Sunday 15 September 2019

International Democracy Day !

 

International Democracy Day is observed on 15 September every year to raise awareness among people about democracy. This day provides an opportunity to review the democracy of the state in the world.  The United Nations created the day to celebrate the system of values democracy promotes, giving citizens the power to make decisions regarding all aspects of their lives.The UN’s specific goal  for International Democracy Day is to promote government’s role in maintaining open democracy among all member nations of the UN Charter.  From democracy’s birth in ancient Greece thousands of years ago through trial and error up to today, most of the world’s nations choose democracy over all other forms of government. More fundamentally, democracy is supposed to let people speak their minds and shape their own and their children’s futures.
 Democracy is a theory of government where the law reflects the will of the majority as determined by direct vote or elected representatives. Typically, the legitimacy of a democracy begins with the adoption of a constitution, which establishes the fundamental rules, principles, duties, and powers of the government and some set of rights for individuals against those of the government. The enumeration of rights attempts to protect individuals from the whims of a democratic majority, a concept developed as republicanism during the overthrow of monarchism.
Across the world, though people are increasingly losing faith in the electoral system. According to the Economist Intelligence Unit’s Democracy Index, less than 5% of the world’s population lives in a ‘full democracy’. The most recent report records the worst decline in global democracy in years, with freedom of expression, in particular, facing new challenges from both state and non-state actors.
 What is surprising is that Australia and New Zealand are the only "full democracies" in the entire Asia-Pacific region, while the United States is among those that couldn't find its way into the top category.
There are also eight countries (Algeria, Democratic Republic of Congo, Timor-Leste, Ethiopia, North Korea, Laos, Nepal and Sri Lanka) whose full titles include the word "democratic", but the EIU says not one of these countries is actually fully democratic.Democracy in Europe has ‘declined more than any other region,’ signalling a ‘democratic malaise,’ the Index found.
To rank the countries the EIU gives a score out of 10 for a number of categories, such as political participation and the functioning of government, then classifies each country as either full democracy, flawed democracy, hybrid regime or authoritarian.https://www.eiu.com/topic/democracy-index
Winston Churchill famously called democracy "the worst system of government, except for all the others that have been tried.' Many others  argue the case that democracy is flawed , philosophically, morally, and empirically. Democracy is controlled by the few and corporate elites. For decades these interests have steered public opinion with unscrupulous methods,  aided by a media controlled by them.
In the later parts of the Republic, Plato suggests that democracy is one of the later stages in the decline of the ideal state. One which is so bad that people ultimately cry out for a dictator to save them from it. This idea was big for Plato, democracy would lead to tyrants.
Aristotle, for his part, listed democracy as the failed version of rule by the multitudes. “Timocracy”, rule by the propertied class or even just a more constitutional form of republican government was the ideal kind of rule by the many, in his mind. He would have seen Athens as an ever-decaying city, moving away from its original timocratic constitution as laid out by Solon.
The idea that democracy is fundamentally flawed even had sponsors in later, more liberal, thinkers. Voltaire, who supported all of the liberal freedoms of speech and religion, told Catharine the Great of Russia that, “Almost nothing great has ever been done in the world except by the genius and firmness of a single man combating the prejudices of the multitude”In the uncritical history of representative democracy, it’s never mentioned that democracy in ancient Greece meant citizens, not career politicians, taking it in turns to debate and take decisions (as long as you were a man and not a slave).
Democratic governments are supposed to be accountable, and officials and politicians answerable for their decisions and actions. This is meant to reduce the opportunity for corruption. Democracy also is meant to subject governments to the rule of law, which means the law treats everyone, including the government, equally. But democracy and freedom  certainly do not work together, if you  happen to be are starving and hunry or your human rights are being violated.
An unrestricted democracy means that the majority decides over the minority. This leaves the minority relatively powerless, and the smaller it is, the less power it wields. Which means that the smallest minority of all, the individual, is effectively depending on his agreement with the majority.
To account for this problem, mature democracies have developed a set of checks and balances in an attempt to make sure that it doesn’t happen; chief among these is the separation of the powers of the State. But this actually makes a system less democratic, since it interferes with the principle of “people’s power.” The end result being the complete alienation of many people. Essentially democracy does not create  unity but only serves to foster division.
The UK is a representative democracy that very occasionally holds referendums. Although referendums have been reserved for constitutional issues, it is not the case that constitutional issues are always decided by referendums. Instead they often tend to be used by governments to put to rest major internal debates over constitutional issues. David Cameron promised to hold a referendum on EU membership in order to  silence internal debates within the Conservative party,  and we are probably about to take the huge step of leaving the EU that a majority of the population no longer want. The end result being  the subversion of democracy that is Brexit, which  has divided the country as never before, and which  might result in the break up of the UK.
Whichever party is in government, the prime minister has the power to appoint over 100 MPs into well-paid ministerial positions. This creates a climate in which the vast majority of MPs do what the prime minister wants because they want a job. Representational democracy has a special vulnerability to lobbying, in which special interest  groups spend extremely well-paid people after our elected representativ to persuade, threaten, barter or bribe them into delivering legislation, government funding, or other favors for their group. Because elected officials frequently come from industries, business sectors, religions and  the upper class, they  thus have many vested interests beyond the will of the people when they take office.
On top of this many  believe elections bring little change, that  politicians are corrupt, uncaring and out of touch. Boris Johnson unelected Prime Minister is currently taking the complete piss, It should not be forgotten  that  only about 160,000 Conservative party members, 0.35 per cent of the 45.8m national electorate, got to vote for him.  As a result we have a very angry divided nation, and our version of democracy is facing a test like none since we faced the threat of the Nazis. Never before, except perhaps 1930's Germany, has a country been so badly served by a government.
Fundamentally are so called democracy is currently not working. No single party can claim support from more than about a third of the adult population. One-party government is therefore a recipe for endless political confrontation, with its own polarising dialectic. At this present time trust in Parliament is at an all time low. Only one in 10 people in the UK think the Westminster Parliament "works well and is fit for the 21st century," according to a ComRes poll published today. The poll commissioned by the Sunday Express also shows that just 14% think Parliament is "sufficiently representative of the nation's views," and just 125 feel Parliament "can be trusted to do the right thing for country"
In France, the Gilets Jaunes have been demonstrating for seven months against a government indifferent to inequality and deaf to their voices. In Britain, the Extinction Rebellion (XR) has already altered the way we talk about the climate: no longer ‘change’ but an ’emergency’. But street movements cannot govern and protest alone cannot change the basic model of a capitalist economy governed by an allegedly ‘representative’ democracy. This fundamental structure, how we govern and indeed our whole way of living together, needs to change.
We need a new system where the few govern the many, the already privileged, the rich the corporate. Radical change must become the new order of the day, that would create a more harmonious society where all people are  fairly treated and equally valued. We should demand this with all our might.It's time for power to be truly given to the people, and  humanity to devise some new modes to overcome democracies present flaws and repairing Britains current damaged model. .
 I will leave you with the following. an anonymous poem published in the Northern Star, a Chartist newspaper, in 1840. 

