Monday 22 January 2024

After Storm Isha


Storm Isha arrived growling ferociously
Causing disruption with annoying force,
Flexing her muscles across the UK
Like a battering ram of elemental  instensity,
Moving very fast pushing things over
As she moved swiftly across the land.
I found shelter in my comfortable warm home
As mother natires fury kept on raging,
Thought of the homeless left abandoned outside
Left me feeling angry like the howling wind,
Stirring emotions. creating inner disturbance
As storm raged on, releasing  fierce turbulence,
Killing  many trees that we  treasure and love
That had stood proudly not wanting to be hurt, 
Though calmness has returned today
After the tiring hours from the night  before,
The urgency of climate change is very real
Gusts of  force arrive to give us a warning,
Unless we act  now. with  utter ermergency
Isha's sisters will call again, far from gently
Bringing danger to life, delivering destruction
A maelstrom of chaos and willful obstruction.
.

Friday 19 January 2024

Pierre-Joseph Proudhon ( 15/1/1809 -19/1/1865) - To be Governed



Pierre Joseph Proudhon was a French politician,  socialist /printer and philosopher. A member of the French Parliament, the socio-economic system which he expoused is generally called mutualism. Proudon was the first man to call himself an anarchist", holding that "Anarchy is Order", inspiring the famous symbol the anarchist circled-A symbol. He is regarded as a forerunner and prominent influence on individualist anarchism.
Proudhon’s view of the ideal anarchist society, which he expanded upon in The Principle of Federation, consists of a world without nation-states or borders, with political authority decentralized by a system of independent federated communities, with contracts amongst the parties replacing state-backed laws. It is a government of no one, a self-regulating system in which no individual has power over others. Workers, either individually or collectively, would take control over their own affairs, coming together to coordinate when necessary. 
One person claiming authority over others, Proudhon argued, is an inherently oppressive form of despotism. No one has the right to rule and be obeyed, or to impose penalties for disobedience. Relations between individuals need to be made consensual and be based on principles of mutual aid.
In a statement traditionally misattributed to Karl Marx, Proudhon argued that “property is theft!”  He thought that privately-owned productive resources, insofar as their ownership could always be traced back to some act of arbitrary violence, were all stolen goods. Proudhon believed that the state was inherently unjust, too, as it provided violent security for the owners of capital and tended to violate the individual freedom of its citizens. 
Proudhon, was born in Besançon,the son of a cooper and tavern keeper, Proudhon’s early life was marked by poverty. Although his family’s poverty forced him to leave education and work as a cattle herd, his intellectual brilliance did not go unnoticed, winning him a scholarship to the prestigious college in Besançon. Proudhon’s time at the college ignited a lifelong passion for learning, although he was forced to leave early to help support his family by training as a printer. While training as an apprentice printer, the autodidact Proudhon taught himself Latin, Greek, and Hebrew, all of which helped him succeed in his new profession. Working as a printer also gave the young Proudhon access to local intellectuals, most notably the utopian socialist Charles Fourier, with whom he became lifelong friends. 
A prolific author, Proudhon printed many books, the most notable of which are Philosophy of Misery and What is property? The latter is famous for the quote, "Property is theft; property is liberty: these two propositions stand side by side in my System of Economic Contradictions and both are true". Since Proudhon made the statement, the passage has been misrepresented and distorted by crypto- Bolshevik collectivisations masquerading as anarchists, who quote only the first three words, excluding the reference to liberty.
His influence in France was immense, and his theories played a great part in the First International and the Paris Commune, in French syndicalism and in contemporary movements for currency reform. As a writer he was admired by Baudelaire, Saint-Beuve, and Victor Hugo; as a thinker he was respected by Tolstoy, Amiel, and Madame d'Agoult. Marx knew him, and it was around the rivalry of these two strong personalities that the leverages between libertarian and authoritarian socialism, developed in the first international, was crystallized.
He was a leading member of the International Working Men's Association after becoming involved with radicals at Paris. A major dispute broke out between Proudon and Karl Marx, splitting the international between anarchists and Marxists. Proudhon favoured worker co-operatives and a financial system similar to credit unions free from usury. He held that such as social revolution could be made peacefully. 
Proudhon made his biggest impact on the public during the Second Republic through his journalism. He was connected with four different newspapers: La Représentant du Peuple (February 1848 - August 1848); Le Peuple (September 1848 - June 1849); La Voix du Peuple (September 1849 - May 1850); Le Peuple de 1850 (June 1850 - October 1850).
His polemical writing style, combined with his perception of himself as a political outsider, produced a cynical, combative journalism which alienated some, but appealed to many French workers. In his numerous articles he criticized the policies of the government and continued to propose the reform of credit and exchange.
To realize his plan, he attempted to establish a popular bank (Bank du Peuple) early in 1849, but despite numerous adherents (perhaps as many as 13,267--mostly workers), receipts were meager (about 17,993F) and the whole enterprise was essentially stillborn. 
Proudhon failed to get elected to the constituent assembly in April 1848, though his name appeared on the ballots in Paris, Lyon, Besançon, and Lille. He was successful, however, in the complementary elections held on June 4, and was therefore a deputy during the debates over the National Workshops. Proudhon had never advocated such workshops, accurately perceiving them as essentially charity institutions which did not directly attack the problems of the economic system, but he opposed their elimination unless some economic assurances could be given to the workers who relied on them for subsistence.
Proudhon's actions and writings over the years have been controversial.He also was sexist and an anti-Semitic. For Proudhon, the Jew was the "source of evil," as "incarnated in the race of Shem" (Césarisme et christianisme, 1 (1832),  He accused the Jews of "having rendered the bourgeoisie, high or low, similar to them, all over Europe" (De la justice dans la Révolution et dans l'Eglise (1858),  In his "diary," published posthumously, he called them an "unsociable race, obstinate, infernal… the enemy of mankind. We should send this race back to Asia, or exterminate it" 
Proudhon's unremitting hatred of the Jews was probably influenced by his  friend Fourier, but above all by his own xenophobic passion for France, which he saw as "invaded by the English, Germans, Belgians, Jews," and other foreigners (France et Rhin (1867),
Thrust into the public sphere by tumultuous events of 1848, Proudhon desired to influence national socioeconomic policy, but he proved to be an ineffective political actor. As he himself perceptively noted in 1850, he was basically a "man of polemics, not of the barricades."
Proudhon was shocked by the violence of the June Days. He visited the barricades personally to acquaint himself with the events that were unfolding and reflected in 1855 that his presence at the Bastille at this time was "one of the most honorable acts of my life." But in general during the tumultuous events of 1848, Proudhon opposed insurrection and preached peaceful conciliation, a stance that was in accord with his lifelong stance against violence. He never fully approved of the revolts and demonstrations of February, May, or June, 1848, though he sympathetically portrayed the social and psychological injustices that the insurrectionaries had been forced to endure, and argued that the forces of reaction were the responsible parties for the occurrence of these tragic events.
Pierre-Joseph Proudhon died on Jan. 19, 1865.in Passy.on  19 January 1865  disappointed that his non-violent economic revolution did not appear to be making the sort of progress he believed not merely desirable, but inevitable. Like Marx, he was convinced that capitalism would be but a brief way station on the road to a socialist society. Nonetheless, he remained hopeful that the world would eventually come to its senses and recognise the deep truth within those three words…Property is theft. He was buried in Paris at the cemetery of Montparnasse
I will end with the following much quoted passage which many years later shows how well he wrote.It has an almost poetical quality to it and still raises pertinent questions for the times we live in today.

