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Saturday, October 9, 2021

1968 Democratic National Convention protests

Protest activity against the Vietnam War took place prior to and during the 1968 Democratic National Convention.

In 1968, counterculture and anti-Vietnam War protest groups began planning protests and demonstrations in response to the convention, and the city promised to maintain law and order. The protesters were met by the Chicago Police Department in the streets and parks of Chicago before and during the convention, including indiscriminate police violence against protesters, reporters, photographers, and bystanders that was later described by the National Commission on the Causes and Prevention of Violence as a "police riot".

During the evening of August 28, 1968, with the police riot in full swing on Michigan Avenue in front of the Democratic party's convention headquarters, the Conrad Hilton hotel, television networks broadcast live as the anti-war protesters began the now-iconic chant "The whole world is watching".

Planning

National Mobilization Committee to End the War in Vietnam

In the fall of 1967, members of the National Mobilization Committee to End the War in Vietnam (often referred to as "MOBE"), which was directed by David Dellinger, proposed a massive anti-war demonstration to coincide with the 1968 Democratic National Convention. In early 1968, the National Mobilization Committee opened a Chicago office directed by Rennie Davis and Tom Hayden, who were leading political organizers at the time and former leaders of Students for a Democratic Society.

MOBE was an umbrella organization that included groups who were opposed to American participation in the Vietnam War. MOBE was run by a small executive board that set up a general framework for mass demonstrations, sent out invitations to the over 500 groups on its mailing lists, and coordinated activities between the groups.

MOBE recognized and supported all tactics from marching to civil disobedience. MOBE's main aim was to get the largest turnouts at its functions. David Dellinger, MOBE chairman, believed that "The tendency to intensify militancy without organizing wide political support [was] self-defeating. But so [was] the tendency to draw way from militancy into milder and more conventional forms of protest."

For Chicago, MOBE originally planned for two large-scale marches and an end of convention rally at Soldier Field. The goal was originally a massive show of force outside the International Amphitheatre. MOBE also planned to have workshops and movement centers distributed in 10 parks throughout the city, many in predominantly black areas, to allow demonstrators and participating groups to follow their particular focuses.

Youth International Party

Yippie! button on display at the Chicago History Museum

The Youth International Party was one of the major groups in the organization of the protests. Abbie Hoffman, Jerry Rubin, and a few friends engaged in conversation at Hoffman's apartment on New Year's Eve, 1967. They discussed the events of the year, such as the Summer of Love and the Pentagon demonstration. The idea of having a free music festival in Chicago was suggested to defuse political tension. Over the next week, the Youth International Party took shape. Its members, known as "Yippies" politicized hippie ideology and used street theater and other tactics to critique the culture of the United States and induce change.

In preparation for the Chicago convention, the Yippies held the "Yip-In", and the "Yip-Out" at Grand Central Station in New York City. Both events were planned simply as "be-ins", with live music. The event was used to promote peace, love and harmony, and as a trial run for Chicago. The black banner of an anarchist group was hung on the wall, bearing the words, "Up Against the Wall Mother Fucker" in red. Police stood by watching the crowds. As the "Yip-In" progressed, relations between the police and Yippies became strained. Two people climbed a large clock and removed the hands; the police responded by clearing the station. They formed a skirmish line, ordered the people to disperse, and then started forcing their way through the crowd.

The "Yip-Out" was similar in purpose but held in Central Park. To obtain the permits and aid from New York City officials necessary for the event, Yippies performed a sit-in at the mayor's office until the Mayor would negotiate on permits. In the end, an agreement was made on staging, electricity, police presence, bathrooms, and other necessities for running a music festival. Police milled in the crowd giving considerable leeway to the proceedings which led to a peaceable day.

The Yippies took a radical approach to the Democratic National Convention. They wrote articles, published fliers, made speeches and held rallies and demonstrations, to announce that they were coming to Chicago. Threats were made that nails would be thrown from overpasses to block roads; cars would be used to block intersections, main streets, police stations and National Guard armories; LSD would be dumped in the city's water supply and the convention would be stormed. However, none of these threats came to fruition. Nonetheless, city officials in Chicago prepared for all possible threats. A vilification campaign led by Chicago authorities worked in favor of the Yippies' plan.

