists, liberals and Boston Brahmins because the aforementioned pair were discriminated in court, why can’t the actions of anarchists and the rest of the radical far left receive the same bonding for actions made in protest to the unjust reality that exists outside of a courtroom (of course court rooms often do not provide for justice) when the United States of America abuses those groups that the radical left shows up for and then stands at a protest between Lincoln Memorial and the Washington Monument where police guard and seem to say with their silence that “Nothings gonna hurt you baby,” and then jail more bodies of people of color and class groups that are not part of the hegemony?

              A legitimate argument for why anarchist extremists do not receive the same bonding as other actors operating with leftist ideologies exists in the darkness and enigmatic nature of anarchists. That goes without question. People, in general, are nervous with black bloc. Guns and violence have been abused by leftists historically. A less explored idea of why anarchist organizations are not bonded with other organizations with leftist ideologies exists in the reality of whiteness. To explicate this proposition, it is important to discuss the BOURGEOISIE” sweatshirt that Jay-Z has worn. By discussion, this does not mean that a communist engaging in anarchist praxis gets to criticize Jay-Z’s materialism without thinking of the person wearing the sweatshirt as one that CANNOT ever be told to abandon materiality because material wealth in the form of vehicles, guns, and chains semiotically made some black bodies meaningful to white bodies in a racist system ready to shoot you down in stealth if those black bodies did not display their wealth. Further, if the Soviets never took their materialism seriously, why would the flying of a hammer and sickle reify anything other than slave labor given that after the populists were defeated in early Soviet Russia, the state owned the land and the hammers and sickles served that state.

              This argument then becomes one that both endeavors to establish a meeting ground for all leftists (liberals to anarchist extremists) in the oppressive site of jail for praxis ranging from protest to assassination and encourages radicals to pay better attention to cultures that have survived some of the most brutal repressions of the state.

              The start of this conversation could begin with Brandon Orlando Baldwin and Olajuwon Ali Davis, two men with tentative connections to the New Black Panther Party who were indicted in mid-November 2014 on federal gun charges for actions they did not commit against the state. At Standing Rock, Red Fawn stood accused of firing a gun. Fifty-nine defendants face charges related to the DisruptJ20 protest and vandalism. The first difference between these instances of the state addressing imagined or real contradiction is that the Standing Rock situation most certainly is community defense whereas the former example and the latter example involve radical groups (with formal and loose structures respectively) and supposed violent action. The second difference is the whiteness of the J20 example compared to the other examples. Dane Powell, who was arrested, sentenced and released in response to his J20 involvement, was white like most of the other protestors and he did not have to face the normative courtroom bias that the people involved in the other two examples did. In all three examples arrests were made but with different social semiotics in operation.  Brandon Orlando Baldwin and Olajuwon Ali Davis were sentenced to seven years in prison simply because flimsy evidence situated their gun purchases to a terrorist attack. Red Fawn was sentenced to no more than seven years because she fired a gun at Standing Rock to warn the state to not infringe on indigenous rights. Therefore, for the meeting ground of jail to be successful for organizing, it needs to be understood that the conversation is not about arguing for specific realities post the fall of the United States of America, it is about understanding difference in circumstance and uniting in unity against the state which has criminalized that difference.

 

               What has been articulated thus far is that liberals need to pay more attention to how radical praxis transforms the social mechanism, white anarchists and other white people in the far left need to listen more to other cultures, and of course anarchists in general need to ensure that they are operating with sensitivity not impatience in their pursuit of a non-oppressive community. To make clear, division and pointless intransigence that interferes with left organizing power does not pursue space for all non-oppressive minds, ensure that toxic bodies are not able to disturb organizing spaces and care for comrades—  it pursues only the ends it believes emancipation will emerge in and the means or praxis used to establish those ends.

 

To overcome our devotion to stating that one form of praxis is better than another it is best to stop analyzing the means and address if the actions were performed with thoughtfulness and are in pursuit of ending oppression.

                The abolitionist John Brown who in 1859 launched an assault on the United States Federal Arsenal at Harpers Ferry so as to destabilize the power of the slave system in the South, sought support from Frederick Douglas and Harriet Tubman. The latter approved and would have helped during the assault if illness did not prevent her. John Brown’s action shocked many of the more moderate abolitionists but Henry David Thoreau wrote the essay “A Plea for Captain John Brown” to inform his audience that John Brown fought with conviction against state-sponsored injustice. In the twentieth century, the Black Panther Party and the Black Liberation Army killed police officers as a form of expropriative violence. In modern times, the property destruction during the J20 protest burdened businesses that engage in the practice of wage slavery like Starbucks and a limousine set ablaze demonstrated contradiction against gentrifying, disconnected economic elites.

              These actions are just as important as civil disobediance. Jan Thompson, a longtime community activist, who organizes with CIVIC and has received civil disobedience training and one accompanying experience with an actual arrest related to a protest in response to underground nuclear testing in Nevada, used to believe the opposite, that anarchist or extreme leftist praxis would hurt a movement toward social change but after the impact of more aggressive praxis and contradiction from groups like the Black Panther Party she realized that “without those radicals, change would not have occurred as nearly as fast as it did.”

           Thompson supported her view of the importance of different types of praxis by referencing a protest she attended with CAFe. She said that after CAFe protested at the customs and border patrol with other organizing groups, “They got some bad rep.” But “It did not damage the operation of the organization.”

              CAFe’s action at the Customs and Border Patrol Station in Las Cruces utilized non-violent praxis in the form of strategic civil disobedience. On a spectrum of leftist praxis where political assassination exists on one end of the spectrum and writing a letter to one’s congressperson exists on the other end, such an action would exist in the middle. This spectrum, of course, is defined by public approval. Civil disobedience is a socially acceptable form of contradicting the state and as Jan Thompson argues, “ It creates a good photojournalism opportunity. Any court hearings allow for further media presence.” It is a middling form of praxis because it directly opposes systemic problems and the institutions that enable them and evokes physical, observable response from the state but in more recent times national police response has either been the allowance of such action or slap-on-the-wrist legal ramifications. The state itself has been trained to de-escalate such contradiction. But it has not always existed in a center space on the spectrum.

               The Greensboro Four and their tactical innovation known as the sit-in planted the seeds that enabled the praxis utilized in freedom rides, Freedom Summer, Selma to Montgomery and Birmingham campaigns to become successful. But there were plenty of United States citizens who said to their friends when discussing the news about the first sit-in that happened in Greensboro, “I don’t know, seems like they are being pretty reckless. They might hurt the movement by being so reckless.” It is the case that both actions and organizers can damage a movement but movements are ceaseless black swans. They are contingent upon exigence, material factors and power. But the desire towards contradiction of oppression always rallies because of its overdetermined nature in people’s struggle to become that which they long to become and live free from psychological slavery.

              And all leftists who engage in thoughtful, nuanced praxis from political prisoner letter writing to assassinations are in pursuit of a liberated world. But we must let our pain, failure, mistakes and trauma remind us that othering leftism makes all the stories we have heard about how the state abused us ineffectual. And if it turns out that certain praxis does not deliver what we want it to and there are politics operating that makes us become something when we wanted to be something else, then we in the left need to become more talkative on the matter of our common goals and sympathetic where we think ideology is weak. We need to acknowledge that anarchist and liberal praxis or Black Panther expropriative violence and a sit-in are different tools in pursuit of liberation. But the way we are interpolated or become to know liberation is how we become lotus eaters in a hero’s quest because how can the general consensus in the left reside in a space where peaceful marching is the most utilized form of contradiction and sit-ins are a worthy danger but smashing the face of oppressor Richar Spenser or burning a police car is not acceptable and yet giving a cola to a cop by a Kardashian is also unacceptable?

              Has violence been fetishized to the point that non-violence with an angry face is the only acceptable brand of opposition to oppression? Might the left be stuck in a paradigm of contradiction known as civil disobedience and might the state know this? Are we so alienated from reality that we see the United States in its present state as something that a contemporary Selma to Montgomery can defeat? If so, the truth is that there has not been a large enough struggle for the fear of defeat to even burden the state. Other forms of non-violent resistance like the sanctuary campus movement might be a ghost of a once effectual strategy in the past or a paper tiger. Thinking of the failure of many of these movements to stop oppression in combination with the reality that black people are getting shot for simply existing, and it becomes clear that many liberals are alienated from reality. 

              Of course, non-violence can be a means of escaping pure defeat but on the border, for example, why has the role of the smuggler or coyote escaped recognition as a tool that could be praxially similar to the underground railroad? Another point to remember is that the state was behind (too slow to handle or suppress) the praxis used in Selma and Montgomery. The state had only the police as a fig leaf to conceal its vulnerabilities to the people. Now, the state has militarized the police and has hyper-surveillance and the Department of Homeland Security to go beyond sirens and COINTELPRO. 

 

Becoming sympathetic then means that we build fellow leftists up more; and this build-up needs to happen no matter the minutia of end goals. We write letters to imprisoned anarchists. We provide security to war protestors. And we clarify what our goals are. 

                 At the March for Our Lives protest in Boston far-left protestors (including socialists, communists and anarchists) showed up for their more moderate leftist comrades. They did not show up because they believe that conversation and response to school gun violence exhaust gun politics. They showed up to protect the bodies of peaceful leftist protestors and to harm the far-right if they inflicted violence upon leftist bodies.

              Alex Golonka showed up for the moderate left to offer himself as security despite his belief that moderate leftists are misguided to organize and generate power for a movement that makes it harder for leftists to access guns when the police are equipped with weapons that crack like a whip into the black community every time a black body is shot for some ridiculous reason. Alex called out the hypocrisy of the police who escorted the counter-protesting fascists all through the march by noting that the commissioner made a video with Boston’s Mayor Marty Walsh supporting the event. “The fascists worship the police. The far-right wants to work with the police and they know that the left does not want to work with the police,” Alex said.

              And historically, leftist organizing bodies from liberal to progressive to socialist and anarchist are opposed to working with police and even movements with non-violent politics because those movements often encourage or request police security. But at the rally, many liberals told their radical leftist sisters and brothers who resided with more extreme politics that they were causing more harm than good. They were asked and even told not to engage in violence by an organization called Veterans for Peace. Now, Veterans for Peace members did on occasion note that they understood why the far-left corraled and challenged the far-right: Veterans for Peace were distrustful of the messages of the far-right and the Resist Marxism movement. But not enough liberals cared for the far-left like the Veterans for Peace member who offered the mostly bandana covered radicals in the Lone Wolf Antifa and other fascist opposers water and food. A simple moment involving the offer of water from a liberal to the far-left honors power and the eco-system of leftist organizing. 

              When communities are hit hard by police violence, white supremacy, wage oppression and other forms of repression the far-left stands on the front line to oppose harm that regularly impacts more moderate leftists. More moderate leftists show strength by supporting laws and structures that protect the vulnerable in their community (these bills do not include those that increase police power) and demanding representatives to honor their will in Washington or in the state house. They also show strength by getting arrested for peaceful protest just as the far-left does for violent action against oppressors that did not back down to moderate contradiction. Moderate leftists and radical leftists need each other. But moderate leftists need to know that platforms to end oppression provided by politicians are not ceaselessly better than community options. And just as the far-left needs to strive to become less reckless, moderate leftists need to become less trusting of authority and therefore less naive.

              It is true that there are many anarchists that are arrogantly certain about the meaning of things despite their simultaneous belief that the people should experience the satisfaction of a world community that has decentralized authority and made impact direct. And it is also true that there are a great number of liberals who are afraid of working on issues with experimentation with praxis that might damage separatist and essentialist identity politics, which does not unify positions and does not pose a threat to established powers. Further, while anarchists need to remember that the war against the state will not be exhausted through violence and destruction and real, functional plans will be needed to secure a future that is peaceful and non-oppressive, more moderate leftists (liberals) will need to understand that civil disobedience, while important, and certainly a move made with hope of contradicting the state, will not destroy white supremacy in the United States of America. It did not destroy supremacy in South Africa and Nelson Mandela realized that violence against the state was necessary.

              To defeat the apartheid state that is the United States of America, reckless violence is the enemy but so is the idea of peace. There is no peace for Red Fawn, no peace for J20 protestors, Stephon Clark and countless others. By making the decision to put your body on the line and face state retaliation from the police so as to defend a community means that you know what you stand for but there is a certain bad hope that is often a dimension of what we want to happen in relation to the actuality of the action. Getting arrested for performing a sit-in inside a politician’s office or assassinating a politician can result in jail time and jail or prison and punishment is the meeting ground for all leftists who contradict the supremacist state of the United States of America but if there is no greater pain spent ensuring that the state truly weakens because of a blow than it is time to clarify what the end goal is: The common end goal is an end to oppression in all of its forms.