To Be Governed

“To be GOVERNED is to be watched, inspected, spied upon, directed, law-driven, numbered, regulated, enrolled, indoctrinated, preached at, controlled, checked, estimated, valued, censured, commanded, by creatures who have neither the right nor the wisdom nor the virtue to do so. To be GOVERNED is to be at every operation, at every transaction noted, registered, counted, taxed, stamped, measured, numbered, assessed, licensed, authorized, admonished, prevented, forbidden, reformed, corrected, punished. It is, under pretext of public utility, and in the name of the general interest, to be placed under contribution, drilled, fleeced, exploited, monopolized, extorted from, squeezed, hoaxed, robbed; then, at the slightest resistance, the first word of complaint, to be repressed, fined, vilified, harassed, hunted down, abused, clubbed, disarmed, bound, choked, imprisoned, judged, condemned, shot, deported, sacrificed, sold, betrayed; and to crown all, mocked, ridiculed, derided, outraged, dishonored. That is government; that is its justice; that is its morality."

Saturday 13 January 2024

The life and legacy of Socialist novelist Jack London (January 12, 1876 – November 22, 1916)


Novelist and journalist and passionate advocate of labor unions, socialism, and the rights of workers,Jack London was born on January 12, 1876 in San Francisco as John Griffith Chaney ,His parents were Flora Wellman, the headstr.ong daughter of a well-to-do businessman, and “Professor” W.H. Chaney, an itinerant astrologer, whose celestial counseling took a more earth-bound course (though he later claimed, in correspondence with London, that he was impotent and couldn’t possibly be his father).
When he was eight, his mother married John London, a middle-aged widower with two daughters. She wanted to make money quickly but his stepfather failed as a grocer and the new family had a series of disasters which drove them from home to home in the Bay Area. 
Flora had little time for young Jack, so he found mother substitutes in Mammie Jenny, his black nurse, and his stepsister, Eliza, eight years his senior. Shy and sensitive (he later called himself a boy without a boyhood), London felt the only way he could win social acceptance from his peers was by excelling, which meant being a better fighter (he lost a few teeth along the way, but made his point). But he wasn’t so shy he didn’t develop a strong mercantile instinct, such as selling other boys’ rags, bottles and oil cans to junkmen for commissions. He also got a headstart on his writing career when, upon his refusal to sing with his class, the school principal sentenced him to write a composition each noon.  
A restless nature and family finances caused him to quit school at 14 and start working around the Oakland waterfront. He also made good use of the Oakland library, beginning to delve into Marx and Nietzche. Between the ages of 15 and 18 he held a variety of jobs such as newsboy, saloon cleaner, and fruit canner. He bought a skiff at the tender age of 15, replete with live-in girlfriend, and became an oyster pirate; he was known as “the prince of the oyster pirates” due to his prowess at this unusual craft. He also hunted for wild cats on the belief that the Chinese would pay large sums for these felines which allegedly gave them strength for tong wars.  He went on to sail to Japan as a North Pacific sealer and bummed hisway around the U.S., part of the time as a member of Kelly’s Industrial Army, a protest group which arose out of the Panic of 1893 and which marched on Washington D.C. 
But after serving a 30-day vagrancy charge at Niagara Falls, London returned to Oakland determined, despite his refusal to become a “work beast,” to improve his lot in life. At 19, he enrolled in an Oakland high school but found the pace too slow. Taking a five-week cram course, he passed the entrance examination to the University of California. He only went one semester, however, before family finances compelled him to quit school and work, regardless of the risk, for 10 cents an hour at a jute mill.  He was so poor he ate meat once a week at the house of his girlfriend,Mabel Applegarth. He did manage, through Eliza, to get a set of false teeth (he chewed tobacco to relieve the pain in his teeth from all the cavities) and celebrated this event by buying his first toothbrush. (Years later, in Korea, he was called to a hotel balcony thinking the crowd wanted to see him as a famous author and discovered the people just wanted to look at his bridge of artificial teeth!). 
But he received writing encouragement when, in 1893, he won a prize in the San Francisco Morning Call for a story “Typhoon Off The Coast of Japan.”
Restless, he fled Oakland again and spent the winter of 1897 in the Alaskan Klondike, which was to provide a substantial amount of material for later stories. By this time he had deduced that writing was the best way to earn a living as a socialist under a capitalistic system.
Jack London married Elizabeth "Bessie" Maddern on April 7, 1900. Their wedding was held on the same day that his first short story collection, "Son of the Wolf", was published. Between 1901 and 1902, the couple had two daughters, Joan and Bessie, the latter of which was nicknamed Becky. In 1903, London moved out of the family home. He divorced Bessie in 1904. 
In 1905, London married his second wife Charmian Kittredge, who worked as a secretary for London's publisher MacMillan. Kittredge helped to inspire many of the female characters in London's later works. She went on to become a published writer.
By the age of 30 London was internationally famous for his books Call of the Wild (1903), The Sea Wolf (1904) and other literary and journalistic accomplishments. Though he wrote passionately about the great questions of life and death and the struggle to survive with dignity and integrity, he also sought peace and quiet inspiration. His stories of high adventure were based on his own experiences at sea, in the Yukon Territory, and in the fields and factories of California. His writings appealed to millions worldwide.
London became an active socialist in the 1890s. Already notorious before the age of 20, he had written an article “What Socialism is” for the San Francisco Examiner at the end of 1895. In 1896, the San Francisco Chronicle ran a story about the “Boy Socialist”.Neither a theorist nor an intellectual socialist, London's socialism grew out of his life experience. As London explained in his essay, "How I Became a Socialist",his views were influenced by his experience with people at the bottom of the social pit.
In 1896 he joined the Socialist Labor Party (SLP), led by Daniel De Leon, and later that year had a letter published in the Oakland Times urging readers to study Marx’s Capital. London would leave the SLP and join the breakaway socialists around Eugene Debs, running as the Social Democratic Party candidate for mayor of Oakland in 1901 and amassed some 245 votes. He ran again several years later and quadrupled his votes. Though spoken of for the Socialist candidate for the presidency, London’s political career never got past these two unsuccessful mayoral tries. This might be because he signed some his letters, “Yours for the Revolution” and lectured on the evils of capitalism, stressing that “Excess profits were unpaid profits.
During the early years of the twentieth century, he wrote and spoke up for the burgeoning socialist movement, spreading the message far and wide and leaving a literary legacy around which organisers could recruit. 
 In “The Scab” (1903) London provided a fitting epithet for those who ignore workers’ solidarity. He wrote that workers apply “the opprobrious epithet ‘scab’ to the labourer who takes from him food and shelter by being more generous in the disposal of his labour-power. The sentimental connotation of scab is as terrific as that of ‘traitor’ or ‘Judas’, and a sentimental definition would be as deep and varied as the human heart… The labourer who gives more time, or strength, or skill, for the same wage, than another, or equal time, or strength, or skill, for a less wage, is a scab. This generousness on his part is hurtful to his fellow labourers, for it compels them to an equal generousness which is not to their liking, and which gives them less of food and shelter…” 
In 1905, London founded the Intercollegiate Socialist Society to propagate socialism among students. London spoke at Harvard, Yale and other Ivy League universities, spreading the message of class struggle. In “Something Rotten in Idaho” (1906) he defended the miners’ union leaders Bill Haywood and Charles Moyer, who had been arrested and fitted up for murder.
His 1908 novel The Iron Heel depicted the rise of fascism in an America eventually freed by a socialist hero.The Nazis burned this and other socialist-leaning works in 1933, but did not, however, ban London's adventure stories. 
 London remains a complicated character. He was a socialist who worked hard at making money, becoming one of the highest-paid writers of his day; an author who broke ground by having nonwhites as protagonists in some books and yet made troubling ethnic references , consistent with the racism prevalent in his day.Nevertheless  it is an infected scar running across his politics that is hard to ignore. 
London was also widely known for his personal exploits. A colorful, controversial personality, London was often in the news. Generally fun loving, he was quick to side with the underdog against injustice of any kind.Jack London's commitment to socialist ideals shaped his worldview and led him to advocate for social and political change. An eloquent public speaker, he was much sought after as a lecturer on socialism and other economic and political topics.
Most people considered London a living symbol of rugged individualism, a man whose fabulous success was not due to special favor of any kind, but to a combination of immense mental ability and vitality. Strikingly handsome, full of laughter, restless and courageous, always eager for adventure, Jack London was one of the most romantic figures of this time. He ascribed his worldwide literary success largely to hard work—to “dig”, as he put it. Jack London's adventurous lifestyle and commitment to socialist ideals shaped his worldview and led him to advocate for social and political change. 
