Tuesday, 23 October 2018

Bandista: Haydi Barikata | To the Barricades | A las Barricadas | Στα οδοφράγματα | Alle barricate


"A las Barricadas" sung in turkish by the musical collective "Bandista". "A las Barricadas" ("To the Barricades") was the anthem of the spanish anarchists during the Spanish revolution and soon became an internationalist anarchist song. The original "A las Barricadas" is sung to the tune of "Whirlwinds of Danger" (based on the song "Varsovonia) which was composed in 1883, by the Polish poet Warclaw Swiercicki , when  he was locked up in prison in Warsaw, at a time when the Polish labour movement was engaged in hard fought struggles. The song was based on a popular Polish theme, and was sung for the first time at the workers; demonstration on March 2, 1885 in Warsaw and popularised and  versioned throughout Europe for the solidarity of the labor movement.
With the name.Triumphal March and subtitle "A las barricadas!", the score was published in November 1922, in the supplement of the magazine Tierra y Liberttad in Barcelona written by Valeriano Orobón Fernández  a Spanish anarcho-syndicalist activist, speaker and author. In Spain, and in exile in France and Germany, who laboured to prepare the anarcho- syndicalist CNT (Confederación Nacional del Trabajo — "National Confederation of Labor")  which was the largest Labour union and main anarchist organisation in Spain, and a major force opposing Francisco Franco's military coup against the Spanish Republic from 1936–1939 for the revolutionary battles to come. He sadly  died of Tuberculosis just weeks before the Spanish Revolution erupted on the 19th July 1936.
A rousing moving anthem, inspiring the working class to answer the call to arms and fight the fascist threat to our essential freedoms. It certainly sends a chill down my spine.
 Despite the revolution in Spain being ultimately defeated, it still provides a glimpse of what could have been and anyone who believes that a better world is possible, should reflect on the inspiring examples and hard lessons of the Spanish Revolution.
What happened in Spain has since been repeated. Currently in Kobane, countless comrades have fallen to defend this city against the fascists, just like the countless comrades who gave their lives to defend the revolution in Catalonia and Spain. The spirit of revolutionary Barcelona  lives on in Kobane, the Rojava and the Kurdish struggle. Carried on the wind, for many solidarity gives strength, and in every city, every town, the cause of freedom will never be conquered . No pasaran
The photo  in the Bandista video is from 18 March 1871 in Paris, France where attempts to remove cannons from Montmartre provoked resistance and the erection of barricades by Parisians that soon transformed the autonomous Paris Commune.


Spanish lyrics

Negras tormentas agitan los aires
nubes oscuras nos impiden ver.
Aunque nos espere el dolor y la muerte
contra el enemigo nos llama el deber.

El bien más preciado es la libertad
hay que defenderla con fe y valor.

Alza la bandera revolucionaria
que del triunfo sin cesar nos lleva en pos.
Alza la bandera revolucionaria
que del triunfo sin cesar nos lleva en pos.

Negras tormentas agitan los aires
nubes oscuras nos impiden ver.
Aunque nos espere el dolor y la muerte
contra el enemigo nos llama el deber.

El bien más preciado es la libertad
hay que defenderla con fe y valor.

Alza la bandera revolucionaria
que del triunfo sin cesar nos lleva en pos.
Alza la bandera revolucionaria
que del triunfo sin cesar nos lleva en pos.

En pie el pueblo obrero, a la batalla
hay que derrocar a la reacción.

¡A las barricadas! ¡A las barricadas!
por el triunfo de la Confederación.
¡A las barricadas! ¡A las barricadas!
por el triunfo de la Confederación.

egras tormentas agitan los aires
nubes oscuras nos impiden ver.
Aunque nos espere el dolor y la muerte
contra el enemigo nos llama el deber.
El bien más preciado es la libertad
hay que defenderla con fe y valor.
Alza la bandera revolucionaria
que del triunfo sin cesar nos lleva en pos.
Alza la bandera revolucionaria
que del triunfo sin cesar nos lleva en pos.
Negras tormentas agitan los aires
nubes oscuras nos impiden ver.
Aunque nos espere el dolor y la muerte
contra el enemigo nos llama el deber.
El bien más preciado es la libertad
hay que defenderla con fe y valor.
Alza la bandera revolucionaria
que del triunfo sin cesar nos lleva en pos.
Alza la bandera revolucionaria
que del triunfo sin cesar nos lleva en pos.
En pie el pueblo obrero, a la batalla
hay que derrocar a la reacción.
¡A las barricadas! ¡A las barricadas!
por el triunfo de la Confederación.
¡A las barricadas! ¡A las barricadas!
por el triunfo de la Confederación.
https://lyricstranslate.com/en/las-barricadas-barricades.html

Negras tormentas agitan los aires
nubes oscuras nos impiden ver.
Aunque nos espere el dolor y la muerte
contra el enemigo nos llama el deber.
El bien más preciado es la libertad
hay que defenderla con fe y valor.
Alza la bandera revolucionaria
que del triunfo sin cesar nos lleva en pos.
Alza la bandera revolucionaria
que del triunfo sin cesar nos lleva en pos.
Negras tormentas agitan los aires
nubes oscuras nos impiden ver.
Aunque nos espere el dolor y la muerte
contra el enemigo nos llama el deber.
El bien más preciado es la libertad
hay que defenderla con fe y valor.
Alza la bandera revolucionaria
que del triunfo sin cesar nos lleva en pos.
Alza la bandera revolucionaria
que del triunfo sin cesar nos lleva en pos.
En pie el pueblo obrero, a la batalla
hay que derrocar a la reacción.
¡A las barricadas! ¡A las barricadas!
por el triunfo de la Confederación.
¡A las barricadas! ¡A las barricadas!
por el triunfo de la Confederación.
 
 English lyrics: 

Black storms shake the air
Dark clouds blind us
Although pain and death [may] await us
Duty calls us against the enemy

The most precious good is freedom
It must be defended with faith and courage

Raise the revolutionary flag
Which carries us ceaselessly towards triumph
Raise the revolutionary flag
Which carries us ceaselessly towards triumph

Black storms shake the air
Dark clouds blind us
Although pain and death [may] await us
Duty calls us against the enemy

The most precious good is freedom
It must be defended with faith and courage

Raise the revolutionary flag
Which carries us ceaselessly towards triumph
Raise the revolutionary flag
Which carries us ceaselessly towards triumph

Get up, working people, to the battle
[We] have to topple the reaction
To the Barricades! To the Barricades!

For the triumph of the Confederation
To the Barricades! To the Barricades!
For the triumph of the Confederation

Turkish lyrics: 

Haydi barikata, haydi barikata!
Ekmek, adalet ve özgürlük için (x3)
Yek, dü, se, car!

Kara fırtınalar sarsıyor göğü,
Kara bulutlar kör eder gözleri.
Ölüm ve acı beklese de bizleri,
Onları yenmek için yürümeliyiz.
Ve en değerli varlığımız özgürlük,
Cesaret ve inançla savunmalıyız.

Haydi barikata, haydi barikata!
Ekmek, adalet ve özgürlük için (x2)

Kalplerimizde, kardeşlerimizle,
Tüm dünyada büyüyor direniş.
Haydi barikata, haydi barikata!
Ekmek, adalet ve özgürlük için (x2)

Kalplerimizde, kardeşlerimizle,
Tüm dünyada büyüyor direniş.
Haydi barikata, haydi barikata!
Ekmek, adalet ve özgürlük için (x6)