One of the Yippies' main tactics was to use street theatre to create an experience that drew the attention of mainstream America. Yippie activities were used to put across the message that the average American didn't have control over the political process. They tried to show this by purposefully participating in non-traditional activities that would not conceivably affect the decision-making process in the convention hall, unlike a "straight" protest with picket lines, marches, and rallies which could conceivably convince delegates of mass support for a program. On a Wednesday night, networks moved their coverage away from the Amphitheater where the delegates were voting on the nomination, to a "pitched battle" in front of the Conrad Hilton hotel.

Prelude

Official responses

In the buildup to the Convention, Chicago mayor Richard J. Daley repeatedly announced "Law and order will be maintained".

Chicago's security forces prepared for the protests during the convention. Besides the standard gun and billy club, Chicago Police Department officers had mace and riot helmets. For the convention, the CPD borrowed a new portable communications system from the military, thus increasing communication between field officers and command posts. All summer long, police officers had received refresher training on crowd control and riot techniques. During the convention itself, Police Academy instructors were with the reserve forces, giving last minute reminders.

Mayor Daley, citing intelligence reports of potential violence, put the 12,000 members of the Chicago Police Department on twelve-hour shifts, while the U.S. Army placed 6,000 troops in position to protect the city during the convention and nearly 6,000 members of the National Guard were sent to the city, with an additional 5,000 National Guard on alert, bolstered by up to 1,000 FBI and military intelligence officers, and 1,000 Secret Service agents.

To satisfy manpower requirements, the City put the force on 12-hour shifts, instead of the normal 8-hour shifts. This gave police commanders approximately 50% more field officers to deal with disturbances. Two-thirds of the officers would continue with the normal police duties with the remaining third available for special assignment. In the Amphitheatre, the City concentrated 500 officers filling various roles. In Lincoln Park, the number of officers patrolling during the daytime was doubled, but the majority of the officers assigned to the Lincoln Park area were held in reserve, ready to respond to any disturbance.

In suspected trouble areas, police patrols were heavy. Further away from the center patrols were less frequent. This allowed the police to shift easily and quickly to control a problem without leaving an area unguarded. While maintaining a public image of total enforcement of all city, state, and federal laws, the Narcotics division was quietly reassigned to regular fieldwork, curtailing anti-drug operations during the DNC.

Police officials and Mayor Daley had worked with the National Guard to create a plan to effectively use the Guard. It would be called up at the beginning of the convention, but held in reserve at strategically placed armories or collection points such as Soldier Field. With the Guard in place at their armories, the CPD could request and receive assistance quickly.

Permits

Both MOBE and Yippie needed permits from the city in order to hold their respective events. The City had several reasons for denying permits to MOBE and Yippie and thus stalled issuing permits. The City was worried about a black rebellion, independent of the white protesters, during the convention. To avoid trouble, the City used its influence with black community organizations such as The Woodlawn Organization, the Black Consortium, and Operation Breadbasket to try to keep their constituents calm and peaceful. Some of the militant black leaders were encouraged to leave town during the convention to avoid being implicated in any violence.

The City also believed that having large numbers of white protesters marching through the black ghettos with a heavy police or National Guard escort would inflame the ghettos and set off rioting. Therefore, the City categorically denied any permit that included parks in or march routes through black areas.

Another argument the City used to deny permits was that the permits asked the City to set aside local and state ordinances. A city ordinance closed the city parks at 11 pm, although this was not strictly enforced. In a letter to Yippie, Deputy Mayor David Stahl gave eight rules for Yippie to follow, including submitting detailed plans and requirements, following all city, state, and federal ordinances, and toning down the rhetoric. The Yippies refused, so the City felt justified in denying Yippie their permits.

In a last-ditch effort, MOBE filed a lawsuit in federal court seeking it to force Chicago to issue permits for a rally in Soldier Field or Grant Park. Judge Lynch, Daley's former law partner, heard the case, and summarily dismissed the request, citing that the city could deny permits on the basis of protecting "public comfort, convenience, and welfare".

Protests

August 22: Shooting of Dean Johnson

The start of the convention week's violence is sometimes traced to the shooting of Dean Johnson by Chicago police officers. Dean Johnson, age 17, and another boy were stopped on the sidewalk by the officers for a curfew violation early on the morning of Thursday, August 22. When Johnson drew and fired a pistol at police (the gun misfired), police officers returned fire, hitting Johnson three times. The Yippies and SDS hastily organized a memorial service for Johnson, but as one observer noted, due to poor planning "it turned out that no one had made any plans to actually do anything. We just milled around and began to fill up the intersection. Two squad cars pulled up and the cops got out and told us to keep moving ... but they were pretty gentle about it".