 “Hurrah for the masses,
The lawyers are asses,
Their gammon and spinach is stale!
The law is illegal,
The Commons are regal,
And the judges are going to Jail!”

,

Saturday 14 September 2019

Harvest Moon


Harvest moon iridescently comforting
captures the evenings drifting thought
time and time she has called
whether calm or unstable
intoxicated and wild
her shadows have passed through us
searched us out, softened lunacy
while stars twinkle in the sky
sheep fall asleep and politicians lie
shining brightly clears cobwebs from minds.
under her influence and placebo pulse
enables us to dance with the universe
to swing away the blues, to forget about the past
beyond the veritable ugliness of the world
allows distant galaxies  to sing out
empowering hearts, eyes of doubt
her light overcomes the darkness
as we wait for the changing tides
in eternity lingers, a creation of beauty
enjoying the sense of mystery
encloses all around, releases synergy.

Thursday 12 September 2019

Daniel Johnston, Influential artist and singer-songwriter, dead at 58

 

Highly influential  and iconic Austin based artist Daniel Johnston,whose fans included some of music’s top names and whose influences were in the realm of outsider and lo-fi sound, has died at the age of 58  has died of a heart attack at 58.according to The Austin Chronicle, who confirmed the news with his former manager.
Johnston who  was born in Sacramento on January 22,  1961 and grew up in West Virginia, to Mable and Bill Johnston, who were  fundamental Christians who belong to the Church of Christ.He and his family soon moved to New Cumberland, West Virginia, where his father, an engineer and World War II fighter pilot, landed a job with Quaker State, but it was in Austin where he developed a cult following by handing out cassette tapes on the street, and even appeared on MTV in 1985, but it wasn’t until the early ’90s, when Nirvana’s Kurt Cobain started appearing in a T-shirt bearing the cover of Johnston’s “Hi, How Are You?” album that Johnston’s fame took off. However, it was short lived, as Johnston was soon hospitalized for mental health issues. Johnston struggled with mental illnesses throughout his life, and was diagnosed at various points with schizophrenia and bipolar disorder and spent time in psychiatric institutions.
Johnston a huge Beatles fan, a primary musical influence, released 17 albums over a period of 30 years that though fragile, delicate, possess a surprising durability. Through sheer dint of his irrepressible enthusiasm and charmingly simple songcraft and despite dealing with manic-depression, Johnston became one of the most lauded and popular outsider musicians of the 20th century and was  subsequently revered by artists like Kurt Cobain, Tom Waits, the Flaming Lips, Sonic Youth, Jad Fair and Yo La Tengo, many of whom who covered his lo-fi songs that encompassed significant whimsy and great angst. 
Called everything from an eccentric genius to a childlike loner, Johnston made his bones and his reputation for oblique, yet touching lyrics, yelping vocals and oddly contagious melodies with a handful of homemade cassettes, such as "More Songs of Pain," "Yip/Jump Music," and "Hi, How Are You".
 In 2005, Jeff Feuerzeig made a Sundance-award-winning documentary titled The Devil and Daniel Johnston that focused on Johnston's bipolar disorder and how it led to demonic self-possession and detailed the musician’s experience with his mental health issues.
Starting In 1988, and into the early '90s during the recording of his first studio produced albums, Johnston's mental health suffered, and he was diagnosed with schizophrenia. While heading to a small music festival in Austin in 1990, he suffered a psychotic episode while his plane was in mid-flight , he actually removed the key from the ignition leaving the plane's pilot, his dad, to crash-land the plane. After this episode, Johnston was involuntarily committed to a mental hospital.
For all his troubles, however, Johnston maintained a level of artistic excellence and a signature, fuzzy sound, one that, by 1994 found him releasing albums such as "Fun" on a major label, Atlantic Records, beating out Elektra only because potential label mates Metallica were devil worshipers in his eyes.
Johnston eventually headed back to smaller, independent labels like Tim/Kerr and Jagjaguwar, better suited to release his intimate, non-commercial sounds. Yet, Johnston still maintained a rep as a lo-fi overlord, even releasing a "duets" album of sorts in 2004, the double-disc "The Late Great Daniel Johnston: Discovered Covered" where Beck, TV on the Radio, and Death Cab for Cutie made the most of his scattered songwriting.
In 2017 Johnston  played his last major shows in 2017  backed by musicians who have been inspired by him throughout the years, such as  Wilco's Jeff Tweedy, Built to Spill, Modern Baseball and The Districts. In a New York Times profile, he denied believing that it would be his swan song. "Why would it be?" Johnston asked.
As the Times put it then, "the idea of him quitting the road isn't unreasonable. He has battled manic depression and schizophrenia most of his adult life, and in recent years endured multiple physical ailments, including diabetes, a kidney infection and hydrocephalus, a condition in which fluid on his brain caused him to frequently lose his balance. In the last year, his mental health also worsened. ... Mr. Johnston's psychiatric treatment has required extended stays at inpatient facilities, and although he now lives with some degree of independence, he requires considerable assistance."
Although he had moved closer to Houston, Johnston though  was still  a revered enough figure in Austin, in 1993, he painted an iconic mural outside of a now-closed record shop of his “Jeremiah The Innocent” frog (from the cover of his 1983 album Hi, How Are You) that became a landmark and the city would designate an annual "Hi, How Are You? Day" in his honor on his birthday.

https://www.hihowareyou.org/

The singer released his final album, Space Ducks: Soundtrack in 2012,  and a biopic titled, Hi, How Are You Daniel Johnston, starring Johnston as himself was released in 2015. As well as being a prodigious singer-songwriter, Johnston was also an artist and comic book-writer, with his drawing of a happy frog from the cover of his 1983 album, Hi, How Are You, the subject of countless T-shirts and murals. In 2006, the Whitney Museum of American Art in New York featured Johnston’s work in a major exhibition.
A true artist of much depth, who despite the personal demons that he battled, managed to release from the darkness, some of  the most profoundly moving songs that I have encountered. He wasn't an “outsider” at all, just another precious human being who created brilliant music in-spite of his mental health issues, not because of them. So cheers Daniel Johnston, be at peace, hopefully your songs  will continue to inspire people to rise above their limitations to create beauty, the world needs this pulse more than ever..

