Most Recent Additions

a review of

Lucy Parsons: Freedom, Equality & Solidarity, Writings & Speeches, 1878–1937, Charles H. Kerr, Chicago, 2003

As a cop once said during her lifetime, Lucy Parsons is “more dangerous than a thousand rioters.” So strong was her anti-authoritarian presence that 62 years after her death, the revolutionary spirit of Lucy Parsons (1853–1942) continues to arouse the ire of the Chicago police.

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a review of

We Want Freedom: A life in the Black Panther Party by Mumia Abu-Jamal. South End Press: Cambridge, 2004

In his new book We Want Freedom, acclaimed activist Mumia Abu-Jamal has re-examined the history of the Black Panther Party (BPP) and has situated them in a broader history of Black resistance for a new generation to learn from their successes and failures.

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John Moore was a controversial but intriguing English anarchist writer who passed away of a heart attack in October 2002 at the age of 45. He was the author of such short books as Anarchy & Ecstasy, Lovebite, and The Book of Levelling, and widely-read essays such as “A Primitivist Primer” and “Maximalist Anarchism/Anarchist Maximalism.” His “The Appeal of Anarchy” appeared on the back cover of Fifth Estate in the 1990s. When he died, he left behind an uncompleted anthology: I Am Not A Man, I Am Dynamite! Friedrich Nietzsche and the Anarchist Tradition. It featured essays from a dozen writers, from six countries, on the historical and conceptual relationships between Nietzsche and anarchism. I inherited the project the next year, and finally—eight years after its initiation—the book is finally complete and will be published in December by Autonomedia. I want to offer the following historical research, culled from both the anthology and elsewhere, to contribute to the discussion that will undoubtedly follow the publication of this work.

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This year marks the 30^th anniversary of publication of the pamphlet Wildcat: Dodge Truck, June 1974, written and produced by several of the people who became the core of the Fifth Estate collective the next year when it was transformed into an overtly council communist, and then, anarchist publication. A short excerpt is reprinted below.

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Related: Fifth Estate celebrates 50^th year with exhibits & festivities

Detroit Historical Museum

Runs to August 2016

Jefferson Airplane’s Paul Kantner once famously said, “If you can remember anything about the 60s, you weren’t really there.”

He was wrong. Start the Presses reminds us why one of the country’s oldest and Detroit’s first 60’s era underground paper was so special and why, 50 years after its creation, we still remember.

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Federico Arcos, 1947

Federico Arcos (July 18, 1920-May 23, 2015), a lifelong anarchist, participated in the Spanish Revolution and Civil War in the 1930s, and later took part in the antifascist underground there. He immigrated to Canada in 1952, where he continued his commitment to anarchist goals. He eventually compiled an extensive archive of anarchist writings and other material.

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I have just left Black Rock City, the site of Burning Man, a yearly arts festival and temporary autonomous zone based on radical self-expression, and find myself in the paradoxical situation of being inspired to give written form to things that are utterly inexpressible.

In the desert of Nevada, Black Rock City is constructed entirely of art. It exists in material form for only one week in August every year, and then it disappears, as though into the ethers, its citizens dispersed to various faraway places.

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Pioneering French anthropologist Marcel Mauss studied “gift economies” like those of the Kwakiutl of British Columbia. A former amateur boxer, he was a burly man with a playful, rather silly manner, the sort of person always juggling a dozen brilliant ideas rather than building a great philosophical system.

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Imagine an alternate dimension where

dervishes are roaming around America

sects of Swedenborgian hobos, etc.

You’re there camping in the cemetery

long black hair in tangles ghostwhite face

Sion County is remote, rural, and poor, and always has been. Around 1870 a breakaway sect of German Amish-type farmers—the Sabbatarian Anabaptists of the “Seventh Day Dunkers,” moved there from Pennsylvania and settled down in the river valleys of the county’s northeast.