In addition to his writing and speaking commitments, London carried on voluminous correspondence (he received some 10,000 letters per year), read proofs of his work as it went to press, and negotiated with his agents and publishers. He spent time overseeing construction of his custom-built sailing ship, the Snark, (1906-1907); the construction of his dream house, Wolf House (1910-1913); and the operation of his farm, Beauty Ranch, (1905). 
The natural beauty of Sonoma Valley was not lost on Jack London. The magnificent vistas and rolling hills of Glen Ellen were an ideal place for Jack and Charmian (London’s second wife) to relax and enjoy the natural life. “When I first came here, tired of cities and people, I settled down on a little farm…130 acres of the most beautiful, primitive land to be found in California.” 
Though the farm was badly run down, he reveled in its natural beauty. “All I wanted,” London said later, “was a quiet place in the country to write and loaf in and get out of Nature that something which we all need, only the most of us don’t know it.” But true to London’s vigorous nature, he did little loafing and was soon busy buying farm equipment and livestock for his Sonoma Mountain ranch. He began work on a new barn as well as envisioning his dream, Wolf House.This is to be no summer residence proposition,” he wrote to his publisher as he began planning in 1905, “but a home all the year round. I am anchoring good and solid, and anchoring for keeps.” 
Living and owning land near Glen Ellen was a way of escaping Oakland, from the city way of life he called “the man trap.” But, restless and eager for foreign travel and adventure, he decided to build a ship, the Snark, and go sailing around the world, serializing his adventure. The Snark voyage made it as far as the South Pacific and Australia but was curtailed due to ill health. Discouraged by health problems and heartbroken about having to abandon the trip and sell the Snark, the Londons returned to the ranch in Glen Ellen. 
Between 1908 and 1913 London purchased adjoining farms and in 1911 he moved from Glen Ellen to a small wood frame house in the middle of his holdings. (This Cottage and adjoining Stone Dining Room can be toured at the Park, a touchstone to the early 20th-century life Jack and Charmian enjoyed at the ranch). On horseback, Jack explored every canyon, glen and hilltop. He threw himself into the farming fad of the period, scientific agriculture, believing this to be a truly justifiable, basic and idealistic means of making a living. A significant portion of his later writing—Burning Daylight (1910), Valley of the Moon (1913) and Little Lady of the Big House(1916)—centered on the simple pleasures of country life, the satisfaction of making a living from the land and remaining close to nature.  Jack and Charmian London’s dream house began to take shape early in 1911 when a well-known San Francisco architect, Albert Farr, created the drawings and sketches for Wolf House. Farr supervised the early stages of construction of a grand house that was to remain standing “for a thousand years”. 
By August 1913 London had spent between $50,000 and $75,000 and the project was nearly complete. On August 22 final cleanup got underway and plans were laid for moving the Londons’ specially designed custom furniture, thousands of books, collections from travel, and personal belongings into the massive stone and redwood residence. That night, a ranch hand noticed a glow in the sky half a mile away. Wolf House was burning. By the time the Londons arrived by horseback the house was ablaze, the tile roof had collapsed, and even a stack of lumber some distance away was burning. Nothing could be done. 
London looked at the fire philosophically, but the loss was a crushing financial blow and the end of a long-cherished dream. Rumors abounded about the cause of the fire. In 1995 a group of forensic fire experts visited the site and concluded that the fire resulted from spontaneous combustion in a pile of linseed oil-soaked rags left by workers. London planned to rebuild Wolf House, but at the time of his death in 1916 the house remained as it stands today, the stark but eloquent vestige of a shattered dream.  The loss of Wolf House left London depressed, but he forced himself to go back to work.He added a new writer’s study to the Cottage, continued his efforts to breed prize livestock, and expanded his plans for the 1400 acres he now owned.
Occasionally, London traveled to New York, San Francisco, or Los Angeles on business. He spent time living and working aboard his 30-foot yawl, the Roamer, which he sailed around San Francisco Bay and the nearby Sacramento and San Joaquin deltas.
In 1913, London published what was arguably his least successful book, John Barleycorn, a non-fiction account carrying the subtitle Alcoholic Memoirs.A classic biography of Jack London as a drunk; it is most likely the first thoughtful analysis on alcoholism in Amreican literature. The novel is packed full with London’s notorious adventures including his well known drinking career via the character known as John Barleycorn - a term even now given to alcohol just like the ‘demon rum.’ It is an incredible insight into London and alcoholism.
John Sutherland, professor of English Literature at University College in the UK, wrote in his introduction to the Oxford edition of Jack London’s book that London had pitched the book as “the bare, bald, absolute fact… of my own personal experiences in the realm of alcohol.” As Sutherland notes, “The drunk’s stigma was, however, indelible in 1913. No one of London’s public standing had ever come clean on the question of problem drinking before—at least not while at the zenith of their power and fame.
In 1914 Jack became a war correspondent in Mexico, covering the role of US troops and Navy ships in the Villa-Carranza revolt. London dropped out of any active socialist politics by the end of the noughties. In 1914 he supported the allied side in WWI. He resigned from the Socialist Party in early 1916. London made it clear in his resignation letter that he was not abandoning the ideals of socialism, but rather the Socialist Party itself because of "its lack of fire and fight, and its loss of emphasis on the class struggle." It's an important distinction. He never did abandon socialism, and even in his departure, he stated what it was all about: “I believed that the working class, by fighting, by never fusing, by never making terms with the enemy, could emancipate itself”.
After breaking with the Socialist party, London became increasingly isolated from his friends and political compatriots in the last years of his life.London’s physical health deteriorated as well. By age 37, the strong, ready-for-anything body of his youth of which he had taken so much pride had become bloated and creaky, old before its time. His formerly fit waistline had expanded, his joints ached from rheumatism, and he was stricken with uremia. kidney failure.
Doctors pleaded with him to change his his work habits and his diet, stop all use of alcohol and get more exercise, he refused. If anything, the pressure of his financial commitments to helping friends and relatives and his increasingly severe health problems only made him dream larger dreams and work harder and faster.habits, but he refused to alter course. He continued to chain-smoke 60 Russian Imperials a day, gorge himself daily on two nearly raw ducks (his favorite meal), and enjoy the regular company of John Barleycorn. He was constantly fatigued and in pain, and when kidney stones arose to deepen his suffering, he added morphine to his arsenal of self-medications
In 1915 and 1916, Charmian persuaded her husband to spend time in Hawaii, a relaxing and healthful respite for the two of them. But London’s greatest satisfaction came from his ranch activities. His ambitious plans to expand the ranch and increase productivity kept him in debt and under pressure to write as fast as he could, even though this might mean sacrificing quality for quantity. He continued to push to complete 1000 words per day regardless of his location, duties, or health.
Jack London's death remains controversial. an alcoholic and addicted to painkillers, he had been suffering from a variety of ailments, but up to the last day of his life he was full of bold plans and boundless enthusiasm for the future. Many older sources describe it as a suicide, and some still do. However, this appears to be at best a rumor, or speculation based on incidents in his fiction writings. His death certificate gives the cause as uremia, also known as uremic poisoning (kidney failure).
He died November 22, 1916,  at  the  age  of  40 in a sleeping porch in a cottage on his beloved ranch and it is possible that a morphine overdose, accidental or deliberate, may have contributed to his death. Words of grief poured into the telegraph office in Glen Ellen from all over the world.  
The buildings and property where he built his last home, and where he and his wife were cremated and interred, were later preserved as Jack London State Historic Park, in Glen Ellen, California. London became for much of the 20th century possibly the best known American author around the world,
Despite his relatively short life, his literary legacy remains influential, inspiring generations of readers with his gripping storytelling.and his legacy and writings speak to a life lived with abandon.In any era undergoing dramatic social change, the work of a writer like London  can still arouse people’s sense of fairness and justice  that still remains relevant and engaging.
London's literary executor, Irving Shepard, who visited London weeks before he died reported that London said, "I would rather be ashes than dust ... The function of man is to live, not to exist. I would rather that my spark should burn out in a brilliant blaze than it should be stifled by dry-rot.  I would rather be a superb meteor every atom of me in magnificent glow than a sleepy and permanent planet.  The function of man is to live not to exist. I shall not waste my days trying to prolong them. I shall use my time."

