Durability

It''s been a bloody tough year 

But like comets we can soar,

With the smile of love

On our many diverse faces,

As winter's cloak arrives

Try to forget about frustration.

As condolence trends worldwide

People say goodbye over and over,

There are still moments to grasp

To give the past a kick into touch,

Surging ever forward, beyond suffering

Collectively walking on from devastation.

Abandon thoughts of senseless guilt

Carry on moving, through life's heady paths,

Keep on conning, unwitting the devil

Eyes ablaze, following future unwritten,

Beyond the rising stench of fascism

The many obstacles of negativism.

There are still many safe spaces

Where voices can release fastidious dream;

As the gleaming sun sets in the mornings

Beyond the vortex, energy does not die, 

Across the fields, and the valleys and the oceans

With tenaciousness, reassess affinity with aspiration.

Ogoni 9 activists remembered 25 years on

 

 

25 years ago today, Ken Saro-Wiwa and eight other Ogoni activists Saturday Dobee, Nordu Eawo, Daniel Gbooko, Paul Levera, Felix Nuate, Baribor Bera, Barinem Kiobel, and John Kpuine. were executed by hanging by the military government of Sani Abacha in Nigeria. Their deaths sparked an international outcry that lingers to this day.

 Shell had been waging a lethal ecological war in Ogoni land since 1958 when it first discovered oil reserves in the area. The oil exploitation has been concentrated in the coastal plains terraces to the north of the Niger delta, which is home to the Ogoni people. 

More than 900 million barrels of oil of estimated value 30 billion US dollars have been mined from the area since the discovery of the oil reserves. 96 oil wells connected five oilfields which were mostly operated by Shell and where gas has been flared twenty-four hours a day for more than thirty-five years. Between 1976 and 1991, over two million barrels of oil polluted Ogoniland in 2,976 separate oil spills. 

In 1990 the Ogoni began to powerfully resist the destructive intervention of the oil industry and the Nigerian dictatorship in their home, where despite of the stupendous oil and gas wealth of their land, they were confronted with environmental degradation, political marginalization, economic strangulations particularly marked by an unemployment rate of over 70 percent, slavery, and possible extinction. What became known to as the Movement for the Survival of the Ogoni People (MOSOP), with Ken Saro Wiwa as its leader, they issued the Ogoni Bill of Rights (OBR) in which they demanded ; the right to self-determination as a distinct people in the Nigerian Federation;

adequate representation as of right in all Nigerian national institutions;

 the right to use a fair proportion of the economic resources of their land for their development and  the right to control their environment.

 This was followed by the largest peaceful protest against a single corporation in to this date, in which 300,000 Ogoni people marched against Shell’s ecological war in January 1993. 

The protest was followed by an extremely violent crack down on the movement by the Nigerian government and Shell whereby over 1,000 Ogoni people were murdered and 30,000 people displaced.

Ken Saro Wiwa was born in 1941 as the eldest son in an Ogoni family. After leaving university he pursued an academic career and became the most outspoken environmental activist in the Niger Delta decrying the devastation of the land, air and water at the hands of rich corporations and complicit governmental authorities.

He was a writer, artist, journalist, and television producer and became the President of the Association of Nigerian Authors  for three years until 1991, when he decided to devote himself entirely to the nonviolent struggles of his fellow Ogoni people.

He chose to fight using nonviolent resistance techniques such as poetry, prose and peaceful protest. Saro-Wiwa was able to mobilize the people of the Niger Delta to push for adequate representation and the preservation of their homeland, which was continuing to be destroyed by oil exploitation.

In 1994, Saro-Wiwa was given the Right Livelihood Award, often called the “alternative Nobel Prize”, along with three other environmental activists. The following year he was given the Goldman Environmental Foundation of California prize.  It didn’t take long before the Nigerian government felt their economic interest in oil exploitation was being threatened by the growing movement of Saro-Wiwa and his followers.

In May 1994, a meeting took place which broke out in violent confrontation, and four of the elders were killed. Even though Saro-Wiwa had been barred from attending the meeting, he and 8 other Ogoni leaders were held responsible and arrested. A trial took place, though independent and international witnesses claim the various circumstances surrounding the proceedings strayed from the laws outlined in the Nigerian Constitution and international human rights law. Accused of murder and without legal counsel nor right to appeal, Saro-Wiwa and the other 8 Ogoni leaders, were hanged on November 10th, 1995.

25 years have passed since then but despite continueous protests, no justice has been served to the Ogoni people and neocolonial violence persists! While oil production has ceased, pipelines operated by Shell still traverse the land, creeks and waterways. Leakages – caused by corroded pipelines as well as bandits – mean that the area is still plagued by oil spills to this date. The Nigerian Government officially launched a clean-up programme in Ogoniland  however, communities are still waiting for emergency measures to be taken and clean-up to begin. 

While Shell admitted that its oil operations have polluted large areas of the Niger Delta it resists charges of complicity in human rights abuses. However, confidential memos, faxes, witness statements and other documents released in 2009, clearly showed the company regularly paid the military to stop the peaceful protest movement MOSOP against the pollution, even helping to plan raids on villages suspected of opposing the company.

To this day, despite facts that tie Shell to their murders and to the continuing abuse of the Ogoni people, Shell still denies culpability and continues to drill for oil in Nigeria.Moreover, Shell continues to undermine democracy and feed into corruption in the country by engaging in rigged trade deals that served business’ interests rather than the welfare of the people. "Shell must not get away with this," said Osai Ojigho, director of Amnesty International Nigeria."We will continue to fight until every last trace of oil is removed from Ogoniland."

Ken Saro-Wiwa once said: "I am more dangerous dead" — a quote that remains true 25 years after his death. 

The following converging factors give this anniversary particular resonance. The upsurge of activism in Nigeria last month has been met with fatal repression but has also brought fresh aspirations in this 60th anniversary year of independence. The COVID-19 pandemic and the Black Lives Matter movement continue to expose economic inequality and racial injustice as well as the uneven accountability of governments; at the same time, both challenge not only commitments to corporate responsibility, but also the fundamentals of corporate purpose..This day will ever be remembered now and always as a day, the innocent blood of Ken Saro-Wiwa and his fellow activists were shed.

"Dance your anger and your joys,
Dance the military guns to silence,
Dance oppression and injustice to death,
Dance my people,
For we have seen tomorrow
And there is an Ogoni star in the sky."

