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Antonio Tellez Sola died at his home in France at 84. He was one of the last survivors of the Spanish anarchist resistance which fought to overthrow the Franco dictatorship in Spain following the fascist triumph in 1939. He was also one of the first historians of the post-civil war urban and rural guerrilla resistance to the regime. In his actions and his writings, Tellez personified refusal to surrender to tyranny.

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a review of

The Wobblies! A Graphic History of the Industrial Workers of the World, Edited by Paul Buhle and Nicole Schulman, Verso, New York, 256pp., $25

In the book, Wobblies! A Graphic History of the Industrial Workers of the World, acclaimed New Left historian Paul Buhle and Nicole Schulman of World War 3 Illustrated have put together a unique, lively, accessible and entertaining history of the most important union in American history. They use the style of a graphic novel and the contributions of many artists to show this complex history from the point of view of the participants.

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Note: FE staffer Walker Lane interviewed Billy Bragg, the English singer/songwriter, when he played a 1998 Labor Day benefit for striking Detroit newspaper workers.

Lane: Rumor has it you once drank a glass of beer containing the ashes of the famous Wobbly songwriter, Joe Hill.

Bragg: It’s true, actually. Joe Hill was executed by the state of Utah in 1915 after a frame-up trial. When he died, he was cremated, and they had asked him where he wanted to be buried. He answered, “Anywhere but in Utah,” where he had been executed by a firing squad. So, what the Wobblies decided to do was to send his ashes to every union branch in the United States. They put them in little packets and mailed them out.

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“We should war with relentless efficiency not only against anarchists, but against all active and passive sympathizers with anarchists.”

—President Theodore Roosevelt, annual address to Congress, December 3, 1901

“It is time to take a look at the culture and climate of support for criminally-based activism like ELF and ALF and do something about it. Just like al-Qaeda or any other terrorist organization, ELF and ALF cannot accomplish their goals without money, membership and the media.”

—Senator James Inhofe, US Senate Environment & Public Works Committee, May 18, 2005

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by Alan Franklin

He called me a peculiar, bungling misfit, and right away I knew things weren’t going to work out quite as well as I’d hoped. Oh, sure, I’d filled out the form all right, even signed my name at the bottom as best I could remember it, but I could see from the disposition of his ears that expressing an appreciation of my efforts was not at the top of his to-do list.

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Throughout U.S. history, the lives and struggles of Native Americans have been disregarded and disdained by the white, middle-class, christian, capitalist, Nature-despising national Establishment. Sadly, the disregarders and disdainers also included the great majority of socialists, communists, anarchists, trade-unionists and others who considered themselves critics and opponents of that Establishment.

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I was a Wobbly in the late 1950’s, through a portion of the tumultuous ‘60s and into the always seeking-sometimes finding, ‘Seventies. Learning and honoring the historic traditions of the IWW and sharing tasks and decision-making with “fellow workers” changed my working life and continues to affect my creative endeavors.

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“The Big Rock Candy Mountain” has to be one of the greatest anti-work anthems in American popular music. One-time Wobbly busker and radio-show hillbilly Harry McClintock of Knoxville, Tennessee connived to claim authorship of the song in the mid-1920s (as he also did with another one of the IWW’s greatest hits, “Hallelujah, I’m a Bum”), but the song has existed in one form or another since the nineteenth-century. Hal Rammel, in his ambitious and imaginative study Nowhere in America: The Big Rock Candy Mountain and Other Comic Utopias (1990), goes further and traces the song’s genealogy back to old European folk practices like the carnival and mummers’ plays. The song is a scruffy paean to the most potent weapon of the weak: the utopian imagination that can supersede the grim miseries of oppression, exploitation and want.

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from Love & Politics: Poems by Judith Malina (Black & Red 2001) P.O. Box 02374, Detroit MI 48202, $6. Also available from The Barn; See p. 55 for address.

Dreamt of something else

When she was seventeen.

They smile, they joke, they sigh,

In their smocks and comfy shoes--

They try not to recall the plans

For a miracle or a marriage...

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Is there ought we have in common with the greedy parasite,

Who would lash us into serfdom and crush us with his might?

Is there anything left for us but to organize and fight?

The Union makes us strong!

—“Solidarity Forever”

Looking back on the first century of the Industrial Workers of the World, the singing labor movement which brought us the Musician-Organizer, one can delve into its wealth of song to understand the urgency of its mission to create One Big Union that would replace wage labor and the state.