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“Lady

with the very modern illness

agoraphobia

but ancient as fear

in a Greek marketplace

Lady

I have seen your face

crumple and break in ecstasy

of terror of horror of being

alive in the sewer world

feeling alien thoughts beating

at your mind an office desk

protruding from one ear

a subway train from the other

bells clanging gongs shouting

while you’re washing the dishes

terror

of the market place

and falling

falling into that white place

without shadows

where the rivers are milk

and Lethe dreams

and nothingness has no horizon...”

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The fear of communism comes with the notion that the State will take away our things, force us to share with unworthy neighbors, and leave us without self-determination. That contributes to why we need to replace communism with communalism.

To avoid old-school communism and the welfare office, the working-class and middle-class servants of post-industrial capitalism willingly suffer all sorts of indignities, while tolerating, for the global underclass, an unprecedented neo-slavery of staggering horror. A unipolar, neoliberal, global capitalism has emerged, and we face the accelerating influence of a global junta motivated by purely mercantile interests. The crushing one-world economic system has resuscitated the need for a revolutionary alternative; to counter the new boss, radicals might create a sustainable, communal opposition. To reclaim the communal alternative, we must un-hinge communism from its authoritarian baggage and purge forever the tendency to form vanguardist bureaucracies when voluntary, horizontal associations are all that we need. Abolishing wage work and private property, socializing all necessities such as food, land, and water: these demands continue the classic precepts of anarcho-syndicalism and libertarian communism. But today, we can extend these classic notions and envision an even more radical gift economy as the only alternative to capitalism.

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Perhaps it’s for the best that you don’t have a memory of yourself centuries ago as you looked proudly around your community—a community deeply embedded in a habitat. This is where you first made love, learned to swim, caught your first fish, perhaps even fought a first battle against belligerent neighbors. Practically everybody in your community knows the names of the flora and fauna of your habitat, where the berries are, when the birds leave and return. There is a common history that is told and re-told. Most of you have felt a kinship with the totality of your habitat—its weather patterns, rocks, streams, mountains and its unique smells and sounds—the singular music of your home. In short, you have a sense of place, you belong. These are all my relations, you will exclaim, as you look around.

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From July 1845 to September 1847, Thoreau lived at Walden Pond outside of Concord in a small cabin he built largely from scrap. Uninformed cynics typically criticize him either for staying close to town instead of seeking authentic wilderness—or for staying in the cabin only briefly; Thoreau himself made no great claims for his experiment, as he called it, explaining that he was attempting to “live deliberately,” to explore himself, to turn his attention to the woods. (In his essay, “Walking,” he also says that he prefers a kind of “border life” at the boundary between civilization and wilderness). Thoreau finished Walden after returning from the woods to embark on the “other lives” he said he still needed to live.

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“In view of the solutions that are asked of us, routine completely re-upholstered in velvet is dangerous. Routine hatches more distress and death than an imaginary utopia.”

—Andre Breton

Green Anarchy #17 (Summer 2004) featured a rather amorphous seven-page article by one A Morefus as to why utopianism and anarchy are fundamentally incompatible. The author criticizes the totalizing impulses of utopian thought with a totalizing critique that glibly and thinly covers a few thousand years, from Plato’s Republic and the Shakers to the Bauhaus, the Third Reich, anarcho-primitivism, and post-human cybertopias.

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The Republican National Convention (RNC) was the ultimate slight to New York: those who made careers and a quick buck off the September 11^th events returned to feast like vultures on the corpses of the dead, attempting to rally support for a failing war and a disastrous regime by parading around near the site of Ground Zero.

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As Bush’s Iraq quagmire begins to take on the same qualities as the war in Vietnam—fighting an insurgent population, mounting US casualties, increased slaughter of civilians, destruction of the country to “save it,” no exit strategy—so, too, does military opposition.

Ex-Sgt. Camilo Mejia holding an anti-war sign in Iraq. After refusing to report for duty, he was sentenced to a year in jail.