              This is why there can be no anarchist lone gunman targeting political targets and this is why liberals need to improve the image they present of leftism. The latter group is stymied by a ceaseless belief in peace or the allowance of identity politics to alienate difference articulated within state violence as a type of oppression combating (FBI agents wearing hijabs out in the field). The former group often makes itself appear unstable and unable to comprehend its potential for futility.

              But again, the far-left needs liberals. The 1917 Revolution in Russia happened not because of the Bolsheviks but mainly because of the Party of the Socialist-Revolutionaries and a precarious relationship between a three-fold division with nationalistic liberals who held sway with the duma, international focused liberals who held sway with the wealthy and college educated, and radical populists and anarchists who held sway with proletariat students and workers and the peasantry. But it was the two liberal divisions that the average Russians were most closely aligned with. The liberal, nationalist Alexander Kernesky was able to be at the head of the provisional government of a post-tsar Russia because the people largely viewed liberalism as an evolution from the tsardom. 

              But liberals need the far-left and they need them before October revolutions emerge to say transformation not evolution is what is required. There will never be complete agreement between the different ideologies but both groups need to accept that the day cannot be seized and held non-oppressively without a very stressful but important symbiotic relationship.  

How The Tragedy Of Populism During The Russian Revolution And Modern Populism Inform A New Paradigm of Populist Leftism

To explicate a new paradigm of populist leftism, a remembrance of a populist platform during the Russian Revolution that lost power (and then gained power only to lose it again) in the months after the October Revolution seems appropriate. Today marks the 100th anniversary of the October Revolution. It’s important to note that liberalism failed in the months that followed the February Revolution and culminated in leftist revolutionaries led by Bolshevik Party leader Vladimir Lenin executing a nearly bloodless coup d’état against Alexander Kerensky’s Provisional Government on Oct. 25, 1917 ( November 7, N.S.); thereby seizing the day for the Petrograd Soviet, which up to that point served as an alternate source of authority or dual power to the Provisional Government formed after Tsar Nicholas II abdicated the throne in March of 1917.

After the February Revolution of 1917, Kerensky joined the newly formed Russian Provisional Government, first as Minister of Justice, then as Minister of War and after July 1917 as the government’s second Minister-Chairman. He served as leader of the Trudovik Party and was a leader of the Socialist Revolutionary Party (PSR). Kerensky along with other leading members of PSR (Pavel Pereverzev and Victor Chernov) who held positions of power within the Provisional Government didn’t believe that that Petrograd Soviet should assume power at a time when contradiction did not function as the status quo.

220px-Karenskiy_AF_1917

But the masses in Russia were becoming disillusioned with the meager responses that the Provisional Government made to the most immediate of social and economic problems. The factories still functioned as sites of oppression, the military and economy were exhausted from a grueling engagement with the Central Powers and the peasantry was still enslaved through the landed proprietorship of private estates. And the July Days (July 16-17) demonstrated just how revolutionary the masses were in Petrograd and how reactionary the Provisional Government was (they ordered an armed attack against the demonstrators, which killed hundreds). Given these circumstances, it is clear why the coup d’état succeeded with very little bloodshed because it became clear to nearly all actors in this particular political stage that the Petrograd Soviet needed to establish power beyond that of the Provisional Government to ensure that mass mobilization in February was actually meaningful. Several moderate socialists within the Provisional Government even proposed programs of reform to Kerensky the evening before the coup but it was too late. The Petrograd Soviet ensured that a socialist government emerged in Russia.

According to Marxist theory, a liberal government is most productive after an aristocracy fails and yet socialism emerged as the most competent remedy to the unrest of the masses. The Bolsheviks responded the appropriate and necessary way to the ineffective and potentially authoritarian Provisional Government under the leadership of Kerensky and his ilk. (The Bolsheviks will not be commended beyond the importance of their coup because they had authoritarian goals and established an authoritarian state.) But the PSR to which he held a position of power must not be conflated with Kerensky. At least three distinct political groupings existed within the PSR by end of summer 1917 and Kerensky was of the nationalist proclivity. Kerensky supported the strain of a war with the Central Powers during system change and his organization along with the Menshevik Social-Democrats (Menshevik SDs) became known as “defensists.” Chernov, who was an important theorist during the party’s formative years, desired an end to the war and proposed peace through cooperation with socialist parties in both military blocs. But there existed a younger crowd within the PSR that did not just pay homage to the origin of the party in the Narodnik movement with ideology (the noted movement perceived the village commune as the embryo of socialism and they organized people and informed them of the darkness of feudalism and fought for an end of capitalism because it served no purpose in an agrarian country. They also sought to resolve these very social conflicts through the mobilization of the peasantry). This third group became known as the Party of the Left Socialist Revolutionaries (PLSR) after they split from the PSR. And while they faltered shortly after they gained more power than the Bolsheviks who failed with the peasantry in the summer after the October Revolution and ultimately helped establish the Bolsheviks as a party capable of authoritarian rule like Kerensky, soviet power without the contribution of the PSR (and the PLSR) very well might have waned quickly.

When the PSLR protected, provided and organized for the peasants there was some semblance of a non-oppressive socialism in Russia. And for that reason, the Narodnik movement and its effects on the early platform of the PSR and the platform of PLSR will be explored and promoted as a framework of populist leftism that provided semblance to participatory democracy like that of the EZLN and held power like that of the United Socialist Party of Venezuela in the early years of Hugo Chavez’s rule in Venezuela. This will demonstrate that the PLSR had both the spirit and the material power to further a non-oppressive state but the tragedy exists in that their belief in the people faltered because they started to articulate the peasant proletariat as an object and they became distracted with a desire for an international spread of socialism. After this, the Rojava Revolution will be introduced as a contemporary example of this material and spiritual power that provides both direct democracy and intersectionality. This exploration will culminate in the articulation of a new populist left paradigm.

Narodnism arose after the emancipation of the serfs in 1861 under Tsar Alexander II, Russia’s most liberal Tsar, who signaled the end of feudalism in Russia. But because Alexander’s rule, like the rule of his Romanov forbearers, was veiled in the ideology of divine right he held power over war and peace, crime and punishment, the army, ministerial appointments and all other aspects of the state. The peasants overwhelmingly idolized Alexander II as someone who supported their struggles and they were indeed influenced by the ideology of divine appointment and engaged in a particular kind of alienation from reality where human creations are misconceived as objects: in this case a result of cosmic law. The Tsardom of Russia knew that it bled just like everyone and so when the Narodniks started to encourage revolutionary sympathy from the peasantry in 1874, they—along with many peasants—were imprisoned and executed. In June 1879 in the forests near Lipetsk, the Narodniks responded to this oppression with the creation of a terrorist group called the People’s Will and reached a verdict that regicide was the necessary action to establish reform for social and economic justice. They believed in a theory known as direct struggle in which continuous, uninterrupted violent contradiction of the state would break the government’s back and lift the revolutionary spirit of the people.

On Sunday, March 13, 1881, People’s Will succeeded with the assassination of Alexander II. The back of the government did not break and in fact, the back of People’s Will was broken through execution and imprisonment. State repression increased and all of the internal reforms of the succeeding tsar, Alexander III, aimed to reverse the liberalization that had occurred during his father’s reign. He believed that the triad of “Orthodoxy, Autocracy and Nationality” (Official Nationality that was anti-Semitic) would end contradiction. But he did not understand that since the triad served as the statewide political ideology of his grandfather, Nicholas I, the ideology technology that spread to managers through the education apparatus and then to students who used the rhetoric in factories in a previous cycle of economic reproduction, little persuasive power existed and in the late 19th century a conservative Russia was a Russia that reified what prevented its transition to modernity.

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But with a struggle against the state comes the burden that repression will crash down when it feels heavy enough contradiction. Revolutionaries all over the West were none the less encouraged by the efforts of People’s Will. Johan Most, a writer for the German periodical Freiheit, wrote, “One of the most abominable tyrants of Europe… is no more…” Most continued by noting that the news of his death “plunged into princely palaces around the world… like a thunderbolt… Truly it may happen again here [in Germany].”

On the turn of the 20th century, with Russia under the helm of Tsar Nicholas II, increasing numbers of former members of People’s Will were released from prison and exile (Mark Natanson, an important influence in the PLSR split from the PSR, is one such example) and it followed that veteran revolutionaries like Chernov who founded the Party of Socialist-Revolutionaries in 1897 (different from the Socialist Revolutionary Party or PSR) called the “Southern Party” and Andrei Argunov of People’s Will who founded Union of Socialist-Revolutionaries or “Northern Union” merged their organizations to form a unified Party of Socialist-Revolutionaries (PSR) in the course of 1901 which revived many of the goals and methods of the former Narodnik movement, including peasant revolution and terror. Prior to 1917, the PSR was the most powerful and influential political organization organizing in opposition to the state.

To indicate how the PSR remained powerful and furthered their power in the 20th century, agrarian, peasant Russia in the first year of the century some eighty miles from Moscow, “people [still] lived in wooden huts thatched with straw…. The stoves were great erections of clay, upon which some of the family slept… [Though] the general sleeping place was the floor, on straw… For a long time there was only one cloth coat in the village: it was borrowed by friends for special occasions… Meat was a rarity. The rye-bread was supplemented by barley soup and barley porridge.” It is not surprising then that starting in 1902, peasants through the influence of the PSR going to the people, not education, but the encouragement of the people to organize for revolutionary activity, peasants began protesting in southern and central Russia. And in 1904, through the aid of a few liberal zemstvo organizations (systems of elected councils established in tsarist Russia to administer local affairs after the abolition of serfdom), there came a call for the equal status of the peasantry, civil freedoms and a representative legislative body. Peasant contradiction with the support of liberalism became powerful and in 1905 enough power was consolidated that the PSR was able to broaden their appeal in order to attract the rapidly growing urban workforce to their traditionally peasant-oriented program. Hundreds of thousands of workers in industrial centers around the empire went on strike. Terrorist action re-emerged, which resulted in the assassination of several imperial figures like Grand Duke Sergei Alexandrovich in February. Direct Struggle returned as a force to shake the tsarist regime and in the same month of the assassination of the Grand Duke, the tsar agreed to consider proposals for a State Duma to participate in government and law-making. By October the strike movement culminated in a general strike that shut down most economic activity in St. Petersburg. The tsar agreed to a more expansive set of reforms and the creation of a representative legislative State Duma (when he signed a document called the October Manifesto) after his calls for military repression were ignored by soldiers and sailors who too wanted reform.

The Duma period, which spanned from 1906-1914 enabled both the far left PSR and the Russian Social Democratic Labour Party (RSDLP), which ultimately split into the minority Mensheviks and Lenin’s majority, Bolsheviks, governmental participation that appeared respectful of the idea of democracy for only the first two of the four Dumas (the PSR only participated in the second Duma). But this initial respect was dissolved along with the potential for the radical left to influence the Duma after the PSR and the Bolsheviks proved uncontrollable and unwavering on reform demands during the second Duma. In the final two Dumas, the state made oppressive moves that reduced the representation of peasants and national minorities and insured that the gentry chose half the electors. But in the second Duma, the far left competed with the Kadets (liberals of the Constitutional Democratic Party) who believed that while reform was needed it could not be done through violence and the newly created party of the Octobrists who believed the concessions were enough. Further, while the power of the soviets grew, direct struggle beyond encouraging revolutionary agitation in the peasantry and workers in the factories proved controllable by the state in the first full year of the State Duma in 1906 into 1907. Public attitudes against terrorism shifted to the center, which enabled the far right Union of the Russian People to form a reactionary and nationalist platform. The police also tolerated racist gangs known as the Black Hundreds. And while Imperial Russia experienced a series of changes to the agricultural sector from policy instituted during the tenure of Pyotr Stolypin because of recommendations from a committee known as the “Needs of Agricultural Industry Special Conference”— which was held in Russia between 1901–1903 and argued for unconditional right of individual landownership— given the economic strain and recovery from war with Japan and what that meant for an agrarian country attempting to compete internationally with other countries, the empire was much less industrially developed and modernized than other states right before the start of World War I. The poorest peasants were in desperate conditions – landlessness and destitution plagued the country; despite the flourishing Silver Age of Russian Imperial Culture and the musings of Anton Chekov.