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If there’s any idea promoted by the Wobblies that needs revision, it’s their concept of “One Big Union.” Even if one big union were doable, it may not be desirable. If I had to bet on it, I’d predict it will be One Big Corporation that will demonstrate to us the dystopian nature of “uniting” seven billion people. (Look for a global company like WorldMart in the future.) While the international capitalist system should stimulate global solidarity among non-elites, our struggles and solutions are necessarily local, regional, and decentralized.

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“No war but the class war” was the expressed motto of many radicals who refused to enlist or otherwise contribute to any national war effort. At their tenth convention in 1914, the IWW passed a resolution stating, “We as members of the industrial army will refuse to fight for any purpose except the realization of industrial freedom.”

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Because of the IWW’s mission to organize all workers into One Big Union, immigrants, migrants, blacklisted, unskilled, itinerant, and other hard-to-reach workers were sought by Wobbly organizers as potential members. Organizers weren’t allowed into the shops, factories, or lumber camps, so they congregated on street corners and in town squares where they would address workers from soapboxes, urging them to join the union.

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Direct action (legal and illegal) and sabotage had been used by the U.S. and European labor movements as a method of class combat since the rise of industrialism.

These tactics allowed workers to fight back using whatever tools were available to them, and was viewed as a viable method of achieving worker demands outside of political channels. The IWW promoted direct action after the 1908 split with the Socialist Labor Party (which only advocated political action); however, it was not official union policy until 1914, and then only for a short time.

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“History’s political and economic power structures have always abhorred ‘idle people’ as potential troublemakers. Yet nature never abhors seemingly idle trees, grass, snails, coral reefs, and clouds in the sky.”

— R. Buckminster Fuller

This year marks the one hundredth birthday of the Industrial Workers of the World union, but it is also the seventy-fifth anniversary of an event that symbolizes everything that the Wobblies battled against: that is, the perverse concept that work is ennobling, righteous, empowering and essentially has no bearing on class relations.

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By the last half of the nineteenth century, working conditions in American factories, mines, and mills were deplorable. Industrialists were ruthless about making money at the expense of the health and safety of the workers. They looked upon their employees as less than human.

No labor laws existed to protect the men, women and children who poured into northern industrial centers. The cheapest of laborers were the freed slaves from the South and poor immigrants from all over Europe, escaping famines, devastating wars, and repressive regimes. Slavery was officially outlawed in the United States, but the treatment of black people was little different than before the Emancipation Proclamation.

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Marshall Sahlins

FE Note: The following is an edited version of the first chapter of Marshall Sahlins classic and groundbreaking work, Stone Age Economics (Aldine, 1972), entitled “The Original Affluent Society.”

In it, Sahlins confronts prevailing academic and popular myths regarding life before the state and technology which is usually conceived of, after Hobbes, as being “nasty, brutish and short.” As with most governing modern mythologies, this one turns out to be another apology for the reigning misery and a projection of our reality onto social forms that have all but been destroyed.

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In “Some People Push Back: On the Justice of Roosting Chickens,” Churchill invoked Malcolm X’s comments immediately following the assassination of president John F. Kennedy as he maintained that American foreign policy provoked the attacks on New York. At root in the controversy was Churchill’s comparison of Americans to the “good Germans” of Nazi Germany and his now famous phrase about “the little Eichmanns inhabiting the sterile sanctuary of the twin towers.”

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Anarchist anthropologist David Graeber’s recent purge from Yale University—coming hot on the heels of the trial-by-media of Native American radical Ward Churchill—is one of many recent attacks on radical professors that have shaken the supposedly safe zone of the ostensibly liberal academy. Graeber’s contract was recently not renewed under highly suspicious circumstances after many years of teaching at the Ivy League school.

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BOULDER, COLO. Walking by the student center of the University of Colorado at Boulder (CU) one late winter day early this year, I saw campus Republicans swarming around several seven-foot tall poster boards. Usually, they fill these poster boards with meaningless—and largely ignored—right-wing slogans. But this day was different because the press also crowded the area, and a throng of onlookers had gathered. At the cost of being late to my next class, I cut through the mob to read the garish, neon-colored posters.