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This is the story about how I got a C- grade in my high school economics class. Mr. Burns told the class on the first day that we were going to spend all of our time playing the “Stock Market Game.”

We were given an imaginary lump sum of $10,000 at the beginning of September and our assignment was to invest it in stocks. We read the financial page of the local newspaper at the beginning of every class and compared notes from cable television financial news programs to track our make-believe investments. Mr. Burns said that the highest grade would go to the three people who made the most money in the class. Extra points would be given to those whose stock value had the greatest increase.

...

I was in New York during the Republican convention, mostly staying as far as possible from Madison Square Garden, but greatly enjoying the joyous spirit of counter-cultural expression that filled the city simultaneous with the Republican invasion. On August 31, 2004, I went to participate in a “green bloc” action called “true security,” with the theme of creative representations of a better world. The meeting place was the steps of the public library on 42^nd Street and 5^th Avenue. I arrived early and sat on the steps reading. Those library steps epitomize public space and free speech and have served for generations as a meeting place.

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“I don’t believe in charity. I believe in solidarity. Charity is so vertical. It goes from the top to the bottom. Solidarity is horizontal. It respects the other person and learns from the other. I have a lot to learn from other people.”

— Eduardo Galeano

The following economy and community section deals at least as much with our visions for different and possibly better realities as it does with our critique of the current and devastating situations within capitalist economic relations. However, we can and should note that the statistics concerning global wealth and poverty are staggering. The elite classes experience unprecedented luxuries while the rest of the world struggles. The working class slips into disastrous debt and the under-class teeters toward catastrophic hunger, disease, and poverty.

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Class & Solidarity 15

Intro to Economics 16

Last Ticket to Utopia 17

Political Economy, Perennial Economy: Marx, Thoreau, & Us 18

Land & Liberty 22

Refusing The Marketplace 24

Communalism of Desire 26

Pastoral Letter 28

Give it Away 32

Burning Man 33

Wildcat Reprint 34

Nietzsche & The Anarchists 36

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The Haymarket Tragedy of 1886 has been remembered by anarchists, workers, labor organizers, and historians as a seminal event in humanity’s ongoing fight for free speech, free assembly, and the abolition of wage slavery. Around the world, major cities have erected monuments and named plazas in honor of the Haymarket martyrs and the importance of their trial, but until September 14, 2004, no substantial marker had ever been erected where the incident occurred, near the corner of Randolph and Des Plaines in Chicago.

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Mutiny. This word, fearsome to the brass of any army (but joyful to anti-war activists), was left out of October media accounts about a US Army Reserve unit whose soldiers refused to deliver fuel along a route in Iraq they considered too dangerous to travel.

Eighteen soldiers, including the commander of the 343^rd Quarter-master Company, refused to under-take a fuel delivery north of Baghdad in what they characterized as a “suicide mission,” given the frequency of attacks and the lack of armor for their unit. The commander was relieved of duty with the hope that the entire incident could be swept under a rug already showing great bulges from previous sweepings.

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Throughout 2005, we will celebrate our anniversary by spreading the ideas of revolution that made us notorious to authority and noted by readers everywhere as a consistent, intelligent, and even humorous tool for change.

From the suburban Detroit home of a 17-year-old high school student in 1965, to a gritty, inner-city Cass Corridor basement with an ever-changing revolutionary collective to a remote Tennessee barn of the current communal and editorial core group, the Fifth Estate has remained what the FBI called a voice “supporting the cause of revolution everywhere.”