Sunday, 21 October 2018

Remembering Aberfan



At 9.15am on the morning of this day in 1966 the small Welsh mining community of Aberfan was changed forever, and torn apart, when thousands of tons of waste from a coal tip poured down a hillside and engulfed a school and several homes, killing 144 people – 116 of them children.
The pupils at Pantglas Junior School  between the ages of seven and 10 were sitting down to their last lesson before half term, having returned to their classrooms after morning assembly.Within minutes, more than a hundred of them were dead - buried alive by an avalanche of coal waste that swept through their village.
Waste material from the nearby Merthyr Vale colliery – known as ‘spoil’ – had been deposited on the slopes of Mynydd Merthyr, a broad ridge of high ground above the village containing numerous underground springs, for around 50 years.Unusually heavy rain had caused the waterlogged spoil to come loose and run down the hillside at increasing speed.  In a matter of seconds, over 40,000 cubic metres of slurry smashed into the side of the school, filling classrooms with a wall of mud and rocks as deep as 10 metres in places.
Hundreds of villagers rushed to the scene, some mothers frantically clawing at the mud and waste with their bare hands in a desperate attempt to find any survivors. Miners from local collieries arrived in their droves to help dig through the rubble, but no survivor was recovered after 11am.
By the following day, 2,000 emergency service workers and volunteers were involved in the rescue operation, of whom many had worked continuously for over 24 hours; despite this, it was nearly a week before all the bodies were recovered.
Many believed at the time  that with nationalisation the uncaring, exploitative attitudes of the private mine owners  had been got rid off. Not only did the NCB act like a private corporation, despite the enormity of the disaster,  the chairman of the NCB Lord Robens in total arrogance chose to go ahead with his investiture as Chancellor of the University of Surrey rather than travel to Aberfan, and when he finally reached the site, he denied that anything could have been done to prevent the disaster. He told the press "natural unknown springs" had brought down the tip. Shamefully Labour Prime Minister Harold Wilson refused Robens' resignation.
As this horror was felt around the world, ( people from all over world contributed £1.75 million to the disaster fund – an extraordinary amount of money in the 1960s), it became even more poignant as news emerged of previous warnings and previous slides that had been brushed aside. The National Coal Board (NCB) had been repeatedly been warned to move the slag heaps to a safer location, because they were also close to natural underwater springs. Did the NCB have the decency to acknowledge their blame, to bow their head in shame, like hell no, but we were to  learn sadly far too late that the NCB was ostensibly a capitalist organisation more concerned with profit than lives. The Davies tribunal by the government at the time at least recognised that :-
 " Blame  for the disaster rests upon  the National Coal Board. The legal liabilities of the National Coal Board to pay compensation for the  personal injury ( fatal or otherwise) and  damage to property is incontestable and uncontested." 
 Unbelievably, the Charity Commission opposed the plan for a flat rate of compensation to the bereaved families, instead suggesting that for payment to be made, parents should have to prove that they had been ‘close’ to their dead children, and were thus ‘likely to be suffering mentally’.
Meanwhile, Aberfan villagers lived in fear that tip no.4 and tip no.5 situated above tip no.7 might start to slide as well. The NCB refused to pay to remove them, and the Labour government wouldn’t make it pay. Instead the money was taken from the disaster fund – an act later described as unquestionably unlawful by charity law experts.
‘Like the Hillsborough victims,’ said Felicity Evans on Radio 4, ‘the people of Aberfan were let down by the very institutions that owed them a duty of care, and just like at Hillsborough those institutions sought to obstruct the search for truth and the solace it might provide.’
And, as with Hillsborough, justice was a long time coming. More than three decades later the Charity Commission apologised, and a Labour Government eventually paid back to the Disaster Fund the money taken from it in 1966 by the NCB.
Today we remember the people of Aberfan, their collective loss, a community that is still profoundly affected by this disaster. Sadly there is very  little to remind visitors of  this tragic disaster, just an abstract memorial garden in the village and the childrens section in the graveyard. The sores and wounds of this gross injustice, one that should never have happened, are forever stored in the collective feelings of the people of Wales. Lest we forget, the lessons of Aberfan, that still hold a profound relevance today. They touch on issues of public accountability, responsibility, competence and transparency. Aberfan was a man-made disaster. This is a fact that often needs underlining. There was nothing “natural” about it, nothing freakish about the geology of Aberfan, nothing uniquely unforeseeable about the deadly slide. It happened because of a mix of negligence, arrogance and incompetence for which no individual was punished or even held to account.
Leon Rosselson wrote the following  song ‘Palaces of Gold’ in response to news of the disaster at Aberfan. It appeared on his 1968 album A Laugh, a Song, and a Hand-Grenade:

 
If the sons of company directors,
And judges’ private daughters,
Had to got to school in a slum school,
Dumped by some joker in a damp back alley,
Had to herd into classrooms cramped with worry,
With a view onto slagheaps and stagnant pools,
Had to file through corridors grey with age,
And play in a crackpot concrete cage.

Buttons would be pressed,
Rules would be broken.
Strings would be pulled
And magic words spoken.
Invisible fingers would mould
Palaces of gold.

If prime ministers and advertising executives,
Royal personages and bank managers’ wives
Had to live out their lives in dank rooms,
Blinded by smoke and the foul air of sewers.
Rot on the walls and rats in the cellars,
In rows of dumb houses like mouldering tombs.
Had to bring up their children and watch them grow.

In a wasteland of dead streets where nothing will grow.
I’m not suggesting any kind of a plot,
Everyone knows there’s not,
But you unborn millions might like to be warned
That if you don’t want to be buried alive by slagheaps,
Pit-falls and damp walls and rat-traps and dead streets,
Arrange to be democratically born
The son of a company director
Or a judge’s fine and private daughter.


I end this post with a poem I wrote a few years ago

Cofiwch Aberfan/ Remember Aberfan

On October 21 1966

a ticking timebomb of slurry

left a community scarred

angels laughter forever lost

buried deep in the wounds of history

my nation mourns with anger 

bitterness and shame

after the spoils of injustice

drowned a community in coal

left generations in ruin

our tears keep on flowing

never ever  forgiving. 


Thursday, 18 October 2018

Lost in Occupation: How Google Maps is erasing Palestine


click to enlarge

A Palestinian rights organisation 7amleh - The Arab Center for the Advancement of Social Media have released a new report entitled " Mapping Segregation -Google Maps and the Human Rights of Palestinians showing how Google Maps is putting the lives of Palestinians in danger by "contradicting Google's responsibilities under international human rights frameworks" and perpetuating a narriative that "serves the interests of the Israeli government". In particular, it focuses on Google Maps' representation of geography and political boundaries in Israel and the occupied territories, including Google's use of conditions and roadmap.
In its report, 7amleh, which describes itself as a "non-profit organisation aimed at enabling the Palestinian and Arab civil society to effectively utilise the tools of digital advocacy through professional capacity building, defending digital rights and building influential digital media campaigns", has shown how what seems to be a simple leaning towards Israeli bias actually has a huge impact on Palestinians.
The report looked at four main aspects in which Google is complicit in erasing Palestine from the map: the erasure of Palestinian villages under Google Maps, the legal implications of Google's actions, the way route planning can put Palestinian lives in danger and the implication of the terminology Google uses.
There is a clear discrepancy of the visibility of Palestinian villages and Israeli villages on Google Maps, according to 7amleh. Palestinian villages in the Naqab/Negev desert are made nearly invisible, unless they are being searched for by someone who already knows exactly where the village is, according to the report.
 "Google Maps does not contain the search term" Palestine "and rarely contains the names of Palestinian areas not recognized by Israel, while containing names and locating illegal Israeli settlements without any problems. The maps also neglect to express hundreds of roadblocks, permanent flight points and air traffic controls, and as Israel has done on the West Bank, violates the Palestinian right to free movement. Consequently, the Google Maps routes are for Israeli and illegal Israeli settlers and may be dangerous to Palestinians. "
Other examples the report highlighted is the recognition of Jerusalem as Israel's capital, following US President Donald Trump's controversial decree and the erasure of Palestinian cities from maps. Palestine is called on Google Maps in accordance with the resolution of the UN General Assembly in November 2012 and that, on the basis of Resolution 181 from the United Nations General Assembly.Google Maps contains all "unidentified" Palestinian villages in the first layer on their maps and gives the same degree of detail when representing Palestinian villages in area C.
In accordance with Article 49 in the Fourth Geneva Convention and Article 55 of the Hague Regulations, Google Maps must refer to and distinguish illegal Israeli settlements within the West Bank.It is important to clearly refer to areas A, B and C on the West Bank on Google Maps and to map all movement restrictions and restricted streets.
The State of Palestine was recognised  by 136 of the 193 member United Nations General Assembly( UNGA) in 2012, but has never been labelled as such on Google Maps. Israel is not only identified as a country, but Jerusalem, which was granted international status in UNGA resolution 181 and remains a final status issue, is marked as its capital. While a West Bank label does exist, Israeli  settlements, there appear as if they are located inside Israel. Meanwhile Palestinian villages unrecognised by Israel, both in the occupied territories and within the Green Line are either misrepresented  or entirely left out, while the names and locations of Israeli settlements are clearly noticeable. Even relatively small Jewish Israeli communities appear on the map, but Palestinian villages are only visible when extremely, almost intentionally, zoomed in on.
Unlike other cities or villages, Bedouin communities in the Negev, which existed  before Israel was established, are marked by their tribal designation, rather than the actual names of their villages. Considering that these villages are under the constant threat of demolition by Israeli authorities, their misrepresentation or omission from the map becomes "a method  of enforcing the eradication of unrecognisd Palestinian villages," the report argues.
The report concludes that in addition to biased mapping, 7amleh says Google prioritizes Israeli citizens when offering routes. The map ignores the segregated road system in Israel-Palestine and the resulting movement restrictions, such as checkpoints and road blocks, that affect Palestinians. For example, to navigate from Bethlehem to Ramallah, all routes suggested by Google Maps require crossing from the West Bank to Jerusalem, and then back to the occupied territories. This is only possible for people with Israeli IDs or foreign passports. It is illegal for Palestinians to access Israeli-only roads, which usually connect settlements, and the consequences of doing so may include arrest, delays, detention and confiscation of cars. Combined with Google Map's refusal to display internationally recognised borders, Palestinian villages and cities, this endangers the lives of the Palestinians and approves the Israeli state story that contradicts international law.
Google should take care over this issue, in such a politically sensitive region and correct their mistakes, people see maps as a lot more than just a collection of data points, furthermore this is putting lives at risk. As technology advances, online maps are crucial for instant and easy route planning. For Palestinians, however, using Google Maps could get them killed.
Ultimately, Google is one of the largest sharks for people to acquire information. They know this and they are using their power irresponsibly.Google's unofficial  motto is 'don't be evil' - but Google at this moment in time is complicit in the Israeli government's erasure of Palestine.