 Daniel Johnston -  Some things last a long time

 

Daniel Johnston - Don't let the Sun go down on your grievances
 


Daniel Johnston - True Love Will Find You In The End



Daniel Johnston - Like a Monkey  In A Zoo


 Daniel Johnston -  Don't be scared




Story of an Artist - Daniel Johnston





Tuesday 10 September 2019

Gerrard Winstanley (10/10/1609- 10/09/1676) Vision Still Burning Bright



Pioneering English revolutionary Gerrard Winstanley who  was the founder of the Diggers, a visionary, land squatter , early communist pamphleteer., political and religious reformer, died  on this day 1676. Regarding the earth ‘a common treasury’, Winstanley was the leader of the agrarian Civil War-era Diggers movement that established communities across England to cultivate waste and common land. His writings, as well as the Digger manifestos, advocated absolute human equality - and the emphasis on the common ownership of land and natural resources, as relevant today as when they were first written. Less concerned with individual scarcity than in sharing what little there was, and in increasing it for and by the community. The Diggers or True Levellers as they described themselves anticipated the conservationist and commune movements of the present day.
Born in Wigan, Lancashire on 10th or 19th October 19th 1609, he moved to London in 1630, where he became an apprentice in the cloth trade and became a freeman in 1637. In September 1640 he married Susan King and the couple moved to Walton-on-Thames.  Influenced by the ideas of John Lilburne and the Levellers he commenced to see his own visions, from his earlier mystical writings he developed his own thought, that clearly displayed a revolutionary design,  which led him to a form of communism. Although influenced by Christian thought, his movement was not just symbolic, it was a political one, using religion as a dialectical base, he boldly declared that it was the Diggers not the priests who observed true religion. By action and deed.
He denounced the domination of man by man, proclaiming the equality of women, basing their reason not just on God's but also Nature's Laws. The times that these activities were happening, were set at the backdrop of the English Civil War,  and a time of great social unrest in England where old reasonings were being cast away,  a time of revolution and change. He and the Diggers were part of a radical ferment that was sweeping the country at the time, a broad movement which had at its heart a radical template, a yearning for something new, a society based on harmony and happiness and a sense of community. Though Winstanley infused these ideas with a religious sensibility he also bought with it a  reasoning grounded in living here on earth.
In 1649, the Parliamentarians had won the First English Civil War but failed to negotiate a constitutional settlement with the defeated King Charles I. When members of Parliament and the Grandees in the New Model Army were faced with Charles’ perceived duplicity, they tried and executed him.
Government through the King’s Privy Council was replaced with a new body called the Council of State, which due to fundamental disagreements within a weakened Parliament was dominated by the Army. Many people became active in politics, suggesting alternative forms of government to replace the old order.
Royalists wished to place King Charles II on the throne; men like Oliver Cromwell wished to govern with a plutocratic Parliament voted in by an electorate based on property, similar to that which was enfranchised before the civil war;  a radical group of agitators called the Levellers, influenced by the writings of John Lilburne, wanted parliamentary government based on an electorate of every male head of a household; Fifth Monarchy Men advocated a theocracy;but it consisted of small property owners who argued for universal manhood suffrage. The Levellers in the army came nearest to all of the radical groupings in winning their gains. But the Levellers disowned the landless poor to avoid the accusation that they were against private property. They ignored the issue of enclosures until they realised that Cromwell was not going to implement their demands for reform of the franchise. As small property owners, the Levellers were actually scared of the revolt of the radical poor, unlike the Diggers.
Winstanley was the spokesman for a much wider layer in society. He generalised from the struggle that was already taking place, articulating a way forward for the dispossessed, giving it shape and form. While the revolution benefited the wealthy capitalist, it made things worse for the poor. However, the Diggers were more than just a reaction to economic hardship. The execution of the king was a traumatic act that cowed the nobility and thrilled the radicals, many of whom expected wonderful things to happen. God was 'shaking the heavens and the earth', throwing down the thrones of kings. The Diggers felt that they had won the war and they were due their just rewards. Was it going to be the few rich or the many poor who would control the common lands? Winstanley had a worked out programme of how to achieve his new society, based on a movement of the poor that was already taking place. This was despite the fact that Winstanley claimed that his idea to dig the commons was revealed to him in a vision from god!
Winstanley’s vision was as much religious as political; he was strongly influenced by the mystical writings that were so popular among seventeenth-century radicals, and he shared fully in the millenarian excitement of the age. He used the Bible to justify his actions, as did every other person in the 17th century. Religion was central to the English Revolution. Radicals believed it was not the king or priests who interpreted the Bible but the individual. This doctrine meant that the word of god could be in each person, and because any one person could be talking directly for god this led directly to equality.
It did not concern Winstanley whether the Bible was true or not. He used it to justify what he already believed in. For Winstanley the biblical stories were, at best, allegories. Many of the religious ideas that Winstanley expressed were not new. They had existed in society before and persisted after Winstanley. What made him radically different was that he put into practice what his religious theory preached. It was this synthesis of theory and practice that created the revolutionary challenge that was the Digger colonies.
On  April 26 1649 Gerrard Winstanley and 14 others published a pamphlet[ in which they called themselves the “True Levellers” to distinguish their ideas from those of the Levellers, and contained many of their key demands, which they would repeat in other pamphlets. I reprint it here.

The True Leveller's Standard Advanced

' The State of the Community opened, and presented to Sons of Men: A Declaration to the Powers of England, and to all the Powers of the world, showing the cause why the Coommon People of Engald have begun, and gives Consent to dig up, manure and sow corn upon George Hill in Surrey, by those that have subscribed and thousands more that gives consent.

In the  beginning of Time, the great Creator, Reason, made the earth to be a Common Treaury, to preserve Beasts, Birds, Fishes and Man, the Lord that was to govern this Creation; for Man had Dominion given  to him over the Beasts, Birds and Fishes; but not one word was spoken in the beginning, that one branch of mankind should rule over another.

   And  the reason is this, every man, Male and Female, is a perfect creature of himself; and the same Spirit that made the Globe dwells in man to govern the Globe; so that the flesh of man being subject to Reason, his Maker, hath him to be his Teacher and Ruler within himself, therefore needs not to run abroad after any Teacher and Ruler within himself, therefore needs not to run abroad after any Teacher and Ruler without him, for he needs not that any man should teach him , for the same Anoynting that ruled in the Son of Man, teacheth him all things.

  But since human flesh (that king of Beasts? began to delight himself in the object of Creation, more than in the Spirit and Reason and Righteosness... Covetousness, did set up one man to teach and rule over another; and thereby the Spirit was killed, and man was brought into bondage and became a greater Slave to much of his own kind, than the Beasts of the field were to him.

 And hereupon the Earth (which was made to be a Common Treasury for relief for all, both \beasts and Men) was hedged in to the Inclosures by the teachers and rulers, and the others were made Servants and Slaves; And that Earth that is within this Creation made a Common Store-House for all, is bought and sold, and kept in the hands of a few, whereby the great Creator is mightily dishonoured, as if he were a respector of persons, delighting in the comfortable livelihood of some, and rejoicing in the miserable povertie and straits of others. From the beginning it was not so.'