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FIFTH ESTATE #367, Winter, 2004–2005, Vol. 39, No. 4, page 3

Special thanks to artist-activist Joy Garnett for providing us with our cover illustration, taken from her 2004 painting “Burn.” Garnett’s paintings are based on mass-media news photographs of figures swept up in states of extreme emotional or physical expression, from street riots to rock ‘n’ roll stage performances. One of her paintings, “Molotov,” is taken from a 1979 photograph of a Sandinista hurling a flaming Pepsi bottle; it prompted a copyright lawsuit claiming that Garnett “stole” the image. In response to threats from the intellectual property mafia, artists who challenge the idea that media images (especially those that are supposedly documentarian) can be owned, licensed, bought and sold have begun an action campaign called “Joywar.” For more information on Joywar, copyright, and political economy of images, see Garnett’s essay “Steal This Look” from the Summer 2004 issue of the on-line journal “Intelligent Agent”: intelligentagent.com/archive/Vol4_No2_ip_garnett.htm

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It’s finally over. Now we can get back to work. Over the last seven months a surprising number of our comrades were increasingly distracted by the seductive spectacle of humiliating Bush and Cheney on a grand scale. Anarchists I know, respect, and love voted, ferchrissakes, in their overwhelming desire to publicly rub Bush’s nose in it. But in the back of their minds they all knew that a Kerry victory wouldn’t change anything other than infinitesimally retard the atrocities, plunder, and human rights abuses carried out in the name of the USA.

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—Albo Jeavons (www.adanon.org)

This issue on economy marks the Fifth Estate’s last edition of 2004, and as we approach our 40^th anniversary edition, it feels critical to consider the decision we made 30 years ago to become explicitly anti-authoritarian and anti-capitalist.

For a brief period in the early 1970s, FE flirted with the kind of alternative journalism that we expect from weeklies like Nashville Scene, Detroit’s Metro Times, and the hundreds of other free papers of that ilk. During this time, FE also attempted to run itself as a business. This phase of the project was a failure. To mark “the last issue of the FE as a capitalist enterprise,” the volunteer editors who had been working together as the Eat The Rich Gang (some still involved in the project), made a series of decisions that we affirm today.

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“That man over there say that a woman needs to be helped into carriages, and lifted over ditches, and to have the best place everywhere. Nobody ever helped me into carriages, or over mud puddles, or gives me a best place...And ain’t I a woman? Look at me. Look at my arm! I have plowed and planted and gathered into barns, and no man could head me...And ain’t I a woman? I could work as much and eat as much as a man when I could get it, and bear the lash as well...and ain’t I a woman? I have borne thirteen children and seen them most all sold off into slavery. And when I cried out with a mother’s grief, none but Jesus heard...”

—And ain’t I a woman? (Sojourner Truth: Speech before the Woman’s Rights Convention at Akron, Ohio, 1851)

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Your voice always whacked me right on the funny bone

of the great-hearted suffering bitch fantasy

that ruled me like a huge copper moon with its phases

until I could partially break free.

How could I help but cherish you for my bad dreams?

Your voice would grate right on the marrow filled bone

...

CLASSIFIEDS cost 50 cents per line per issue. Figure four words per line. (A word is a word including one and two letter words. A phone number is a word. Street numbers are words, Abbreviations should be sensible. DISCOUNT RATES: Five runs cost 35 cents per line, per issue. (i.e. 2 lines in 5 issues cost $3.50)

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A couple of weeks ago I went to the Open City Health Clinic for the first time to see a gynecologist. I was a little nervous, but glad that Open City was there for people like me who have no money. I was excited about getting medical care in a comfortable place, rather than some: doctor’s sterile waiting room, and with people who are part of a new culture. People who are trying to create alternative institutions like the clinic, places that are free, that are staffed by people who are concerned for others, and who give concrete aid—places where all kinds of people can come together to talk, and not be as separated from each other as we usually are.

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Military life is no sweet deal for anyone. We are aware of the oppression and harassment meted out to our GIs, but what about our sisters, the WAFS in the service?

The WAFS I talked to are not gung-ho! So why do they join? One WAF I talked to put it this way: “We are tricked. They promise us a career, choices, job training and they tell us rosey stories about traveling the world. Once we are in it’s a whole different scene. They keep you busy with paper work or some shit job and the attitude of the guys is so bad. They treat us like scum.”