Friday 12 January 2024

Marking 22 years since the opening of Guantanamo Bay


This week  marks 22 years since the opening of the illegal camps at Guantanamo Bay. In the decades-long story of Islamophobia in the name of security, Jan. 11, 2002 was a watershed moment in dehumanization, racism, and bastardization of constitutional and humanitarian law.
Created in the wake of 9/11 to house those suspected of terrorist activity, during the U.S.-led war in Afghanistan, while the naval base at Guantánamo Bay is under U.S. control, it is not technically American territory because the U.S. rents the land from the Cuban government under a coerced agreement signed in 1903, following the 1898 Spanish–American War. This uncertain legal status is one of the reasons Guantánamo Bay was chosen as a detention site; it has  allowed the U.S. government to claim that the individuals held and detained at the base are not entitled to certain rights under U.S. laws.
Since then 779 Muslim men  have been held without charge or trial , 35 men remain, 23 of which have never been charged with a crime. All of them have been subjected to tortured. Shockingly, people who have never had a trial are still detained there all these years later and heartbreakingly, more people have died than been charged. has housed up to 780 men, many of whom were later determined to be innocent of any wrongdoing after enduring years of abuse and unlawful detention. Today, 30 detainees remain, 19 of whom still have yet to be so much as charged with a crime.  
Guantánamo was also home to one of many secret U.S. “black sites” documented in a 2014 Senate report on the CIA’s use of torture through so-called “enhanced interrogation techniques.” The Senate report determined that these techniques - which included waterboarding, lengthy sleep deprivation, acts of sexual assault, and years of solitary confinement -did not aid in counterterrorism efforts. 
 Even 22 years later, Guantánamo continues to be the subject of serious international scrutiny. Current and former Guantánamo detainees have provided harrowing accounts of their years in Guantánamo, which left them with crippling physical and mental illnesses, including heart problems, brain trauma, and PTSD. Many former detainees suffer relentless nightmares or fear of going outside.https://www.nytimes.com/2016/10/09/world/cia-torture-guantanamo-bay.html
Despite widespread agreement that the treatment detainees received in Guantánamo violated their most basic human rights,https://www.ohchr.org/en/press-releases/2022/01/guantanamo-bay-ugly-chapter-unrelenting-human-rights-violations-un-experts no one has ever been held accountable and while Guantánamo has largely faded from public attention, the prison and its enduring legacy continue to cast a dark shadow over the United States and its global reputation.
Allegations of Torture and Abuse: Reports of torture and cruel, inhuman, and degrading treatment have plagued Guantanamo since its inception. Investigations by independent bodies have substantiated these claims, raising questions about the camp's compliance with international human rights law.
Guantanamo remains open despite promises to close it by both  Presidents Obama and Biden and finally end its legacy of human rights abuses, yet dozens of these “forever prisoners” remain today. 
Guantánamo.symbolises Islamophobia in the global War on Terror. Exclusively holding Muslim men, and leaves an indelible mark on the discourse surrounding human rights and justice and remains a symbol of torture, injustice and oppression.
 As we mark this anniversary, we must not forget the individuals who have been held in this legal limbo for years, nor can we turn a blind eye to the erosion of legal principles that Guantanamo represents. 
Recently, some of the most impactful reporting on Guantanamo  has come from the findings of Fionnuala Ni Aolain, https://www.ohchr.org/en/press-releases/2023/06/expert-welcomes-historic-visit-united-states-and-guantanamo-detention the United Nations special rapporteur on counterterrorism and human rights who visited Guantanamo. 
She found enormous issues remain in health care, inhumane and arbitrary standard operating procedures, persistent shackling, and even in the naming of prisoners who are called by Interment Serial Numbers, not by name. 
All of these and many other issues amount to cruel, inhuman, and degrading treatment under international law. She also found that current prisoners and survivors continue to live with a deep, profound psychological trauma, enormous anxiety, and pain caused by years of torture, inhumane treatment, and arbitrary and indefinite imprisonment. 
For many prisoners, the dividing line between the torture of the past and their present conditions are paper thin. And yet, Guantanamo remains open. 
 "A reckoning is long overdue—a moment where acknowledgement of wrongdoing, sincere apologies to the victims, compensation and reparation for the survivors, and a commitment to justice and accountability are non-negotiable"
 Around the world, Guantánamo is now a symbol of racial and religious injustice, abuse, and disregard for the rule of law. The US’s inability to close Guantanamo, release the full details of the torture program, and provide justice and redress for the many victims has shown other countries a path to open similar facilities and to avoid accountability.Guantánamo serves only to undermine human rights and the rule of law worldwide. By indefinitely detaining foreign Muslim men without charge, and holding no top US officials accountable for the abuses that they and other prisoners endured, the US signals to the world that it is acceptable to sideline rights and humane treatment in the name of countering terrorism. 
This undercuts the US when it calls out other countries for secret detention, torture, and crackdowns on religious minorities and peaceful critics under the guise of security. And it undermines the very international human rights standards and institutions that the US worked so hard to create in the aftermath of World War II. 
This is why we cannot forget Guantanamo and must continue to fight for its closure, and justice for its victims.It is outrageous that 22 years after the U.S. government opened the Guantanamo detention camp to detain Muslim men beyond the reach of U.S. law, that this abuse of human rights continues today. The commitment to close Guantanamo Bay must now become a reality. Ensuring that all detainees past and present can obtain justice and live out their lives in dignity is an urgent priority, and an obligation under international law.
Respect for the dignity of human life is not a reward, but a right. The U.S. has a responsibility to fully address the human rights violations committed at Guantánamo and close this dark chapter once and for all.