— Ken Saro Wiwa - Hung for opposing Shell

Coronavirus: Insights from Albert Camus' 'The Plague'

 

 

 Much has been written about my hero French- Algerian existentialist philosopher Albert Camus ,   https://teifidancer-teifidancer.blogspot.com/2012/05/albert-camus-71113-4160-smoking.html admirer of revolutionary syndicalism, anarchists, conscientious objectors, and all manner of rebels. Standing against totalitarianism in the form of Stalinism and fascism, and was never afraid to speak his truth.
Born in extreme poverty, on the 7th of November 1913 in French occupied Algeria, to an illiterate mother who was partially deaf, who lost his father in the horror that was  World War 1, and despite tremendous disadvantages by the age of 44 he was collecting the Nobel Prize for literature.

His acclaimed novel, La Peste, translated as The Plague in English, published in 1947  is currently flying off the bookshelves  amidst  the current coronavirus pandemic, a novel that  evokes so  vividly and on such an epic scale the story we are currently living every day. 

The book  often seen  as an allegory for the French resistance movement, a tale of valiant though impossible struggle. against the dark forces of fascism, but beyond this connection , Camus tale written in sparse, haunting prose –goes beyond this and  takes us through a catastrophic outbreak of a contagious disease in the lightly fictionalised town of Oran on the Algerian coast, as seen through the eyes of the novel’s hero,  Doctor Rieux.

While Bernard Rieux is The Plague’s central protagonist, and later revealed to be its narrator too, Camus’ beliefs are most explicitly delivered through the character of Jean Tarrou. A former communist revolutionary from France who is whiling away his disillusionment in Oran when the quarantine is announced, Tarrou aids Rieux by organizing volunteer sanitation workers to fight the disease’s spread. The novel advances through the two characters’ perspectives, via Rieux’s recollections and Tarrou’s diary entries, sections of which read as if they are a continuation of Camus’ philosophical work on absurdism—the desire to find meaning in a meaningless world: 

" How contrive not to waste one’s time? Answer: By being fully aware of it all the while. Ways in which this can be done: By spending one’s days on an uneasy chair in a dentist’s waiting-room; by remaining on one’s balcony all a Sunday afternoon; by listening to lectures in a language one doesn’t know; by traveling by the longest and least-convenient train routes, and of course standing all the way; by lining up at the box-office of theaters and then not buying a seat; and so forth."

Tarrou also directly addresses the plague as a metaphor for something much larger and longer-standing than the epidemic. One evening, sitting on a terrace overlooking the city to the sea, Tarrou tells Rieux:

"I had plague already, long before I came to this town and encountered it here. Which is tantamount to saying I’m like everybody else. Only there are some people who don’t know it, or feel at ease in that condition." 

Tarrou goes on to clarify that he isn’t referring to the bubonic plague, but to the condoing of murder—which amounts to the same thing: death. He saw this “plague” in his father, who was a prosecutor arguing for executing criminals, just as he saw it in some of his communist comrades with an authoritarian bend, who claimed to be fighting for a better world, but also committed cold-blooded murder. From this disillusionment comes Tarrou’s only certainty:

:"All I maintain is that on this earth there are pestilences and there are victims, and it’s up to us, so far as possible, not to join forces with the pestilences.” And so Tarrou chose to throw his lot in with the people of Oran, a strange city where he knew no one, helping them fight off a disease that ultimately claims his life."

As the novel opens, an air of eerie normality reigns. ‘Oran is an ordinary town,’ writes Camus, ‘nothing more than a French Prefecture on the coast of Algeria.’ The inhabitants lead busy money-centered and denatured lives; they barely notice that they are alive.But with the first series of deaths displaying the same curious symptoms, town officials squabble about whether or not the deaths qualify as an “epidemic” and how seriously they should take it. They nervously note how poorly prepared they are with the necessary equipment to treat large numbers of stricken people. Officials advise locals to “practice extreme cleanliness” while privately worrying about how many hospital beds are available. The number of deaths rise,  Oran officials decide it is time to close the town. Businesses are shuttered. Daily deaths are counted. Protective masks are sought. Fake antidotes are advertised. Panic and fear is spread “This here damned disease,” one character says, “even them who haven’t got it can’t think of anything else.” Most of all is the waiting.

In order to write the book, Camus immersed himself in the history of plagues. He read books on the Black Death that killed 50 million people in Europe in the 14th century; the Italian plague of 1629 that killed 280,000 people across the plains of Lombardy and the Veneto, the great plague of London of 1665 as well as plagues that ravaged cities on China’s eastern seaboard during the 18th and 19th centuries. In March 1942, Camus told the writer André Malraux that he wanted to understand what plague meant for humanity: ‘Said like that it might sound strange,’ he added, ‘but this subject seems so natural to me.’

Camus wrotes: ‘Pestilence is so common, there have been as many plagues in the world as there have been wars, yet plagues and wars always find people equally unprepared. When war breaks out people say: ‘It won’t last, it’s too stupid.’ And war is certainly utterly senseless, but that doesn’t prevent it from starting again and bloody again, like a pestilence that sadly has no ending . an absurdity that to this day some deny, in a continued irrational way. 

Camus argued that there is in most of us a moral plaque  as equally debilitating  as the physical variety, The plague is our moral indifference to the unnecessary suffering of others,including the suffering  of others, including the suffering that we may not directly endorse, but which occurs under our implied consent to the current social contract, Describing very well a society  where the policies of our leaders leaves people dying in the Mediterranean sea, as they failed in their search for a better life. the plague is our moral indifference.

Camus saw no dichotomy between the emptiness that lies at the center of immorality  of politics and in the tragedy of morality, but in end offered solace as both we and the people of Oran  collectively mourn the many deaths  and keep a wary eye to the future. What he still offers is a meaningful path forwards out of the paths of darkness, emphasising his faith in humanity and our willingness to face these burdens together. 

The theme of love is also omnipresent and Camus explores it most profoundly through the character of Rambert. A young Parisian journalist trapped in Oran, Rambert initially attempts to escape from the plague-ridden town. Invoking deep love for his wife back in Paris, Rambert tries to justify his decision to Rieux and Tarrou. Rambert insists that his desire to escape isn’t borne out of a lack of courage; previously he’d risked his life fighting in the Spanish Civil War. But what the war taught him is that courage and conviction cannot be abstract idea. Dying for an idea, he claims, is heroism, and it is heroism in which he no longer believes. For Rambert, life is about “living and dying for what one loves,” and his concrete love for his wife, he insists is what really matters.