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A few of us got together to talk, as women, about masturbation, because we felt that it is an important and much-neglected topic. Here is the resulting conversation:

Carol: I can’t remember ever masturbating when I was a child. And I know I see little girls do it alt the time!

Joanne: I did it a lot when I was a little girl, with a stuffed elephant I had, and I always had this feeling that my mother was watching me. I knew it was the wrong thing to do. I used to look for her feet under the door. Then I just stopped. When I was five or six, I started believing the chastity thing—and thinking that sex and those parts of your body were nasty.

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I’ve just discovered why it’s been so hard to write this article. I was really hung up on the word “Lesbian.” I had never applied this label to myself. With this label came associations of sick, abnormal, neurotic and dyke. But if my actions and attitudes are labeled lesbian, then I know that those associations are wrong and only reflect the sick attitudes of this society.

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Resa Jannett in cooperation with Detroit Adventure

1913: TROOPS called into Washington, D.C. to protect women’s suffrage.

1918: D.C. Court of Appeals drops all sentences and arrests against women from 1913.

THE EPIC THAT Never Was, and The Passenger at Detroit Inst. of Arts. 8 pm.

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i’m scared walking

so i hold lori’s hand

and she says, its a trouble, mommy,

but don’t worry.

her strong little hand squeezes mine,

then she skips on ahead and i try

to be brave.

loreie j

i go to prepare a worki for you

the pain of it too much i want

you to live free breathe clean

drink clean walk safe, i

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These are two interviews with women who experienced abortions. One was illegal, the other was a legal.

I didn’t know where to go when I found out I was pregnant. My boyfriend didn’t have enough bread to support a kid, and I work as a waitress in a bar. I was going through changes trying to decide what to do. I was in a desperate position.

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Michigan women will demonstrate in Lansing March 13 for one aspect of our liberation—the right to abortion. Our demands are: free and legal abortion on demand; no forced sterilization; repeal of all existing abortion laws.

Abortion should be a human right. To a woman who has no choice but to bear children, liberation is no more than a bad joke. When we can control our own fertility, we can each work and plan our future. We will be better able to fight against the other forms of oppression that we encounter. We must be free to govern our own bodies and it is for this basic freedom that we will march in Lansing.

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Cuban women are beginning to see solid results of the many years of struggle that they have been through. Before the revolution, there was little or no work for any women. The only way a single woman could get money for her children or herself was to beg or else sell herself. Most women were totally dependent upon their husbands or fathers. A divorced woman was considered to be nothing but a prostitute, because that was the only way she could support herself. Virginity became even more of a prize for a marriage dowry. Young women were “protected” to the point where they couldn’t leave the house without a chaperone.

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My image of the few women mentioned in history texts in school is completely one-dimensional. There’s Betsy Ross, smiling at George Washington as she sews stars onto the flag...and Dolly Madison, the super-hostess, who saved the President’s portraits from the burning White House.

I get furious now when I think about it. I never even noticed that women (not to mention non-white or working people) were practically non-existent in the history books. That is why I really became excited while reading the life of Elizabeth Gurley Flynn, a heroine of the American Labor Movement.

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The history of the Vietnamese people is clearly a history of struggle, of choosing what to tolerate and what and how to change. No Vietnamese man, woman, or child has been spared the struggle because it is one of survival and the protection of the freedom to define how to live, once in the face of Chinese occupation, then, French colonialism and Catholicism, and now American imperialism.

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American Civil Liberties Union, 961–4662

Ad Hoc Citizens Committee, 923–0610

Centerhouse Switchboard, 399–9090

Community Reporter, 833–5085

Detroit Anti-War Coalition, 874–4410

Fifth Estate Offices, 831–6800

(Distribution Centers, KOTC, 831–1574)

Fire Department, 962–0400

Gay Liberation, 923–7749

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Following is an excerpt from an interview with Angela Davis done by the Guardian.