In 1905 the PSR drafted a political manifesto, outlining around seven socio-political objectives and seven economic and agricultural objectives. The socio-political objectives include:

  • The establishment of a democratic republic with broad autonomy for oblasts and communes, both urban and rural.
  • Increased acceptance of federal principles in relations between various nationalities, granting them the unconditional right to self-determination.
  • Direct, secret, equal and universal right to vote for every citizen above 20 years of age regardless of sex, religion or national origin.
  • Proportional representation; direct popular legislation (referenda and initiatives); election, removability at all times and accountability of all officials.
  • Complete freedom of conscience, speech, press, meetings, strikes and unions… complete and general civil equality inviolability of the individual and home… complete separation of the church from the state and a declaration that religion is a private affair for every individual.
  • The introduction of a compulsory, general public education at government expense; equality of languages.
  • Abolition of permanent armies and their replacement by a people’s militia.

The economic and agricultural policies include:

  • A reduction of the working time in order to relieve surplus labor.
  • Establishment of a legal maximum of working time based on norms determined by health conditions (an eight-hour working norm for most branches of industry as soon as possible, and lower norms for work which is dangerous or harmful to health).
  • Establishment of a minimum wage in agreement between administration and labor unions.
  • Complete government insurance (for accident, unemployment, sickness, old age and so on), administered by the insured at the expense of the state and employers.
  • Legislative protection of labor in all branches of industry and trade, in accordance with the health conditions supervised by factory inspection commissions elected by workers (normal working conditions, hygienic conditions of buildings; prohibition of work for youngsters below sixteen years of age, limitation of work for youngsters, prohibition of female and child labor in some branches of industry and during specified periods, adequate and uninterrupted Sunday rest and so forth).
  • Professional organization of workers and their increased participation in determining internal rules in industrial enterprises.
  • Socialization of all privately owned lands; that is, their transfer from private property of individual owners to public domain and administration by democratically organized communes and territorial associations of communes on the basis of equalized utilization.

The state provided none of the socio-political reforms in total. The same went for the economic and agricultural reforms. The Dumas did provide some important legislation for public education, labor safety, social insurance, and more liberal based economic and fiscal policies. But the inklings of democracy was not satisfactory and with brief gains squashed by economic woes intensified by state investment in the war against the Central Powers, the people wanted more and they did not want their interests to lose to the war effort. (The PSR divide between opposition to the war or nationalistic support of the war functioned as the linchpin in the emergence of the PLSR from the whole after the February Revolution in 1917.) There is an interesting phenomenon of emigration (in avoidance of forced exile and arrest) from leaders of the PSR from 1914 to just before the February Revolution 1917 and this is important because whether they supported the war effort or not they supplied the ideology and programs and organizational center that PSR leaders in Russia used to shape the course of the revolution: arrests of leaders did result in considerably slowing down revolutionary activity in Russia. The Dumas were at best seen as liberal policies of gradual reform and at worst, condescending paper tigers, and very soon after the beginning of the war the left-leaning PSR activists of primarily working origin begin to transform again the public attitude against violent contradiction. Workers and students became increasingly more deprived as the war machine developed and direct struggle became a more accepted solution: and a more achievable solution because the state itself appeared very weak. At first came tame actions like rebuilding underground cells, creating conspiratorial party conferences, printing and distributing anti-war leaflets, but then came the organization of strikes (particularly in workshops and factories that produced ammunition) and mass meetings, open opposition to the government-sponsored election of workers’ groups in the War-Industries committee, and then came actions like distributing PSR literature to Russian prisoners of war, the encouragement of desertion from the Russian military officers and soldiers who were PSR and military personnel who were not, terrorist acts against bureaucrats and expropriation of large industrial concerns and banks. The party’s real platform could not be completed until the end of the war. Right-leaning PSR activity advanced by leaders like Kerensky was in general supportive of the war effort and believed that effort needed to be focused on the revolutionary overthrow of tsarism, which he believed was made vulnerable with the economic drain of the war machine. But by November 1915 at the Socialist Revolutionary Petrograd Committee (SRPC), which fulfilled central committee functions, the PSRs opted to adhere to the anti-war agreement which Natanson signed at the September Zimmerwald Conference: the left-leaning PSRs had their say to Kerensky’s chagrin because he created the SRPC.

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Unlike the Bolsheviks who adhered to the doctrine of democratic centralism, a method of leadership in which political decisions reached by the party (through its democratically elected bodies) are binding upon all members of the party, the SRs with at least three distinct political groupings were normally very disorganized and in regular disagreement. But in December the SRPC issued a proclamation vetted and approved both abroad and within the state that factional differences needed to take a back seat so that difference in complete unity could flourish. They even called for combined socialism with the Bolsheviks and the Menshevik SDs. Overcoming interparty socialist ideological difference was ironically one of the PSRs historical strengths and to aid the new socialist bloc in perfecting anti-war propaganda, promoting class warfare and preparing peasants and factory workers for the “revolutionary overthrow,” the PSR suggested that socialists create ongoing joint committees to enhance cooperation. They also suggested joint organs for provincial towns; outside of Moscow these organs already existed and cooperation between socialist and anarchist groups reigned: the provinces were the originators of this idea but their impact received a boost from the PSRs. By spring and summer of 1916 with the aid of the new socialist bloc, the SRPC helped establish and further a network of anti-imperialist revolutionary groups and sympathizers but the Okhrana (The Department for Protecting the Public Security and Order created to protect the Russian autocracy after the assassination of Tsar Alexander II) found the tone of the propaganda in those seasons threatening and they effectively destroyed the SRPC (the same happened to the Petrograd Bolsheviks).

But large PSR organizations existed in the emigration and in Petrograd and in Moscow. To discuss the organizational communication style that the PSR practiced during the reign of the SRPC proves interesting in that it demonstrates intraparty strain but interparty diffusion skills. They were the architects of an important revolutionary bio-network but the SRPC did not practice empathetic care on the internationalist decision in opposition to Kerensky and because he felt upstaged he did not revive the organization that he created. This lesson is relevant to organizations in general but of utmost importance to organizers and revolutionaries exchanging ideas and vying to further different platforms. Empathetic care can exist in the acknowledgment of the importance of the democratically avoided idea that an organization member extends and it can be remedied through organizational retreats (of course the latter remedy is untenable during revolutionary times). In modern times nonpartisan but non-neutral networks like United We Dream and many organizations that utilize Antifa action have both strong inter-organizational relations and strong intra-organizational relations because of the very fact that group ends are based on social justice. This is why the PSRs were successful in facilitating the creation of joint committees and creating organs because their historical devotion to the peasants is innately empathetic in its appeal to a neutral space of the people, which fulfills a vision of both Kropotkin and Marx (though the SRs were often devotees to Herzen rather than the two noted scholars). The appeal to the “people” is persuasive in ways that appealing to system and structural changes is not.

The PSRs did maintain enough intraparty agreement during the second half of 1916 to begin to recover and show resolve against Okhrana state violence. Cities across the country such as Kharkov, Smolensk, Ekaterinoslov, Nikolaev, Krasnoyarsk and Baku experienced an intensification of agitation and the bonds of imperial society began to snap due to social and economic pressures but the PSR needed to reestablish power after the SRPC, district committees and other initiative groups were swept away in Petrograd. Nikolai Sviatitskii, a left-centrist, and Petr Alexandrovich, an internationalist, were some of the few leaders who were able to develop a new agenda for the PSR in Petrograd but the former demonstrated his right leanings by opposing slogans for a new committee that seemed oppositional to patriotism (“Defeat of one’s own government” is one example) and Alexandrovitch believed in a committee composed mainly workers and Sviatitskii believed that intelligentsia would be more influential and more organized in agitating the public than workers would. He argued that workers’ cells in the past often required extensive organizational and ideological guidance and he also noted the impressive number of provocateurs in worker cells and so Alexandrovich was persuaded. But the intelligentsia proved unhelpful in the construction of a Petrograd Committee: most considered the final push to collapsing the imperial regime too soon. Alexandrovich then created an unofficial committee of workers who fulfilled some of the functions of a city committee. The tension between left and right-leaning members of the PSR increased.

Contradiction did increase in the last months of the year in the form of economic strikes. And economic and political strikes merged into a single phenomenon in January and February 1917 when strikes reached a sustained high level. But spies, state violence and moderate and centrist preoccupation (which included right-leaning PSRs) with the reopening of the fourth Duma on February 14 stood in the way of the overall PSR movement. Right or left, the PSRs all wanted revolution but the right wanted to create a government that could better defend the country and the left wanted to encourage the international spread of socialism, which they believed would be incompatible with war. The left, however, was forced to maintain intraparty agreement because the State Duma provided access to important liberals who were sympathetic to a coup and therefore the Duma served as a point of materializing system change by means of persuading members of the parliament to agree to it. The War Industry Committees workers’ groups were agitated because of government oppression and this enabled defensist PSR leaders to call for strikes on the opening of the Duma. Interestingly, Bolsheviks unsuccessfully encouraged workers to strike on February 10 and then on February 13 but the PSRs were successful in garnering strike turnout. They successfully managed the exigence of the Duma opening. But the Left Mensheviks managed to influence a gradualist but not powerless outcome of the February 14 unrest in their favor, a radical bourgeois one, where 80,000 workers went on strike but were dispersed in a way that achieved neither the left-leaning direct struggle nor the right-leaning desire of Duma interaction. The people were made even more restless. But this provided evidence of how quickly bodies in protest could be formed.

The economy began to rapidly decline after the February 14 action and it became clear to the soviets that system change was now an inevitability. The question was, of course, what system exactly. Revolutionary leaders and activists prepared for the upcoming 23 February International Women’s Day. This was a traditional day of socialist activity but the celebration ran together into a direct struggle that could not be stopped. It was severely predicated by the munitions factory Putilov Works that locked the gates to thirty thousand workers like it did the year before in opposition to strikers. But the energy and numbers behind contradiction were different this year. Large columns of workers all across Petrograd formed and neither the police nor the Cossacks could stop them. The strike did not achieve a general effect but the Cossacks became antipathetic to opposing the contradiction meaning the empire was left to the police. February 24 was similar except with a larger turnout and it demonstrated the power of the Mezhraionka, who were members of a small independent faction of the RSDLP (they existed in an intermediate ideological position between the rival Menshevik and Bolshevik wings of the divided RSDLP and they wanted union between the divided powers) who utilized a seized printing plant to produce leaflets encouraging the people to engage in revolutionary action not adherence to the Duma. The people did as the flyer encouraged. February 25 saw growing apathy in military opposition to disperse the growing crowds, the Bolshevik and Mezhraionka call for a general strike, PSR leadership of strikes and the anarchists’ destruction of government property. On the 26th the PSR acted with the Mezhraionka and their seized printing plant and produced leaflets for the soldiers to not interfere and for the workers to ignore the government and continue the strike. The workers did not need much coaxing but the soldiers initially obeyed orders and fired and killed strikers. But later in the evening, they revolted against their command (likely due to PSR involvement in the military: service in the military was a punishment and in the military PSR soldiers and officers helped establish politically conscious units in all of the Petersburg garrisons).

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That night the All-Socialist Informational Bureau met to discuss the formation of the new government. There was disagreement between the left and right socialists. The Mezhraionka again called upon the soldiers to disobey orders but this time in an armed uprising against the state and they also called out the platform of the right socialists.

In response, the right socialists produced a leaflet calling soviet deputies to serve as representatives of a governmental apparatus at the Tauride Palace that would transform into the Provisional Executive Committee of the Petrograd Soviet. This self-designated Soviet was granted ethos by specifically addressing workers to send deputies to the palace. The left socialists responded with a leaflet calling for soviet deputies to meet at Finland Station. But the rhetoric the left socialists used lacked acknowledgment of the Soviet and the location was moribund to the viable and central positionality of the palace. The left-leaning PSR and other left socialists needed to comply or lose power on the Provisional Executive Committee of the Petrograd Soviet. Whether the people were rooted in left socialism or not— the masses were not and the general and human population required leaders. The soviet deputies granted control of the military to the liberal-oriented Provisional Government.

On the 28th the left tried to defeat the measure that created the Provisional Government but they were encouraged to comply. Union of Socialists Revolutionaries Maximalists M.M. Engelgard (Alexandrovich), a political party expelled from the PSR in 1906 and I. Iurenev from the Mezhraionka urged the soviet deputies to take power into their own hands and obey only the deputies representing the Soviet of Workers’. The military was openly hostile to this idea.