August 23: Planned protests

On Friday, August 23, Jerry Rubin and other Yippies attempted to formally nominate the Yippie candidate for president, Pigasus, a pig. By the time Rubin arrived with Pigasus, several hundred spectators and reporters had gathered on the Civic Center plaza. Police officers were waiting, and after the pig was released, Rubin, folk singer Phil Ochs, and five other Yippies were arrested.

August 24: Marches

A speaker with a megaphone addresses a crowd of protestors in Grant Park

At 6 a.m. on Saturday, August 24, continuous surveillance began in Lincoln Park. For the previous several nights, the police had cleared Lincoln Park at 11 p.m. and maintained a significant presence during the day. Women Strike for Peace attempted to hold a women-only picket at the Hilton Hotel, the main delegate hotel. Despite plans for buses from around the country to bring hundreds of picketers, only 60 or so women showed up.

It was generally agreed upon to not attempt to stay in Lincoln Park after the curfew, but to rather take the protest to the streets. At exactly 11 p.m., poet Allen Ginsberg led protesters out of the park into the streets. SDS leaders organized several hundred protesters to march through the streets chanting things such as 'Peace Now' while the police simply guarded Lincoln Park. When the crowd stopped at Wells and North Avenue, blocking the intersection, a police contingent arrived and cleared the crowd. Eleven people were arrested and several police cars were stoned before the crowd dispersed into the normal Saturday nightlife.

August 25: Protests and music

Anti-war demonstrators in Lincoln Park, Chicago. The band MC5 can be seen playing

On Sunday, MOBE had scheduled a 'Meet the Delegates' march and picket. At 2 p.m. there were between 200 and 300 picketers marching across the street from the Conrad Hilton, and another 500 marching south through the Loop chanting, "Hey, Hey LBJ, how many kids did you kill today". After the police arrival, those who were picketing moved into nearby Grant Park to avoid a mass arrest situation. Once the marchers had reached Grant Park, there was a brief rally where Davis and Hayden claimed the day a success, and then went to Lincoln Park where the Festival of Life music festival was beginning.

At 4 pm, the Festival started with MC5, the only band who showed up for the festival. The police did not allow a flatbed truck to be brought in as a stage, fearing Yippies would use it to incite the crowd. When the concession stand owner insisted that Yippie stop using his electrical outlets to run the amplification equipment, confusion ensued. While Rubin and other Yippies tried to make frantic deals to get the sound back on, Hoffman used the confusion to try to bring in the flatbed truck. A deal was struck allowing the truck to be parked nearby, but not in, the park. The crowd that had gathered around and on the truck did not realize an agreement had been reached and thought the truck was being sent away. The crowd surged around the truck, pinning in the police officers.

Hoffman declared that the police had stopped the music festival, and proceeded to conduct a workshop on dispersal tactics to avoid arrest by police. As the next police shift came on duty, they were informed of the tense situation in the park. Due to the number, frequency, diverseness, and exposure of the threats made by the protesters, the police were concerned about facing protesters armed with unknown weapons and unknown intentions.

At 9 pm, police formed a skirmish line around the park bathrooms. This drew a crowd of spectators who heckled the police. The crowd rapidly grew until the police charged into the crowd swinging their batons, scattering the crowd. At 11 pm the police pushed the protesters out of the park. Most protesters left the park and congregated nearby, taunting the police.

Initially when the police reached the edge of the park, they maintained their skirmish line, however when a squad was ordered to 'clear' Clark Street to keep traffic flowing the police lost control. A running battle began. Yippie Jerry Rubin told a friend "This is fantastic and it's only Sunday night. They might declare martial law in this town." Protesters, journalists, photographers, and bystanders were clubbed and beaten by the police. Order was not restored in Old Town until early Monday morning.

August 26: Grant Park

On Monday, August 26, demonstrators climbed on a statue of General Logan on a horse, leading to violent skirmishes with police in Grant Park. Police hauled a young man down and arrested him, breaking his arm in the process.

August 28: The Battle for Michigan Avenue

Protestors were joined on 28 August by the Poor People's Campaign, now led by the Southern Christian Leadership Conference's Ralph Abernathy. This group had a permit and was split off from other demonstrators before being allowed to proceed to the amphitheater.