To read full report go here http://www.7amleh.org/ms/

And please consider signing following petition to ask Google to stop erasing Palestine.


Mapping Segregation


Tuesday, 16 October 2018

Oscar Wilde - The Ballad of Reading Gaol



October 16th marks the anniversary of the birth of one of the greatest Irish writers Oscar Fingal O'Flahertie Wills Wilde who was born in Dublin, Ireland in 1854. His father William Wilde was a successful surgeon who founded St.Marks Opthalmic Hospital, entirely at his own personal expense, to treat the city's poor. Oscar's  mother. Jane Francesca Elgee, was a poet who was closely associated with the Young Irelander Rebellion of 1848.
Wilde was a bright and bookish child and attended the Portora Royal School at Enniskillen. He won the schools  prize for the top classics student in each of his last two years, as well as second prize in drawing in his final year. Upon graduating in 1871, Wilde was awarded the Royal School Scholarship to attend Trinity College in Dublin. At the end of his first year at Trinity, in 1872, he placed first in the school's classics examination and recieved the college's Foundation Scholarship the highest honour awarded to undergraduates. After this Wilde went to further study at Magdalen College in Oxford, he became involved in the aesthetic movement, a theory of art and literature that emphasized the pursuit of beauty for its own sake, rather than to promote any political or social viewpoint. He  graduated with honors in 1878.
A popular society figure known for his wit and flamboyant style, he published his own book of poems in 1881 and spent a year lecturing on poetry in the United States,While not lecturing, he managed to meet with some of the leading American scholars and literary figures of the day, including Henry Longfellow, Oliver Wendell Holmes and Walt Whitman. Wilde especially admired Whitman. “There is no one in this wide great world of America whom I love and honor so much,” he later wrote to his idol.
Upon the conclusion of his American tour, Wilde returned home and immediately commenced another lecture circuit of England and Ireland that lasted until the middle of 1884. On May 29, 1884, Wilde married a wealthy Englishwoman named Constance Lloyd. They had two sons: Cyril, born in 1885, and Vyvyan, born in 1886. A year after his wedding, Wilde was hired to run Lady's World, a once-popular English magazine that had recently fallen out of fashion. During his two years editing Lady's World, Wilde revitalized the magazine by expanding its coverage to "deal not merely with what women wear, but with what they think and what they feel. The Lady's World," wrote Wilde, "should be made the recognized organ for the expression of women's opinions on all subjects of literature, art and modern life, and yet it should be a magazine that men could read with pleasure."  After moving to London to pursue his literary career. Beginning in 1888, Wilde entered a seven-year period of furious creativity, during which he produced nearly all of his great literary works.
In 1891, he published Intentions, an essay collection arguing the tenets of aestheticism, and that same year, he published his first and only novel, The Picture of Dorian Gray. The novel is a cautionary tale about a beautiful young man, Dorian Gray, who wishes (and receives his wish) that his portrait ages while he remains youthful and lives a life of sin and pleasure.Though the novel is now revered as a great and classic work, at the time critics were outraged by the book’s apparent lack of morality. Wilde vehemently defended himself in a preface to the novel, considered one of the great testaments to aestheticism, in which he wrote, “an ethical sympathy in an artist is an unpardonable mannerism of style” and “vice and virtue are to the artist materials for an art.”
Among Wilde's  other best-known works,  Lady Windermere's Fan (1892), a play about a divorced woman driven to self-sacrifice by maternal love; The Importance of Being Earnest (1895), a play about the courtships of two young English men; and his only novel, The Picture of Dorian Gray (1890), about a handsome young man who sells his soul to the devil.
Politically, Wilde is now primarily is seen as a symbol of the gay rights movement, the best known symbol of the cruelty of a Victorian era which saw him imprisoned, broken and dead at 46.
That means that his broader attempt to contribute to political thought has been largely forgotten. Yet Wilde was also a Socialist, if of an unusual kind, a Fabian anarchist whose ideal was that "socialism itself will be of value because it leads to individualism",his own socialist anarchism was set out fully in his 1891 tract, The Soul of Man under Socialism which I previouly posted here https://teifidancer-teifidancer.blogspot.com/2012/10/oscar-wilde-16101854-301100-soul-of-man.html
disobedience, rebellion, and resistance to the decrees of authority were central  tenets of Wilde's thoughts. and formed the basis of his own individual code. Combined with his interests in radical politics and his sympathy with women's struggle to assert their individual rights, and his distrust  of all forms of government influence, and control, still resonates with us today.
Although married with two children, and around the same time that he was enjoying his greatest literary success, Wilde commenced an affair with a young man named Lord Alfred Douglas. On February 18, 1895, Douglas’s father, the Marquis of Queensberry, who had gotten wind of the affair, left a calling card at Wilde’s home addressed to “Oscar Wilde: Posing Somdomite,” a misspelling of sodomite. Although Wilde’s homosexuality was something of an open secret, he was so outraged by Queensberry’s note that he sued him for libel. The decision would subsequently ruin his life.
When the trial began in March, Queensberry and his lawyers presented evidence of Wilde’s homosexuality, then illegal in England, homoerotic passages from his literary works, as well as his love letters to Douglas were presented,that quickly resulted in the dismissal of Wilde’s libel case and his arrest on charges of “gross indecency.” Wilde was convicted on May 25, 1895. after being found guilty of gross indecency, and sentenced to two years with hard labour On 20 November 1895. Wilde was transferred from Wandsworth Prison to Reading Gaol, In its heyday, prisoners at Reading Gaol were subject to constant observation and surveillance. Through isolation, humiliation, and complete silence, the prison snuffed out the messy humanity of living and with these efforts broke the spirit of its prisoners and Wilde was no exception.
Wilde emerged from prison in 1897, physically depleted, emotionally exhausted and flat broke. He went into exile in France, where, living in cheap hotels and friends’ apartments, though was still visited by many of his  loyal friends and  briefly reunited with Douglas. His wfe, Constance, continued to support him with a financial support too for some time after his release.
Despite his ordeal Wilde started writing again, becoming an advocate of prison reform , displaying,  his disgust at prison regimes and conditions which are highlighted in his two letters to the editor of the Daily Chronicle and more memorably in his poem, The Ballad of Reading Gaol  published in 1898. Due to Wilde’s notoriety, it could not be issued under his name. The first edition, issued on 13 February 1889, of 800 copies sold out in a week;  the second edition of 1000 copies sold just as quickly. The third edition, of 99 numbered copies ‘signed by the author’ was issued along with a fourth edition of 1,200 unsigned set. It wasn’t until the 7th edition, which appeared 16 months after the first edition, that Wilde’s name was added below C.3.3. (although, if you had purchased the signed third edition, you knew very well who the author was)
Within its lines Wilde undoubtedly bequeathed some of the most evocative accounts we have of prison life, emphasising the cruelty and stupidity of the prison regime. He stressed the terrible plight of children confined in prison as well as the horrors of the separate system, which kept prisoners alone in their cells for up to 23 hours of the day. His second letter to the Daily Chronicle, published in 1898, claimed that the present prison system ‘seems almost to have for its aim the wrecking and the destruction of the mental faculties. The production of insanity is, if not its object, certainly its result.’ Wilde also described how he had found his salvation in prison through the sympathetic awareness and pity prompted by ‘looking at the others’. Seeing the unhappiness of other prisoners, he claimed, excited his pity, and ‘broke his obsession’ with his own fate.
The poem begins with the story of a Guardsman who was in Reading with Wilde, who was hung for the murder of his wife. The poem, in an old-fashioned ballad form, gradually moves from telling the story of the condemned man to a more general identification with prisoners as a whole. In the same year as Wilde's poem was published, a new Prison Act was passed, calling for more humane conditions and the abolition of hard labour.  Wilde died on the 30th November 1900 of meningitis at the age of 46, but continues to touch peoples hearts long after his passing, and through the lasting legacy of his stories, the world is a better place because he was in it.
Thankfully we now live in a more enlightened age when it comes to sexual orientation, and though  Wilde was posthumously pardoned for his convictions in 2017, when the UK government’s Turing Law (named after the British Second World War codebreaker Alan Turing) exonerated more than 50,000 men who had been convicted of crimes for homosexuality that no longer exist, still  many   across the globe are still punished and actually  killed because of whom they happen to fall in love with, in some countries, it’s still illegal, so we as  people should  continue to remain mindful of this oppression and persecution. For this reason, we must keep in mind precisely what is at stake when we find ourselves confronting those who police others in the name of morality. and the homophobia and the hatred and fear of homosexuality that must continue to be questioned.