The doctor Rieux counters that “man” — whether in fighting war or fighting disease — isn’t merely an abstract idea and that his own actions aren’t about heroism, but common decency and doing one’s job. But in any case, Rieux reassures Rambert that his decision to leave is “absolutely right and proper”. Rambert insists he’s putting love first and that it’s easier for Rieux and Tarrou to stay and fight the plague because they have nothing to lose. Assuming that both of them are alone, Rambert claims it’s easier “to be on the side of angels”. But when his efforts to flee are delayed and he’s forced to witness the suffering brought on by the pestilence, Rambert is forced to re-think his position. His views are further challenged when Rambert discovers that Rieux is married and that his wife is in quarantine with plague. Upon learning of Rieux’s wife, Rambert gives up his efforts to escape and courageously volunteers to help the fight. In short, Rieux becomes empathetic. And empathy is really a form of love for humanity. So in the end it’s not a question of putting love first, ahead of some other cause, but about embracing a broader and deeper form of love that encompasses yet transcends Rieux’s love for his wife.

The theme of justice also runs throughout the novel. The plague is indiscriminate. Rambert seems to be rewarded for his courage and is eventually reunited with his wife. Yet at the same time, an innocent child dies. Tarrou, despite great courage, also succumbs to the plague, as does Rieux’s wife. Grand, a man who wastes his life revising the first line of his novel, miraculously recovers. These examples highlight the absurdity of existence and the fact that we cannot rely on the benevolence of some external force to ensure just outcomes. For justice to be served, we must take matters into our own hands. Thanks to the brave actions of a small group of people, the plague is eventually defeated. And at the end of the novel Cottard, an opportunist that had profited from shady dealings during the outbreak, feels the wrath of justice at the hands of a mob of frustrated townspeople.

" On this earth there are pestilences and there are victims " Tarrou surmised , " and it's up to us so far as possble, not to join forces with the pestilences" And like Rieux we must realise the importance of courage, which represents the difference between being swallowed  up by the plaque or prevailing over it. Keep safe, don't give up hope, much love.Thank you Albert Camus

 

 Coronavirus: Insights from Albert Camus' 'The Plague'

 

 

 

Remember, remember, the fifth of November Gunpowder treason and plot

 

 

It's that time of year again - when  Britons commemorate the failure of the November 1605 Gunpowder Plot by a gang of Roman Catholic activists led by Warwickshire-born Robert Catesby.

In the 1600's Catholics had to practice their religion in secret. There were even fines for people who didn't attend the Protestant church on Sunday or on holy days.When Protestant King James I acceded to the throne, English Catholics had hoped that the persecution they had felt for over 45 years under Queen Elizabeth I would finally end, and they would be granted the freedom to practice their religion. When this didn't transpire, a group of conspirators resolved to assassinate the King and his ministers by blowing up the Palace of Westminster during the state opening of Parliament.

 Guido Fawkes was born Guy Fawkes on the 13th April 1570 in York. It is recorded that Fawkes lost his father at the age of eight; his mother then remarried a Catholic man, with Fawkes later converting to Catholicism in a country increasingly abhorrent of his new faith. For about 10 years, Fawkes fought abroad for the Catholic cause in Europe in the Eighty Years’War and it is here that Fawkes adopted the Italian name Guido for the remainder of his life
Fawkes returned to England with fellow English Catholic Thomas Wintour, who introduced him to Robert Catesby. There were 13 conspirators all together, Guy Fawkes, Thomas Bates, Robert and Thomas Wintour, Thomas Percy, Christopher and John Wright, Francis Tresham, Everard Digby, Ambrose Rookwood, Robert Keyes, Hugh Owen, John Grant with Robert Catesby being the true ringleader.

Guy (Guido) Fawkes) from York, and his fellow conspirators, having rented out a house close to the Houses of Parliament, managed to smuggle 36 barrels of gunpowder into a cellar of the House of Lords - enough to completely destroy the building.

However, the scheme began to unravel when an anonymous letter was sent to William Parker, the 4th Baron Monteagle, warning him to avoid the House of Lords. The letter (which could well have been sent by Lord Monteagle's brother-in-law Francis Tresham), was made public and this led to a search of Westminster Palace in the early hours of November 5.

Explosive expert Fawkes, who had been left in the cellars to set off the fuse, was caught when a group of guards discovered him at the last moment.This is also why he became the most well known out of all the plotters.

Lord Monteagle for his treachery was rewarded with £500 plus £200 worth of lands for his service in protecting the crown.

 Defiant when captured, Fawkes remained resolute and unrepentant for his actions. He endured three days of torture in the Towers of London, from the 6th to the 9th, until he fully revealed the names of his co-conspirators and their plan – by this time around half of his colleagues managed to evade capture. Fawkes, along with the other conspirators, were sentenced to be hung on the 31st January 1606 and quartered thereafter for high treason.This was the traditional death for traitors in 17th- century England.  

As he awaited his punishment on the gallows, Fawkes leapt off the platform to avoid having his testicles cut off, his stomach opened and his guts spilled out before his eyes.

Mercifully for him, he died from a broken neck but his body was subsequently quartered, and his remains were sent to "the four corners of the kingdom" as a warning to others.

The other men received the full measure of their sentences as a warning to other potential rebels.
 Fawkes at the time said his only regret was that the plot was foiled. When he was asked why he was found with so much gunpowder he said “to blow you Scotch beggars back to your native mountains.”
 Despite attempting to kill the new king of England, James I apparently praised Fawkes for being dedicated to his cause and for having a ' Roman resolution.'

His capture has since been illustrated in countless schoolbooks, novels, popular works of history, and movies: a tall, bearded figure in boots, dark cloak, and dark, wide-brimmed hat. It is his figure that is still burned in effigy on bonfires around England every year on November 5.  A  much  maligned individual , but due to a deep undertow of popular discontentment has become a symbol of resistance. Possibly down to Alan Moore and his brilliant comic creation in V for Vendettas, the main character ‘V’ wears the ‘Guy Fawkes mask’ to hide his identity and instead promotes the idea of anarchy and freedom. The film concludes with him –successfully- blowing up Parliament. Across the world protestors started  wearing the stylised masks of Fawkes, some wore his mask as a symbol of their contempt for authority and government, reclaiming Guido as a symbol of hope and resistance.serving both a symbolic purpose as the spirit of rebellion, and a practical one in helping to hide the faces and identities of protesters from police. In this context, Guy Fawkes is a hero who fought, and won, against overwhelming odds..