"The Battle of Michigan Avenue", described by Neil Steinberg of The Chicago Sun-Times as "a 17-minute melee in front of the Conrad Hilton", was broadcast on television, along with footage from the floor of the convention. The police violence extended to protesters, bystanders, reporters and photographers, while tear gas reached Hubert Humphrey in his hotel suite. Police pushed protesters through plate-glass windows, then pursued them inside and beat them as they sprawled on the broken glass. 100 protesters and 119 police officers were treated for injuries, and 600 protesters were arrested. Television cameras recorded the police brutality while demonstrators chanted "The whole world is watching", and Humphrey won the presidential nomination that night.

On the convention floor, several delegates made statements against Mayor Daley and the CPD, like Senator Abraham Ribicoff who denounced the use of "Gestapo tactics on the streets of Chicago" in his speech nominating George McGovern. The hard line taken by the City was also seen on the convention floor itself. In 1968, Terry Southern described the convention hall as "exactly like approaching a military installation; barbed-wire, checkpoints, the whole bit". Inside the convention, journalists such as Mike Wallace and Dan Rather were roughed up by security; both these events were broadcast live on television.

August 29: Ain't Marchin' Any More

Paul Cowan of The Village Voice reports that after a speech by Eugene McCarthy in Grant Park that afternoon, a march was joined by delegates and McCarthy supporters but was stopped at 18th Street and Michigan Avenue by the National Guard. Arrests were followed by tear gas and mace, while marchers chanted "The whole world is watching" and retreated to Grant Park. In the park, demonstrators sang "God Bless America", "This Land Is My Land", and "The Star Spangled Banner", and waved "V" symbols above their heads, asking soldiers to join in. They never did. Phil Ochs sang "I Ain’t Marchin’ Any More", and demonstrators chanted "join us" softly. Five hours later, police officers raided a party organized by McCarthy workers in the Hilton hotel, and beat them viciously. According to the McCarthy workers, all telephones on their floor had been disconnected a half hour before, and they had no way to call for help.

Investigations

The city of Chicago, the U.S. Department of Justice, the House Committee on Un-American Activities, and the presidentially appointed National Commission on the Causes and Prevention of Violence all responded with investigations of the violence. Within days, the Daley administration issued the first report, blaming the violence on "outside agitators", described as "revolutionaries" who came to Chicago "for the avowed purpose of a hostile confrontation with law enforcement". The Department of Justice report, however, found no grounds for prosecution of demonstrators, and Attorney General Ramsey Clark asked the U.S. attorney in Chicago to investigate possible civil rights violations by Chicago police.

In Mayor Daley's report, a list of 152 officers wounded in Wednesday's melee was presented. Their wounds ranged from an officer's split fingernail to an officer's infra-orbital fracture of the left eye. Although the precise number of injured protesters is unknown, Dr. Quentin Young of the Medical Committee for Human Rights (MCHR) stated that most of the approximately 500 people treated in the streets suffered from minor injuries and the effects of tear gas. During the entirety of convention week, 101 civilians were treated for undisclosed injuries, by area hospitals, 45 of those on Wednesday night.

On September 4, 1968, Milton Eisenhower, chair of the National Commission on the Causes and Prevention of Violence, announced that the commission would investigate the violence at the Chicago convention and report its findings to President Lyndon Johnson. A Chicago lawyer, Daniel Walker, headed the team of over 200 members, who interviewed more than 1,400 witnesses and studied FBI reports and film of the confrontations. The report was released on December 1, 1968, characterized the convention violence as a "police riot" and recommended prosecution of police who used indiscriminate violence; the report made clear that the vast majority of police had behaved responsibly, but also said that a failure to prosecute would further damage public confidence in law enforcement. The commission’s Walker Report, named after its chair Daniel Walker, acknowledged that demonstrators had provoked the police and responded with violence of their own, but found that the "vast majority of the demonstrators were intent on expressing by peaceful means their dissent".

New Left

From Wikipedia, the free encyclopedia

The New Left was a broad political movement mainly in the 1960s and 1970s consisting of activists in the Western world who campaigned for a broad range of social issues such as civil and political rights, feminism, gay rights, abortion rights, gender roles and drug policy reforms. Some see the New Left as an oppositional reaction to earlier Marxist and labor union movements for social justice that focused on dialectical materialism and social class, while others who used the term see the movement as a continuation and revitalization of traditional leftist goals.