Monday 8 January 2024

There Is No Escape - Hermann Hesse (2 July 1877 – 9 August 1962)

 

Hermann Karl Hesse was born on 2 July 1877 in Calw, Germany.His interest in Eastern religion and Chinese philosophy, following a journey to India, Sri Lanka, and Indonesia, led to the publication of Siddhartha, a fictional account of a young man's journey toward enlightenment during the time of Buddha, and one of his best-loved novels.
The brilliant German-- Swiss poet, novelist and painter  is in  my  opinion is  one of the greatest writers of our time. Hesse gained a wide readership for his lyrical explorations of identity, spirituality, self exploration.and psychology in a time when other modernists were describing the dread, alienation, and absurdity of modern industrial society. As a young man, Hesse was an eager student of nineteenth century Romanticism, admitting his immense debt to major Romantic novelists and poets such as Goethe and Hölderlin.
Profoundly impacted by his parent’s Christianity, he said, “their Christianity, one not preached but lived, was the strongest of the powers that shaped and moulded me"
In 1946 Hesse was awarded the Nobel Prize in literature. Hesse’s exclamations on life continue to move and inspire me in so many unexpected ways. Hesse was a writer of fascinating extremes and contradictions, a spiritual bent, a lyrical style,  combined with a deep sensitivity . a sense of humor and a wealth of imagination. He died on 9 August 1962 in Montagnola, Switzerland.
 The following wonderful passage is from  a thoughtful collection of poems and travel prose that Hesse wrote in 1917, titled, Wandering. The book was translated in 1974 by James Wright.

"There ii no escape. You can't be a vagabond and an artist and still be a solid citizen, a wholesome, upstanding man. 

You want to get drunk, so you have to accept the hangover. You say yes to the sunlight and pure fantasies, so you have to say yes to the filth and the nausea. Everything is within you, gold and mud, happiness and pain, the laughter of childhood and the apprehension of death.

Say yes to everything, shirk nothing. 

Don't try to lie to yourself. You are not a solid citizen. You are not a Greek. You are not harmonious, or the master of yourself. You are a bird in the storm. Let it storm! Let it drive you! How much have you lied! A thousand times, even in your poems and books, you have played the harmonious man, the wise man, the happy, the enlightened man. In the same way, men attacking in war have played heroes, while their bowels twitched. 

My God, what a poor ape, what a fencer in the mirror man is — particularly the artist- particularly myself.

There ii no escape. You can't be a vagabond and an artist and still be a solid citizen, a wholesome, upstanding man. 

You want to get drunk, so you have to accept the hangover. You say yes to the sunlight and pure fantasies, so you have to say yes to the filth and the nausea. Everything is within you, gold and mud, happiness and pain, the laughter of childhood and the apprehension of death.

Say yes to everything, shirk nothing. 

Don't try to lie to yourself. You are not a solid citizen. You are not a Greek. You are not harmonious, or the master of yourself. You are a bird in the storm. Let it storm! Let it drive you! How much have you lied! A thousand times, even in your poems and books, you have played the harmonious man, the wise man, the happy, the enlightened man. In the same way, men attacking in war have played heroes, while their bowels twitched. 

My God, what a poor ape, what a fencer in the mirror man is — particularly the artist- particularly myself."

Wednesday 3 January 2024

A Sonnet for Peace


Lets's keep moving forwards 
Beyond  the cabals of insanity,
Perpetrators of war and misery
Creating howls of shrieking agony,
Delivering fury and rage
From horrors never sated,..
Mass graves, grieving mothers
Starvation, fear and injustice,.
We continue, against all odds
Keep thirsting for peace,
Release the energy of  love 
To the dark horizons in chaos,.
For brighter days to glow
Tomorrow not filled with dread.

Sunday 31 December 2023

For a brand new Tomorrow


Happy New Year everyone for tomorrow. It's been another tough year for us all with the ongoing tragedy in Gaza,  combined now with the very sad news to end  the year that the legendary John Pilger has died. He was so brave and focussed his life on telling the world what many, particularly British journalists have failed at. He told the truth.I thank him for shining a light on injustice in the world. He helped shape my outlook on the world with his reporting and documentaries. From Palestine to Iraq, Australia and the Chagos Islands, he did what journalism should do - question and expose. A man of true integrity. Rest in power.
Let's keep fighting for social  justice, a profoundly different future, where the human rights of all will be fully realized, a future of life and of decent lives for all.highlighting injustices done to those fleeing persecution and war and those living in the UK who are denied means to protect their health.
With no end in sight to the genocide in Gaza, it won't be a happy, joyful new year for me. As we approach 2024 there are thousands of innocent  people being massacred in front of our very eyes.  Instead of a countdown for a happy new year, let's countdown for a permanent ceasefire and an end of the occupation. 
Real transformative compassionate change is possible. There is no such thing as an ending, just a place where you leave the story. And it’s your story.Keep fighting for truth and integrity and  don’t let the bastards get you down. They can never ever beat you. Retain your  humanity and compassion.
The victims of war deserve our solidarity and support, whoever they are, and wherever they happen to be. We should not be fooled by the hypocritical statements of out political leaders. May 2024 be a year of  change for the better in love. peace and solidarity. ❤️  
 
" So hope for a great sea-change
On the far side of revenge.
Believe that a farther shore
Is reachable from here.
Believe in miracles
And cures and healing wells." - Seamus Heaney

" Hope is being able to see that there is light despite all of the darkness." -Archbishop Desmond Tutu


Monday 25 December 2023

Christmas Truce 1914

 

In 1914, during World War I, an event known as the "Christmas Truce" occurred on the Western Front. Despite the ongoing conflict, soldiers from opposing sides called a spontaneous ceasefire around Christmas.
On Christmas Eve and Christmas Day, about 5 months after the start of Word War I soldiers from the British, German, and French trenches laid down their weapons, emerged from their trenches, and ventured into no man's land—a space between the opposing lines. They exchanged gifts, sang carols, and even played football (soccer) matches in some areas. Choosing to spend Christmas time at peace with one another rather than continue to fight an already unpopular war.
It’s said to have started on the Western Front in Belgium, when the Germans started singing Silent Night from their trenches. Silent night was originally a German song, but was very recognizable to the Allies across No Man’s Land, a 250 yard expanse between the opposing trenches.  
The serene melody contrasted greatly with the No Man’s Land that it drifted over. Pictures of No Man’s Land show a haunting expanse of abandoned equipment and barbed wire. It was pockmarked with shell holes from artillery fire filled with water, and littered with bodies of men that were shot as they crawled through the mud to obtain information from their enemy. 
The Truce happened up and down the Western Front. Soldiers on both sides sang, in their native tongue, Christmas carols that were recognizable by Central and Allied troops. Graham Williams of the Fifth London Rifle Brigade recounted,  

First the Germans would sing one of their carols and then we would sing one of ours, until when we started up ‘O Come, All Ye Faithful’ the Germans immediately joined in singing the same hymn to the Latin words Adeste Fideles. And I thought, well, this is really a most extraordinary thing – two nations both singing the same carol in the middle of a war.”