 Once they put their idea into practice and started to cultivate common land, both opponents and supporters began to call them “Diggers”. The Diggers’ beliefs were informed by Winstanley’s writings which envisioned an ecological interrelationship between humans and nature, acknowledging the inherent connections between people and their surroundings. Winstanley declared that “true freedom lies where a man receives his nourishment and preservation, and that is in the use of the earth”

On April 1 1649 he and his comrades took to digging and manuring land on St George's Hill, and later at Cobham in Surrey, in order to encourage the people to dig and plough up the commons, parks and other untilled lands, to break down the pales of the enclosures that existed at the time. Their struggle was essentially against private property in  land, civil law and tyranny in matters of government.  As Winstanley expressed it, ‘To dig up George Hill . . . we may work in righteousness and lay the foundations of making the earth a common treasury for all, both rich and poor. . . . Not enclosing any part into a particular hand, but all as one man, working together, and feeding together; . . . not one lording over another, but all looking upon each other, as equals’. Moreover, ‘every single man, male and female’ should have equal access to what is a ‘common store-house for all’.
What Winstanley envisaged was a movement from private to communal ownership. At first the two systems would co-exist, but increasingly, with the withdrawal of hired labour, the privately owned estates would cease to be viable and the communal system would prevail. As he explained,
No man can be rich, but he must be rich either by his own labours, or by the labours of other men helping him. If a man have no help from his neighbour, he shall never gather an estate of hundreds and thousands a year. If other men help him to work, then are those riches . . . the fruit of other men’s labours as well as his own.
Winstanley knew very well that ‘all rich men live at ease, feeding and clothing themselves by the labours of other men, not by their own; which is their shame, not their nobility’. And when the rich give charity, as if this justified oppression and exploitation, ‘they give away other men’s labours, not their own’. Without the labour of others, the rich would have to work the land themselves and it would become impossible for them to continue to maintain their large estates. In such circumstances, he argued, the rich would join the poor in the communal cultivation of the land. The result would be the end of private property, buying and selling, alienated labour, and the political authority which helped produce and reproduce all three.


A famous rhyme written at around the same time still has much potency, you can here it below as sung by the band Chumbamwamba

The Diggers Song





You noble Diggers all, stand up now, stand up now,
You noble Diggers all, stand up now,
The wast land to maintain, seeing Cavaliers by name
Your digging does maintain, and persons all defame
Stand up now, stand up now.

Your houses they pull down, stand up now, stand up now,
Your houses they pull down, stand up now.
Your houses they pull down to fright your men in town,
But the gentry must come down, and the poor shall wear the crown.
Stand up now, Diggers all.

With spades and hoes and plowes, stand up now, stand up now,
With spades and hoes and plowes stand up now,
Your freedom to uphold, seeing Cavaliers are bold
To kill you if they could, and rights from you to hold.
Stand up now, Diggers all.

Theire self-will is theire law, stand up now, stand up now
Theire self-will is theire law, stand up now.
Since tyranny came in they count it now no sin
To make a gaole a gin, to serve poor men therein.
Stand up now, Diggers all.

The gentrye are all round, stand up now, stand up now,
The gentrye are all round, stand up now.
The gentrye are all round, on each side they are found,
Theire wisdom's so profound, to cheat us of our ground.
Stand up now, stand up now.

The lawyers they conjoyne, stand up now, stand up now,
The lawyers they conjoyne, stand up now,
To arrest you they advise, such fury they devise,
The devill in them lies, and hath blinded both their eyes.
Stand up now, stand up now.

The clergy they come in, stand up now, stand up now,
The clergy they come in, stand up now.
The clergy they come in, and say it is a sin
That we should now begin, our freedom for to win.
Stand up now, Diggers all.

The tithe they yet will have, stand up now,stand up now,
The tithes they yet will have, stand up now.
The tithes they yet will have, and lawyers their fees crave,
And this they say is brave, to make the poor their slave.
Stand up now, Diggers all.

'Gainst lawyers and gainst Priests, stand up now,stand up now,
'Gainst lawyers and gainst Priests stand up now.
For tyrants they are both even flatt against their oath,
To grant us they are loath free meat and drink and cloth.
Stand up now, Diggers all.

The club is all their law, stand up now, stand up now,
The club is all their law, stand up now.
The club is all their law to keep men in awe,
Buth they no vision saw to maintain such a law.
Stand up now, Diggers all.

The Cavaleers are foes, stand up now, stand up now,
The Cavaleers are foes, stand up now;
The Cavaleers are foes, themselves they do disclose
By verses not in prose to please the singing boyes.
Stand up now, Diggers all.

To conquer them by love, come in now, come in now,
To conquer them by love, come in now;
To conquer them by love, as it does you behove,
For he is King above, noe power is like to love,
Glory heere, Diggers all.

Powerful stuff, but at the time the diggers were seen as mad extremists and were  brutally dealt with. It quickly became clear that the Diggers represented something new; they were not squatting in the hope that local landowners would take pity on them and allow them to stay; rather, they were challenging the very idea of land ownership.
The attack on the Diggers included an economic boycott, harassment, violent assaults by hired thugs, and legal actions. It was all organised by local landowners. They even employed a clergyman, whose sole purpose was ‘to preach down the Diggers’. The men of property were determined to prevent the Diggers establishing themselves on the commons and the example this would set. When the Diggers moved their activities to Cobham Heath in August 1649, the opposition intensified, continuing what had gone before, but now burning dwellings and furniture, and hiring thugs to chase the Diggers from the area.
 In 1651, after the defeat of the communes, Winstanley produced a utopian blueprint entitled Law of Freedom. His previous writings were a savage criticism of existing society and a direct appeal to ordinary people to take action. This later pamphlet was a detailed plan for a future society. While during 1649 and 1650 he appealed to Cromwell and the army merely not to interfere with the communes, in 1651 he directly addressed Cromwell, asking him to create the new society. The experience of the communes and the violence of the landlords had led Winstanley to abandon pacifism.
Though they were short lived and as a movement they were unsuccessful, their various manifestos and pamphlets continue to hold much resonance,  inspiring people to search out new ways of living, feeding our dreams. Gerrard Winstanley and the Diggers were prepared to put their beliefs into action, and since that time many political movements have come to recognise the Diggers as pioneers of their own beliefs, their hostility to rule of law and strong governments still resonates with much appeal. Their ideas can be seen in modern movements that put people first and not the thirst for profit, echoed in environmental groups and the occupy movements and others seeking social justice. His message too, rings loud and clear at the moment with the present governments austerity measures, leaving many people vulneravble, and facing the prospect of losing their homes, and their attacks and criminalisation of the squatting movement. Little is known of Winstanley's later life, he died in a place called Cobham, pm the 10th of September 1676 but his contribution to our countries radical spirit looms large and his vision, for all its limitations,continues to inspire, making sure his legacy will surely live on.
As with the Levellers, Winstanley and the Surrey Diggers struck a blow at the halls of wealth and power of 17th century English society. Their efforts and their philosophy were not wasted on later generations seeking the same spirit of liberty and freedom in a more democratic social structure and s have since been celebrated as precursors of land squatting and communalism. Winstanley's memory, and that of his fellow Diggers, has in recent years also been invoked by freeganists, squatters, guerrilla gardeners, allotment campaigners, social entrepreneurs, greens and peace campaigners; and both Marxists, anarchists and libertarians have laid claim to him as a significant precursor. In 1995 The Land is Ours activists set up camp at the disused Wisley airfield in Surrey and briefly invaded the fairways of St George’s Hill golf course. Four years later, on the three-hundred-and-fiftieth anniversary of the start of the Digger experiment, activists marched to St George’s Hill – now an exclusive housing estate – and set up their tents, yurt and compost toilets on North Surrey Water Company land near the summit. The occupation lasted for just under a fortnight, when the site was abandoned before a possession order could be put into effect. Other land occupations soon followed. TLIO’s activities and their thoughtful publicity material helped draw attention both to pressing land-access issues, and to the continuing relevance of the Diggers’ example for modern activists.  In 2011, an annual festival began in Wigan to celebrate the Diggers. The memory of Winstanley and the Diggers will no doubt be kept alive,so that future generations of activists will be reminded of the example and relevance of their seventeenth-century predecessors. The following song written by Leon Rosselson,  The World Turned Upside Down,  powefully resonates  today, it  opens with the words ‘In 1649 …’ and still feel like it was ripped from the headlines. Billy Bragg later popularised it further, but personally much prefer the following version by the inimitable Dick Gaughan.