Some who self-identified as "New Left" rejected involvement with the labor movement and Marxism's historical theory of class struggle, although others gravitated to their own takes on established forms of Marxism and Marxism-Leninism, such as the New Communist movement (which drew from Maoism) in the United States or the K-Gruppen in the German-speaking world. In the United States, the movement was associated with the anti-war college-campus protest movements, including the Free Speech Movement.

Origins

Herbert Marcuse, associated with the Frankfurt School of critical theory, is celebrated as the "Father of the New Left"

The origins of the New Left have been traced to several factors. Prominently, the confused response of the Communist Party of the USA and the Communist Party of Great Britain to the Hungarian Revolution of 1956 led some Marxist intellectuals to develop a more democratic approach to politics, opposed to what they saw as the centralised and authoritarian politics of the pre-war leftist parties. Those Communists who became disillusioned with the Communist Parties due to their authoritarian character eventually formed the "new left", first among dissenting Communist Party intellectuals and campus groups in the United Kingdom, and later alongside campus radicalism in the United States and in the Western Bloc. The term "nouvelle gauche" was already current in France in the 1950s, associated with France Observateur, and its editor Claude Bourdet, who attempted to form a third position, between the dominant Stalinist and social democratic tendencies of the left, and the two Cold War blocs. It was from this French "new left" that the "First New Left" of Britain borrowed the term.

The German-Jewish critical theorist Herbert Marcuse is referred to as the "Father of the New Left". He rejected the theory of class struggle and the Marxist concern with labor. According to Leszek Kołakowski, Marcuse argued that since "all questions of material existence have been solved, moral commands and prohibitions are no longer relevant". He regarded the realization of man's erotic nature, or Eros, as the true liberation of humanity, which inspired the utopias of Jerry Rubin and others. However, Marcuse also believed the concept of Logos, which involves one's reason, would absorb Eros over time as well. Another prominent New Left thinker, Ernst Bloch, believed that socialism would prove the means for all human beings to become immortal and eventually create God.

The writings of sociologist C. Wright Mills, who popularized the term New Left in a 1960 open letter, would also give great inspiration to the movement. Mills' biographer, Daniel Geary, writes that his writings had a "particularly significant impact on New Left social movements of the 1960s."

Latin America

The New Left in Latin America can be loosely defined as the collection of political parties, radical grassroots social movements (such as indigenous movements, student movements, mobilizations of landless rural workers, afro-descendent organizations and feminist movements), guerilla organizations (such as the Cuban and Nicaraguan revolutions) and other organizations (such as trade unions, campesino leagues and human rights organizations) that comprised the left between 1959 (with the beginning of the Cuban Revolution) and 1990 (with the fall of the Berlin Wall).

Influential Latin American thinkers such as Francisco de Oliveira argued that the United States used Latin American countries as "peripheral economies" at the expense of Latin American society and economic development, which many saw as an extension of neo-colonialism and neo-imperialism. This shift in thinking led to a surge of dialogue related to how Latin America could assert its social and economic independence from the United States. Many scholars argued that a shift to socialism could help liberate Latin America from this conflict.

The New Left emerged in Latin America, a group which sought to go beyond existing Marxist–Leninist efforts at achieving economic equality and democracy to include social reform and address issues unique to Latin America such as racial and ethnic equality, indigenous rights, the rights of the environment, demands for radical democracy, international solidarity, anti-colonialism, anti-imperialism and other aims.

United Kingdom

As a result of Nikita Khrushchev's Secret Speech denouncing Joseph Stalin many abandoned the Communist Party of Great Britain (CPGB) and began to rethink its orthodox Marxism. Some joined various Trotskyist groupings or the Labour Party.

The Marxist historians E. P. Thompson and John Saville of the Communist Party Historians Group published a dissenting journal within the CPGB called Reasoner. Refusing to discontinue the publication at the behest of the CPGB, the two were suspended from party membership and relaunched the journal as The New Reasoner in the summer of 1957.