The Ballad of Reading Gaol -  Oscar Wilde

(In memoriam
C. T. W.
Sometime trooper of the Royal Horse Guards
obiit H.M. prison, Reading, Berkshire
July 7, 1896)

I

He did not wear his scarlet coat,
For blood and wine are red,
And blood and wine were on his hands
When they found him with the dead,
The poor dead woman whom he loved,
And murdered in her bed.

He walked amongst the Trial Men
In a suit of shabby grey;
A cricket cap was on his head,
And his step seemed light and gay;
But I never saw a man who looked
So wistfully at the day.

I never saw a man who looked
With such a wistful eye
Upon that little tent of blue
Which prisoners call the sky,
And at every drifting cloud that went
With sails of silver by.

I walked, with other souls in pain,
Within another ring,
And was wondering if the man had done
A great or little thing,
When a voice behind me whispered low,
'THAT FELLOW'S GOT TO SWING.'

Dear Christ! the very prison walls
Suddenly seemed to reel,
And the sky above my head became
Like a casque of scorching steel;
And, though I was a soul in pain,
My pain I could not feel.

I only knew what hunted thought
Quickened his step, and why
He looked upon the garish day
With such a wistful eye;
The man had killed the thing he loved,
And so he had to die.

Yet each man kills the thing he loves,
By each let this be heard,
Some do it with a bitter look,
Some with a flattering word,
The coward does it with a kiss,
The brave man with a sword!

Some kill their love when they are young,
And some when they are old;
Some strangle with the hands of Lust,
Some with the hands of Gold:
The kindest use a knife, because
The dead so soon grow cold.

Some love too little, some too long,
Some sell, and others buy;
Some do the deed with many tears,
And some without a sigh:
For each man kills the thing he loves,
Yet each man does not die.

He does not die a death of shame
On a day of dark disgrace,
Nor have a noose about his neck,
Nor a cloth upon his face,
Nor drop feet foremost through the floor
Into an empty space.

He does not sit with silent men
Who watch him night and day;
Who watch him when he tries to weep,
And when he tries to pray;
Who watch him lest himself should rob
The prison of its prey.

He does not wake at dawn to see
Dread figures throng his room,
The shivering Chaplain robed in white,
The Sheriff stern with gloom,
And the Governor all in shiny black,
With the yellow face of Doom.

He does not rise in piteous haste
To put on convict-clothes,
While some coarse-mouthed Doctor gloats,
and notes
Each new and nerve-twitched pose,
Fingering a watch whose little ticks
Are like horrible hammer-blows.

He does not know that sickening thirst
That sands one's throat, before
The hangman with his gardener's gloves
Slips through the padded door,
And binds one with three leathern thongs,
That the throat may thirst no more.

He does not bend his head to hear
The Burial Office read,
Nor, while the terror of his soul
Tells him he is not dead,
Cross his own coffin, as he moves
Into the hideous shed.

He does not stare upon the air
Through a little roof of glass:
He does not pray with lips of clay
For his agony to pass;
Nor feel upon his shuddering cheek
The kiss of Caiaphas.

II

Six weeks our guardsman walked the yard,
In the suit of shabby grey:
His cricket cap was on his head,
And his step seemed light and gay,
But I never saw a man who looked
So wistfully at the day.

I never saw a man who looked
With such a wistful eye
Upon that little tent of blue
Which prisoners call the sky,
And at every wandering cloud that trailed
Its ravelled fleeces by.

He did not wring his hands, as do
Those witless men who dare
To try to rear the changeling Hope
In the cave of black Despair:
He only looked upon the sun,
And drank the morning air.

He did not wring his hands nor weep,
Nor did he peek or pine,
But he drank the air as though it held
Some healthful anodyne;
With open mouth he drank the sun
As though it had been wine!

And I and all the souls in pain,
Who tramped the other ring,
Forgot if we ourselves had done
A great or little thing,
And watched with gaze of dull amaze
The man who had to swing.

And strange it was to see him pass
With a step so light and gay,
And strange it was to see him look
So wistfully at the day,
And strange it was to think that he
Had such a debt to pay.

For oak and elm have pleasant leaves
That in the springtime shoot:
But grim to see is the gallows-tree,
With its adder-bitten root,
And, green or dry, a man must die
Before it bears its fruit!

The loftiest place is that seat of grace
For which all worldlings try:
But who would stand in hempen band
Upon a scaffold high,
And through a murderer's collar take
His last look at the sky?

It is sweet to dance to violins
When Love and Life are fair:
To dance to flutes, to dance to lutes
Is delicate and rare:
But it is not sweet with nimble feet
To dance upon the air!

So with curious eyes and sick surmise
We watched him day by day,
And wondered if each one of us
Would end the self-same way,
For none can tell to what red Hell
His sightless soul may stray.

At last the dead man walked no more
Amongst the Trial Men,
And I knew that he was standing up
In the black dock's dreadful pen,
And that never would I see his face
In God's sweet world again.

Like two doomed ships that pass in storm
We had crossed each other's way:
But we made no sign, we said no word,
We had no word to say;
For we did not meet in the holy night,
But in the shameful day.

A prison wall was round us both,
Two outcast men we were:
The world had thrust us from its heart,
And God from out His care:
And the iron gin that waits for Sin
Had caught us in its snare.

III

In Debtors' Yard the stones are hard,
And the dripping wall is high,
So it was there he took the air
Beneath the leaden sky,
And by each side a Warder walked,
For fear the man might die.

Or else he sat with those who watched
His anguish night and day;
Who watched him when he rose to weep,
And when he crouched to pray;
Who watched him lest himself should rob
Their scaffold of its prey.

The Governor was strong upon
The Regulations Act:
The Doctor said that Death was but
A scientific fact:
And twice a day the Chaplain called,
And left a little tract.

And twice a day he smoked his pipe,
And drank his quart of beer:
His soul was resolute, and held
No hiding-place for fear;
He often said that he was glad
The hangman's hands were near.

But why he said so strange a thing
No Warder dared to ask:
For he to whom a watcher's doom
Is given as his task,
Must set a lock upon his lips,
And make his face a mask.

Or else he might be moved, and try
To comfort or console:
And what should Human Pity do
Pent up in Murderers' Hole?
What word of grace in such a place
Could help a brother's soul?

With slouch and swing around the ring
We trod the Fools' Parade!
We did not care: we knew we were
The Devil's Own Brigade:
And shaven head and feet of lead
Make a merry masquerade.

We tore the tarry rope to shreds
With blunt and bleeding nails;
We rubbed the doors, and scrubbed the floors,
And cleaned the shining rails:
And, rank by rank, we soaped the plank,
And clattered with the pails.

We sewed the sacks, we broke the stones,
We turned the dusty drill:
We banged the tins, and bawled the hymns,
And sweated on the mill:
But in the heart of every man
Terror was lying still.

So still it lay that every day
Crawled like a weed-clogged wave:
And we forgot the bitter lot
That waits for fool and knave,
Till once, as we tramped in from work,
We passed an open grave.

With yawning mouth the yellow hole
Gaped for a living thing;
The very mud cried out for blood
To the thirsty asphalte ring:
And we knew that ere one dawn grew fair
Some prisoner had to swing.

Right in we went, with soul intent
On Death and Dread and Doom:
The hangman, with his little bag,
Went shuffling through the gloom:
And each man trembled as he crept
Into his numbered tomb.

That night the empty corridors
Were full of forms of Fear,
And up and down the iron town
Stole feet we could not hear,
And through the bars that hide the stars
White faces seemed to peer.

He lay as one who lies and dreams
In a pleasant meadow-land,
The watchers watched him as he slept,
And could not understand
How one could sleep so sweet a sleep
With a hangman close at hand.

But there is no sleep when men must weep
Who never yet have wept:
So we - the fool, the fraud, the knave -
That endless vigil kept,
And through each brain on hands of pain
Another's terror crept.