The revolution then became chained to the more influential right-leaning PSRs who enabled the left-leaning PSRs access to the Provisional government and were more popular with the entirety of the Russian population (excluding radical workers and students), which enabled at the very least an exerting power over the other left socialists. Despite how greatly splintered the relations between the less powerful left-leaning PSR and the more powerful right-leaning PSR, the former fell into line with the later. (At this point in time, the Petrograd Bolsheviks were in no position to lead the masses.)

But circumstances noted towards the beginning of this piece like July days made it almost impossible for peaceful intraparty relations between the left-leaning PSR and the right-leaning members; though the left did encourage a reshuffling of the Provisional Government on July 24 (August 6, N.S.) as a consequence of popular agitation and the First All-Russian Congress of Soviets of Workers ‘and Soldiers’ Deputies (June 16 – July 7, 1917) where the left-leaning PSR really made clear their dissatisfaction with the Provisional Government. Unfortunately for the soviets, Kerensky was still at the helm of the Provisional Government and the socio-economic problems that burdened Russia were not being transformed. The PSR functioned as populists by ideology only. Chernov still served as the head of the PSR but his moderate stance between the left-leaning and right-leaning PSR made it clear that the peasantry was not being cared for with the liberal right of the party leading the country; especially since the intelligentsia lost many of their connections to peasant leaders.

The Bolsheviks after the February Revolution lost power and influence but they were not constrained in the ways the left-leaning PSR was and they utilized their influence with the Red Guards, the workers’ militias who were of a left-socialist proclivity, to successfully install a socialist government after the success of the October Revolution. The PSR movement did not disperse after the revolution but an official split occurred between the left-leaning and right-leaning PSR during the Second All-Russian Congress of Soviets; thereby establishing the Left Socialist Revolutionary (PLSR). This congress ratified the revolutionary transfer of state power to the 649 soviets elected through 318 soviet deputies. The Bolsheviks received the majority and the PLSR fared better than the PSR and the Mensheviks. The representatives of these latter two branches walked out. The PLSR and the Bolsheviks became coalition partners.

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The PLSR was no more unified than the historic PSR during 1914-1917. There were radicals like Maria Spiridonova who approved of the October Revolution and there were moderates like Chernov who were quite opposed. But as a whole, the PLSR opposed the power of the executive or the Sovnarkom (Council of People’s Commissars) because while the All-Russian Congress of Soviets existed as the legislative, in periods between its sessions its powers were passed to the VTsIK or All-Russian Central Executive Committee, which was distinctly under Bolshevik control. The PLSR ensured that the Sovnarkom was “responsible” in front of the VTsIK by including representatives of the Extraordinary All-Russia Congress Of Soviets Of Peasants’ Deputies within the out of session legislative. Ordinances of major political import approved through the VTsIK also needed to later be ratified by the All-Russian Congress of Soviets. The radical PLSR was also still deeply concerned with the international issue and they were much more idealistic than the Bolsheviks with the belief that the peasants would only reach true emancipation through Russian workers and workers of the world. There was also an initial split on the Russian Constituent Assembly that functioned as means of stabilizing opposition to the end of the Provincial Government. The PLSR moderates viewed a constituent assembly as something that sustaining the non-oppressive diverse political views that sustained the revolution. The Bolsheviks found the idea of a constitution limiting and viewed it as a device used by class enemies to appropriate as right what may function as oppression. The PLSR ultimately did agree with the more radical Prosh Prosh’ian who opposed the Russian Constituent Assembly and stated that “real life is more intransigent than political dogma. Its logic is more merciless, and saner, than that of any political program.”

Despite ideological differences on how a socialist state should function both the PLSR peasant platform and their engagements with the peasantry made it clear to the Bolsheviks that they needed populism to address the peasant proletariat: proletariat policy would not cut it. Lenin’s December 13th “Decree on Land” (formally approved in the Third All-Russian Congress of Soviets during January 23–31) while a thoughtful socialist program in that it abolished land proprietorship, none the less lacked populist logic and ethos. The PLSR through their active organizing of the farming class produced on February 18 “The “Fundamental Law of Land Socialization.” The law severed land from all but those who actually used it to grow. This law was contradictory to the Marxist doctrine that different classes of the peasantry are at odds with each other; further, it was effectively contradictory because throughout the spring of 1918 a massive egalitarian redistribution of land largely unfought by differing structures of the peasant relation of production was facilitated through the PLSR. Calling into question the reasoning behind Bolshevik persecution of the kulaks (rich peasants) during this period.

The peasantry appreciated the logic of land socialization over Bolshevik nationalization (soviet/state control) but the PLSR started to become disenchanted with the peasantry. This was predicated by Stolypin’s land reforms where economic divisions were visible in the villages but Spiridonova believed that a peasant congress would not be well for “Soviet power.” (The Bolshevization of the PLSR started to develop.)

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By April 1918 this apathy was concomitant to the PLSR submitting to the increase in oppressions by the Bolsheviks on trade union freedoms and ending factory worker councils. Of course the PLSR did have considerably less governmental power and they did oppose the peace conditions offered by Germany and the signage of the Treaty of Brest-Litovsk on 3 March 1918 (formally approved during the Fourth All-Russian Congress of Soviets from March 14–16), which enabled German imperialism through Russia’s renouncement of territorial claims in Finland (which it had already acknowledged), Baltic states (Estonia, Latvia and Lithuania), Belarus, and Ukraine, the relational acquisition of the majority of Russia’s coal economy and occupation of western Russia. The PLSR did ultimately prioritize their internationalist belief over influence in the Sovnarkom by renouncing their delegation in protest of the treaty and walking out of the All-Russian Congress of Soviets. This action exposes the structural weakness of the PLSR who had a populist platform but international devotion.

This is when populism becomes quixotic and ineffectual. An oppressive peace was opposed despite the fact that invasion from the Germany was very possible on February 18-19 given that a German fleet approached the Gulf of Finland and Russia’s capital Petrograd in response to Trotsky’s decision to end negotiations. Beyond the international issue, the more radical left of the PLSR became lost in the same fetishization of national economic control and Spiridonova began to believe that the kulaks were antagonists to the socialization of land (though she thought that removing them would make the peasants powerless). Peasants became objects that lacked the quality of a revolutionary dichotomy. They were viewed as saviors when she noted that “if Soviet Russia is to be saved, it will saved solely by the peasants…”

Despite these contradictory perspectives existing in Moscow, the organizers who interacted with the peasants knew that they were strongly opposed to Bolshevik agrarian policy. The downfall came to the PLSR when they decided to stop the Bolshevik requisitioning squads from forcing peasant solidarity rather than addressing the ideology that encouraged the Bolsheviks to perform outside the guidelines of local Soviets. The overdetermined nature of stopping specific oppressive circumstances rather than persuading in formal government deals with the moral prioritization of the leaders of the PSLR as opposed to the peasants’ the PLSRs depended upon. When populism responds with what is right for the people, rather than what the people want, the people become chained. This is why the response to the Treaty of Brest-Litovsk through the assassination of Wilhelm Graf von Mirbach-Harff (he participated in the Russian-German negotiations in Brest-Litovsk from December 1917 to March 1918 and was appointed German ambassador to Russia in April 1918) in July 1918 following the PLSRs unsuccessful first days of the Fifth All-Russian Congress of Soviets (July 4–10) is a moral move not one rooted in political realism because in the focus of internationalism distinct objects of countries are articulated as the people: And with PLSR logic, these people can only be saved from the less powerful arm of a newly fledged socialist state.

During the first two days of the Fifth All-Russian Congress of Soviets, the PLSR who had only 352 delegates compared to 745 Bolsheviks out of 1132 total raised disagreements on the suppression of rival parties, the death penalty and mainly, the Treaty of Brest-Litovsk. There was very little they could do—except to continue to gain power through the popular support they amassed in the previous months. But instead, they frittered it away through an assassination that pushed Russia to the brink of war and was also militarily unpopular. They were barred from participation in the Congress of Soviets on the very day of the assignation. In retaliation, the PLSR Uprising occurred but it was crushed the next day and resulted in the splintering of the PLSR into the “Party of the Populists-Communists” and “Party of Revolutionary Communism.” The uprising also provided fuel for Red Terror policies (given that the Russian Civil War was ongoing from after the October Revolution to October 1922).

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The PLSR collapse demonstrates a condition that often occurs when populism achieves state power (or subdued state power) after establishing hegemony through the common people: a condition of intervention without a true reality check into where the people actually are and what it is that they want. But before moving on to a modern example of this danger, it is important to note the diverse wheelhouse of praxis and diplomatic skills that the Narodnik movement, PSR and PLSR either provided as originators or helped to popularize. The Narodniks from 1874 went to the people and discussed with them the alienation from reality that might occur when human creations (the position of tsar or the American Dream) are misconceived as objects: in the case of the former, a result of cosmic law; for the latter, a result of what is provided through a constitution and representative democracy. They provided a theory known as direct struggle, which argued that continuous, uninterrupted violent contradiction of the state would break the government’s back and lift the revolutionary spirit of the people. And on Sunday, March 13, 1881, the Narodnik group People’s Will successfully succeeded with the assassination of Tsar Alexander II, which noticeably stirred contradiction efforts both in Russia and in Germany. Imperial oppression after the fact encouraged Narodniks to create underground cells while simultaneously providing a political platform and movement palatable to non-radicals in the form of the PSR. The PSR created conspiratorial party conferences, provided diverse anti-war praxis in the form of anti-war strikes (particularly in workshops and factories that produced ammunition) and mass meetings, open opposition to the government-sponsored election of workers’ groups in the War-Industries committee, the distribution of PSR literature to Russian prisoners of war, the encouragement of desertion from the Russian military those members who were PSR and military personnel who were not, terrorist acts against bureaucrats and expropriation of large industrial concerns and banks. Their call for difference in unity through a combined socialism with the Bolsheviks and the Menshevik SDs enabled organizers to overcome interparty socialist ideological difference and was ironically one of the ideologically contentious PSR’s historical strengths and they promoted joint committees and joint organs for provincial towns. The PLSR was concerned with the psychology of the people and were able to grant the peasantry ownership of their land through the passage of the “Fundamental Law of Land Socialization.” And they were able to put a stop to Bolshevik forays into their own political and social stronghold on a ground level.

When the wheelhouse of praxis and diplomatic skills that the Narodnik movement, PSR and PLSR provided for their communities is considered with the reality that was the Union of Soviet Socialist Republics (USSR) and how populism informed Marxism-Leninism, Trotskyism, the Frankfurt School and cultural Marxism (which provided ideas for post-imperial studies, different types of feminisms, and the inklings of intersectionality), etc., it is clear how populism helped define the early twentieth century. But given that the huge gain of intersectionality has been harnessed on a political level by the left and class can be articulated as an aspect of identity following Joan Williams or as a banner that all oppressed identities can carry to help foster difference in unity to form a hegemony against oppressors and organizations that are not universally accepted by the liberal elite such as operations that utilize Antifa action and those that contradict through destruction how is power beyond protest (which is increasingly ineffectual in a twenty-first century world with advanced police forces and armies, surveillance (wiretappings and recordings and drones)) and strikes going to be consolidated to dismantle the elite in a way that will enable people to become that which they want to become? Certainly not through the Saul Alinsky model as it directly advocates ideological serfdom (and interestingly promotes the cloak and dagger actions that the Bolsheviks used against other parties during the span of Red Terror) of the people to the organizers devotion to picking a target, freezing it, personalizing it, and polarizing it when the target is in fact the state (the United States of America); further, both Barrack Obama and Hillary Clinton used these tactics to take advantage of people in the neoliberal system. Julia Serano notes that “activists who reverse double standards will claim that such maneuvers are necessary in order to subvert some form of societal [oppression],” and the Alinsky model performs this double standard by advancing an adherence to the failed American democratic tradition and attacking structures or representatives of structures rather than the system itself.

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This is a type of alienation from reality that might occur when human creations (the American Dream) are misconceived as objects of the grandiose (per György Lukács’ theory of reification) or abstract terms such as nature, cosmic law, or manifestations of divine will or even some causal collision of the best minds for the task (which a common perspective of the importance of the Founding Fathers). What organizers and the community at large need to do to do to establish more power is realize that the American Dream is false or maybe that it can bleed and die. They need to realize that Donald Trump throwing paper towels at Puerto Ricans is not just a metaphor for foreign policy: it is foreign policy. What this means is that once it is understood that the United States of America is a state of oppression, populism can help navigate the dangerous terrain of the necessary contradiction that can seize the day.  Bernie Sanders must be commended as his grass-roots, progressive-populism reinvigorated discussions of class as an aspect of identity or intersectional class politics and while his economic platform may have been a fantasy given the economic control of the elite, he appealed to society at large, and as Marx wrote, he set the stage for the “enlightenment of the working class” by “attacking every principle of existing society.” (To fail to at least note the emergence of U.S. populism through the People’s Party that was a major left-wing force during 1892-1896 and was highly critical of capitalism and allied itself with the labor movement would undermine the reality that populist leftism has been successful in the U.S.; but given that this party had a considerable devotion to white supremacy it has little relevance to the new populist left paradigm.)