Following the failed plot, Parliament declared November 5th a national day of thanksgiving, and the first celebration of it took place in 1606. .Largely secular , the annual celebrations became a focus of anti-Catholic feeling. The original effigy burnt was that of the Pope.

King James I also sought to control non-conforming English Catholics in England. In May 1606, Parliament passed 'The Popish Recusants Act' which required any citizen to take an oath of allegiance denying the Pope's authority over the king.

Observance of the 5th November Act, passed within months of the plot, made church attendance compulsory on that day and by the late 17th Century, the day had gained a reputation for riotousness and disorder and anti-Catholicism. William of Orange's birthday (November 4th) was also conveniently close.

The actions of Guy Fawkes are immortalised in the nursery rhyme 'Remember, remember'. Although several different versions exist, the first five lines remain to same in all.

Remember, remember, the fifth of November Gunpowder treason and plot

We see no reason

Why Gunpowder treason Should ever be forgot ….

Guy Fawkes, guy, t'was his intent

To blow up king and parliament.

Three score barrels were laid below

To prove old England's overthrow. 

By god's mercy he was catch'd

With a darkened lantern and burning match.

So, holler boys, holler boys,

Let the bells ring. 

Holler boys, holler boys,

God save the king.

And what shall we do with him?

Burn him! 

The Houses of Parliament are still searched by the Yeomen of the Guard before the state opening. The idea is to ensure no modern-day Guy Fawkes is hiding in the cellars with a bomb, although it is more ceremonial than serious. And they do it with lanterns. 

Guy Fawkes Day is celebrated in the UK, and in a number of countries that were formerly part of the British Empire, with fireworks, bonfires and parades. Straw dummies representing Fawkes are tossed on the bonfire, nowadays as old traditions make way for new, more contemporary political figures are increasingly used.

The word ‘bonfire’incidentally  is said to derive from 'bone-fire', from a time when the corpses of witches, heretics and other nonconformists were burned on a pyre instead of being buried in consecrated ground.

Their is a well known phrase ‘One man’s terrorist is another man’s freedom fighter’ The  act can be perceived as mindless violence or just necessity, depending on the attitude of those perceiving it. The changing perceptions of Guy Fawkes proves this. I am in no way condoning the way that some people choose to resort to extreme violence in order to make their point, but I do think we should be aware of the complex and subjective nature of the term ‘terrorist’, and should use it accordingly.
In the end Fawkes and his friends paid the ultimate price, and  although unhappy with the state of Catholicism in Europe, Fawkes would have happily seen a return of an autocratic Catholic monarch to Britain. Hero or Villain; it really depends on your interpretation of their legacy and your level of dissatisfaction with the world we live in today, to many a freedom fighter who in his time  stood up for the people of England, and against the oppression of the government, who still resonates deeply with the world we live in today. In the meantime carry on resisting, and if you must play with fire, please be careful out there, and don't get caught. 

A.J.Cook - Militant Miner and Trade Union Leader ( 22/11/1884 - 2/11/31)

                                                                                                             

Arthur James Cook better known as A.J.Cook, was General Secretary of the Miners Federation of Great Britain - the forerunner of the NUM -  from 1924 until 1931, a period that included the General Strike of 1926.

Born  at Wookey, Somerset, 22 November 1884, son of Thomas Cook, a serving soldier. After leaving elementary school he worked as a farm labourer. At 17 he was preaching with the Baptists; at 19 he went to work to the Lewis Merthyr Colliery, Trehafod, and developed radical socialist views which led to his severing his relations with his religious denomination. 

Cook moved to Porth in South Wales, and later to Merthyr Tydfil, to find work in the mines.

Cook joined  the Independent Labour Party (ILP) in 1905. He played a prominent part in the Unofficial Reform Committee which led the struggles in the Cambrian combine in 1911https://teifidancer-teifidancer.blogspot.com/2015/11/remembering-1910-cambrian-combine.html and 1912 against the coal owners  and the right wing leaders of the South Wales Miners Federation. This grouping around Ablett, Hay and Mainwaring producing  the famous syndicalist  pamphlet  “The Miners’ Next Step” in 1912. Cook was involved in the initial discussions around the document.The pamphlet- written  by rank-and-file miners in South Wales - exposed  the treacherous role in which some of the union leaders had played in their dealings with the coal-owners. It argued that the left needed to organise from below to gain control of the leadership of the union.Over the next ten years that is exactly what Cook did.

Even at this stage  he was described as being a brilliant and dynamic speaker. By 1919 he was miners’ agent (a paid union official) in the Rhondda.

It was on the initiative of the Unofficial Reform Committee that in 1911 Cook was sent to the Central Labour College which had been established by the Plebs League as a challenge to anti-Marxist indoctrination courses taught at Ruskin College. As well as being a working miner and union activist, Cook gave regular CLC classes in Marxism on his return to the Rhondda.  The militant activists in South Wales – Cook included – were heavily influenced by syndicalism. As against the weak-kneed reformism of the early Labour Party which had become a mere appendage of Lloyd George’s Liberals in the House of Commons and against the conservative trade union leaders seeking only to strike deals with the bosses on behalf of the skilled workers, the Syndicalists had a bolder class perspective. Their view was of continuous militant union struggle which would step by step drive the bosses to the wall. Whilst Cook himself became a union leader and a member of different political parties, he never outgrew this non-political militant unionism. While working as a collier, he was elected chairman of the Lewis Merthyr colliery lodge of the South Wales Miners' Federation and a member of the executive committee of the union; he was also elected a member of the Rhondda Urban District Council.

 His militancy  however led to his conviction and imprisonment for three months in April 1918 under the Defence of the Realm Act; he was also sentenced to two months' imprisonment in 1921 for inciting to unlawful assembly. 

In many ways it was the organisation and early success of the Miners’ Minority Movement (MMM) that inspired the NMM. The growth of a militant current among miners can be seen against the background of The Miners’ Next Step, the First World War and the Russian Revolution.