As soldiers crept out of their trenches, they began to see German soldiers carrying Christmas trees, and realized that this was not a trick. They met on No Man’s Land, exchanging things like chocolate, brandy, and tobacco. They even played soccer together. They also took time to bury their dead. Strangely enough, it wasn’t in a bitter manner. Soldiers they had called their enemy only moments ago were helping with the burial.  Soldiers were also surprised to meet enemy soldiers that could speak their own languages. They saw that these men didn’t want to be there as much as they didn’t want to be there. Soldiers on both sides saw the others as fathers and sons, just as they were.  
So sad  because peace  could not be permitted to break out among the troops who were supposed to kill and die in a war brought about by politicians hundreds of miles away that  will  continue to kill about 10 million soldiers and about 7 million civilians.
But  still teaches us so many things. and acts  as a powerful reminder that even in the midst of conflict, empathy and camaraderie could and can prevail, that human nature is not inherently bound to violence.
Amid waves of strife, a wish for a Christmas truce still echoes, elusive in tumultuous tides. no peace on earth,no goodwill or silent night to the Palestinian as more are  killed in Israeli Air Raids the call for peace must  persist. 



Thursday 21 December 2023

Remembering Dame Rebecca West (21 December 1892 – 15 March 1983)

 

Rebecca West was one of the major literary figures of the 20th century, known for her lifelong commitment to feminist issues. The youngest of three daughters, West was born Cicely Fairfield  on  this  day 1892 in Ireland.Her father, Charles Fairfield, was a lieutenant in the British army, a convicted gold and silver thief, and a highly-regarded Conservative journalist who, despite being a feature writer for the Melbourne Argus and having a brief stint as chief leader-writer of the Glasgow Herald. never made much of his literary abilities  West’s mother Isabel had, according to West, all of the makings of a concert pianist, but never  pursued  a  professional  career. Both parents, however, encouraged West’s interests in art, politics, and debate.
Following West’s father’s death the family moved to Edinburgh, where she attended George Watson’s Ladies College. After leaving school in 1907 due to contracting tuberculosis, West moved to London looking to begin a career as an actress and adopted the professional name Rebecca West – borrowing the name from Ibsen’s strong-minded  feminist heroine in Rosmersholm.
West was a passionate suffragist, a socialist and fiercely intelligent and her long career as a writer began when she was barely out of her teens.but her move to London was a turning point. She joined the Freewoman Circle, a group of suffragists who published a feminist journal, and then discovered the Fabian Society and the socialist newspaper The Clarion. For both publications she wrote articles and reviews, attracting immediate attention with her incisive prose. 
One of her admirers was the Fabian H. G. Wells, a novelist twenty-six years older than she was, and they embarked on an intense affair. But in 1914, one year into the relationship, the arrival of a son Anthony Panther West. (The unusual choice of middle name, Panther, was the pet name Wells had for West.) heralded the end of their unmitigated happiness. 
Wells was unwilling to acknowledge his illegitimate son and banished West to the countryside. Resenting this treatment, West waited for the end of the war and then rented a flat of her own in London. Her independence brought some measure of contentment, but the relationship remained fraught with disagreements.Their romantic relationship ended after a decade, but in  spite  of  this  Wells and West remained friends until his death in 1946.
Wests  relationship with both father and son were stormy.Her son resented her absences from him during his childhood, yet never blamed his father for even more prolonged absences. He rather idolized his father, and grew up to be a talented writer.In 1955, Anthony West wrote Heritage,thinly veiled autobiographical novel about a son torn between two hugely famous parents. and portrayed his mother in a very unflattering light West threatened legal action against any publishing house that bought the novel and subsequently it wasn’t published until after West’s death.
Among her other lovers were Charlie Chaplin and Lord Beaverbrook, a newspaper tycoon. As a witty and beautiful woman, men were drawn to her wherever she went on her far-flung travels.
As a young socialist and feminist, West lived, worked and took action through her writing. With a fertile imagination, mischievous wit and some self-indulgent verbosity, West's articles for feminist weeklies attacked, with savage refinement, the repression of suffragists by politicians and police, especially the barbaric force-feeding of suffragist prisoners on hunger strike. 
West defended trade unions, especially their efforts to organise women workers, and also argued for the need for the suffragist movement to link the demand for the vote w
West quickly won a reputation for witty and cutting journalism, and became aligned with socialist and feminist movements. She went on to write for The New Republic, New Statesman and Daily Telegraph and would be affiliated with feminist and socialist causes throughout her life. 
In 1918 West published her first novel, The Return of the Soldier  followed  by T"he Judge" (1922) reflected her ability to address pressing social issues, from the effeT"he Judge"cts of shell shock on soldiers to the circumstances of single mothers and feminist militancy. However "The Judge"   did not please all  her readers, and the trials of writing it, combined with the negative reviews it received, brought her to the brink of a nervous breakdown. 
Her subsequent novels, all considered extremely fine yet undervalued by critics, included Harriet Hume (1929), The Thinking Reed (1936), The Fountain Overflows (1957), and The Birds Fall Down (1966).Though she was prolific in her journalistic writing, fiction, for most of her life, cost her a great deal of pain and effort. 
Rebecca West is  is  now considered one of the great minds of the twentieth century. She looked at the human condition with the dispassionate eye of a journalist and the heart of a feminist. For example, from a 1928 speech to the Fabian Society:  “There is one common condition for the lot of women in Western civilization and all other civilizations that we know about for certain, and that is, woman as a sex is disliked and persecuted, while as an individual she is liked, loved, and even, with reasonable luck, sometimes worshipped.”  
She was an ardent feminist as she puts it below, 
I myself have never been able to find out precisely what feminism is: I only know that people call me a feminist whenever I express sentiments that differentiate me from a doormat, or a prostitute”)  but also a spirited and independent thinker. She was not afraid to attack or mock the suffragist movement when necessary, but she was also one of its most vivid voices. (She once made fun of one of the feminists from the New Freewoman “who was always jumping up and asking us to be kind to illegitimate children, as if we all made a habit of seeking out illegitimate children and insulting them!”)  
Her fierce feminist inquiries were original and inflammatory; she was not content with slogans and bromides, and went deeper than other politically progressive women of her time, and in fact, our time. She wrote, for instance, a provocative attack on women, herself included, for devoting too much of their energy to love and relationships in the New Republic, denouncing them for “keeping themselves apart from the high purposes of life for an emotion that, schemed and planned for, was no better than the made excitement of drunkenness.”
In 1930, when she was thirty-seven years old, West married a banker named Henry Andrews.
West continued to take a keen interest in politics and was a supporter of the Popular Front governm ent in Spain during the Spanish Civil War. She joined with Emma Goldman, Sybil Thorndyke, Fenner Brockway and C. E. M. Joad to establish the Committee to Aid Homeless Spanish Women and Children. ith the needs of working women.  West also took o
Her new husband had spent his childhood in Germany and been interned there during World War I. Spurred by his stories, West observed Hitler’s growing influence in Europe with deep apprehension and a reporter’s interest that led to much of her most interesting non-fiction,  that left an indelible mark, especially  Black Lamb and Grey Falcon (1941), a monumental work on Balkan history and culture, and in  1946 she reported on the trial for treason of William Joyce (“Lord Haw-Haw”) for The New Yorker magazine. Published as The Meaning of Treason , it examined not only the traitor’s role in modern society but also the roles of the intellectual and the scientist. Later she published a similar collection, The New Meaning of Treason (1964). Her brilliant reports on the Nürnberg trials were collected in A Train of Powder (1955)
 Bonnie Kime Scott has pointed out: "Rebecca West has gradually gained recognition as a perceptive and independent interpreter of literature...
West's accounts of literature and culture are typically grounded in philosophical paradigms and cultural diagnoses that invite critical study today. She found pervasive examples of Manichaeism, and j
After the Second World War West became more conservative in her political views and wrote for the Daily Telegraph and the New Yorker. 
West's decline from socialist to conservative anticommunist is one of the more tragically wasteful of such falls. She flirts with Lord Beaverbrook, millionaire capitalist and media mogul. She votes Labour in 1945 but can't sleep because of the Communist bogey, supposedly revealed in Soviet infiltration of the National Council for Civil Liberties, the Times (which she describes as "a Communist Party organ") and "most of the BBC". whilst Admiral Rickover sends her details of each new US nuclear submarine deployed to fight the "red menace". 
Some of her work was extremely anti-communist and some critics, including Arthur Schlesinger  and J. B. Priestley, accused of her being in sympathy with McCarthyism - a charge she denied. 
West finds solace in "law and order", taking furious exception to spies for their treason against the state. She also finds solace in the monarchy; it's off to Buck Palace with a new hat and facial in a rented Daimler in 1949 to interview Princess Elizabeth about her wedding, and again in 1959 to be knighted with feudal baubles.
In the latter decades of her life, sadly though still  untiring and determined as ever, West continued to write about events all over the world her socialist fire had  well  and truly been  extinguished and became increasingly frail and lost eyesight in her last years. 
Rebecca West died on 15th March 1983 at 48 Kingston House North, South Kensington at  the age of 90...a Dame of the British Empire  still bemoaning the fraught relationship with her son on her deathbed She was buried at Brookwood Cemetery, near Woking. Rebecca 
Despite  her her  flaws  and  many  contradictions ,Known for her elegant fiction, and forceful personal style, West should also be known as a unorthodox  thinker and daring  social critic. that made her one of the most fascinating and controversial voices of the 20th century.