Dick Gaughan - The World Turned Upside Down..


In sixteen forty-nine to St. George's Hill
A ragged band they called the Diggers came to show the people's will
They defied the landlords, they defied the laws
They were the dispossesed reclaiming what was theirs
'We come in peace,' they said, 'to dig and sow'
'We come to work the land in common and to make the wasteground grow'
'This Earth divided, we will make whole'
'So it can be a common treasury for all'
'The sin of property we do disdain'
'No one has any right to buy or sell the earth for private gain'
'By theft and murder they took the land'
'Now everywhere the walls spring up at their command'
'They make the laws to chain us well'
'The clergy dazzle us with heaven or they damn us into hell'
'We will not worship the god the serve'
'The god of greed who feeds the rich whilst pepole starve'
'We work, we eat together, we take up swords'
'We will not bow to the masters or pay rent to the lords'
'We are free people though we are poor'
You Diggers all stand up for glory, stand up

'Action is the life of all, and if thou dost not act, thou dost nothing' - Gerrard Winstanley


Further Reading:

The World Turned Upside Down; Radical Ideas During the English Revolution
- Christopher Hill, Penguin

Gerrard Winstanley and the Republic of heaven - David Boulton
Dales Historical Monographs 1999


  Gerard Winstanley The Diggers life and legacy - John Gurney

Their is also in my opinion a rather fine film , Winstanley that came out in 1975 , made by Kevin Brownlow and Andrew Mollow, that is very good for historical accuracy, that deals with Winstanley's life and that of the Diggers. It has recently been reissued in D.V.D by the British Film Institute.



Saturday 7 September 2019

The Arrogant Face of the Conservative Party


This  is the true face of Boris Johnson's Conservative Party. Arrogant, smug, entitled, complacent. Rees-Mogg is such a clear example of the British Establishment, that the Torys truly represent at work at play, with absolute no care in the world or concern about protecting workers jobs, or our living  and environmental standards. He and his chums have absolutely no plan, and simply left to their own devices, they'll leave Britain barreling towards chaotic no-deal Brexit, that will  only serve to benefit the richest 1%. They are jumped up, self serving egoistical scum, the Conservatives with their feelings of self entitlement believe they are born to rule. Unconcerned by any principles except their maintenance of power, but in just two days Boris' I'd rather die in a ditch   Johnson ' has become the first prime minister since 1894 to lose his first parliamentary vote, and has managed to transform his majority of one into minus 43 by sacking 21 rebels. And then on Thursday his own brother resigned from his government and anounced  he  was also stepping down as an MP. Jo Johnson, who backed Remain in the 2016 election and favours a second referendum, said  he could no longer reconcile" family loyalty and the "national interest". This has let incumbent Bo Jo suspended  in mid- air unable to govern, and in absolute chaos, with a general election, imminent, possibly within the next two weeks.
As Jeremy Corbyn has said, this is a government with no "mandate, no morals and no majority." Despite their utter conceit, they have no authority to govern, the current implosion of the government, has has  managed to galvanise opposition forces, and at least given a reason to cheer for the millions of people who have been treated with contempt and  forced to suffer a relentless diet miserable Tory diet of Tory austerity for over a decade. 
As a direct result of their policies we have got the growth of foodbanks, rising homelessness, the rise of racist hate crime, dodgy benefit assessments, the trebling of university tuition fees, a boom in xero hours contracts, while anti-democratically forcing fracking on people who have clearly stated they don't want it, while at the same time passing new laws to ensure the wealthy stay wealthy, taking the side of big business while eradicating workers rights and continuing their attacks on young people, single parents, maintaining a hostile environment to refugees, slashing education and social security budgets, persecuting the poor for simply being poor .while  at same time they give their friends the millionaires tax breaks and award themselves pay rises.
There is irrefutable evidence that the policies of the Conservative government have caused people to actually die. They have not changed policy in the face of this, and the deaths and suffering continue. In a time where everything is about Brexit, it is vital that we as a country stop and reflect. Is it okay that we live in a country where we accept this. Can we as a nation really avoid the victims much longer? Over seventeen thousand others cruelly lost due to Tory conscious cruelty and ideology. 
The Conservatives have their blood on their hands and, with a General Election looming, we must do everything we can to ensure the  arrogant, pernicious faces of Rees-Mogg, Johnson and the rest of this cabinet don’t find a way to stay in government, it is time to kick them out of parliament,  before they inflict any further damage to this country, and confine them to the dustbins of history where they all truly deserve to belong.