But Marx can only serve to critique contemporary times and Herzen must be championed as a guide because before the chains of slavery can be broken, “the obtuseness of the government and the underdevelopment of the people” must be understood as realities. After all, the American dream is still believed in. For example, Alexander II was killed by People’s Will and yet he was the most liberal of all the tsars. Why is that the case? Another question might answer this: Why does an elk charge a hunter who puts down the gun? Herzen helps answer this question by writing in “Five Years Later” that, “Be assured there is nothing to expect from the government. Without the Achilles heel for reason, engaged in the preservation of old rituals and official uniforms, satisfied with magnificent robes and material power, it will sometimes, under the influence of the current flow of ideas, convulsively extend its hand to progress, and every time will take fright halfway there…” And so furthering Mudde and March, left-wing populism will be argued as a thin-centered ideology that considers society to be ultimately separated into two homogeneous and antagonistic groups, “the oppressed people who are willing to challenge their ideological limitations” versus “the oppressors unwilling to challenge their ideological limitations,” and this ideology argues that politics should be an expression of the non-oppressive general will of the people. And populist leftism (and for the most part left populism) now will be addressed within its failures and successes during the modern era; ultimately this will lead the way to a new paradigm that in many ways is in the developmental stages by the oppressed people in the United States of America (members of the International Workers of the World) and has been provided—albeit in a different socio-economic capacity by the Narodnik movement. This new paradigm will enable us to “be off on our own!” as Herzen argues. This paradigm requires shaking off the chains of ideological serfdom to nourish our political body plural to truly become that which we want to become.

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Because populism is a thin-centered ideology, populism can exist on both the left and the right, but it is never neither. There is no moderation about populism. Populist leftism or rather, a new paradigm for it, maintains the same ethos of anti-elitism, empowerment, inclusiveness and welfarism of populist leftism throughout history but with the understanding that direct democracy is necessary to prevent authoritarian rule. Vanguardism serves its purpose during a revolution but once the day is seized, the sense of the leftist people must rule. (Though the consciousness of the left would be wise to be informed on matters of morality such as loyalty and maintaining party line from the right.) A new paradigm of populist leftism would also be wise to play down Marxist ideological purity and never simply situate itself as the vanguard of the proletariat. Low-income farm workers in the United States and Mexico (and elsewhere) are still relegated to conditions that resemble the oppression of the peasantry in Russia during the Tsardom (and during the USSR) with forced labor, trafficking, withheld wages, threats of violence (including sexual violence) and imprisonment, threats of deportation, and so it is not the case that the working class exhausts the term “oppressed people.”

The PLSR’s concern with the oppressive way the Bolsheviks addressed the peasantry is a historical example as to why Marxism must be downplayed in a new populist left paradigm (because Marxism and Marxist-Leninism fails to grasp the complexity of both the peasant proletariat and the lumpenproletariat) but within the last twenty years, parties such as the Dutch Socialist Party (SP), the Scottish Socialist Party (SSP), and German Left Party (PDS) have all articulated similar themes. It is, of course, important to distinguish between populist leftists and left populism because the former is inadequate for the paradigm that is being championed. While the former does consistently present ceaseless revolution as a strategy for the people to become that which they long to become, the accomplishment is generally reduced by the people pursuing ends desired by charismatic leaders.

Left-populist parties often emerge behind a prominent leader, combine left-wing slogans with amorphous ideology, and often emerge as a response to the failure of the establishment. In Europe, the Lithuanian Labor Party of Lithuania, Direction-Social Democracy of Slovakia, and the Motherland bloc, (which utilized both protest populism and identity populism) all challenged the status quo by their meteoric rises—and all three parties— utilized slogans and cult of personality to exploit audiences without concern for ideological consistency. Cult of personality populism or left-populism in Latin America has capitalized on the decline of oligarchy since the early twentieth century as well as increased enfranchisement, which has encouraged the mobilization of excluded social strata, a clear positive dimension of left-populism. But Latin American left-populism which has responded to the political crisis of the loss of power of the established order and proven successful at addressing the crisis (at least immediately) combines charismatic leadership with de-institutionalization while still maintaining a representative democratic system; thereby creating the atmosphere of a church congregation with authoritarian leadership and passive masses. It is not enough when parties organize around labor (Argentina, Bolivia, Brazil, Chile, and Mexico) and oppose the socioeconomic organization of the oppressors, which utilizes identity politics to veil economic oppression, when the majority of these leaders who appeal to the people lack “real maneuverability against regional and international economic elites,” as March argues. Hugo Chávez extended the slogan of “Axis of Good” against the “Axis of Evil” led by George W. Bush and oil reserves enabled him to do so. Evo Morales had to tone down his rhetoric because of the reality of the balancing act that occurs when the state nationalizes oil and gas and engages in farm and factory nationalization but reels in other sectors so functional groups in the corporatist system more or less demand a degree of private operation to avoid decline in industry and to maintain production.

Hugo Chávez also put himself in the position of nationalizing companies and now in Venezuela, there is a constant struggle against inflation because of this very false control of the economy. Populism does not always end in authoritarianism, which takes the form of a stubborn and insufficient corporatist system but Venezuela’s collapse is not just because of the exhaustion of a few resources but because democratic institutions withered away and the original foundation of democracy the left-populist leadership hailed as the desire of the people has backed these people into a corner of broken, lost hope.

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Countries don’t develop an infrastructure that is a reification of the ballot box when the institutions within the country are unable to affect such immediate change.  The economy became a sort of plaything in Chávez’s Venezuela. Large deficits were run because there were short-run gains but a middle-income country without international reserves is not competitively able to be in debt. The consequence of failure involves bailouts from the “Axis of Evil.”  Venezuela after all was physical exigence of U.S. imperialism that cemented manifest destiny into an ideological structure with the populace of the latter after it was used to force Great Britain to arbitrate its dispute with Venezuela (becoming known as the Olney Corollary) in 1895 and then through executive legitimization during the Venezuela Boundary Dispute with the Roosevelt Corollary in 1904 establishing the United States as an international police power.

Middle-income countries plainly need to be careful. Cuba fought hard to claim middle-income status through an economic system that seized the means of production from neo-imperial parasites and ultimately engaged in the socialization of various sectors and the nationalization of other sectors. The inklings of private markets are visible within Cuba but its history of being exploited and long fought for extrication from imperialism is a modern example that countries don’t develop from the purely abstract or theory alone. Countries develop programs, policies and institutions. The economy of a state is the macro and massive articulation of operations occurring on a micro level. The combined analogies of imperialism to an oppressor and a failing middle-market country blinded by ideology to a weak body meets when the latter makes claims that make the former’s fist start swinging. A contingency plan of socialization might have salvaged the ethos of left-populism in the country but eventually, when the regime is toppled, liberal reform and statewide accepted oppression of the farming classes will resume to the gain of production of sustaining sectors. And radical leftism will be nothing more than a joke.

All of this is to denounce the idealism of the obvious vanguard that is left-populism but also populist leftism if it is not used truly for the people. The corporatism of Chávez is atrocious given the reality of Venezuela’s middle-income status but the PLSR’s decision to assassinate an imperial representative when simply the condition of Russia demanded communal compliance to the imperial power but also self-restraint and understanding that striking from a position of weakness never spontaneously transforms beyond weakness.

What is needed then after these arguments, is not a left-populism like Chávez but populist leftism that is provided direct state power (direct democracy) after vanguards seize the day. And then a system of advisory from the vanguards to the people. This is not a metaphor for people power. Community would exist as a direct branch of government. This also implies that an economic platform of socialization for a competitive country with intervals or need-based corporatism would provide populist leftism the teeth for the masses to sustain themselves psychologically as well as socially and economically.

Left-populist parties such as Syriza in Greece and Podemos in Spain has given a new impulse to the debate on populist leftism in Europe. These parties are maintained by similar sloganeering common to Latin American left-populism but with considerably less power. These parties—and as a whole all of left-populism—are plainly less exclusionary than right-populist parties like Fidesz in Hungary and the National Front in France but there is still exclusion and condemnation. And while the denial of political legitimacy is a legitimate move against clearly or implicitly oppressive parties, determining and delegitimizing classist and xenophobic parties presents an illiberalism that is not consistent with the common leftist paradigm. This means that in the case of the United States, the Republican Party’s Tea Party movement (because of racism) should be delegitimized but the Republican Party should not as a whole be demeaned.

This is, of course, an example of how populist leftism would operate within the established order; rather, if someone like Bernie Sanders seized the presidency and his populism was not a ruse like Donald Trump’s right-populism was in fact a ruse (or rather the neo-liberal structures were too powerful for populism to emerge and unshackle the white working class in exchange for a reinvigorated shackling of non-normate bodies and mind).

But what is needed is a grassroots political party to emerge outside of the established governmental system that utilizes populist leftism and invites and speaks to all crossroads that are not blatantly or implicitly oppressive to mobilization. This political party would unite crossroads of intersectional class-based groups, liberal organizations, dark intersections (anarchist and radical groups) and would attempt to reach the right through class-based discussions. This organization would encourage voting (and would present for office its own candidates), protest, addressing and meeting with politicians and social leaders (civil disobedience will still be part of the repertoire), and it would not discourage underground terrorist organs with active and sleeper cells, hacking, the manipulation of lawmakers by any means necessary and of course democratic (no “lone wolves”) and systematic assassinations.

Influenced by both the YPJ and YPG and the Rojava Revolution this political party – this populist leftist political party, believes that an intersectional democratic and socialist state is an end goal. This community knows how to bite through bone (when actions are wrong) but there exists the belief in transformation under pressure and the belief in the personal will. To provide for the synthesis of society’s internally balanced and harmonious material and ideological culture with that of nature, chaos in terms of permanent revolution would have to be a preferred method of action. Society building must come first with the apparition of independence as the ultimate goal. Independence is, of course, nothing without a meaningful direct democracy.

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The Rojava Revolution has a direct democratic system but the Ejército Zapatista de Liberación Nacional (EZLN or The Zapatista Army of National Liberation) in Mexico speak much more to the subaltern low-income or at times peasant farming classes and encourage them—in a post-humanistic way— to fight to escape their oppression. And this proposed party that provides (but is not strictly governed by populist left ideology should use this post-humanistic ideology not to instruct but to present the dark potential for the emptiness that exists in all hearts and can breed corruption when one is alienated from reality with a belief in the American Dream. It is important to provide people the material conditions of empowerment and inform on the basic (not basis) of not what is to be done but what happens when it is not done so that when independence is established in the United States people make productive use of a direct democracy. While I think that gradualism is dangerous, in terms of a revolution, I believe this potential party can learn first from the Russian PLSR who lost everything because they worried about international oppression and stopped concerning themselves first and foremost with the peasantry who trusted in them. This populist left party must first begin with society building and not let leftist ideology veil non-democratic action for the sole purpose of establishing power.

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Radical change in the twenty-first century is possible. But it will be impressively difficult. There are three types of people opposed to this change: those who are the oppressors, tourists through life (centrists), and revolutionary live action role players and peaceniks (idealists). The oppressors exist in both parties. Trump is a clear vision of the need for system change. Hillary Clinton, on the other hand, is what a monster looks like when it mourns its reflection. She is the fate that awaits anyone who embraces the emptiness hidden in each of our hearts. Tourists through life believe that there is a calculus of people in which certain types of social niceties can exist “ethically” with certain types of oppression. This is Candy Land. It is naive and not actually politics. The second type of idealist, peaceniks- who have their hearts in the right place but also live in the illusion that system level oppression can be handled through non-violence. Of course, second are the live action role players with their Communist Manifestos and Kropotkin quotes who will say “We have old systems to help! We have old systems to help!” But these old systems never accommodated the truly oppressed and were not prepared for intersectionality and the understanding that while necessary the community truly needs to be in control and able to survive without new barbaric forms of oppression emerging. So I say to the oppressors, fear yourself. To the centrist I say, wake up! And to the live action role players, remove your veil. Being informed by the past is necessary but developing a new populist-socialist movement requires direct democracy and action beyond protest and strikes.