Alas! it is a fearful thing
To feel another's guilt!
For, right within, the sword of Sin
Pierced to its poisoned hilt,
And as molten lead were the tears we shed
For the blood we had not spilt.

The Warders with their shoes of felt
Crept by each padlocked door,
And peeped and saw, with eyes of awe,
Grey figures on the floor,
And wondered why men knelt to pray
Who never prayed before.

All through the night we knelt and prayed,
Mad mourners of a corse!
The troubled plumes of midnight were
The plumes upon a hearse:
And bitter wine upon a sponge
Was the savour of Remorse.

The grey cock crew, the red cock crew,
But never came the day:
And crooked shapes of Terror crouched,
In the corners where we lay:
And each evil sprite that walks by night
Before us seemed to play.

They glided past, they glided fast,
Like travellers through a mist:
They mocked the moon in a rigadoon
Of delicate turn and twist,
And with formal pace and loathsome grace
The phantoms kept their tryst.

With mop and mow, we saw them go,
Slim shadows hand in hand:
About, about, in ghostly rout
They trod a saraband:
And the damned grotesques made arabesques,
Like the wind upon the sand!

With the pirouettes of marionettes,
They tripped on pointed tread:
But with flutes of Fear they filled the ear,
As their grisly masque they led,
And loud they sang, and long they sang,
For they sang to wake the dead.

'Oho!' they cried, 'The world is wide,
But fettered limbs go lame!
And once, or twice, to throw the dice
Is a gentlemanly game,
But he does not win who plays with Sin
In the secret House of Shame.'

No things of air these antics were,
That frolicked with such glee:
To men whose lives were held in gyves,
And whose feet might not go free,
Ah! wounds of Christ! they were living things,
Most terrible to see.

Around, around, they waltzed and wound;
Some wheeled in smirking pairs;
With the mincing step of a demirep
Some sidled up the stairs:
And with subtle sneer, and fawning leer,
Each helped us at our prayers.

The morning wind began to moan,
But still the night went on:
Through its giant loom the web of gloom
Crept till each thread was spun:
And, as we prayed, we grew afraid
Of the Justice of the Sun.

The moaning wind went wandering round
The weeping prison-wall:
Till like a wheel of turning steel
We felt the minutes crawl:
O moaning wind! what had we done
To have such a seneschal?

At last I saw the shadowed bars,
Like a lattice wrought in lead,
Move right across the whitewashed wall
That faced my three-plank bed,
And I knew that somewhere in the world
God's dreadful dawn was red.

At six o'clock we cleaned our cells,
At seven all was still,
But the sough and swing of a mighty wing
The prison seemed to fill,
For the Lord of Death with icy breath
Had entered in to kill.

He did not pass in purple pomp,
Nor ride a moon-white steed.
Three yards of cord and a sliding board
Are all the gallows' need:
So with rope of shame the Herald came
To do the secret deed.

We were as men who through a fen
Of filthy darkness grope:
We did not dare to breathe a prayer,
Or to give our anguish scope:
Something was dead in each of us,
And what was dead was Hope.

For Man's grim Justice goes its way,
And will not swerve aside:
It slays the weak, it slays the strong,
It has a deadly stride:
With iron heel it slays the strong,
The monstrous parricide!

We waited for the stroke of eight:
Each tongue was thick with thirst:
For the stroke of eight is the stroke of Fate
That makes a man accursed,
And Fate will use a running noose
For the best man and the worst.

We had no other thing to do,
Save to wait for the sign to come:
So, like things of stone in a valley lone,
Quiet we sat and dumb:
But each man's heart beat thick and quick,
Like a madman on a drum!

With sudden shock the prison-clock
Smote on the shivering air,
And from all the gaol rose up a wail
Of impotent despair,
Like the sound that frightened marshes hear
From some leper in his lair.

And as one sees most fearful things
In the crystal of a dream,
We saw the greasy hempen rope
Hooked to the blackened beam,
And heard the prayer the hangman's snare
Strangled into a scream.

And all the woe that moved him so
That he gave that bitter cry,
And the wild regrets, and the bloody sweats,
None knew so well as I:
For he who lives more lives than one
More deaths than one must die.

IV

There is no chapel on the day
On which they hang a man:
The Chaplain's heart is far too sick,
Or his face is far too wan,
Or there is that written in his eyes
Which none should look upon.

So they kept us close till nigh on noon,
And then they rang the bell,
And the Warders with their jingling keys
Opened each listening cell,
And down the iron stair we tramped,
Each from his separate Hell.

Out into God's sweet air we went,
But not in wonted way,
For this man's face was white with fear,
And that man's face was grey,
And I never saw sad men who looked
So wistfully at the day.

I never saw sad men who looked
With such a wistful eye
Upon that little tent of blue
We prisoners called the sky,
And at every careless cloud that passed
In happy freedom by.

But there were those amongst us all
Who walked with downcast head,
And knew that, had each got his due,
They should have died instead:
He had but killed a thing that lived,
Whilst they had killed the dead.

For he who sins a second time
Wakes a dead soul to pain,
And draws it from its spotted shroud,
And makes it bleed again,
And makes it bleed great gouts of blood,
And makes it bleed in vain!

Like ape or clown, in monstrous garb
With crooked arrows starred,
Silently we went round and round
The slippery asphalte yard;
Silently we went round and round,
And no man spoke a word.

Silently we went round and round,
And through each hollow mind
The Memory of dreadful things
Rushed like a dreadful wind,
And Horror stalked before each man,
And Terror crept behind.

The Warders strutted up and down,
And kept their herd of brutes,
Their uniforms were spick and span,
And they wore their Sunday suits,
But we knew the work they had been at,
By the quicklime on their boots.

For where a grave had opened wide,
There was no grave at all:
Only a stretch of mud and sand
By the hideous prison-wall,
And a little heap of burning lime,
That the man should have his pall.

For he has a pall, this wretched man,
Such as few men can claim:
Deep down below a prison-yard,
Naked for greater shame,
He lies, with fetters on each foot,
Wrapt in a sheet of flame!

And all the while the burning lime
Eats flesh and bone away,
It eats the brittle bone by night,
And the soft flesh by day,
It eats the flesh and bone by turns,
But it eats the heart away.

For three long years they will not sow
Or root or seedling there:
For three long years the unblessed spot
Will sterile be and bare,
And look upon the wondering sky
With unreproachful stare.

They think a murderer's heart would taint
Each simple seed they sow.
It is not true! God's kindly earth
Is kindlier than men know,
And the red rose would but blow more red,
The white rose whiter blow.

Out of his mouth a red, red rose!
Out of his heart a white!
For who can say by what strange way,
Christ brings His will to light,
Since the barren staff the pilgrim bore
Bloomed in the great Pope's sight?

But neither milk-white rose nor red
May bloom in prison-air;
The shard, the pebble, and the flint,
Are what they give us there:
For flowers have been known to heal
A common man's despair.

So never will wine-red rose or white,
Petal by petal, fall
On that stretch of mud and sand that lies
By the hideous prison-wall,
To tell the men who tramp the yard
That God's Son died for all.

Yet though the hideous prison-wall
Still hems him round and round,
And a spirit may not walk by night
That is with fetters bound,
And a spirit may but weep that lies
In such unholy ground,

He is at peace - this wretched man -
At peace, or will be soon:
There is no thing to make him mad,
Nor does Terror walk at noon,
For the lampless Earth in which he lies
Has neither Sun nor Moon.

They hanged him as a beast is hanged:
They did not even toll
A requiem that might have brought
Rest to his startled soul,
But hurriedly they took him out,
And hid him in a hole.

They stripped him of his canvas clothes,
And gave him to the flies:
They mocked the swollen purple throat,
And the stark and staring eyes:
And with laughter loud they heaped the shroud
In which their convict lies.

The Chaplain would not kneel to pray
By his dishonoured grave:
Nor mark it with that blessed Cross
That Christ for sinners gave,
Because the man was one of those
Whom Christ came down to save.

Yet all is well; he has but passed
To Life's appointed bourne:
And alien tears will fill for him
Pity's long-broken urn,
For his mourners will be outcast men,
And outcasts always mourn

V

I know not whether Laws be right,
Or whether Laws be wrong;
All that we know who lie in gaol
Is that the wall is strong;
And that each day is like a year,
A year whose days are long.

But this I know, that every Law
That men have made for Man,
Since first Man took his brother's life,
And the sad world began,
But straws the wheat and saves the chaff
With a most evil fan.

This too I know - and wise it were
If each could know the same -
That every prison that men build
Is built with bricks of shame,
And bound with bars lest Christ should see
How men their brothers maim.

With bars they blur the gracious moon,
And blind the goodly sun:
And they do well to hide their Hell,
For in it things are done
That Son of God nor son of Man
Ever should look upon!