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In Paris, between 1900 and 1903, Alexandre Jacob (1879–1954) and his comrades organized a group of anarchist burglars which carried out 156 break-ins before being caught. Their targets were the wealthy and the gang’s project was to punish them by striking at their most sensitive organ—their wallet. Jacob and his friends were dubbed “Workers of the Night” by the sensationalist Paris press. These unusual robbers believed that theft should not be for personal gain, but an attack against the world of the powerful. Instead of becoming rich himself from the gang’s enterprises, Jacob generously donated to anarchist causes.

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This special section, announcing itself with the above headline, contains more of a critical and theoretical tension than may be immediately obvious at first reading. Imbedded in it is the difference between the clarion call proposed by Marxists to the international proletariat, “Workers of the World, Unite,” and another slogan, introduced in these pages some three decades ago—“Workers of the World, Relax!”

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Welcome to the second issue in the fortieth anniversary year of this publication. The first was published in February and was our official commemorative edition. It was the largest and most colorful issue ever printed since we began in 1965. The anniversary issue was a double one constituting our publishing efforts for both Spring and Summer 2005. Hence, you have not missed an issue and you are reading the next in our series.

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Unless we build a sustained practice of free relationships and liberated lives, we risk lengthening the long list of those who have created partial revolutions. The revolution is inside as well as outside ourselves. Misery and alienation reproduce themselves--not just in authoritarian institutions--but in our own character structure, imprisoned by the catastrophe of repressive consciousness.

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5 Occupied Iraq: The Continuing Story of Bungalow Bill

7 First They Came For Ward Churchill

9 The New McCarthyism: On The Recent Purge Of David Graeber

11 Fear And Loathing At The University

12 Introduction: Wobblies At 100; Work At 4,000

15 Why I Was A Burglar

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The population of hard core anarchists from the ‘50s, ‘60s, and ‘70s is slowly dwindling, and the next generation is unprepared to take up the slack.

Young people today are filled with apathy in a day and age where apathy is the one thing you don’t want. So, where are you guys? Where are the huge mass gatherings of rage and indignation? Where are the fliers, the meetings, the banners and protests?

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“What are kingdoms but great robberies? Indeed, that was an apt and true reply which was given to Alexander the Great by a pirate who had been seized. For when that king had asked the man what he meant by keeping hostile possession of the sea, he answered with bold pride, ‘What thou meanest by seizing the whole earth; but because I do it with a petty ship, I am called a robber, whilst thou who dost it with a great fleet art styled an emperor.’”

--Augustine of Hippo, The City of God (410 CE)

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This article is excerpted from “The Search for the Primitive,” an essay written by Stanley Diamond in 1963 and later revised and expanded for inclusion in his book In Search of the Primitive (Transaction Books, 1981). We are reprinting this excerpt because it is relevant to both our ongoing discussions of war and of primitive society, indigenism and modernity.

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a review of

Winter Soldiers: An Oral History of Vietnam Veterans Against the War, Richard Stacewicz, Twayne Publishers, 1997, New York, 471 pp.

FE Note: Nick Medvecky was a civil rights activist (1961–65) in the South and, later, an anti-war coordinator. He covered the VVAW Winter Soldier Investigation for Creem magazine. He is currently serving a federal prison term: #12155039, P.O. Box 8000, Bradford, PA 16701.

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Gothick Institutions by Peter Lamborn Wilson (Xexoxial 2005) $10 (see the review on page 38)

Garden Planet by William Kotke (AuthorHouse 2005) $11 (see the reprint on page 33)

Passion Fruit (Passion Fruit 2005) $5 (see the reprint on page 30–31)

Hymns for Brueghel: Brambles of Berries, Rants, and Poetic Orgies by (un)leash. (Primal Revival Press 2005) $20 (see the review on page 32)

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FE Note: A spin-off from our letters section, “Both Sides Now” presents two distinct views on a controversial topic, side by side. On the left [in print edition], FE reader Seaweed elaborates points first raised in his “Land And Liberty” (FE #367, p. 22–23). His views might be shared by many Fifth Estate readers and writers, but by no means all, as clearly evidenced by EB Maple’s response (see “Guns again?” in Letters, FE #370, p. 52). Hence, on the right [in print edition], we present Maples’s elaboration of an “opposing” view.

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a review of

Lower East Side Librarian Winter Solstice Shout Out. Contact Jenna Free at leslzine--at--gmail--dot--com for barter to library workers; $3 to everyone else.