Thursday 5 September 2019

E. F. (Fritz) Schumacher's Small is Beautiful and it's continuing relevance today.


Ernst Friedrich Schumacher was born in Bonn, Germany on the 16th of August 1911 and grew up in Bremen and would become one of the most influential economic thinkers of the 20th Century. Often seen as ‘a prophet who stood against the tide’, Schumacher pioneered the ideas of environmental awareness, sustainable development, and human scale organisation and technology in the 1960s and 1970s.
He studied economics in Berlin, then at Oxford as a Rhodes Scholar, and later at Columbia University in New York. He returned to Germany, but disgusted with the Nazis,and his hatred of Adolf Hitler, Schumacher moved to England before the beginning of the Second World War  After the outbreak of war he worked for a time as an agricultural labourer, before being offered a job as an economist at the 'Oxford Institute of Statistics' which had connections with Royal Institute of International Affairs at Chatam House. He wrote articles for the Observer and other papers, and worked with William Beveridge on plans for the welfare state,  he would  remain in Britain for the remainder of his life.
Forty two years after his death, the ideas of E.F. Schumacher still resonate through the environmental movement. With his deep spiritual vision and rejection of Western materialism and economic exploitation, Schumacher saw the need to give societies, communities and individuals practical tools for change, and argued that Earth could not afford the cultural and environmental costs accompanying large-scale capitalism. Known as a great thinker he warned the world that bigness, specifically large industries and large cities, and continued over-consumption of oil would bring higher living standards at the cost of deteriorating culture and depletion of natural resources.
Schumacher’s subsequent career, given his later views on economics, was one of considerable contradiction, surprisingly, for someone we see as an environmentalist, he was a strong advocate of continued coal production in the UK. He served  as Chief Economic Advisor to the UK National Coal Board for two decades. At its height the NCB controlled over 1,600 mines, possessed more than a million acres of land and employed 700,000 people. Much of Britain’s industry relied on coal, so the NCB and hence the Government were at the very heart of the country’s economy. In terms of scale, importance and (literally) power, the NCB was big. Very big. Schumacher stressed the importance of both producing and conserving the coal (at a time when oil production elsewhere in the world had led many to suggest that coal production could be scaled down significantly). He was also an opponent of nuclear energy, because of the issue of dealing with nuclear waste. Schumacher came to believe that the state had a central role to play in directing and planning a nation’s economy. Schumacher was convinced that such planning would address the instability and inequality of capitalism while also using the vast concentration of resources and power available to governments to deliver a more efficient and innovative economy. With such convictions Schumacher was perfectly placed to take on the chief economist role at the NCB.
However, around this  Schumacher broke with the script. To the utter bewilderment of his colleagues and friends, this man brimming with intellectual self-confidence began to question the very principles around which he had built his career and which underpinned the economic policy and business practice of the time. Schumacher was discovering that the great things promised by big government and big corporations amounted to far less in reality. When he finally summarised all of his thoughts in Small Is Beautiful: A Study of Economics As If People Mattered,in 1973 he found a world enormously receptive to his ideas.,and it was hailed as an “eco-bible” by Time magazine, and one the 100 most influential books published since World War II  by The Times Literary Supplement. This riveting, richly researched statement on sustainability has become more relevant and vital with each passing year since its initial groundbreaking publication during the 1973 energy crisis.
The phrase “small is beautiful” became a counterculture slogan against the industrial threat to the environment and the scarcity of resources. Arguing against excessive materialism and meaningless growth, he promoted the use of small-scale technology to benefit both humankind and the environment. As an economist trained in a market-oriented discipline, his thinking evolved from believing that large-scale technology could be salvation for industrial civilization to believing that large-scale technology is the root of degrading human beings and the environment.
The title of his book was coined by Schumacher’s teacher, Leopold Kohr. Leopold described himself as a philosophical anarchist (someone who believes that the State has no legitimacy and we should not be required to obey it or its laws). He argued against the “cult of bigness” and centralisation, while promoting the ideal of small community life. In his own words: “…there seems to be only one cause behind all forms of social misery: bigness”
What made Schumacher’s  book unique, as it’s subtitle suggests, was Schumacher’s appeal for a move away from technological gigantism to smaller and more human scale technologies and economies. He was also concerned that the environment be regarded as precious resource to be conserved rather than exploited. “Infinite growth of material consumption in a finite world is an impossibility,” he wrote. This is now a common refrain, but when published in 1973 it was radical stuff.
In Small Is Beautiful, he argued that although capitalism brought higher living standards, the cost was environmental and cultural degradation. Large cities and large industries caused correspondingly large problems, and raised their cost beyond what Earth could bear. Small, decentralized, energy-efficient production units would better serve human needs.He thought that traditional economics is based on the fallacy that commodities and goods, and money and materialism, are all more important than people and the good things that people can do and create. In that sense, his was a people-centred economist. He particularly applied it to developing countries, suggesting an alternative to the dominant modernisation theory of the period, that suggested that all countries should follow a path through industrialisation to eventually become based on mass consumption.. Instead, economics and technology should ensure that people have enough - there is no need to create excess and deplete resources beyond what is actually required. Developing world economics should be self-reliant and use the appropriate technology for their society (what he called intermediate technology). His ideas about the developing world were partly based on his personal observations on a trip to Myanmar (then Burma).
Influenced by people as diverse as Keynes, Marx and Gandhi, it is Schumacher's work on the finite nature of resources that has had the greatest impact on environmentalism. The economic orthodoxy of the 20th century was one that would lead to us running out of the natural resources upon which our economy was based: a sustainable economy needed to be based on quite different principles.
To pursue his ideas he established the Intermediate Technology Development Group in London in 1966.Complementary to Intermediate Technology was his involvement with sustainable agriculture; he spent much time on his organic garden and became President of The Soil Association. He spent the last few remaining years of his life basking in the reflected glory of his best-selling book, secure in the knowledge that he had radically changed the outlook of millions of people. By 1977 his views had become so popular that he was invited by President Carter for a half-hour talk in the White House and the President was keen to be photographed holding a copy of Small is Beautiful.
Hugely overworked through endless travel, lectures and meetings with the powerful, Fritz Schumacher died suddenly on September 4, 1977whilst travelling on a train through Switzerland on yet another speaking tour. He was 66. His ideas though are just as relevant today, and continue to be influential and attract new adherents. After his death the Schumacher Circle was formed in his memory and to help continue his work.
Although I don’t necessarily agree with everything he wrote,  many of  his prophetic warnings have come to pass, but he bought a profound wisdom and humanity on  the practical  challenges of our time , his ideas are well worth considering as we struggle to deal with the worlds continuing environmental problems, such as global warming, and the recognition that oil (upon which so much of modern civilisation depends ) is a finite resource, and we struggle to balance economic growth with the human costs of globalization. We should remember EF Schumacher’s advice: “Do not break down problems into isolated compartments, but look at the world and see it whole”. Had we acted on this advice when it was first given, we might be better equipped to deal with the many inter-locking financial, environmental, security and social problems which we face today, and it just about conceivable that  if our leaders over many years had acted more intelligently to address some of the concerns he expressed, we would perhaps be in less dire straits today.
Schumacher also suggested we “widen the concept of violence beyond human warfare”, and include the environment and social wellbeing as well. The loss of community and of place should be included, alongside the loss of biodiversity and environmental degradation. If the march of industrial society is towards ever-bigger size, complexity, capital intensity, and violence, “then it would seem to follow” said Schumacher, “that the cure must be sought in the opposite direction.” What with the continuing concern about the influence of corporate wealth on culture and politics, his  message of extraordinary universality,and  exploration of a socially and environmentally just way of living is as relevant today as it was in 1973, when his seminal book was first published, still, speaking clearly today to all those working for a better future for our planet.His thinking can help turn our present crisis into a more kind, just and ecolofgically sustainable society.where surely the planet matters more than profit.
 

Tuesday 3 September 2019

National Welsh Rarebit Day.