The vilest deeds like poison weeds,
Bloom well in prison-air;
It is only what is good in Man
That wastes and withers there:
Pale Anguish keeps the heavy gate,
And the Warder is Despair.

For they starve the little frightened child
Till it weeps both night and day:
And they scourge the weak, and flog the fool,
And gibe the old and grey,
And some grow mad, and all grow bad,
And none a word may say.

Each narrow cell in which we dwell
Is a foul and dark latrine,
And the fetid breath of living Death
Chokes up each grated screen,
And all, but Lust, is turned to dust
In Humanity's machine.

The brackish water that we drink
Creeps with a loathsome slime,
And the bitter bread they weigh in scales
Is full of chalk and lime,
And Sleep will not lie down, but walks
Wild-eyed, and cries to Time.

But though lean Hunger and green Thirst
Like asp with adder fight,
We have little care of prison fare,
For what chills and kills outright
Is that every stone one lifts by day
Becomes one's heart by night.

With midnight always in one's heart,
And twilight in one's cell,
We turn the crank, or tear the rope,
Each in his separate Hell,
And the silence is more awful far
Than the sound of a brazen bell.

And never a human voice comes near
To speak a gentle word:
And the eye that watches through the door
Is pitiless and hard:
And by all forgot, we rot and rot,
With soul and body marred.

And thus we rust Life's iron chain
Degraded and alone:
And some men curse, and some men weep,
And some men make no moan:
But God's eternal Laws are kind
And break the heart of stone.

And every human heart that breaks,
In prison-cell or yard,
Is as that broken box that gave
Its treasure to the Lord,
And filled the unclean leper's house
With the scent of costliest nard.

Ah! happy they whose hearts can break
And peace of pardon win!
How else may man make straight his plan
And cleanse his soul from Sin?
How else but through a broken heart
May Lord Christ enter in?

And he of the swollen purple throat,
And the stark and staring eyes,
Waits for the holy hands that took
The Thief to Paradise;
And a broken and a contrite heart
The Lord will not despise.

The man in red who reads the Law
Gave him three weeks of life,
Three little weeks in which to heal
His soul of his soul's strife,
And cleanse from every blot of blood
The hand that held the knife.

And with tears of blood he cleansed the hand,
The hand that held the steel:
For only blood can wipe out blood,
And only tears can heal:
And the crimson stain that was of Cain
Became Christ's snow-white seal.

VI

In Reading gaol by Reading town
There is a pit of shame,
And in it lies a wretched man
Eaten by teeth of flame,
In a burning winding-sheet he lies,
And his grave has got no name.

And there, till Christ call forth the dead,
In silence let him lie:
No need to waste the foolish tear,
Or heave the windy sigh:
The man had killed the thing he loved,
And so he had to die.

And all men kill the thing they love,
By all let this be heard,
Some do it with a bitter look,
Some with a flattering word,
The coward does it with a kiss,
The brave man with a sword!



Reading Gaol  when Wilde was incacernated

Saturday, 13 October 2018

Kayne West is not Picasso - Leonard Cohen



The rapper Kayne West  dominated the news last Thursday due to his odd meeting  with President Donald Trump. But a few hours before the rapper arrived at the White House in a “Make America Great Again” cap and spouted off a 10-minute rant in which he explained why he supported Trump. a poem, composed in March 2015 titled “Kanye West Is Not Picasso," emerged by Leonard Cohen, the revered singer, songwriter, poet who died last year at the age of 82, in which he scathingly disses West from beyond the grave.
It comes from The Flame  a posthumous collection of poetry written in the months before his death, it showcases Cohen's full range of lyricism, combining poetry, illustrations and writings. Written in March 2015 in the poem mentioned he takes issue  with the Hip Hop stars boastful nature who once declared on stage in 2013, of being the famed Cubist painter from Spain. “I am Picasso!” adding for good measure: “I am Michelangelo! I am Basquiat! I am Walt Disney! I am Steve Jobs.
After Amanda Shires tweeted the Canadian songsmith’s 21-line poem it went viral receiving over 3,000 likes. “Kanye West is not Picasso/ I am Picasso,” the poem starts. “Kanye West is not Edison/ I am Edison.” It continued: “I am the Kanye West of Kanye West/ The Kanye West/ of the great bogus shift of bull— culture.” “I am the Kanye West Kanye West thinks he is/ When he shoves your ass off the stage/ I am the real Kanye West,” it reads.
He also seems to throw some shade at Jay-Z, writing, "Jay-Z is not the Dylan of anything / I am the Dylan of anything." Cohen's poem later switches focus back to West, alluding to his habit of crashing other people's stages — be it Taylor Swift's or Beck's when he writes, "I am the Kanye West Kanye West thinks he is / When he shoves your ass off the stage."
According to the foreword for The Flame, penned by Cohen's son Adam, it "contains my father's final efforts as a poet. It was what he was staying alive to do, his sole breathing purpose at the end."
As well as this new collection of lyrics and poetry, a posthumous Cohen album is also in the works. The news was confirmed by his son Adam last month, who said: “To make a long story short, I believe that there are some really beautiful new songs of Leonard Cohen that no one’s heard that are at some point going to come out.”
Read Cohens full ode to to "bullshit culture" below.
 

                                    KAYNE WEST IS NOT PICASSO

Kanye West is not Picasso
I am Picasso
Kanye West is not Edison
I am Edison
I am Tesla
Jay-Z is not the Dylan of anything
I am the Dylan of anything
I am the Kanye West of Kanye West
The Kanye West
Of the great bogus shift of bullshit culture
From one boutique to another
I am Tesla
I am his coil
The coil that made electricity soft as a bed
I am the Kanye West Kanye West thinks he is
When he shoves your ass off the stage
I am the real Kanye West
I don’t get around much anymore
I never have
I only come alive after a war
And we have not had it yet

March 2015

Excerpted from The Flame:-
https://www.leonardcohenshop.com/collections/the-flame/products/the-flame-book
Poems Notebooks Lyrics Drawings by Leonard Cohen, edited by Robert Faggen and Alexandra Pleshoyano,  Copyright © 2018 by Leonard Cohen. All rights reserved.


Wednesday, 10 October 2018

The Life and Genius of Thelonius Monk (10/10/1917 - 17/2/1982)