 

Southern New Mexican Democrats Address The Far-Left And The Non-Racist White Working Class

The racist violence in Charlottesville may have been unshackled by Trump’s election but racism is deeply embedded in the system of the United States of America. Prior to Trump’s dog whistles, his use of phrases like “bad hombres” (ideology technology) and yes—even his silence or silent oppression (on the Minnesota Mosque attack and recently his acquittal of racist Arizona Sheriff Joe Arpaio), politicians and certain other influential thinkers in this country have utilized their ethos to reify racist ideology technology. This is ideology that operates in a direct speaker/company-audience format.

To make this racism clear, all one has to do is listen to Trump speak to his right-populist base. But one year before, In 2016, the United States Environmental Protection Agency (EPA) slowly started to respond in a meaningful way to the water crisis in Flint Michigan (after two years of near silence). In that same year, Bill Clinton’s mask of “first black president” (bestowed by Toni Morrison in 1998) faded after he wagged his finger and dodged questions from Black Lives Matter protesters concerned with his 1994 Crime Bill during a campaign stop for Hillary Clinton. In 2005 George W. Bush failed to adequately respond to Hurricane Katrina and Federal Emergency Management Agency (FEMA) Chief Michael Brown exposed—because of a congressional hearing— the partisan politics that played into relief efforts. These politics are concomitant to racism; one example being the confiscation of civilian firearms by New Orleans Police Superintendent Eddie Compass to local police in the wake of the tempest. Of course, the historical atrocity of U.S. slavery and the presence of hate groups like the Ku Klux Klan (KKK) that exist as a hydra of the broken Confederate States of America are indicative of an oppressive system but the history of racism is without a doubt a prevailing brand of the U.S.

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This article is not actually about racism and yet it is because it is about U.S. politics. Now, I noted ideological technologies of racism (“bad hombres” and Clinton’s finger wagging) and the noted system of racism provided through the beliefs in both price (in a capitalistic sense) and the belief in superiority because of ethnocentric arrogance that materialized in the U.S. version of slavery. But I have yet to address structural racism, which is identical to discrimination. This type of racism has existed in the U.S. since the system of racism existed in the U.S. (the predicates that enabled slavery): white nationalism and ethnocentrism, but its modern codification is apparent in the passage of the Jim Crow laws in the late 19th century. Efforts in decades following the Civil Rights Act of 1964 helped to destabilize the impact that structural racism has on black lives but the racist system is still in operation. Racist ideology technologies, which follow both of the other two types of racism, exist, but they are much more metaphorical and subtle.

The U.S. predicates that helped determine the racist violence in Charlottesville were not exhaustive and were only part of an overdetermining reality aided by a certain fitness-fix (similar to Darwin’s genetic theories serving as a defense for ethnocentrism and hate) that has historically been a defining circumstance of German culture. For example, many of the racist protestors in Charlottesville chanted “Blood and soil.” This chant is of German origin and it became a slogan of the National Socialist German Workers’ Party (Nazi party). There are other determining elements that influenced the racists in Charlottesville and these are encompassed within the habitus (which will be reduced to nurture, community and prevailing ideology, state malevolence and benevolence and types of contradiction, causation and volition) and of course, the two aforementioned states are part of this enumeration. Racist violence once ruled the German landscape but now the system is afraid of itself and racism—even on an ideology technology level—is a crime. The U.S. despite its own problematic system has not engaged in state level genocide and slaughter with ethnocentrism as the only argument. Capital advancement (acquisition of markets, land grabs, and price gouging) is the primary reason that state level genocide has occurred. But combine U.S. slavery, imperial and neo-imperial practices, the access to Nazi rhetoric, and capital advance and the racist violence in Charlottesville certainly feels predicated.

Wait a minute, there is something missing – isn’t there? Yes, the individual racist. Of course, there are white, racist, U.S. residents of various socioeconomic backgrounds, and so, to continue with the address of capital advancement within the state, it seems important to distinguish between racist mavens and racist slaves (with an understanding that freedom and power are not determined exclusively by socioeconomic status but they furthered by both capital and culture capital; this means that a person with a lower socioeconomic status is still able to move in contradiction of power and the socio-economically secure are able to fail to utilize their power). An example of a maven is Richard Spencer and an example of a slave is Christopher Cantwell (I am not claiming to know the basis of the way he was addressed by his habitus, but his racist beliefs are one reason he wound up crying on a camera recently). In chiefdoms, the feudal system, the early capitalist system and the modern capital system (with the installation of labor unions) if a worker lacked either skills or cultural capital, they exist effectively as wage slaves. White people, for this reason, are oppressed financially too. However, in the U.S., white is the normate. Meaning that the oppressive nature of price and individual lack of skills or cultural capital coupled with the problem of scarcity is the end of the state’s address upon the white body.

The white body has never been addressed by a racist system on a structural level but the state has opposed the white wage slave through price and other aspects of the capitalist system and so racist ideology technology serves the racist mavens who in most cases are in firmer control of choosing to be a racist. These mavens take the blame away from the state so the white wage slave who is racist places the burden of socioeconomic conditions upon non-normate bodies. And while no racist politician or racist maven would ever get away with calling anyone a wage slave or directly scapegoating a non-normate group, they dog whistle discriminated groups to provoke the hidden injuries of class.

The habitus is as much a reality for the non-racist as it is for the racist and beyond contradicting what one is designed to be, the circumstances of one’s birth play an unquestioned role in the way in which cultural information is interpreted. People who argue “no one is born racist” are right only to the extent of the developing individual’s will in relation to the pressure to conform to a familial ideology the guardian(s) demand. If one is unable to understand that there are babies born to militant fascists and will be influenced by the ideology, then that person should leave the conversation, save up as much money as possible within established means and travel and learn about people—because that is not true! Of course, being empathetic to the realities of others does not require a furthering to sympathy. Understanding identities—even ignorant identities— is important because it helps us realize the oppressive ways that states and powers (like racist mavens) address us with. But it is inappropriate to let cultural relativism leave us unable to say what is clearly right and wrong. Decisions that exist on the nexus between intuition/common sense need to be made. And the societal hailing to, “Wait! There must be more analysis done. We have not determined the truth value of this act,” need to be pushed through— by people willing to do what is right. Antifascist politics (Antifa) are right because they disable violent racists. Because racism is wrong. The same goes for a Kurdish Yekîneyên Parastina Gel or Yekîneyên Parastina Jin (YPG or YPJ) soldier killing a Wahhabi Muslim serving the Islamic State of Iraq and the Levant (ISIS) who killed a young woman because he saw her without a head scarf. It is right that the ISIS operative is killed because he evokes the fallacy of normative self-reflection without a community; meaning there is no difference in unity or difference in complete unity there is just unity in unity or unity in complete unity, which is nihilistic. This is always wrong. There is no dialogue: just a monologue operating in a multiplicity.

With all of this established, it is important to determine that violent racists are to be dealt with (by whatever means are fitting) but solemnly. This does not mean that one should cry while beating up violent racists because that might be an interference with doing the right thing, but with the understanding that one is doing a right action to the community. It is also solemn because in many cases, racist are slaves to the state and are prey to mavens of racism.

While terrible, the racist violence in Charlottesville provides non-racist people evidence that violent racism has developed and is growing in the United States. And it gives the community time to respond. At the solidarity vigil for Charlottesville in Las Cruces, there was beauty in the fact that all of the speakers from the Democratic Party understood that there is no compromise with racism. This made me realize that Southern New Mexican Democrats are a progressive group of people. So, I spent the next week learning about Southern New Mexico Democrats and I realized that despite ideological differences, Southern New Mexico Democrats in many ways exist on the progressive vanguard! However, I was reminded that there is work and further conversation to be had with far-left organizations operating in this area. And there needs to be a discussion about bringing the white (non-racist) working class back into the hegemon that is the Democratic Party. I am going to share interviews and panels with some members of the Southern New Mexico Democrats to clarify my belief that in general it a progressive group of people but also illuminate problem areas.

When New Mexico Democrat State Rep. Bill McCamley spoke at the solidarity vigil, he made clear that efforts of compromise or capitulation with racists were not consistent with what the community stands for. Certainly, this is the case for the leftist community. However, the Loyal White Knights of the Ku Klux Klan operate in New Mexico and beyond McCamley’s smoothing statements that address the general public’s disdain for the darkness that potentially exists in all hearts, what do leaders from the Southern New Mexico Democratic Party stand for specifically and do they know what the far-left stands for?

On Wednesday, Aug. 16 at 6 p.m. an event called Drinks With Dems was held at High Desert Brewing Company in Las Cruces. An organizer for the Southern New Mexico Democratic Party, Luis Guerrero, helped set up the event. The two guest speakers were Gabriel Vasquez, a Las Cruces City Council District 3 candidate, and Angelica Rubio, a NM District 35 representative. Rubio spoke first and she stated that in recent years the Democratic Party has served people of color and marginalized communities. As noted previously, the entire state and all parties have contributed and profiting from the racist system, but Rubio and her family never profited from this system. She said her “Parent’s didn’t break their backs” so that the social and economic advancements made in the last seventy years could disappear.

I certainly do not question that the Democratic Party has made moves to change its formally racist past. The Democratic Party was once the party of slavery, black codes, Jim Crow, and the Ku Klux Klan. Republicans were at one time the party of Lincoln, Reconstruction, anti-lynching laws, and the civil rights acts of 1875, 1957, 1960, and 1964. But the two parties in recent years have traded positions to encapsulate certain voting groups. The Republican Party of Doña Ana County, which does not normally exist on the vanguard of disregard for identity politics (when compared to other Republican parties throughout the country), provided an example on Sunday Aug. 13 when Roman Jimenez, the Chairman of the local Republican Party, stated that “violent, leftist protesters” were “getting exactly what they asked for” during their racist rallies in Charlottesville, which resulted in the death of Heather Heyer and the injury and death of many other counter-protestors. His party asked him to resign and he has since done so. On Tuesday the local Republican Party accepted Jimenez’s resignation.

Now, given that Heather Heyer was a member of Industrial Workers of the World (IWW), an anarchist organization, it seemed extremely important for me to make clear with the local members of the Democratic Party that the more controversial leftist intersections in this country were engaging in anti-fascist action in Charlottesville. Antifa is a political stance and it is not a group but meta-groups that embrace its politics and praxis are often composed of hard socialists, communists (almost like hard socialists but they are generally devoted to Marxist ideology), and anarchists.

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I asked Rubio what she had to say to people who engage in anti-fascist action.

Rubio responded by stating that one of her friends is a photographer and she took pictures of what was going on at the racist protest in Charlottesville. Her friend told her that the clergy organized at the front, closest to the racists, and if it wasn’t for Antifa politics the racists might have exacted violence upon them. Rubio went on to say that her friend noticed that people who were marching for white supremacy started leaving in fear or in avoidance of antifascists.

Rubio does not personally identify with the far-left but the past week showed her that the far-left can serve as a defense for people who are trying to protest against hate based violence.

I then asked Rubio to consider white people within intersectional class politics or identity politics with class as a category as identity and I asked her what happened to the white working class. This is a question that Democrats do not address near enough. And it often seems that many Democrats are unable to see the plight of the solitary survivalist. Meaning, “I am here. I am trying to survive. My existence is what matters most.”  From the lower classes to the upper-class, members of the left have a deep aversion to suffering, crime, lies, and cruelty. But the empathy that emerges and the rage that develops fails in the sense that it is directed at the wrong source. This rage is too often directed at certain ideologies of oppression but not the state that enables them. The left takes reason and purpose for any political action that has an effect on non-normate ethnicities but this is an essentialist notion and is a mistake.  It is important to ask Democrats from liberals to progressives what kinds of oppression exist beyond the suppression of identity. Why isn’t universal acceptance of identity enough to end oppression? Rubio responded by stating that the Democratic Party has an ethos as the identity party but is trying to get working class whites out to vote.

I asked how the Democratic Party is going to change the narrative so that it is not just intersectionality that prevails but intersectional class politics that don’t exclude white laborers who—by evidence of voting statistics—exist from the Rust Belt to blue-collar districts of the U.S. and historically vote Democrat, didn’t switch to Trump in this election but chose to forego a vote. Rubio responded by noting that the Democratic Party is investing more in community organizing.