When Frank Hodges, the secretary of the Miners’ Federation, became lord of the admirality in the first Labour government of 1924, the Minority Movement was able to force him to resign his union office.The South Wales Miners’ Federation nominated AJ Cook to replace him, and he beat a Yorkshire miner for the post by 217,664 votes to 202,297. Cook was then 39 years old.

On learning of his election, TUC general secretary Fred Bramley exploded that Cook was a “raving Communist”. We can understand Bramley’s reaction by reference to a speech that Cook made to Holborn Labour Party in June 1924. He declared, “I believe in strikes. They are the only weapon.”

Although a member of the ILP  Cook worked closely with the Communist Party after its formation in 1920 and the National Minority Movement from 1924 to 1929. Arthur Horner, a leading South Wales Communist and mining militant described Cook's tenure as General Secretary as “a time for new ideas — an agitator, a man with a sense of adventure”. Cook remained a member of the ILP throughout this period, with the exception of a brief period after the foundation of the Communist Party (CP). He left the CP in a dispute over tactics in the miners’ lockout of 1921.

He played a leading part in the great general strike of 1926 and the prolonged miners' strike which followed. During the miners’ struggle of 1926 no figure came to represent the anger and determination of the miners more than A.J. Cook. He was adored by the militants in every coalfield as a tireless and selfless fighter for the cause of the miners. His slogan 'Not a penny off the pay, not a second on the day' became the cry of the miners throughout the country. He was hated by the right wing trade unions leaders. He was pilloried in the bosses’ press.

The fact that Cook could read and write saw him help his fellow miners to fill in the complicated forms necessary to claim their compensation and other entitlements. He worked tirelessly and his front room was converted into a miners' consultation office. He was hated and despised by the stuck-up parliamentarians who saw the miners’ struggle as futile and doomed,but despite this he sacrificed his all for the miners’ cause and derived no personal gain from the tenure of office

He endured great physical pain during his last years from an injury received whilst a miner and aggravated by an attack on him during the 1926 strike. His leg had to be amputated, complications set in, and he died at the Manor House Hospital, London, on this day 2 November 1931 at only 46 years of age. 

Thank you to my friend and comrade Mel Hepworth former striking Yorkshire miner, 1984- 1985 for bringing A.J, Cook to my attention and for providing me with much of the information contained within this post. And here are two links, the first  of which  you can read an account of this great man's life in his own words. followed by an appraisal of his life by the late Paul Foot.

http://www.whatnextjournal.org.uk/Pages/History/Cook.html

https://www.marxists.org/archive/foot-paul/1986/01/ajcook.htm

Balfour Declaration’s 103rd Anniversary prompts calls on Britain to apologise and recognize Palestinian rights

 

 Lord Arthur Balfour

 

The Balfour Declaration was issued 103 years ago  today; It.was the one of key developments in the early stages of the twentieth Century  that influenced the Jewish communities of the world to believe that Great Britain would support the creation of a jewish state in the Middle East. The ramifications would be seen up until the present day and is regarded as one of the most controversial and contested documents in modern history.

 It was named after Lord Arthur James Balfour, the British Foreign Secretary during the Word War 1, who  on an order by United Kingdom’s Prime Minister at that time, David Lloyd George,sent an official letter  to Baron Walter Rothschild (the 2nd Baron Rothschild), a leader of the British Zionist community, who accepted it on behalf of Great Britain and Ireland.

The document was quite short, consisting of only 67 words in three paragraphs. However, the impact was enormous: the declaration was the beginning of the Israeli-Palestinian conflict which has not ended.The immortal words of the letter said the following:

" His Majesty's Government view with favor the establishment in Palestine of a national home for the Jewish people, and will use their best endeavours to facilitate the achievement of this object, it being clearly understood that nothing shall be done which may prejudice the civil and religious rights of existing non-jewish communities in Palestine, or the rights and political status enjoyed by jews in any other country."

The Original Letter of the Balfour Declaration

 

 

With the Balfour Declaration, London was seeking Jewish support for its war efforts, and the Zionist push for a homeland for Jews was an emerging political force. In 1917, Jews constituted 10% of the population, the rest were  Arabs. Yet Britain recognised the national rights of a tiny minority and denied it to the majority This was a classic colonial document which totally disregarded the rights and aspirations of the indigenous population. In the words of Jewish writer Arthur Koestler: “One nation solemnly promised to a second nation the country of a third.”

It was a shock to the Arab world, which had not been consulted and had received promises of independence of its own in the post-war break up of the defeated Ottoman Empire. The Palestinians have always condemned the declaration, which they refer to as the "Balfour promise" saying Britain was giving away land it did not own.

The Balfour Declaration constituted a  dangerous historical precedent and a blatant breach of all international laws and norms, and this  act of the British Empire to “give” the land of another people  for colonial settlement created the conditions for countless atrocities against the Palestinian people. Balfour, in a 1919 confidential memo, wrote: 

 “Zionism, be it right or wrong, good or bad, is rooted in age old traditions, in present needs, in future hopes, of far greater import than the desires and prejudices of the 700,000 Arabs who now inhabit that ancient land”  

The discriminatory language used by Sir Arthur Balfour and seen in the Balfour Declaration and the British Mandate reveal the prejudiced rational behind British foreign policy in Palestine. A month after the Balfour Declaration on 2 December 1917, the British army occupied Jerusalem. In 1923, the British Mandate for Palestine came into effect, and included the entire text of the Balfour Declaration. Through the Mandate, Britain would go on to rule Palestine for three decades.

The Mandate for Palestine constituted the entire legal framework for how Britain should operate during its occupation of Palestine. Despite this, the Mandate made no mention of the Palestinians by name, nor did it specify the right of Palestinians to nationhood. Instead, it was during its rule in Palestine that Britain sought to lay the foundations for the creation of a ‘national home for the Jewish people’. 

By the end of the 1920s, it became clear that this ambition would have violent repercussions.Between 1936 and 1939, thousands of Palestinians were killed and imprisoned as they revolted in protest against British policy.

The British response took a heavy toll on the livelihoods of Palestinian villagers, who were subjected to punitive measures that included the confiscation of livestock, the destruction of properties, detention and collective fines. During this time, British forces’ are said to have carried out beatings, extrajudicial killings and torture as they attempted to quell the uprising. To this day, there are still the ‘Tegart Forts’ in Palestine built and named by Sir Charles Tegart who had been stationed in India to punish those fighting against the British Raj and then later stationed in Palestine to control any Arab dissent.