Wednesday 20 December 2023

The Life and Work of Saint Maria Skobtsova

 


20 Dec 1891 poet and activist Maria Skobtsova, aka Mother Maria of Paris, was born in Riga, the capital city of Latvia. At that time Latvia was part of the Russian empire, and Pilenko grew up in Anapa, a town in southern Russia on the shore of the Black Sea. Her family was relatively wealthy and belonged to society's upper class. Her father directed a botanical garden and school, and for a time he served as the mayor of Anapa. Her mother was a descendant of the last governor of the Bastille prison in Paris, which fell at the start of the French Revolution (1789–99; a rebellion resulting in the overthrow of the monarchy and the rise of a democratic government)
The home Pilenko's parents provided was a devout Eastern Orthodox one. Eastern Orthodox Christianity believes in the complete authority of the Bible, the Christian holy text, and that Jesus's teachings were preserved in them without error.
She was given the name Elizaveta Pilenko. Her father died when she was a teenager, and she embraced atheism.After her father's death in 1906, her mother took the family to St. Petersburg, the political and cultural center of Russia at the time. The untimely death of Pilenko's father affected her deeply, and for a while she questioned her belief in God.
The early twentieth century was a time of great political unrest in Russia. During her years in St. Petersburg, Pilenko was drawn into radical and revolutionary circles. She was attracted to goals such as the overthrow of the repressive monarchy and the desire to help lift the crushing poverty of many Russians. Even as a teenager she longed to do something great with her life, in the service of others.
In 1910 she married a revolutionary poet named Dimitri Kuzmin-Karaviev. Pilenko soon gave birth to a daughter, Gaiana, but the marriage proved short-lived and the couple divorced in 1913. 
During this period Pilenko began to rethink her uncertainty about God and was drawn back to Christianity and gradually came to accept the truths of the Faith. She moved. now with her daughter, Gaiana.to the south of Russia where her religious devotion increased.
At the end of the Russian Revolution, she took part in the All-Russian Soviet Congress, as a delegate of the Social Revolutionary Party. She wrote about the experience in dire terms, including being dismissed by Trotsky’s lieutenant who told her  'Your role is played out. Go where you belong, into history’s garbage can!”d her
 On her way home, she was nearly executed several times, and that experience seals her dissatisfaction with revolutionary politics. She wrote, “My loyalty was not to any imagined government as such, but to those whose need of justice was greatest: the people. Red or white [the two sides in the revolution] my position is the same—I will act for justice and for the relief of suffering. I will try to love my neighbor.”  
In 1918, after the Bolshevik Revolution, she was elected deputy mayor of Anapa in Southern Russia. When the anti-communist White Army took control of Anapa, the mayor fled and she became mayor of the town. The White Army put her on trial for being a Bolshevik. However, the judge was a former teacher of hers, Daniel Skobtsov, and she was acquitted. Soon the two fell in love and were married.  Soon, the political tide was turning again. In order to avoid danger, Elizaveta, Daniel, Gaiana, and Elizaveta's mother Sophia fled the country. Finally they arrived in Paris in 1923. Soon Elizaveta was dedicating herself to theological studies and social work.  
In 1926, her daughter Anastasia dies of influenza, which prompted the end of her marriage. But Maria ended up working with the poorest of the poor in Central Paris. Rather than letting her successive tragedies destroy her, she felt she saw “a new road before me and a new meaning in life, to be for all, for all who need maternal care, assistance or protection.”
In 1932, with Daniel Skobtov's permission, an ecclesiastical divorce was granted and she took monastic vows.something she did only with the assurance that she would not have to live in a monastery, secluded from the world.  In religion she took the name Maria. Mother Maria made a rented house in Paris her "convent". It was a place with an open door for refugees, the needy and the lonely. It also soon became a center for intellectual and theological discussion. In Mother Maria these two elements—service to the poor and theology—went hand-in-hand.  She was also known to visit Russian émigrés in mental hospitals
.Her refuge became so successful, that she had to find larger quarters.  A home at 77 Rue Lourmel in the 15 th arrondissement was rented that allowed her to feed over a hundred a day and offer lodging if needed.  Most of her days started by going to Les Halles, the old  food market in central Paris.  She would beg for food or buy as cheaply as she could whatever provisions needed.  She became a regular sight at Les Halles, where merchants often were willing to give her their leftover overripe fruits and vegetables. Many were taken back by her appearance in religious garb, as she was seen smoking cigars and cigarettes while strolling along. 
In 1939, Metropolitan Evlogy sent Fr. Dimitry Klepinin to serve Mother Maria’s community. Fr. Dimitry proved to be a partner, committed even unto death, in the community’s work among the poor.
Her writings attest deeply to how her radical Socialist-Revolutionary ideals stuck with her. She gave up the idle hope that human revolution could achieve anything on its own terms, but she never gave up hope that all things could and would be achieved through Christ. Indeed, in her essays, she excoriates both capitalism and communism by name for their mutilation and violent enslavement of the human person, and ends up advocating something that looks very much like distributism: 