With the new age personal ‘zine found on blogs and in online journals, the photocopied pamphlet as personal soapbox has become a novel antiquity. But in all its cut-and-paste glory, Jenna Free’s annual Shout Out is the best of what this genre can and should be.

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a review of

The Ecology of Freedom: The Emergence and Dissolution of Hierarchy by Murray Bookchin. AK Press. 2005. 491 pp. $23.

An influential theorist with a background in anarcho-syndicalism and Marxian theory, Murray Bookchin has spent the past thirty-five years developing and promoting social ecology, one of the few anarchist schools of thought to have its own school, the Institute for Social Ecology in Vermont. The latter part of his career has been devoted to curmudgeonly crusades to “save” anarchism and ecology from what he sees as its pitfalls: mysticism, biocentrism, and something called “lifestylism.”

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a review of

Gothick Institutions by Peter Lamborn Wilson. Xexoxial Editions. Dreamtime Village, 2005. 76 pages, $10. http://www.xexoxial.org. Available from the Barn.

A new Peter Wilson book is already a cause for celebration, but this lush collaboration exceeds even my already high expectations. Made beautiful by the production team of Miekal And Zon Wakest team at Dreamtime Village, our wise and playful rebel wields his waking fantasy to distill wild speculation in a dense and delirious brew of brave meditation.

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a review of

EcoVillage at Ithaca: Pioneering a Sustainable Culture by Liz Walker. 256 pages. New Society Publishers. 2005.

Those who are best comprehending The Problem are making alliances with those who are best comprehending The Solution. Liz Walker’s timely book is a chronicle, manual, and inspiration for that movement. The Problem being addressed is that the praxis of our civilization is unsustainable. The Solution is to move in the direction of living more locally and more lightly.

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a review of

Starlight on the Rails: Songbook, U. Utah Phillips, 4 CDs, AK Press, 2005, $39

Memory Against Forgetting, Casey Neill, CD, AK Press, 2005, $15. Available from http://akpress.org

Anarchist ideals have been expressed in a myriad of musical genres from rock to funk to jazz to world to trance. But the forms thoroughly connected to agit-prop are the most exemplary to me as they are extreme: folk, rap, and punk. This is not to say there’s never any revolutionary aspect to a saxophone riff or violin solo--or even an intoxicating sample tweaked to perfection on a laptop.

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a review of

How Nonviolence Protects the State by Peter Gelderloos. Signal Fire Press. 2005. 180 pages. $8. http://theanarchistlibrary.org/library/peter-gelderloos-how-nonviolence-protects-the-state

Being a person deeply committed to nonviolence, to spiritual anarchy, and to actively not going along with the status quo in any way, I have to admit I started reviewing this book with the intention of trashing it. Initially, my reaction was, “Oh, this is ridiculous; this is absurd; this is twisted.” But the more I read it, and the more I talked with people about it, the more I came to agree with Peter Gelderloos. To a point.

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a review of

Hymns for Brueghel: Brambles of Berries, Rants, and Poetic Orgies by (un)leash. Published by Ink and Scribe in coordination with Cafe Press, 2005. Contact: Primal Revival Press at wyrdwizard < a t >hotmail < d o t >com. Available from the Barn for $20.

“The Full Moon strips civilization from the landscape, and it becomes fully 1,000 years ancient. The sun and moon know how to make eternal. But once an area is colonized, it stays colonized for so very long. How long before these delusions evaporate for good? Will I live to see it? Will I live my whole life under the occupation? [...] Yet I would Los Angeles become a Homeland again, for beneath my feet, by sunset or moonlight, crickets chirp by the tule villages where campfires are cooking acorn stew.”

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FE note: see related article Review, Toxic Psychiatry in this issue.

Breggin’s foundation web site: http://www.icspp.org/

Laing, R.D. & Esterson, A. (1964) Sanity, Madness, and the Family: Families of Schizophrenics. Penguin Books. ISBN 0140211578

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The sign read: “Men can wear one article of clothing, and women can wear two articles of clothing.” This was the second annual naked smoothie party that boasted not just fruity blender drinks and creative nudity, but also a steamy hot tub, a banana shaped pool, dancing, body painting, massage, and more.

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This is an excerpt from Garden Planet: The Present Phase Change of The Human Species by William H. Kotke. AuthorHouse, 2005. 146 pages. $11. Available from the Barn.