For Palestinians, Britain’s three decades of occupation in Palestine was a turning point in the country’s history, laying the foundations for what would become decades of occupation, displacement and insecurity.

When the UK eventually decided to withdraw from Mandatory Palestine in 1947, it left decisions regarding the future of Palestine to the United Nations. In May 1948 the Israeli state was established.  This time is known by Palestinians as the Nakba or ‘catastrophe’, during which 750,000 and 900,000 Palestinian men, women and children were driven out of their homeland by Jewish militias, and an estimated 500 villages and towns were depopulated and demolished.

To this day, there are more than 5 million Palestinian refugees registered with the United Nations Relief and Works Agency (UNRWA) in the occupied Palestinian territories, Lebanon and Jordan as a result of the Nakba in 1948 and the displacement that followed the Israeli occupation of Palestine in 1967.

Gaza, the West Bank and East Jerusalem have now been under occupation for over 50 years, devastating the lives of millions of Palestinians.

The catastrophe of the Arab Palestinian people in 1948 continues today at the hands of Israel, using the same old policies and laws established by the British such as land confiscation laws, home demolitions, ‘administrative’ detention, deportations, violent repression, and the continuation of the expulsion of about 7.9 million Palestinians who are denied their basic national and human rights, especially their right to return and live normally in their homeland. This catastrophe of the Palestinian people could not continue without the support of Israel by the United States and Britain.

 In the June 1967 war, Israel completed the conquest of Palestine by occupying the West Bank and the Gaza Strip. By signing the Oslo Accord with Israel in 1993, the Palestine Liberation Organisation gave up its claim to 78% of Palestine. In return they hoped to achieve an independent Palestinian state on the West Bank and the Gaza Strip with a capital city in East Jerusalem. It was not to be.

The repercussions of the Balfour Declaration are still coming in and they are represented today by the 

Proclamation by US President ,Donald Trump, which announced that Occupied Jerusalem is the capital of the Israeli entity ,in addition to moving US Embassy to it in the middle of 2018 in parallel with the 70th anniversary of the Palestinian Nakba .All of these were also included within the so called Deal of the Century that was announced at the beginning of this year. 

 Having just formed a new coalition government following a third inconclusive election in one year, Benjamin Netanyahu, the Likud leader,  announced his plan to formally annex about 30% of the West Bank ,including the settlement blocs and the Jordan Valley. There is a majority in the Knesset, Israel’s parliament, for annexation. If annexation takes place, it would leave the Palestinians with roughly 15% of historic Palestine. It would also hammer the last nail in the coffin of the two-state solution to which the international community still clings.

However, the Palestinians stress their continuing steadfastness in the face of continued Israeli violations ,resisting  the occupation schemes  insisting on the Palestinian Right of Return home and establishing their sovereign state with Jerusalem as its capital. And until  measures are made by Israel to improve the standard of living, and bring economic prosperity to the Palestinians living in Gaza, the West Bank and East Jerusalem. Bringing some chord of social justice, and recognition of the Palestinians identity, and stolen land given back to them,and an end to their continuing use of apartheid practices., their will be no peace. That is Balfours tragic legacy.

Yet at the same time, Britain has a unique responsibility to make amends for its past, by ensuring the basic human rights of Palestinians are met, to help stop Israel’s violations of international law in the occupied Palestinian territories, and recognising  a state of Palestine, make the declaration "right" by assuring Palestinian's rights at last, and to ensure that future generations of Palestinians can live in dignity.

 The Palestinian Return Centre (PRC) has called on Britain to apologise to the Palestinians for the 1917 Balfour Declaration , which led to the displacement of thousands of Palestinians from their homeland. 

In a statement issued on the occasion of the 103rd anniversary of the pledge, PRC said that it is time for Britain to act with responsibility and extend an apology over the notorious Balfour Declaration. The PRC also called on Britain to acknowledge the political rights of the Palestinian people, which have been denied for more than a century. 

https://prc.org.uk/en/news/3081/despite-its-acknowledgement-of-violation-of-palestinian-rights-prc-continues-to-urge-britain-to-apologize-over-notorious-balfour-declaration

Samhain Reflections

 

 

As we in the northern hemisphere cross the threshold of autumn into winter, I am reminded what a powerful time of year it is. As the ancient Celts referred to it, Samhain.The word is Irish Gaelic for "summer's end".It is usually pronounced "sow-in" with the "ow" following the same sound as "cow".There are some regional dialects of it though which include "sow-een", "sowin" (with the "ow" similar to "glow").Now called Halloween, it was a time of honouring the dead. Not just the ancestors who've crossed over, but the parts of our lives that are readying to die. Samhain was both a community and a spiritual event, when bonfires were lit and food offered to the spirits who had crossed over from the Otherworld for the night. 

This year’s Samhain has a few unusual characteristics. For one, this year’s Samhain features a full moon that is visible in all time zones on Earth, something that hasn’t happened since 1944 and won’t happen again until 2039. (The moon is also a Blue Moon this weekend, following on the Harvest Moon earlier in October.) With NASA’s recent announcement that it has found water molecules in the sunlit surface of the moon, this has proven to be an exciting week for lunar news.

And in the midst of the global coronavirus pandemic, where people are suffering and dying because of the deadly virus, as of October 29, nearly 1.2 million have died of the coronavirus, and nearly 45.5 million cases have been reported worldwide, https://coronavirus.jhu.edu/map.html  and despite of  social distancing and other measures as part of coronavirus prevention strategies,  Samhain  still has much relevance, and  it's precisely because of the current situation that it's essential to hold on to customs like this, that can bring us all together, despite our isolation from one another.

Under the guise of Halloween, Samhain  has since morphed into a nonsensical circus of skeletons, witches in pointy hats, masks, trick or treat, gouged turnips and the like, frivolous and commercialised aspects that are the products of American secular capitalism, but let's not let this take away from its original importance.The appreciation of each other, and, above all, a layer of spiritual awareness that keeps us connected to our dearly departed, and despite many celebrations being cancelled this year, the spirit of Samhein must certainly live on. 