How do you see the women’s movement? Also, do you consider it to have a special role for black women?

Let me begin by saying this: no revolutionary should fail to understand the underlying significance of the dictum that the success or failure of a revolution can almost always be gauged by the degree to which the status of women is altered in a radical, progressive direction. After all, Marx and Engels contended that there are two basic facts around which the history of mankind revolves: production and reproduction. The way in which people obtain their means of subsistence on one hand, and in which the family is organized on the other hand.

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Being a revolutionary, the threat of spending time in prison comes down on me from time to time. Not knowing much about the day-to-day life of women inside the prison walls, I have always been uneasy at the thought of that unknown world and put it out of my mind. The letter that follows was written by Jane Kennedy, an angry voice from inside the prison walls, running down the systematic pain and humiliation suffered by the women prisoners she lives with.

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My hips are a desk.

From my ears hang

chains of paper clips.

Rubber bands form my hair

My breasts are wells of mimeograph ink.

My feet bear casters.

Buzz. Click.

My head

is a badly organized file.

My head is a switchboard

where crossed lines crackle

My head is a wastebasket

of worn ideas.

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Motor City Labor News is a regular feature of the Fifth Estate. In this column we want to provide a space for people from different parts of the Detroit labor scene to exchange their experiences—experiences of the struggle to gain control over the rate and conditions of work, as well as experiences of the fight to regain control over their unions, where these have gotten bogged down in bureaucracy.

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We know that sterilization was used as a technique of genocide by Nazi doctors. Today in the U.S. welfare mothers are being punished by forced sterilization. Often in New York, women must choose between sterilization or loss of welfare payments. Elsewhere, poor women must agree to sterilization before they can receive an abortion.

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sounds that come from the soul are always the same

free

open sounds

giving

the kind that reach out

and touch—

that’s what our sisters did/minimum

touching maximum/sharing oppression

and the wish for its

removal...

feeling those sounds

seeing them felt on others

watching faces smile for the first time in months—

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This article was written by Debby D’Amico and was reprinted from Up From Under (the August-September 1970 issue), a magazine by, for and about women.

We are the invisible women, the faceless women, the nameless women...the female half of the silent majority, the female half of the ugly Americans, the smallest part of the “little people.” No one photographs us, no one writes about us, no one puts us on TV. No one says we are beautiful, no one says we are important, very few like to recognize that we are here.

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An interview with Lorraine, of the women’s band GOLDFLOWER, which has played for many enthusiastic women, including Erika Huggins and the other inmates at Niantic State Prison in Connecticut.

Lorraine grew up in a Long Island suburb. At 14, she was playing bluegrass guitar and hanging out with Washington Square folk musicians. At 16 she met a guy named Bobby and married him just before her 17^th birthday. They moved to the lower East side where their daughter Magdalena was born. Lorraine left, taking Maggie with her after about a year of marriage. She went through a lot of heavy stuff: unsatisfying relationships, trying to bring her daughter up herself, no money, a brush with hard drugs. A good psychiatrist really helped her a lot. After a while, she felt good enough to start playing guitar again. Singing and playing with Bev and Laura in Goldflower has given her confidence that she lacked even when she was already quite good. But she’s still learning and struggling, doesn’t think of herself as having “made it.” I thought some of the changes she’s gone through in the past couple of years would be meaningful to other women, whether you’re trying to be musicians, or just starting to find out what you’ve always wanted to be.

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In this column we’d like to share with you some of the work and ideas of women in Detroit. There are many more things to be done, like starting your own rap group, theater group, women’s newspaper, child care center, male baby-sitting service, a women’s union, women’s history classes, auto mechanics and carpentry classes, and women’s legal aid services. How about a women’s center so we can meet each other and coordinate our activities? We need to pool our energies to get some new things started in Detroit. Let us know what you are doing. Maybe we can work together.

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