As political chaos sweeps the nation, today, at least is National Welsh Rarebit Day.
A famous dish, although it can’t be officially proven, it’s widely accepted that the venerable dish known as Welsh rarebit originated in  the South Wales Valleys, where it was the staple diet of Welsh men and women .The word 'rarebit' is a corruption of 'rabbit'  The first written narrative of  'Welsh rabbit'  appears in 1725 in Literary Remains, the diary of an impoverished  poet by the name of  John Byrom, who wrote : ‘I did not eat of cold beef, but of Welsh rabbit and stewed cheese.’
Described by some as a kind of ‘posh cheese on toast’, ingredients vary but mostly include Welsh cheese, ale and mustard mixed up and served on toast. It's an old favourite of mine, and I don't really do posh, but today when its cold and wet outside and well as usual the kitchen cupboards aren't overflowing,  most of the ingredients for this rather nice comfort food can be found to quickly tantalize my taste buds.
It is thought that the dish was attributed to the Welsh because of their historic passionate fondness for cheese,which was used as a substitute for meat as a source of protein by poor peasants.It has been popular since at least the 1500s under the name of caws pobi, which is Welsh for toasted cheese. Indeed, according to a 16th-century joke, the Welsh were famous for their love of toasted cheese – St Peter was said to have got rid of a troublesome "company of Welchman" who were troubling the peace of heaven by going outside and shouting caws pobi –  "that is as moche as to say 'Rosty'd ches!' Which thynge the Welchman herying ran out of heven a grete pace".
St Peter was said to have got rid of a troublesome "company of Welchman" who were troubling the peace of heaven by going outside and shouting caws pobi – "that is as moche as to say 'Rosty'd ches!' Which thynge the Welchman herying ran out of heven a grete pace". Probably all this seemed far much funnier back then.
Anyway according to many sources, the name Welsh Rabbit came about as an ethnic slur against the Welsh by the English, part of an age-old British tradition - having a dig at the Welsh.It was used to describe something as 'foreign.' The English also used the adjective Welsh to describe an item of inferior quality. A Welsh pearl, for instance, might have a low grade or even be counterfeit, and using a Welsh comb meant brushing your hair with your fingers. By this reasoning, Welsh rarebit was used condescendingly by the English  towards their Welsh neighbors who saw it as a main dish for people who couldn't  put real meat on the table. the idea being that the impoverished and uncouth Welsh had to eat this melted cheese on toast instead of the rabbit they couldn't afford, and though rabbits ran wild in Britain, the Welsh  people couldn't even manage to put one on their table.
Also, there may have been another connotation: that  the Welsh, in their uncivilized state, thought the dish was fine dining, and as good as eating rabbit, which, if you get my drift, means that they didn't even know what fine dining was. As the dish gained in popularity, the name rarebit became more common. The name change was probably an attempt to make the name more fitting to the dish and drop some of the more patronizing overtones.
Edgar Allen Poe (1809 - 1763) wrote about the dish in Some words with a mummy (1845):
' I am exceedingly fond of Welsh rabbit. More than a pound at once, however, may not at all times be advisable. Still, there can be no material objection to two. And really between two and three, there is merely a single unit of difference. I ventured, perhaps, upon four. My wife will have it five; — but, clearly, she has confounded two very distinct affairs. The abstract number, five, I am willing to admit; but, concretely, it has reference to bottles of Brown Stout, without which, in the way of condiment, Welsh rabbit is to be eschewed. Having thus concluded a frugal meal, and donned my night-cap, with the serene hope of enjoying it till noon the next day, I placed my head upon the pillow, and, through the aid of a capital conscience, fell into a profound slumber forthwith.' 
Wherever it originally came from, the Welsh's love of cheese has ensured that Welsh rarebit has become a staple throughout  the centuries and today it is enjoyed  throughout the country, holding a special position in Wales due to its status as a traditional dish, and today even has its own national day, Welsh Rarebit Day, so if you've never had it  before, today is a great opportunity to try it for the first time!.It's's certainly sustained me over the years. The French have a fondness for it too,which they sometimes called ' lapin gallois' and sometimes simply ' le welsh'.
The following recipe is one I use. It should be able to serve two people. Delicious, incredibly comforting and quite easy to make. Their are many others. with more variety out there online, some add spring onions to it, chopped leeks, sauteed shallots,some versions add a poached egg, tomatoes or local bacon, but traditionally did not have any of those additions so I tend to use  just the basics, most recipes  call for cheddar, but there are other options:and if you want to keep it truly Welsh in flavor there are  lots of Welsh cheeses about, caerphilly is a wonderful option. If you've never had Welsh rarebit before, National Welsh Rarebit Day is a great opportunity to try it for the first time.

Ingrediants 

350g (12oz) mature Cheddar
2 eggs, lightly beaten 
2 tbsp beer (preferably stout) or milk 
Worcestershire sauce 
1 tsp English mustard 
 black pepper (preferably freshly ground)
dash or two  of cayenne pepper or paprika
2/4 thick slices brown or white bread, 

Method

Grate the cheese, mix  with the egg, beer or milk, Worcestershire sauce, mustard and cayenne to form a paste
Preheat the grill to high and toast 1 side of the bread on the grill.
Spread the cheese mixture onto the non-toasted side of the bread and add a few drops of Worcestershire sauce on top.
Place the toast back on the grill until bubbling and golden brown.
Serve immediately.
Enjoy.

Monday 2 September 2019

Jack Monroe - Niemoller Updated

 

Martin Niemöller (1892–1984) was a prominent Protestant pastor who emerged as an outspoken public foe of Adolf Hitler and spent the last seven years of Nazi rule in concentration camps.. Niemöller is perhaps best remembered for the following quotation:

First they came for the Socialists, and I did not speak out—
Because I was not a Socialist.

 
Then they came for the Trade Unionists, and I did not speak out—
Because I was not a Trade Unionist.
 
Then they came for the Jews, and I did not speak out—
Because I was not a Jew.
 
Then they came for me—and there was no one left to speak for me.

The following is  it updated by food writer Jack Monroe. I thought it deserved a wide audience.

                                                   Niemoller Updated - Jack Monroe



First they came for the socialists
But you did not speak out
Because you were definitely not a socialist
Those mad bastards campaigning for decent wages
and universal healthcare
Waving their hand painted placards through
Westminster
You were definitely not a socialist.
Then they came for the Trade Unionists
And you did not speak out
Because Unions are awful
The Daily Mail said so
Those people representing ordinary workers
And fighting for decent pay
And human working conditions
And maternity and paternity leave
And adequate rest between shifts
And making sure people have a voice
They’re definitely terrible self-aggrandising egotists
And they get paid to represent people
And you had to get a bus to work once because of a
strike you didn’t bother to research beyond a
screaming scheming headline
So you are not a Trade Unionist.


Then they came for the Muslims
and the refugees
And you did not speak out
Because they are not your people
Coming over here
Why can’t they integrate?
Religion causes all the problems, right?
All the wars
Leave them to it
Close the borders
We’re full up
Can’t take any more
Of this PC multicultural bullshit
Who do they think they are?
You spoke over
And you spat and you raged
in hatred and fear
But you did not speak out
Because you were not a Muslim
nor a refugee.


And then they came for the poor
and the unemployed
the single parents on benefits
the workless
And you did not speak out
Because you thought they were lazy
Loads of jobs out there innit?
Easy to eat cheaply on the dole, you claim
Having never had to make £71 last a week
with a broken refrigerator
or holes in the bottom of a pair of school  shoes
Bet they’ve all got Sky TV and iPhones
and how did she pay for her tattoos?
And you saw someone smoking outside a food bank  once
So you did not speak out.
Then they came for the disabled
Shame, you thought, but you did not speak out
Most of them could probably work, you thought
You saw that chronically depressed woman smiIe  once
And the guy in the disabled parking space
looks young and healthy to you
We all get down sometimes, you shout
What’s wrong with you anyway?
Bunch of fucking scroungers, you thought
So you did not speak out.