Be bob legend and leader of the post war jazz revolution Thelonious Sphere Monk was born on the 10th of October 1917, in Rocky Mount, North Carolina, the son of Thelonious and Barbara Monk, two years after his sister Marian. A brother, Thomas, was born a couple of years later. In his sixth year he was taken north from the racially oppressive Land of Cotton to relative freedom within the urban racism of the Big Apple settling on West 63rd Street in the San Juan Hill neighborhood of Manhattan, near the Hudson River. His father, Thelonious, Sr., joined the family three years later, but health considerations forced him to return to North Carolina. During his stay, however, he often played the harmonica, ‘Jew’s harp,” and piano, all of which probably influenced his son’s unyielding musical interests. Young Monk turned out to be a musical prodigy in addition to a good student and a fine athlete. He studied the trumpet briefly but began exploring the piano at age nine. Although he had some formal training and eavesdropped on his sister's piano lessons, he was essentially self-taught. By his early teens, he was playing rent parties, sitting in on organ and piano at a local Baptist church, and was reputed to have won several “amateur hour” competitions at the Apollo Theater. Monk attended Stuyvesant High School, but dropped out at the end of his sophomore year to pursue music and around 1935 took a job as a pianist for a traveling evangelist and faith healer.
Returning after two years, he formed his own quartet and played local bars and small clubs, until the spring of 1941, when drummer Kenny Clarke hired him as the house pianist at Minton’s Playhouse in Harlem. Minton’s, legend has it, was where the “bebop revolution” began. The after-hours jam sessions at Minton’s, along with similar musical gatherings at Monroe’s Uptown House, Dan Wall’s Chili Shack, among others, attracted a new generation of musicians brimming with fresh ideas about harmony and rhythm, bringing Monk into close contact and collaboration with other leading exponents of bebop, including Dizzy Gillespie, Charlie Christian, Kenny Clarke, Charlie Parker and later, Miles Davis, and Monk’s close friend and fellow pianist, Bud Powell.
Known as one of the first creators of modern jazz, Monk’s music was known for its humorous, almost playful, quality.Monk's style at the time was described as "hard-swinging," with the addition of runs in the style of Art Tatum. Monk's stated influences include Duke Ellington, James P. Johnson, and other early stride pianists His playing was percussive and sparse, often being described as “angular,” and he used complex and dissonant harmonies and unusual intervals and rhythms. 
He was also one of the most prolific composers in the history of jazz. Many of his compositions, which were generally written in the 12-bar blues or the 32-bar ballad form, became jazz standards. Among his best-known works are “Well, You Needn’t,” “I Mean You,” “Straight, No Chaser,” “Criss-Cross,” “Mysterioso,” “Epistrophy,” “Blue Monk,” and “ ’Round Midnight.”
Eccentric, enigmatic, extraordinary, no one in jazz has really played like Monk. His  idiosyncratic style utilized unexpected melodic twists, dissonant harmonies (which are pleasing to jazz players), erratic percussive phrases punctuated by unexpected hesitations and silences. Despite these unorthodox qualities, Duke Ellington is the only jazz composer who has been recorded more often than Monk, which is particularly remarkable as Ellington composed over 1,000 songs while Monk wrote about 70. Monk is one of only five jazz musicians to have been on the cover of Time (along with Louis Armstrong, Duke Ellington, Dave Brubeck and Wynton Marsalis).
In 1944 Monk made his first studio recordings with the Coleman Hawkins Quartet. Hawkins was among the first prominent jazz musicians to promote Monk, and Monk later returned the favor by inviting Hawkins to join him on the 1957 session with John Coltrane. Monk made his first recordings as leader for Blue Note in 1947 (later anthologised on Genius of Modern Music, Vol. 1) which showcased his talents as a composer of original melodies for improvisation. Monk married Nellie Smith the same year, and in 1949 the couple had a son, T.S. Monk, who later became a jazz drummer. A daughter, Barbara (affectionately known as Boo-Boo), was born in 1953.
Harsh, ill-informed criticism limited Monk’s opportunities to work, opportunities he desperately needed especially after his marriage, and the birth of his son, Thelonious, Jr., in 1949. Monk found work where he could, but he never compromised his musical vision. His already precarious financial situation took a turn for the worse in August of 1951, when he was falsely arrested for narcotics possession, essentially taking the rap for his friend Bud Powell. Monk refused to testify against his friend, so the police confiscated his New York City Cabaret Card. Without the all-important cabaret card he was unable to play in any New York venue where liquor was served, and this severely restricted his ability to perform for several crucial years. Monk spent most of the early and mid-1950s composing, recording, and performing at theaters and out-of-town gigs, composed new music, and made several trio and ensemble records under the Prestige Label (1952-1954), cutting several under-recognized, but highly significant albums, including collaborations with saxophonist Sonny Rollins and drummer Art Blakey. In 1954, Monk participated in the famed Christmas Eve sessions which produced the albums Bags' Groove and Miles Davis and the Modern Jazz Giants by Miles Davis. Davis found Monk's idiosyncratic accompaniment style difficult to improvise over and asked him to lay out (not accompany), which almost brought them to blows. However, in Miles Davis' autobiography Miles, Davis claims that the anger and tension between Monk and himself never took place and that the claims of blows being exchanged were "rumors" and a "misunderstanding."
In 1954, Monk paid his first visit to Europe, performing and recording in Paris. It was here that he first met Baroness Pannonica "Nica" de Koenigswarter, a member of the Rothschild banking family of England and a patroness of several New York City jazz musicians. She would be a close friend for the rest of Monk's life.
In 1958, Monk and de Koenigswarter were detained by police in Wilmington, Delaware. When Monk refused to answer the policemen's questions or cooperate with them, they beat him with a blackjack. Though the police were authorized to search the vehicle and found narcotics in suitcases held in the trunk of the Baroness's car, Judge Christie of the Delaware Superior Court ruled that the unlawful detention of the pair, and the beating of Monk, rendered the consent to the search void as given under duress. State v. De Koenigswarter, 177 A.2d 344 (Del. Super. 1962). Monk was represented by Theophilus Nix, the second African-American member of the Delaware Bar Association.
In 1955, Monk signed with a new label, Riverside, and recorded several outstanding LP’s which garnered critical attention, notably Thelonious Monk Plays Duke Ellington, The Unique Thelonious Monk, Brilliant Corners, Monk’s Music and his second solo album, Thelonious Monk Alone.
Monk turned a page with his 1956 album, Brilliant Corners, which is usually considered to be his first true masterpiece. The album's title track made a splash with its innovative, technically demanding, and extremely complex sound, which had to be edited together from many separate takes. With the release of two more Riverside masterworks, Thelonious Himself and Thelonious Monk with John Coltrane, Monk finally received the acclaim he deserved, and his career began to soar.
In 1957, the Thelonious Monk Quartet, which included John Coltrane, began performing regularly at the Five Spot in New York. Enjoying huge success, they went on to tour the United States and even make some appearances in Europe. By 1962, Monk was so popular that he was given a contract with Columbia Records, a decidedly more mainstream label than Riverside. During the 1960s, Monk scored notable successes with albums such as Criss- Cross, Monk’s Dream, It’s Monk Time, Straight No Chaser, and Underground. But as Columbia/CBS records pursued a younger, rock-oriented audience, Monk and other jazz musicians ceased to be a priority for the label. Monk’s final recording with Columbia was a big band session with Oliver Nelson’s Orchestra in November of 1968, which turned out to be both an artistic and commercial failure. Columbia’s disinterest and Monk’s deteriorating health kept the pianist out of the studio.The years that followed included several overseas tours, but by the early 1970s, Monk was ready to retire from the limelight.
His style  was not universally appreciated poet with the poet and jazz critic Philip Larkin dismissing Monk as 'the elephant on the keyboard'. Monk's manner was idiosyncratic and eccentric. Visually, he was renowned for his distinctive style in suits, hats and sunglasses, plus his goatee beard. He was also noted for the fact that at times, while the other musicians in the band continued playing, he would stop, stand up from the keyboard and dance for a few moments before returning to the piano. Monk's style was so different that he didn't have many imitators; but he had many musicians that were influenced by him, and were interpreters of his music.
The documentary film Thelonious Monk: Straight, No Chaser (1988) attributes Monk's quirky behaviour to mental illness. In the film, Monk's son, T.S. Monk, says that his father sometimes did not recognize him, and he reports that Monk was hospitalized on several occasions due to an unspecified mental illness that worsened in the late 1960s. No reports or diagnoses were ever publicized, but Monk would often become excited for two or three days, pace for days after that, after which he would withdraw and stop speaking. Physicians recommended electro convulsive therapy as a treatment option for Monk's illness, but his family would not allow it; antipsychotics and lithium were prescribed instead. Other theories abound: Leslie Gourse, author of the book Straight, No Chaser: The Life and Genius of Thelonious Monk (1997), reports that at least one of Monk's psychiatrists failed to find evidence of manic depression or schizophrenia. Others blamed Monk's behavior on intentional and inadvertent drug use: Monk was also unknowingly administered LSD, and may have taken peyote with Timothy Leary. Another physician maintains that Monk was misdiagnosed and given drugs during his hospital stay that may have caused brain damage.Jazz musicians have always been vulnerable, depending, as so many of them do, on drink and drugs to make their ordeals temporarily bearable. Monk was mo exception. However, it is often the case with creative people that along with some level of madness comes genius and wisdom.
Like his music, Monk’s views on religion were also unorthodox. As a teenager, as mentioned earlier he played the organ for a traveling evangelist, but it appears he was an agnostic who held no religious beliefs of his own. Biographer Robin D. G. Kelly writes that “Monk clearly was not a true believer,” and that “most people who knew Monk remember that he rarely attended church and did not speak about religion in the most flattering terms.” His niece Charlotte said “he was never into religion. Religion was not his thing. . . . He never went to church or any of that. And his kids, he never took them to church. He said they had to have their own mind about things.” When the journalist Valerie Wilmer asked him, “Do you believe in God?”, Monk replied, “I don’t know nothing. Do you?” But Monk was tolerant of religion, and although ambivalent himself, he sometimes accompanied his mother on the piano as she sang her beloved hymns while dying of cancer.
Monk also had long periods of not talking to anybody. He spent the final seven years of his life, until his death in 1982 in near total silence, not speaking or playing a note to anyone  in Baroness de Koenigswarter's apartment in Weehawken. On February 5, 1982, he suffered a stroke and never regained consciousness; twelve days later, on February 17th, he died. He is buried in Ferncliff Cemetery in Hartsdale, New York. Since his death, his music has been rediscovered by a wider audience and he is now counted alongside the likes of Miles Davis, John Coltrane, Bill Evans, and others as a major figure in the history of jazz. Whatever Thelonious was to the media, it's clear what his legacy will be to jazz music: that of a true originator.Today Thelonious Monk is widely accepted as a genuine master of American music. His compositions constitute the core of jazz repertory and are performed by artists from many different genres. His recordings both live and in the studio continue to inspire jazz musicians, and many of his albums, remain essential listening, that have bought me great comfort over the years, transcendental and beautiful. He has since  been the subject of award winning documentaries, biographies and scholarly studies, prime time television tributes, and he even has an Institute created in his name.A true original there's only one Monk, he  probably said it best when he insisted that a "genius is one who is most like himself."  In 1993, he was posthumously awarded the Grammy Lifetime Achievement Award, and in 2006, Monk was posthumously awarded a Pulitzer Prize Special Citation. His place in the jazz pantheon is secure. A link to this wonderful artist can be found here:- https://monkinstitute.org/
And below are some personal favourites from him.