In fact, mankind has enough experience of the two opposing systems of coercion and violence. The old coercion of the capitalist regime, which destroys the right to life and leaves one only with the right to labour, has recently begun to deprive people of that right as well. Forced crisis, forced unemployment, forced labour, joyless and with no inner justification—enough of all that. But try going to the opposite system. It turns out to be the system of communist enforcement: the same joyless labour under the rod, well-organised slavery, violence, hunger—enough of that, too. It is clear to everybody that we must seek a path to free, purposeful and expedient labour, that we must take the earth as a sort of garden that it is incumbent upon us to cultivate. Who doubts that? 

Her leftist bent extends to her personal ethics as well as to her social ones. She is highly critical of the tendency she saw within the Church to withdraw into one’s own shell of piety, to take only the vertical beam of the Cross descending from God to the individual man, and to leave behind the horizontal beam which embraces the other men and women around him as well. For Mother Maria, not only the crass and obvious impiety of greed, but also the much more subtle and insidious impiety of a philanthropy that is only seen as an occasion for the improvement of one’s own virtue or an exercise for the good of one’s own soul, is a form of selfishness which runs contrary to the Gospel. She writes: 

A person should have a more attentive attitude to his brother’s flesh than to his own. Christian love teaches us to give our brother not only material but also spiritual gifts. We must give him our last shirt and our last crust of bread. Here personal charity is as necessary and justified as the broadest social work. In this sense there is no doubt that the Christian is called to social work. He is called to organise a better life for the workers, to provide for the old, to build hospitals, care for children, fight against exploitation, injustice, want, lawlessness. In principle the value is exactly the same, whether he acts on an individual or a social level; what matters is that his social work be based on love for his neighbour and not have any latent career or material purposes

The social element of Christianity is, indeed, for her so inseparable from the core of Orthodox spirituality and the Gospel message She dedicated her life to easing the pain and suffering of hundreds in Paris plagued with  hunger, racism, homelessness, mental illness, addictions and saving countless Jews during the Nazi occupation of Paris.
She expanded her ministry to setting up a school for children of émigrés, a house for single men and a rural house was turned into a sanitorium for TB patients.  She then scoured the mental hospitals of France and rescued many who were confined because of language difficulties rather than mental illness and set up a house for them too.  Despite all of the good she was doing, she ruffled the feathers of two priests who were sent to work with her, who left because she put charity and hospitality above religious piety.
The last phase of Mother Maria's life began when the German Nazis conquered and occupied France during World War II. While it would have been possible for her to flee France as the Germans were advancing toward Paris, she refused to leave. "If the Germans take Paris, I shall stay here with my old women. Where else could I send them?
 As Nazi persecution of Jews in France increased, the Orthodox community’s work expanded to include protection and care of the most helpless and. Maria turned most of her attention to helping save Jews from what she feared would be expulsion or deportation to the concentration camps in Germany and Poland. She worked with the French Resistance in helping Jews escape by secret routes south of Paris into unoccupied territory.
 Early in 1942 the Nazis began their registration of Jews. Jews began to knock on the door of the house of hospitality asking if the chaplain, Father Dimitri Klepinine, would issue fake baptismal certificates to save their lives. With the support of Mother Maria, Father Dmitri issued the fake documents, convinced that Christ would do the same. When the order came from Berlin that the yellow star must be worn by all Jews, many French Christians felt that this was not their concern since it was not a Christian problem. Mother Maria replied, " "There is no such thing as a Christian problem. Don't you realize that the battle is being waged against Christianity? If we were true Christians we would all wear the Star. The age of confessors has arrived." 
 In July, 1942, mass arrests of Jews began to take place--12,884 were arrested of whom 6,900 were children. They were held prisoner in a sports stadium called Velodrome d’Hiver, where food and water became scarce just a kilometer from Mother Maria's house, before they were sent to Auschwitz. With her monastic robe gaining her entrance, she spent three days at the sports stadium distributing food and clothing and even managing to smuggle out some children by bribing garbage collectors to hide them in trash cans. Her house of hospitality was literally bursting at the seams with people, many of them Jews. 
Eventually,all this work led to the arrest of Mother Maria, Fr. Dimitry, and their associates. Mother Maria was sent to Ravensbruck concentration camp, while Fr. Dimitry was sent to Buchenwald. Throughout the harsh cruelty of the camps, she ministered to others with the same compassion and love as always.  Jacqueline Pery, who survived the holocaust and resided in the same building said “Maria was adored by all.”  She added that during her last few months she was so sick that she had to lie down between roll calls.  “her face revealed intense suffering, already  it bore the marks of death”.  “Despite all, she never complained.”
After great sufferings, they both perished, along with others from their community who followed/ Slse. She was taken to the gas chamber on 31 March 1945 on the eve of Pascha and as WWII was ending in Europe. It is believed that Mother Maria’s last act was to take the place of a Jewish woman who was being sent to death in the gas chambers, voluntarily dying in her place. Mother Maria was glorified as a saint by act of the Holy Synod of the Patriarchate of Constantinople on January 16, 2004.
We know little of the actual life of many of the saints of the Church. In most cases we rely on hagiographic forms that can often be reduced to caricatures. But with Saint Maria Skobtsova we have an embodied personality—an intellectual, a divorced woman, a political revolutionary, and towards the latter part of her life, a nun. She was a woman who could be frank, outspoken, strong willed and even sometimes, quarrelsome. She was a monastic who defied conventional norms, among other things, smoking in public! She was someone who was shaped by the events of the 20th century—two world wars, forced emigration from her Russian homeland, and abject poverty—and who would subsequently lead a life of prayer, but one in the world, dedicated to helping others.
The memory of Saint Maria Skobtsova is now honored with a memorial sign in the famous Sainte-Geneviève-des-Bois Cemetery near Paris, where mostly Russian emigrants are buried. The marble slab in her honor reads: “Holy Mother Maria Skobtsova (1891-1945). Nun, poet, artist, resistance fighter. Exterminated by Nazis in Ravensbrück camp. Place of burial unknown.” 
There is no tomb for  Saint Maria Skobtsova who went to hear death in a gas chamber in place of another prisoner. Her ashes were mixed with those of other prisoners. The memorial project was supported by the Russian embassy in France and the RCSC in Paris.In 1983 by decree of the Presidium of the Supreme Soviet of the USSR, Mother Maria was posthumously awarded the order of the Great Patriotic War, 2nd Degree for her anti-fascist activities.