  
Then they came for the teachers
And the doctors
And the nurses
And the fire-fighters
And the domestic abuse workers
And the rubbish collections
And the rape crisis centres
And the social workers
And the children’s centres
And the education funding
And by the time they come for you
By the time they fucking come for you
There will be nobody left to speak out for you
Nobody left at all.

-Jack Monroe

So please  remember to defend and speak out with all your might.


Pink Floyd's Roger Waters to perform Wish You Were Here London in solidarity with Julian Assange


Roger Waters, bassist and vocalist for Pink Floyd, will reportedly perform his iconic song Wish You Were Here in front of the British Home Office, in solidarity with Julian Assange. Award- winning journalist and filmmaker  John Pilger who is a guiding light in the struggle for Human Rights Press Freedom and a personal friend of Julian Assange. will also speak ' on solidarity with Britains political prisoner.'
Waters is a vocal supporter of Assange, and said he was “ashamed to be an Englishman” after the UK arrested the whistleblower in April. He has used his concerts to draw attention to Assange’s case, and recently took aim at Twitter, calling it “Big Brother” after it suspended a prominent account supporting the WikiLeaks founder. 
According to WikiLeaks on Twitter, the performance by the famous musician, also known for his political activism, will be on Monday at 18:00 local time, as part of a campaign for freedom of expression, and against the eventual extradition of the founder of Wikileaks to the United States.
 Assange was arrested last April 11 at the Ecuadorian Embassy in London, after the government of that country withdrew the political asylum he was granted seven years ago.
 Expeditiously tried by a British court, the Australian cyberactivist is now serving a 50-week prison sentence in Belmarsh Maximum Security Prison for violating bail granted in 2012 in connection with alleged sexual offences committed in Sweden.
 In addition to being requested by the Swedish justice system, Assange is facing an extradition order issued by the United States government, which seeks to hold him accountable for the disclosure on Wikileaks of hundreds of thousands of documents and secret files of US diplomacy and the US Army. The 17 charges filed by the US Attorney's Office, including conspiracy to commit espionage, carry a total sentence of 175 years in prison.
 Last February, when Assange was still in the Ecuadorian diplomatic mission, Waters was among those who urged the Australian government to take action on the case.


Free Julian Assange, before it's too late. Sign to stop the USA  Extradition

http://chng.it/VTZJ7ZXmnS

(Post script  3/09/19 Roger Waters Sings Wish You Were Here In Support of Julian Assange )





Sunday 1 September 2019

Alistair Hulet (1951-2010) - Dictatorship of Capital




Alistair Hulet was an acclaimed Scottish acoustic folk singer, revolutionary socialist and committed political activist, who was  committed to fighting for a better world, a world based on the principles of justice, equality, love and respect for all of humanity.
Born in Glasgow, in 1968 he and his family moved to New Zealand, where he established a reputation on the folk circuit, with a large repertoire of ballads and other songs. In 1971 he moved to Australia, and sang in many festivals and folk clubs. In the early 1980s he founded the folk punk group, Roaring Jack, which combined  Celtic reels with radical and revolutionary lyrics, they  opened for international acts such as Billy Bragg and The Pogues and The Men They Couldn't Hang.
In 1991, the Gulf War led Hulett to join the International Socialist Organisation, and, in 1995, he co-founded the Australian Trotskyist organisation, Socialist Alternative, often playing political benefits and rallies with Roaring Jack.
Hulett wrote songs in support of Indigenous Australians, the BLF (Builders Labourers Federation), the Maritime Union of Australia and former Labor Prime Minister, Bob Hawke.
Hulett's first solo CD, Dance of the Underclass (1991),
was completely acoustic, with contributions from other members of Roaring Jack, the album was instantly hailed as a folk classic and proved to be the turning point in Alistair's return to the folk fold, establishing Hulett as a key contemporary songwriter and underlined his significance as a documenter of social issues. His position as one of the most influential musicians on the Australian scene was now beyond dispute.
In the UK his song, "He Fades Away", was picked up by Roy Bailey and by June Tabor and later by Andy Irvine. All three performers recorded uniquely different but thoroughly compelling interpretations of the song. established Hulett as a key contemporary songwriter and underlined his significance as a documenter of social issues.
In 1995 he met  the late great fiddle player Dave Swarbrick, who was living in Australia, and they became a duo. Hulett and Swarbrick made two fine albums together, Saturday Johnny and Jimmy the Rat (1996) and The Cold Grey Light of Dawn (1998) after making another fine solo album, In Sleepy Scotland, he worked with Swarbrick on perhaps his crowning achievement, Red Clydeside. Hulett's song suite told the story of the Glasgow workers' revolt and their attempts to form a republic in response to conscription in 1914.
After returning to his native Glasgow in the late 1990s, Alistair was an active member of the Socialist Workers Party. Hulett became acutely ill on New Year’s Day 2010 and was hospitalised on 5 January with suspected food poisoning.Liver failure was later diagnosed and it was hoped that he could receive a liver transplant, but further investigation revealed a very aggressive metastatic cancer which had already spread to his lungs and stomach. Hulett died on 28 January 2010 at the Southern General Hospital in Glasgow.
Following his  untimely death,  two memorial funds were established in his name; one in the UK and one in Australia. Both funds were established with the aim of honouring and upholding Alistair’s legacy of actively campaigning through his music and his songwriting on behalf of the poor, the oppressed and the disadvantaged.
The following song of his from Dance of the Underclass  still holds much resonance today. as  out of control  dark forces undermine us with their'smash and grabs for power, it reminds us that for a  long time now we been under the dictatorship of capital 

 Alistair Hulet - Dictatorship of Capital


You're trying to tell me capital has won at last
And anyone who's not convinced is just being shown the door
You're trying to tell me competition turns the wheels
Smart money never deals in welfare any more
Survival of the fittest keeps the species strong
Change is always painful but it doesn't last too long

Excuse me friend,
I think you could be wrong.
When some of us are free to rise and some are free to fall,
All of us are under the dictatorship of capital.

You're trying to tell me profit is the bottom line
Cancer is sometimes benign, it eats the cells that leave themselves defenceless
You're trying to tell me market forces must prevail
Some succeed while others fail
Failure has to face the consequences
Weeding out the weak is mother nature's song
 Existence is a game like chess, Monopoly or Mahjong.

Excuse me friend, I think you could be wrong.
And it did not take me by surprise when the revolution from above began to cave in.
Like a New Town built by an architect, a concrete wasteland no-one wants to live in.
When some of us are free to rise and some are free to fall,
All of us are under the dictatorship of capital.

You're trying to tell me I'm living in democracy, everyone is always free
To either live with ugliness or beauty
You're trying to tell me that undermining revolutions
When they threaten institutions is a major power's democratic duty
With Batista, Marcos, Pinochet you got along
But not with the Sandinistas and not with the Viet Kong

Excuse me friend,
I think you've got it wrong.
Because when some of us are free to rise and some are free to fall,
All of us are under the dictatorship of capital.
All of us are under the dictatorship of capital.
All of us are under the dictatorship of capital.

 http://www.alistairhulett.com