Luis Guerrero reiterated the reason for his position as organizer for the Democratic Party after this. Then he introduced Gabe Vasquez, the Councilor for District 3. Vasquez made clear his plan to reinvigorate his district and provide change to the community. Then he allowed questions. I asked him about how one community response to the violence and hate in Charlottesville was to destroy monuments to people associated with oppression. Takiyah Thompson, a member of Workers World Party (WWP, a communist party in the U.S.) and student at N.C. Central University, demolished a statue that for decades stood to memorialize a state that had enslaved her ancestors. New Mexican Facebook posters discussed what monuments they wanted to be toppled and monuments devoted to Coronado were noted as sites the community found oppressive.

Vasquez voiced surprise that statues of Juan de Oñate y Salazar, the brutal conquistador who committed the Acoma Massacre, still exist (the Oñate Monument Center in Alcalde N.M.) and festivals (Española Valley Fiestas) when there are cultural realities within this state that deserve focus. The people of Tortugas Pueblo were one example. (One tradition is that this Pueblo community has a three-day annual Fiesta for Our Lady of Guadalupe held on December 10-12 each year). Vasquez did note that changing infrastructure and highlighting different cultures takes time and in the case of the former engagement, it can operate without defacement.

Later in the week, I spoke to former Las Cruces Fire Department Chief Adolf Zubia, who is running for New Mexico’s Second Congressional District. I asked him about the growth of right-wing nationalists. Zubia responded by saying that they are minority we need not empower.

There is bilateral opposition to racist violence but The GroundUp believes that stating an opinion does not do enough to protect the targets of violence. Zubia reiterated that the 1st Amendment enables people the right to assemble and say what’s on their mind. But he believes that the racists were trying to antagonize people and communities need to respond.

I suggested that the First Amendment as it now stands actually enables hate speech and I argued that the meaningfulness of this amendment might need to be challenged in an increasingly intersectional 21-century. I told him that the Socialist Democratic Party in Germany during the Nazi rise did not make moves to stop the growing violence and hate filled rhetoric. He said, “That’s not going to happen in America. There is diversity in America and there has been no traction in the country [for hate groups].”

He was directed to the racist dog-whistling from Trump but Zubia said that he didn’t know the true intricacies of White House communication. He did note that there has been movement in the Trump administration to correct the damage that the president has caused—a reference to Bannon’s departure.

Zubia believes that the best way to handle Trump’s oppression is for the constituency to get involved in the political process. “Racial overtones of our President in relation to healthcare, immigration, are going to get people out.”

He made clear that even individuals devoted to racist ideology need to be considered with outreach. Zubia believes that deflection of responsibility is one way that the racist individual feels comfortable blaming different groups for individual socioeconomic conditions and that the Democratic Party can provide disgruntled people information as to why these groups are not to blame. I did agree that blame is one reason that the racist feels comfortable persecuting different groups but one problem with the argument is that the issues of racism, anger against a group of people and state blame are not necessarily related. Another implication of Zubia’s belief is that people’s socioeconomic conditions are exclusively determined by effort. This is the bootstrap myth, and it is the belief that anyone is capable of manifesting their destiny with hard work. But this myth perpetuates the notion that there aren’t structures (like the police and education system) that are unforgiving to people who are making an “manifesting” or attempting to succeed.

So, when Zubia states that opportunity comes from the education system, he is interacting with statistics but not people. It’s not enough to reduce the reasoning behind the low-income white worker’s anger to racism because it is the case that anger is not equal to hate. Much of what the white working class experiences is fear in the form of economic envy. To make this clear, there is a difference between saying, “Mexican immigrants took my job. I’m mad at them,” and “Look at those Mexicans. They are spics. I don’t like them.” Of course, there are many differences between the two statements but the most immediate difference is that the first statement has its bearing in reality. It is the case that many Mexican immigrants are competing for jobs with low-income white workers. Now, of course, the former statement is not true necessarily on the individual level but in terms of a macrosocial level, it is interacting with immigration based scarcity. The latter statement does not interact with reality at all: and it is purely racist because it makes no effort to meet a community but simply a construct. It is not true because it is deriving a historico-cultural ought from a diasporic is (a socio-cultural play on both Alfred Korzybski’s map-territory relation and G. E. Moore’s naturalistic fallacy). The point of the two examples is to illustrate that the angry white working class is different from an angry (or not angry) member of the white working class who is racist. There is a dialogue that can be had with the former, while there is no dialogue with the racist aspect of the latter member of the white working class.

While the Democratic Party lacked an understanding of the economically depressed normate, every member who answered my questions expressed empathy towards community opposition to racist statues. Zubia spoke of his embarrassment of the fact that black children have to attend schools that are named after generals that fought for the enslavement of generations of black family members. School spirit for Zubia, seemed unreasonable in that case.

Zubia like the other Democrats understands that people need to be heard. He said that “It’s no time to sit back. It’s time to get active.”

But there needs to be a more vocal effort to reconcile the differences that exist with far-left groups because of the simple fact that it’s best to satisfy the people’s will so Molotov cocktails are not thrown through people’s windows. Zubia noted that “Being outspoken does not give you the right to destroy property.” But of course, the circle begins anew because far-left—more specifically radical far-left politics— call at times for Molotov’s to be thrown through windows or in this case— the decapitated heads of Confederate statues.

Changing The Narrative: It Doesn’t Have to Be like This

 

The Tivoli Student Union hosted It Doesn’t Have to Be like This on Sunday, July 16. Vinnie Cervantes—one of the hosts of the event, representing Denver Justice Project— noted a series of assumptions for the conversation:

  • Policing has always been racist
  • Prisons are dehumanizing and violent
  • The judicial system is unfair
  • The problem is structures of oppression and the structures that reflect it
  • Prison labor is a form of slavery
  • Current policing models and mass incarceration are not inevitable
  • We don’t have all the answers but must keep asking the questions

Michael Diaz-Rivera, from Black Lives Matter 5280, was introduced and he noted that, “It’s 2017 and black lives are still being oppressed by the police.” He thanked a young and committed member of the Denver chapter and then discussed briefly that Black Lives Matter is standing up for racial justice and fighting for the end of police oppression.

Giving a speech on the racist institution in July is empowering as much as it is a séance. July 2013 marks both the acquittal date of George Zimmerman, the racist killer of Trayvon Martin, and the creation of Black Lives Matter. Freedom rides were organized following the teen’s murder but a collective organizing effort emerged in response to the failure of the legal system. In Denver, three organizers—Bianca Williams, Amy Brown and Reverend Dawn Duvall— came together to establish BLM 5280.

And Denver has had its ghosts too. In 2016, Michael Marshall, 50, was held on $100 bail for charges of trespassing and disturbing the peace when he was restrained during a psychotic episode and he died chocking on his own vomit. Two Denver deputies and the sheriff’s watch commander were suspended because they failed to follow use-of-force policies and procedures. The Denver Sheriff Department has not learned its lesson after the 2010 case of Marvin Booker, who also died after being restrained by deputies. They shocked Booker with a Taser, put him in a sleeper hold, used nunchucks and forced him to the ground as they tried to control him in the booking area of the Downtown Detention Center.

Diaz-Rivera spoke about the Taser used on Booker while he was in custody. BLM 5280 “demands” the release of the Taser. The original—not the Taser released as evidence (because Tasers have technology that records voltage used, time and date).

He stated that people of color are called to come to community meetings too, “learn what is currently going on,” in terms of resistance and praxis. White people can support racial justice through the sister-group Showing Up For Racial Justice (SURJ).

Mecca Madyun reflected this need for information when she discussed the initiative for social justice, Creative Strategies For Change. She furthered the narrative on staying informed by discussing that information alone is not enough. “The community is to have “a place in action,” Madyun said.

Action is not only non-violent and violent protest spaces for Madyun but it also is constituted in letter writing and other forms of gradualism. Creative Strategies For Change offers various workshops with training that involves restorative practices and social justice frameworks that attempt to alter—on the rhetorical level— the narratives of offender and victim/perpetrator and victim with the replacement of author and receiver. These workshops will occur Sept. 1-3.

The pain and injustice that surrounds the deaths of Michael Marshall and Marvin Booker will not be forgotten but the speakers and organizers present at It Doesn’t Have to Be like This indicate that with the proper information and actions the community can help defend against police violence and change a racist system.

 

 

The Use Of Force In The Pursuit Of Justice Is Essential. Its Manifestation As Violence Is A Potential.

Alexander II was sentenced to death on June 1879 during a private meeting in the forests near Lipetsk. The group called Narodnaya Volya (People’s Will) reached a unanimous verdict. Only regicide would make the world tremble. Emperor Alexander II, the mighty autocrat and “[C]zar of all the Russias’ must die.”

The bomb throwers of People’s Will waited until Alexander II’s carriage arrived at the Catherine Canal. When the moment was almost at hand, one of the group fled, but not nineteen-year-old Nicholas Rysakov. When the carriage was within range he took aim and in a short amount of time the detonation tore through the snow. Then came a shattering of glass, a reeling of horses and broken wood. Alexander emerged from the carriage unharmed. He reportedly thanked god but Rysakov said, “It is too early to thank god!” The next bomb landed directly in front of the Czar’s feet. He was hurled into the snow and the white powder turned crimson. The Czar grew cold. He was brought to the winter palace and was covered with a cloth. The cloth sagged where his stomach should have been. He was given his last rights.

Such a grim scene seems ill-fitting for one of the most liberal Czars in generations but People’s Will viewed the shift in Russian politics not as a radical one but as a gradualist method of sedation attempting to veil the glaring inequality and injustice in Russian society that could be reversed when the Tsardom understood the public was not clamoring for revolution. This grim scene is also important because it illuminates that gradualism—in this case, the freeing of the serfs in 1861, the modernization of the judiciary and an expanded education system—are not enough to foster a democratic society. But this grim scene, a real one at that, while condemned almost unanimously in European press was acknowledged in the German periodical Friehheit (Freedom), which approved of the actions as the death of the Czar “like a thunderbolt,” reached those “who have a thousand times deserved a like fate.” They believed that “truly the events might happen in [Germany].” This group was the precursor of organizations like the Bolsheviks.

It is important to note that in a modern context, publications like Dissent and Jacobin have remained silent on a grim yet unreal exigence of political assassination. American Thinker responded in Fay Voshell’s “Beheading King Trump XVI,” but it serves solely as a reminder that the United States is not an aristocracy and can vote Trump and persons like him out of office. When Kathy Griffin held the fake severed head made to look like Donald Trump for a photo shoot with TMZ in the style of Islamic State executioners who behead prisoners on video, CNN reacted (they fired Griffin) as did the Secret Service (they launched an investigation) but the more popular radical publications were silent on why her performance was a positive thing. That is a problem. Noah Michelson with HufffPost’s Queer Voices wrote an article called “You Can Hate What Kathy Griffin Did. Here’s Why You Should Defend Her Anyway.” Michelson noted that Griffin is not calling for an assassination. She said earlier in the week she “does not condone any violence.”

Michelson argues that Griffin “was drawing attention to the violence—literal and figurative— that the Trump administration is responsible for and capable of.” He goes on to note that “there aren’t violent consequences to Griffin’s image [because of white male privilege]. When she shows Donald Trump’s severed head, she isn’t putting all men in danger of being beheaded.”

Griffin was also defended by fellow comedians Jim Carrey and Ricky Gervais and the singer and actor Jamie Foxx along with Larry King, but still, there has been a lack of support from anyone in the popular leftist publications on the unreal matter of an assassinated Donald Trump. What Griffin did was a difficult thing to do—she called out her government in an era where contradiction is dangerous—and she suffered because of it. She did apologize for her actions, which is indicative of how her liberal beliefs and society of non-violence exists both literally and figuratively. Her apology should be thought of first and foremost as a form of damage control: her revenue, her fans and her future was endangered and she wanted to save her career. But her reaction should be thought of secondarily as a response to a form of ideological violence to the oppressive power that is liberalism’s demand of allegiance to non-violence. A part of her felt that she “crossed the line” just as many persons posting on social media believe.

She didn’t cross the line in a legal sense. She is protected by the First Amendment of the Constitution, which grants a reasonable amount of freedom of Speech. The First Amendment of the Constitution does not grant people the ability to make threats or use language that violates another person’s security or wellbeing erroneously, but Griffin’s art was a metaphor for how United States citizens could democratically stop Trump—this is consistent with her noted opposition to violence. And this is reiterated in “Beheading King Trump XVI” with, “It is high time everyone who desires the exit of any president remembers the great remedy our constitutional republic has firmly in place… Voting to elect the person the American public wishes to be in high office.” Voshell reiterates the liberal doctrine of non-violence with: “stop suggesting the guillotining of Donald Trump, the president of the United States of America.” In this way, the problem emerges. The problem is not the belief in the power of people affecting change but in an unwavering devotion in gradualism. The belief that the United States as a state that utilizes a democratic government is a system in which the high office is the root of the problem—when it is the United States’ system that utilizes a democratic government that is the crux of the problem.