Thompson was especially important in bringing the concept of a "New Left" to the United Kingdom in the summer of 1959 with a New Reasoner lead essay, in which he described

"...[A] generation which never looked upon the Soviet Union as a weak but heroic Workers' State; but rather as the nation of the Great Purges and Stalingrad, of Stalin's Byzantine Birthday and of Khrushchev's Secret Speech; as the vast military and industrial power which repressed the Hungarian rising and threw the first sputniks into space. ...

"A generation nourished on 1984 and Animal Farm, which enters politics at the extreme point of disillusion where the middle-aged begin to get out. The young people ... are enthusiastic enough. But their enthusiasm is not for the Party, or the Movement, or the established Political Leaders. They do not mean to give their enthusiasm cheaply away to any routine machine. They expect the politicians to do their best to trick or betray them. ... They prefer the amateur organisation and amateurish platforms of the Nuclear Disarmament Campaign to the method and manner of the left wing professional. ... They judge with the critical eyes of the first generation of the Nuclear Age."

Later that year, Saville published a piece in the same journal which identified the emergence of the British New Left as a response to the increasing political irrelevance of socialists inside and outside the Labour Party during the 1950s, which he saw as being the result of a failure by the established left to come to grips with the political changes that had come to pass internationally after World War II and with the post–World War II economic expansion and the socio-economic legacy of the Attlee ministry:

"The most important single reason for the miserable performance of the Left in this past decade is the simple fact of its intellectual collapse in the face of full employment and the welfare state at home, and of a new world situation abroad. The Left in domestic matters has produced nothing of substance to offset the most important book of the decade - Crosland's "The Future of Socialism " - a brilliant restatement of Fabian ideas in contemporary terms. We have made no sustained critique of the economics of capitalism in the 1950s, and our vision of a socialist society has changed hardly at all since the days of Keir Hardie. Certainly a minority has begun to recognise our deficiencies in the most recent years, and there is no doubt that the seeds which have already been sown will bring an increasing harvest as we move along the sixties. But we still have a long way to go, and there are far too many timeless militants for whom the mixture is the same as before."

In 1960, The New Reasoner merged with the Universities and Left Review to form the New Left Review. These journals attempted to synthesise a theoretical position of a Marxist revisionism, humanist, socialist Marxism, departing from orthodox Marxist theory. This publishing effort made the ideas of culturally oriented theorists available to an undergraduate reading audience.

In this early period, many on the New Left were involved in the Campaign for Nuclear Disarmament (CND), formed in 1957. According to Robin Blackburn, "The decline of CND by late 1961, however, deprived the New Left of much of its momentum as a movement, and uncertainties and divisions within the Board of the journal led to the transfer of the Review to a younger and less experienced group in 1962."

Under the long-standing editorial leadership of Perry Anderson, the New Left Review popularised the Frankfurt School, Antonio Gramsci, Louis Althusser and other forms of Marxism. Other periodicals like Socialist Register, started in 1964, and Radical Philosophy, started in 1972, have also been associated with the New Left, and published a range of important writings in this field.

As the campus orientation of the American New Left became clear in the mid to late 1960s, the student sections of the British New Left began taking action. The London School of Economics became a key site of British student militancy. The influence of protests against the Vietnam War and of the May 1968 events in France were also felt strongly throughout the British New Left. Some within the British New Left joined the International Socialists, which later became Socialist Workers Party while others became involved with groups such as the International Marxist Group. The politics of the British New Left can be contrasted with Solidarity, which continued to focus primarily on industrial issues.

Another significant figure in the British New Left was Stuart Hall, a black cultural theorist in Britain. He was the founding editor of the New Left Review in 1960.

The New Left Review, in an obituary following Hall's death in February 2014, wrote "His exemplary investigations came close to inventing a new field of study, 'cultural studies'; in his vision, the new discipline was profoundly political in inspiration and radically interdisciplinary in character."

Numerous Black British scholars attributed their interest in cultural studies to Hall, including Paul Gilroy, Angela McRobbie, Isaac Julien, and John Akomfrah. In the words of Indian literary theorist Gayatri Chakravorty Spivak, "Academics worldwide could not think 'Black Britain' before Stuart Hall. And in Britain the impact of Cultural Studies went beyond the confines of the academy."

Among Hall's New Left works were the May Day Manifesto, which reflected a "growing disillusionment on the left with what the authors argued to be the surrendering of socialist principles by the Labour Party" and Policing the Crisis: Mugging, the State and Law and Order, which contemporary book reviewer John Horton described as "nothing less than an analysis of how the British state is managing the current 'crisis of hegemony'".