The Celts, who lived around 2000 years ago, celebrated their new year on November 1^st. They believed this day marked the beginning of the dark, cold winter, and Samhein was understood as a liminal time, when spirits and ancestors from the Otherworld could more easily enter this one. The ancients would hold great gatherings to mark the end of the harvest season, and the entrance into the darker, leaner half of the year. The souls of the dead were said to seek hospitality in their old homes, so the living would set places at the feasting table for them with offerings of their dead kin's favourite meals and drinks.Huge sacred bonfires would then be lit for releasing and cleansing rituals. People would gather to burn crops and animal sacrifices.They would also wear costumes, often consisting of animal heads and skins. The Samhain bonfires were also symbolic of the transmutation process of nature's seasons. Traditionally certain kind of wood were burned in a sympathetic magic with the season, symbolising the necessary sacrifice of those things in our lives that inhibit the power of growth

In the eighth century, Pope Gregory III made November 1 a day to honour saints and martyrs.To keep the peace with the pagans, he made sure All Saints’ Day incorporated some of the traditions of Samhain. The name Halloween is a contraction of All Hallows’ Evening which is also referred to as Allhalloween or All Hallows’ Eve or All Saints’ Eve – the eve of the Christian feast of All Hallows’ Day, which is better known as All Saints’ Day.Christian feast of All Hallows’ Day, which is better known as All Saints’ Day.

For those of us who follow the wheel of life and as the spirits awaken, beyond the destructiveness of Capitalism, there is also a profound connection between honouring our ancestors and following the call for change. If you think of your life as the fruit of a long surviving tree, you are an expression of a dream once seeded by your ancestors. The privilege and responsibility now falls to keep that expression alive, even if it means releasing inherited fears. Despite the limitations and difficulties now placed upon us all we can still enjoy safe celebrations at home. Let's remember the spirits of nature, of land, of place and our departed watching over us, keep sowing seeds of change and transformation. Remember the dead, keep on fighting for the living and may the new year be brighter than the one that has come before. There is still much magic all around us.

 

 Bright Blessings (A Poem for Samhain )

 

Though darkness treads this day of ours
today is one of celebrating light,
time to remember the paths of ancestors
forever casting their eternal beams,
goddesses returning, resurrecting feeling
whispering enchantment, releasing power,
as the veil of  life gets thinner and dimmer
time to welcome old spirits that walk among us,
that enable us to dance and sing again
beyond this realm allows us to be blessed,
as leaves turn golden, and fall to nourish the land
under trees branches we can all nobly stand,
mother earth reaching out offering protection
absorbing our longings, accepting our wrongs,
in the vortex of time, keeps on shining bright
guiding us as we follow ancient paths of wisdom,
slipping through time, surrounded by love
allowing truth and justice to be the natural law.

( when the barrier between the worlds is whisper-thin and when magic, old magic, sings its heady and sweet song to anyone who cares to hear it.
~Carolyn MacCullough, Once a Witch)

Diane di Prima, Pioneering Feminist Beat poet and activist, dies at 86

I am saddened to write that Diane di Prima, lifelong  feminist poet, activist and teacher who was one of the last surviving members of the Beats and one of the few women writers in the Beat movement, has died at age 86.

Di Prima's longtime partner Sheppard Powell told The Associated Press that di Prima had been in failing health and died Sunday in San Francisco General Hospital. She had Parkinson;s disease and the autoimmune disorder Sjogren's disorder.She had been writing poems almost to the end of her life, even as her arthritic hands forced her to dictate some to Powell.

 Di Prima was known for her epic 1978 multi-part poem “Loba,” referred to at times as a feminist counterpart to Allen Ginsberg's “Howl!” which was,dedicated to a wolf goddess – spending over 100 pages exploring what it’s like to be female, moving chronologically through the phases of womanhood, from youth through childbirth and motherhood.

  

“How was woman broken?

Falling out of attention.

Wiping gnarled fingers on a faded housedress.

Lying down in the puddle beside the broken jug.

Where was the slack, the loss

of early fierceness?

How did we come to be contained

in rooms?”

 She is also remembered  for the anthology “Pieces of a Song";  and for her controversial,  fictionalized and explicit “Memoirs of a Beatnik” inspired by her experiences with the Beats  and for the autobiography “Recollections of My Life as a Woman.” During the Band's farewell concert in 1976 at the Fillmore in San Francisco, the basis for Martin Scorsese's documentary “The Last Waltz,” she got on stage  and read a one line poem, "Get Yer Cut Throat Off My Knife," before going into "Revolutionary Letter #4":

Left to themselves people

grow their hair.

Left to themselves they

take off their shoes.

Left to themselves they make love

sleep easily

share blankets, dope & children

they are not lazy or afraid

they plant seeds, they smile, they

speak to one another. The word

coming into its own: touch of love;

on the brain, the ear.

 

Di Prima was  born August 6, 1934, in Brooklyn, New York, the only daughter and eldest child of Francis and Emma di Prima. Her maternal grandfather, Domenico Mallozzi, was an active anarchist, and associate of Carlo Tresca and Emma Goldman. She began writing at the age of seven, and committed herself to a life as a poet at the age of fourteen,  with enough literary talent and precocity to be corresponding with Ezra Pound in her late teens,and thereafter visited him regularly in a psychiatric hospital in Washington. . 

Di Prima attended Hunter College High School in New York City, where she began writing. In 1951, she went to Swarthmore College in Pennsylvania, but dropped out two years later to join the bohemian community in Manhattan’s Greenwich Village,  then alive with jazz musicians, writers and counterculture artists. where she became a member of the Beat movement and developed friendships with John Ashberry, Allen Ginsberg, Jack Kerouac, Denise Levertov, and Frank O'Hara, among others.

She was set on learning from writers she respected – most of whom were men in an age when women were prevented from achieving true artistic freedom.

 

 “However great your visioning and your inspiration, you need the techniques of the craft,” she reflected in an interview in the 1980s. “They are passed on person to person, and back then the male naturally passed them on to the male. I think I was one of the first women to break through that.”

 

In the 1950s and ‘60s, she divided her time between New York and California, and became lovers with Amira Baraka, https://teifidancer-teifidancer.blogspot.com/2014/01/amiri-bakara-leroi-jones-b71034.html who was calling himself LeRoi Jones at the time. In a 2017 interview with The Washington Post, she recalled that some of her fellow Beats were interested in her for reasons other than poetry.

 

"Jack (Kerouac) wanted me to hang out because everyone was gay and I was straight," she said. “He was probably hoping to get laid later.”