The utilization of violence is not the most becoming way of discussing system change. Rather it is demolition and reconstruction that occurs when a system changes. It is the demolition and reconstruction of state and local systems of government that prevents a racist at a restaurant to shout at hijab-wearing residents of the United States without the threat of repercussion, it stops funding a defense budget while West Virginia is unable to complete the King Coal Highway; which would enable residents of Bluefield an end to a suffocating quality of movement and help job markets and decrease unemployment rates, it stops the development of a dehumanizing and increasingly privatized military-police apparatus that exists at the U.S.’ southern border, it ensures that people in Flint, Michigan  have suitable drinking water, it concerns itself with the safety of persons who live in bodies and minds that are of a non-normative nature, it makes moot a man who uses whistle words to inflame white working class individuals against the noted non-normative bodies and minds as people who interfere in their livelihoods because it changes the infrastructure and it stops imperial activity; most recently in North Dakota for the Dakota Access Pipeline.

Demolition is not about Trump. He is one person in a system that balances its oppressive power for public support. During Barack Obama’s tenure as president for example, statistically, more people were deported from the U.S. than during that of any other president.  This isn’t because Obama had a vendetta against immigrants, he inherited formidable and repressive immigration machinery from his predecessors. He also endeavored to provide a better healthcare system—which is a step closer to a universal healthcare system— and with that in mind, demolition is not annihilation of everything that exists within a state.  Even with the ongoing oppression within this state, people can have meaningful existences by cultivating good connections and reifying certain values. But despite people voted in and out of office in response to the reification of values, the current U.S. state is a machine that does not serve with enough consistency the interests of these people.

But it is with the hopes and thoughts of people that desire democracy to obtain for them justice and security that has instilled the ceaseless desire to overcome oppression. Barbarian forms of competition still exist with the end goal being a fitness fix, but now alliances, organizations and even entire nations who are in pursuit of ensuring that their culture- or way of life, emerges amongst a multiplicity of voices by using a type of power that Michel Foucault identifies in the “The Subject and Power,” as being “exerted over things and gives the ability to modify, use, consume, or destroy [opposing voices]” are overcoming such simple solidarity for the purpose of solidarity in complete unity. This type of power is force. Violence, including cutting off Donald Trump’s head is one manifestation of such a power, but violence is only one useful manifestation of force and is not to be used unnecessarily.

The Russian Revolution serves as a good example of this. The various manifestations of force that were demonstrated in revolutionary moments in February and October 1917 in the Russian Revolution include necessarily the act of revolution itself (the physical mobilization of groups in opposition or support of a government or policy)—which in this instance produced boycotts, riots, targeted killings and assaults. Revolutions often encapsulate these manifestations but the type of revolution that occurs is dependent upon what type of goal is being sought.

The Civil Rights Movement, which sought an end to racial discrimination and segregation against African Americans was not also in pursuit of changing the state to some new form of government but was in pursuit of changing laws that codified racism. To clarify the distinction between the use of force in Lenin’s Revolution and The Civil Rights Movement, an introduction of Martin Luther King and Malcolm X will be useful (with a slight compare and contrast with the methodologies of both of the noted men who had tenure in the movement).

Martin Luther King Jr. revitalized Henry David Thoreau’s idea of civil disobedience. “For King, force was a legitimate form of power only when certain conditions were met.” And with laws in the United States physically preventing black bodies from occupying spaces with normate ones, King decided that force involving the non-violent use of his body and the bodies of others (in the form of sit-ins and coordinated marches) was responsible. Malcolm X saw the brutality that black bodies were enduring through the method of non-violent civil disobedience and he promoted for a time separate economic and cultural development for black Americans. Malcolm X before joining with Martin Luther King Jr. denounced non-violence as he believed violent force to be one of the best ways of actually being heard by the government.

The Civil Rights Movement was gaining momentum in the United States during the nineteen-sixties. The 1963 Birmingham movement expressed to the nation through television the efforts of the revolutionaries and the cruelty and contempt they were receiving from Bull Conner, his adherents and other white bodies that approved of segregation. Shortly thereafter, President John F. Kennedy would address the nation on the topic of civil rights and he asked Congress to see civil rights as a moral issue. His speech was a segue into a Civil Rights bill submitted to Congress. In a sense, the non-violence and constancy of the mantra of these revolutionaries, “We Shall Overcome,” was the rolling thunder of the physical lightning of the Civil Right activist’s bodies.  Malcolm X realized that the type of revolution that was bombarding the United States called for a more peaceful manifestation of force; the use of violent force did not need to be applied because the goal was not to take over the state: the goal was equality.

Martin Luther King Jr. and Malcolm X were as ideologically similar as ever in nineteen-sixty-four and sixty-five. Malcolm X did, however, remain militant, expressing interest only in Civil Rights organizations that encouraged self-defense, while Martin Luther King Jr. retained his non-violent ethics till his assassination. Martin Luther King Jr.’s view that “force was never to be used violently” is supported by the fact that non-violent force led to desegregation. However, if Lenin and the Bolshevik’s tried to do a mass sit-in during the February and October Revolutions, wherein the case of the latter, the ministers were not arrested, the fail state of The Tsardom of Russia would have further imperiled civilian lives. In this way violence is an acceptable means of force in certain situations but it is dependent upon the circumstances.

In pursuit of a greater form of justice, an understanding and utilization of one’s civil liberties and utilization of both non-violent and violent protest spaces is the primary positive way of promoting productive demolition in the U.S. towards Trump’s presidency. “Give peace a chance but give rage a chance too,” the considerate citizens says. But if change does not happen quick enough then this citizen will realize that what is really being sought is a system change. Of course voting, protest, addressing and meeting with politicians and social leaders and civil disobedience will still be part of the repertoire, but underground terrorist organs with active and sleeper cells, hacking, the manipulation of lawmakers by any means necessary and of course democratic (no lone wolves) and systematic assassinations will become part of the repertoire as well. Not every political crisis can be solved by a Freedom Summer. Sometimes things have to be handled in the likeness of a red October.

Letter From The Editor

The Groundup as the press representative for The Council, which is a meta-group composed of student members, activist based student groups, faculty and staff of New Mexico State University, has invested considerable energy in furthering one of the main concerns of university: the relationship between police and federal agencies on the NMSU campus, policies on how the police interact with federal agencies and the extent and power that these federal agencies are able to operate on campus.

I have personally attended a teach-in presented by Standing With Our Students (SOS) in which various governing bodies at New Mexico State University were present and answering questions, and I asked Officer Stephen Lopez a question concerned with his statement that federal agencies operate through his task force. He noted only 40 police departments nationwide have allied themselves with the allowances in Section 8 (part b) of the Enhancing Public Safety in the Interior of the United States executive order which enables individual police forces the option to assist ICE in immigration based operations, “through agreements under section 287(g) of the INA, or otherwise, to authorize State and local law enforcement officials, as the Secretary determines are qualified and appropriate, to perform the functions of immigration officers in relation to the investigation, apprehension, or detention of aliens in the United States under the direction and the supervision of the Secretary,” and he has not opted in. But one student, who is also a Mexican immigrant, asked the officer what would happen if he, the officer, retires or moves elsewhere for work. There was a student representing the Black Student Association (BSA), who noted the problem of identifying what resources are available to help advocate on their behalf when the black community has experienced problematic encounters with the police. Muslim students who I am associated with have indicated that they have experienced harassment on campus.

In response to the fear on the NMSU campus, The Council members got to work and ultimately our meta-group was composed of representatives from Student Alliance for Reproductive Justice (SARJ), Standing With Our Students (SOS), The Groundup, Young Greens, Berniecrats, AgGays, Black Students Association (BSA), Aggie Solidarity, Soul Verse, Gender Diverse Aggies and the Hispanic Council. The Council invited Chancellor Carruthers to discuss the concern of police and federal agency operation at NMSU, as well as other university concerns. After a period of schedule flip-flopping and misinformation, a preliminary meeting between The Council and Chancellor Carruthers was set on April 18th. The Council members prepared for this meeting first through research and tabling, second through an installation related to administrative silence on immigrant issues at NMSU, third through a survey conducted online through the press relay of The Groundup Facebook and finally with one-on-one surveys conducted around the NMSU community.

On April 18th, the meeting in the Chancellor’s office in Hadley Hall occurred and the Chancellor after being presented with the survey data stated that he hopes he isn’t expected to look through it all. Later he said on the matter of sanctuary campus as a buffer against NMSU employees behaving in a discriminatory manner towards their students and calling the authorities with having little or out of date legal ethics training and officers of the NMSU police and federal agencies not abiding by their ethical training with: “I am not going to change my mind on sanctuary campus,” but he suggested I “talk with the regents.” The Council did encourage him to pursue a public forum on this and other matters (we only had thirty minutes so we focused on this issue). At the end of the meeting, he told us he would get back to us on the matter of a forum.

I did meet with Student Regent Amanda Askin and she noted that she would consider the issue on a policy level. She encouraged me to talk to NMSU’s student lawyer and see what I could find about NMSU policies that address the NMSU police; specifically, policies that detail how the police interact with federal agencies and the extent and power that these federal agencies are able to operate on campus. She wrote in an email that she “would be willing to meet with Chancellor Carruthers with specific policy, policy changes, and the rationale behind the changes in hand to talk with him about [it] and see how it would enhance the safety of our university and students.”

But the student lawyer said discussing these matters are a conflict of interest. I was told to contact general counsel and never received a callback. I contacted Officer Stephen Lopez for the information on federal agency policy that I was in search of and he noted that “As far as the authority of federal agents [goes], they can do whatever is legal under federal law in any of the public spaces on campus.  For any areas where there is a reasonable expectation of privacy (such as a dorm room), they will need consent, a warrant, or one of the federally-recognized exceptions to a search warrant before they can enter.”

The week after the meeting, I stopped by the Chancellor’s office and asked his secretary if there was any updates on the forum being scheduled. There was no update. Almost four weeks after the meeting, at 9 a.m. in the Educational Services Building, a regents meeting was held. Awards were handed out, the budget was discussed, allotments for divisions were discussed and then Chancellor Carruthers steps outside the room for a moment and another matter on the agenda develops. I step outside too and I wait for the Chancellor to return.

When he returns near the room that I am waiting outside of I say hello and I ask him if he “came to a decision on the forum on NMSU policy as it relates to federal agencies.” He said no. Then I asked him, “Is that a ‘no’ to the meeting then?”

He said, “I need to get back to the meeting.”

For this reason, The Groundup will no longer make NMSU politics its priority. The communities of Las Cruces, El Paso and Juarez—a portion of the borderland—are more pressing (after the passage of the anti-santuary, Senate bill 4 in Texas, this is quite clear). Chancellor Caruthers’ decision to not invest in this concern rests on his conscience alone because there are no more channels that can be pursued without merely establishing a form of self-gratification. The Groundup exists for the Borderlands and it will fight for the Borderlands. It will visit NMSU when necessary but there are other avenues of affecting change.

Anarchy At NMSU’s Undergraduate Research & Creative Arts Symposium

At New Mexico State University’s 22nd Undergraduate Research & Creative Arts Symposium (URCAS) on April 28th, students in the sciences and humanities presented their research and discussed with peers and educators about their investigations and revelations and what they hope to transform in the world.

Presentation sessions at URCAS began at nine and concluded at 12:30 p.m.  One of the closing sessions was held in NMSU’s Otero Room in Corbett Center. The session was titled Revolutionary Women. Marlene Chairez presented a representation of Emma Goldman’s Life.

“The red curtains represent when [Goldman] arrived in New York City after she left her old life behind and started her life as an anarchist,” Chairez said. “The anarchist symbol represents the ugliness; something dirty, rust like, and also the beauty of being an anarchist.” The book represented Emma’s lengthy collection of writings.

When asked about what a conversation would entail with fellow late 19th century born female radical—but ideologically different communist and Russian native— Maria Spiridonova, Chairez said that she believes that Goldman tried to understand all people.  She listened to what people had to say. She believes that the meeting ground of the two women was their belief in personal power, Chairez believes that is “revolutionary.”

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