Thelonius Monk - This is my story , This is my song



Thelonious Monk - Epistrophy


 Thelonious Monk -  Hackensack, `1965 


Thelonious Monk - Body and Soul



Thelonious Monk - Monk's Dream 


Thelonious Monk - Misterioso



Thelonious Monk - Everything happens to me


 Thelonious Monk Quartet - Round Midnight


On World Mental Health Day 2018 :End the stigmatisation, Stop and scrap Universal Credit


Today marks World Mental Health Day, a day that provides campaigners with the opportunity to raise awareness and advocacy against social stigma that people with mental health issues daily experience.
Mental illness is now recognised as one of the biggest causes of individual distress and misery in our society, comparable to poverty and unemployment. One in four adults in the UK today has been diagnosed with a mental illness, that can have a profound impact on the lives of tens of millions of people in the UK, and thus affect their ability to sustain relationships, work, or just get through the day. What greater indictment of a system could there be.
The issues of mental health and mental illness are complicated. Yes  there is persuasive evidence that human biology plays an important role in determining each person’s likelihood of contending with particular mental health conditions, but experiences of social isolation, inequality, feelings of alienation and dissociation, and even the basic assumptions and ideology of materialism and neoliberalism itself are seen today to be significant drivers too.
Sadly despite the efforts of many, the subject of mental illness remains a taboo subject, the fact is that many in our communities suffer from a wide of different problems like clinical depression, obsessive-compulsive disorder, ADHD, schizophrenia, anxiety, mania and drug and alcohol problems. Many of us are left to face our problems in silence and isolation, while experiencing daily life as a battle, having  to choose  between societies consensus ways of dealing with things, medication, psychotherapy, counselling etc etc, or simply learning to forget.
Emotionally, our heads are only just above water. I personally have a black dog that  calls regularly, that  I unfortunately  have no control  over, it just happens. Combined with anxiety, can suddenly feel  fear, and all those turbulent  unexplained feelings that drives one to self destruction,.In extreme circumstance  can also  get so angst ridden that I cannot leave my house, let alone phone a GP to seek help, because I fear I will be judged and blamed somehow, embarrassed and ashamed for something I have no control over. With a tendency to affix blame and leave me  feeling even more unworthy. I'm getting there but still have a long way to go. I have learnt techniques to  help, but realize  using liquid courage, certainly does not help, though that does not stop me ,especially when out and about in public.
Enough about me, among the most menacing barriers to the social progress we need around mental health. are the profound levels of guilt, shame and stigma that surround these issues.Those who suffer are often, like me, ashamed to speak of it. Those who are lucky enough to be free of mental illness are terrified of it. When it comes to mental illness, we still don't quite get how it all works. Our treatments, while sometimes effective, often are not. And the symptoms, involving a fundamental breakdown of our perceived reality, are existentially terrifying. There is something almost random about physical illness, in how it comes upon us, a physical illness can strike anyone. But  mental illness  that could also strike any of us, without warning should be equally recognised.
Combined  with  simple fear, mental illness brings out a judgmental streak that would be unthinkably grotesque when applied to physical illness. Imagine telling someone with a broken leg to "snap out of it." Imagine that a death by cancer was accompanied by the same smug head shaking. Mental illness is so qualitatively different that we feel it permissible to be judgmental. We might even go so far as to blame the sufferer. Because of the  stigma involved  it often leaves people much sicker. 
We live under a system of blame that somehow makes the emotional and psychological difficulties we encounter seem to be our own fault. People left feeling ashamed that they need medication, seeing this as revealing some constitutional weakness. Afraid about needing therapy, thinking that they should be able to solve their problems on their own.  Individuals actually fail to seek any treatment, because mental health care is seen as something that only the most dramatically unstable person would turn to. It is estimated that only about a quarter of people with a mental health problem in the UK receive ongoing treatment, leaving the majority of people grappling with mental health issues on their own, seeking help or information, and dependent on the informal support of family, friends or colleagues.
Those who live with mental illness are among the most stigmatised groups in society. We are challenged doubly. On one hand with the struggle of our symptoms that result from our illnesses and then by the stereotypes and prejudice that results from peoples misconceptions about mental illness. Many  are robbed of opportunities that help define  a quality life,  jobs, safe housing, health care and affiliation with a diverse group of people, and are left feeling almost invisible and on our own. Prejudice leads to discrimination and so on.
 It should not  be the case that some of us have to suffer in silence from anxiety and depression, we should be ok to say we don't feel ok. When some of us actually seek some assistance, we get doubted and pushed away. All this plays a part in making us feeling worse and keep us down. There is growing concern that our Governments policies are actually fuelling the current  mental health crisis. Budget cuts to mental health services combined with no genuine support are driving  many people to the edge. As a result many people  are currently left isolated, facing long waiting lists for mental health therapies and diagnostic assessments
Prime Minister Maggie May herself  once described the shortfalls in mental health services on her first day in Downing Street  "as one of the burning injustices in our country" Despite these gestures she and the Tories have not delivered on their promise to give mental health the same priority as physical health. They have  offered  no extra funding whilst systematically raiding mental health budgets over the last eight years. There are now over 6,000 fewer mental health nurses than in 2010. The number of psychiatrists employed by the NHS has fallen by  four percent since 2014 , with a 10 percent drop in those who specialise in children's mental health and a similar drop in those working with older adults. Eight years of Tory Government have left those with mental health problems without the support they need.
Currently people with mental health problems are becoming “tangled up” in the bureaucracy and flaws of the government’s new universal credit benefit system,claimants facing considerable hardship and considerable deterioration in their mental health because of universal credit. Sophie Corlett, director of external relations for the mental health charity Mind, has said “They struggle with the process, but they end up tangled in the process and unable to dig their way out of it."“They struggle with the online application, they struggle with the conditionality that comes while you wait for your work capability assessment (WCA), they struggle with waiting for their first payment and if they are able to get an advance payment they struggle to pay that back.”A key concern, she has also said , was the period between the start of a universal credit claim and the WCA, during which claimants can be forced to carry out the usual 30-plus hours of jobsearch activity while waiting to be assessed for their “fitness for work”
Carrying out this jobsearch activity is a huge barrier for many people with mental health problems, who are often not even well enough to visit their own jobcentre. Under the sanctions system, benefit recipients have part of their payments temporarily stopped if they fail to meet strict work-related conditions, such as failing to attend a work placement, or being a few minutes late for a jobcentre appointment. People with complex needs are thus forced into a process which is long, complicated and cruel, which does not recognise their personal abilities, vulnerabilities and difficult circumstances.
With the upcoming roll out of Universal Credit, this will only make matters worse. especially for those of us living with mental health issues. Universal Credit is not fit for purpose, it needs  to be stopped and scrapped now, We  simply can't trust May and co on mental health.Their toxic policies helping to exasperate the mental health crisis in our country. If this does not actually make you angry then you have  become conditioned and devoid of feeling, and they simply have you under control.
We need to break the silence around mental health.Too often mental health is swept under the carpet and ignored , because of the stigma and taboo surrounding it, so we have to keep battling to destroy the negative attitudes and stereotypes that is directed towards people with mental health issues, and to keep challenging policies that heed  individuals recovery.
On World Mental Health Day I think its important to stress that the proportion of the population that will  experience  episodes of acute emotional distress is extremely high. It  should not be shameful to say that one is suffering from mental illness, no less than to announce that one is asthmatic or has breast cancer.Talking about these issues, breaking the silence, can also be a source of liberation, so we should keep fighting for the best mental health care to be the  natural right of all, because engaging in the struggle toward such a society can be a source of hope for many. In the meantime I will  personally try to keep  surviving, and hope that one day mental health  becomes  a genuine Government priority that  really helps reduce peoples pain and suffering.
I will end this post by saying, that I believe today should  act like a catalyst for Work and Pensions secretary Esther McVey to scrap the controversial Universal Credit Welfare system and replace it with something that takes into account peoples needs and strengths.
Meanwhile If you need to talk to someone, the NHS mental health helpline page includes organisations you can call for help, such as Anxiety UK and Bipolar UK. or call The Samaritans on 116 123.And if you need help with your application for Universal Credit contact your local CAB https://www.citizensadvice.org.uk/