 

She and Jones helped found the New York Poets Theatre, a leading avant-garde venue in the early ’60s, and co-edited the literary newsletter The Floating Bear,  (1961-1969). In 1966 she moved to upstate New York where she participated in Timothy Leary’s psychedelic community at Millbrook.In 1964, di Prima, along with her first husband Alan Marlowe, founded the Poets Press, which published books by David Henderson, Clive Matson, Herbert Huncke, and Audre Lourde, who had gone to high school with di Prima, and for years taught at the Jack Kerouac School of Disembodied Poetics, in Boulder, Colorado. She also co-founded the New York Poets Theatre and founded Eidolon Editions and the Poets Institute. A follower of Buddhism, she also co-founded the San Francisco Institute of Magical and Healing Arts.

Di Prima’s poetry mixed stream-of-consciousness with attention to form and joined politics to spiritual practice. In an interview with Jacket magazine, di Prima spoke about her life as a writer, a mother, and an activist.

 

 “I wanted everything—very earnestly and totally—I wanted to have every experience I could have, I wanted everything that was possible to a person in a female body, and that meant that I wanted to be mother.… So my feeling was, ‘Well’—as I had many times had the feeling—‘Well, nobody’s done it quite this way before but fuck it, that’s what I’m doing, I’m going to risk it.’” 

 

 In San Francisco, she became a member of the Diggers, a  group of anti-capitalist activists and actors who collected food for the lost souls who wandered Haight-Ashbury.  Like many of her male peers, di Prima was a free thinker, a political activist and a target for government censorship. The FBI arrested her in 1961 on obscenity charges (They were later dismissed) and she would allege that was frequently harassed by law enforcement officers. She opposed the Vietnam War in the 1960s.When pressed on her political leanings, she allowed she was likely an anarchist, much like her grandmother.

Ginsberg openly praised this same radical bent in di Prima’s work: 

 

 “Diane di Prima, revolutionary activist of the 1960s Beat literary renaissance, heroic in life and poetics: a learned humorous bohemian, classically educated and twentieth-century radical, her writing, informed by Buddhist equanimity, is exemplary in imagist, political and mystical modes. … She broke barriers of race-class identity, delivered a major body of verse brilliant in its particularity.”

 

She was together with Powell for more than 40 years and had learned enough before him to decide they were better off never marrying. She had been married twice, divorced twice and had five children with four different men, including Jones. She was a nonconformist down to her last name, spelling it "di Prima," in honor of her Italian ancestors, even as other family members capitalized the “D.” 

Di Prima's legacy is impressive, even though little known to thee general public, including many Beat devotees. She authored more than thirty collections of poetry, as well as plays, short stories, novels, nonfiction, and more. She received two grants from the National Endowment for the Arts, and her work has been translated into more than twenty languages. In 2009, she was named the poet laureate of San Francisco, and in 2006 received the  Fred Cody Award for Lifetime Achieivement and community service.At the press conference where she was named Poet Laureate of San Francisco, she told thee crowd about a dream she'd had that showed her how all the work was ever witten was part of the same big piece that "cuts through time and cuts through space, and we have no idea what it is - it is wonderful and large." Her deepest service, she added, was to poetry and to humans. 

 

Her final collection of poems, “The Poetry Deal,” was published in 2014. As often was the case, City Lights was her publisher. Di Prima continued to write until weeks before her death, though her arthritis forced her to use a stylus on a cellphone to write. Sometimes, Powell said, she’d dictate her verse, often to him. She is survived by Powell, two brothers, five children, four grandchildren and three great-grandchildren.

A truly remarkable poet and activist and pioneer who broke through boundaries of class and gender to publish her writing, Di Prima's messages about non-conformity and the importance of imagination are more important than ever, says her daughter. And her poetry has gained a new resonance as new resonance as a new generation of activists takes to the streets to protest racism, fascism and police brutality. Her  life and works should be explored and celebrated alongside those of her peers, and coveted for their unapologetic examination of what it was like to be a female in a frequently hostile and stifling environment. Forever a free spirit,  a life lived with revolutionary passion. Rest in Power Diane di Prima.

Sean Taylor - Herd Immunity (part 2)

 

In the UK more people have died from coronavirus than any other country in Europe. The delayed lockdown cost lives and was combined with both unclear and contradictory messaging. The release of untested patients into care homes led to thousands of deaths. It has taken over six months and between 40,000-60,000 deaths to bring in some airport testing and compulsory facemasks in most public spaces. 

Deregulation, outsourcing and corruption has been the Conservative hallmark. The Tories have given contracts to unaccountable private companies (their friends and donors) who have failed to provide adequate PPE or a testing system that works. 

In the last few years both America and the UK have become breeding grounds for far-right extremism. Conspiracy anti-lockdown fascists have been empowered by the racism of Trump and Johnson.

As an artist  Sean Taylor uses his work to challenge a criminally negligent ruling class and the growth of fascism. 

'Herd Immunity (part 2)'

 written by Sean Taylor 

Produced by Mark Hallman 

Film by Reel News 

Sean Taylor - vocals, piano and guitars 

Mark Hallman - bass, drums & hammond organ 

Joe Morales - saxophone

Homepage https://www.seantaylorsongs.com/home

Herd Immunity (Part 1)

https://teifidancer-teifidancer.blogspot.com/2020/06/sean-taylor-herd-immunity.html

It Comes In Waves

John Coltrane was right

let's not pretend,

love is supreme

in the corner of the night

with a bottle half empty

a candle burns bright

as the wind blows fiercely

Now an essence fills me with light

as I wait among the shadows

want to serve  all night long

been waiting for my hands

to bring home with me

give some love and attention.

I see a glorious diamond smile

want to release her dancing feet

who have never stopped loving 

as angels fly far above

and the gardens offer their flowers

it's this witch on earth, this song is for.

Sailing sea and sky

restless in the mind

try to listen to my heart

as I fall head over heels

in surrealist love and surrender

and my consciousness awakens.

Waking with dreams

to fill all my senses 

inner longing releases the topor

a rose ignites the passion within

wave after wave, crescendo hits

while prisms of light, deliver peace.

Despite the virus, still on the loose

I keep on running, moving forwards

cant find yet, an escape route

where absence obliterates like a plague

all of us stranded, in search of hope

the pipes of pan keep on calling