Fear is the fundamental of this cultural form. The assertion is that the basic spiritual shift in consciousness was from a reality-view that saw the entire cosmos as alive and fecund to a reality-view that saw the earth as meaningless matter to be used to battle the scarcity of the world. On the one hand, the human is at home on the earth sharing space with other cooperating neighbor species in a reality of mystery and power. On the other hand, one lives in a world of accumulation where fear of scarcity and survival is prevalent.

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“In any form of duality, the one we have judged as inferior is the one that rules us.”

--Rodolfo Scarfalloto

Of all the intoxicating notions of insurrection, “without borders” is one of the most enduring. The toppling of walls, the deletion of divisions, the repudiation of alienation and separation remains an ever-elusive vision and immediate attraction.

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a review of

Only a Beginning: An Anarchist Anthology. Edited by Allan Antliff. Arsenal Pulp Press. 2004. 352 pages. $25. Available from The Barn.

Left liberals in the United States laud Canada as a sort of parallel universe: a North American welfare state paradise where everyone has health care; foreign policy is about international peacekeeping; and a national propensity for politeness is translated into public discourse as civility. It’s a mythic place where anger doesn’t exist (except perhaps on the hockey ice), and anarchism is as genteel as a George Woodcock poem.

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As a survivor of more than a decade of psychiatric abuse, I oppose the pseudo-scientific concept of “Mental Illness” entirely. Unlike physical illnesses that are biologically based and sometimes have chemical cures, Mental Illness is a social construct used to justify abuse for the purpose of social control.

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If there is one enduring memory from my childhood, it is a small porcelain bowl containing three little white pills. The pills were as ubiquitous as morning orange juice and cereal, “Ben, don’t forget your Ritalin,” my mother would remind me as I rushed to meet my carpool on time.

“Don’t forget your Ritalin.” On any given day, some five million children and adolescents in the United States are given a psychostimulant of one form or another. Theory is that these drugs help young people handle their emotions, feelings, and reactions.

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In a classroom of five and six-year olds, I witness moments each day that vividly illuminate the tension and conflict within young minds struggling to understand their exposure to culture through mass media.

If survey data published in mainstream outlets like The New York Times and The Washington Post are believed accurate, let’s consider the following: a television is on an average of nearly eight hours every day in US households, of which the average child watches 28 hours per week, viewing an average of 20,000 commercials per year. The imagery these numbers conjure is terrifying; any anti-authoritarian educational praxis (the combined process of action and reflection) must grapple with this fabricated reality or it is simply irrelevant. We’ll get to that later.

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a review of

Toxic Psychiatry by Peter R. Breggin. St. Martins Press. 1991. 464 pages. $18.

“The only known biochemical imbalances in the brains of nearly all psychiatric patients are those caused by the treatments.”

--Peter Breggin, Talking Back to Prozac

This book is as important and radical as R.D. Laing’s “The Politics Of Experience” or Thomas Szasz’s “The Myth of Mental Illness.” Breggin has been a long time campaigner for reform of the mental health system and in the early seventies he led a successful movement to end the horrific practice of Lobotomy in the US.

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After the disaster that struck the Gulf Coast in the wake of Hurricane Katrina, during the total failure of the government response, the first health services available in New Orleans were set up by anarchists and local residents.

The hub of this mutual aid effort was the Common Ground clinic, operated from a mosque in the Algiers neighborhood by former Black Panther, Malik Rahim, local residents, out-of-town anarchists and other radical activists. While local, state and federal governments were in a state of chaos and incompetence, neighbors organized their own spontaneous mutual aid, helping to rescue people from flooded homes and procuring food and supplies. Even some bars in the French Quarter established themselves as DIY relief centers.

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If you mention France, May 1968 today, you’re probably met with a shrug or a blank look. It’s easy to dismiss the ten million workers and students who went on general strike and the virtual shutdown of the French state as an historic blip. Another failed revolution.

But for the people who took part in those events, much more was going on--something besides a political uprising. Possibility bloomed. First hand accounts speak of a wave of mental liberation and spontaneous joy, with a sense that the old order of business had become obsolete overnight. How did reality shift so quickly into this new, liberated mood?

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Excerpted from a longer statement, November 2005

For three weeks, in the ghettos of the poor suburbs, on the outskirts of the outskirts, thousands of cars were burned, public utilities devastated, troops of police deliberately attacked.

This is a movement without explicit demands. This is a movement impossible to reduce to ethnic or racial demands.

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