United States

In the United States, the "New Left" was the name loosely associated with liberal, radical, Marxist political movements that took place during the 1960s, primarily among college students. At the core of this was the Students for a Democratic Society (SDS). Noting the perversion of "the older Left" by "Stalinism", in their 1962 Port Huron Statement the SDS eschewed "formulas" and "closed theories." Instead they called for a "new left . . . committed to deliberativeness, honesty [and] reflection." The New Left that developed in the years that followed was "a loosely organized, mostly white student movement that advocated for democracy, civil rights, and various types of university reforms, and protested against the Vietnam war".

The term "New Left" was popularised in the United States in an open letter written in 1960 by sociologist C. Wright Mills (1916–62) entitled Letter to the New Left. Mills argued for a new leftist ideology, moving away from the traditional ("Old Left") focus on labor issues (whose entrenched leadership in the U.S. supported the Cold War and pragmatic establishment politics), into a broader focus towards issues such as opposing alienation, anomie, and authoritarianism. Mills argued for a shift from traditional leftism, toward the values of the counterculture, and emphasized an international perspective on the movement. According to David Burner, C. Wright Mills claimed that the proletariat (collectively the working-class referencing Marxism) were no longer the revolutionary force; the new agents of revolutionary change were young intellectuals around the world.

A student protest called the Free Speech Movement took place during the 1964–1965 academic year on the campus of the University of California, Berkeley under the informal leadership of students Mario Savio, Brian Turner, Bettina Aptheker, Steve Weissman, Art Goldberg, Jackie Goldberg, and others. In protests unprecedented in this scope at the time, students insisted that the university administration lift the ban of on-campus political activities and acknowledge the students' right to free speech and academic freedom. In particular, on 2 December 1964 on the steps of Sproul Hall, Mario Savio gave a famous speech: "But we're a bunch of raw materials that don't mean to be—have any process upon us. Don't mean to be made into any product! Don't mean—Don't mean to end up being bought by some clients of the University, be they the government, be they industry, be they organized labor, be they anyone! We're human beings! ... There's a time when the operation of the machine becomes so odious—makes you so sick at heart—that you can't take part. You can't even passively take part. And you've got to put your bodies upon the gears and upon the wheels, upon the levers, upon all the apparatus, and you've got to make it stop. And you've got to indicate to the people who run it, to the people who own it, that unless you're free, the machine will be prevented from working at all."

The New Left opposed what it saw as the prevailing authority structures in society, which it termed "The Establishment", and those who rejected this authority became known as "anti-Establishment". The New Left focused on social activists and their approach to organization, convinced that they could be the source for a better kind of social revolution.

The New Left in the United States also included anarchist, countercultural, and hippie-related radical groups such as the Yippies (who were led by Abbie Hoffman), The Diggers, Up Against the Wall Motherfuckers, and the White Panther Party. By late 1966, the Diggers opened free stores which simply gave away their stock, provided free food, distributed free drugs, gave away money, organized free music concerts, and performed works of political art. The Diggers took their name from the original English Diggers led by Gerrard Winstanley and sought to create a mini-society free of money and capitalism. On the other hand, the Yippies (the name allegedly coming from Youth International Party) employed theatrical gestures, such as advancing a pig ("Pigasus the Immortal") as a candidate for President in 1968, to mock the social status quo. They have been described as a highly theatrical, anti-authoritarian, and anarchist youth movement of "symbolic politics". According to ABC News, "The group was known for street theater pranks and was once referred to as the 'Groucho Marxists'." Many of the "old school" political left either ignored or denounced them.

Many New Left thinkers in the United States were influenced by the Vietnam War and the Chinese Cultural Revolution. Some in the U.S. New Left argued that since the Soviet Union could no longer be considered the world center for proletarian revolution, new revolutionary Communist thinkers had to be substituted in its place, such as Mao Zedong, Ho Chi Minh and Fidel Castro. Todd Gitlin in The Whole World Is Watching in describing the movement's influences stated, "The New Left, again, refused the self-discipline of explicit programmatic statement until too late—until, that is, the Marxist–Leninist sects filled the vacuum with dogmas, with clarity on the cheap."

Isserman (2001) reports that the New Left "came to use the word 'liberal' as a political epithet". Historian Richard Ellis (1998) says that the SDS's search for their own identity "increasingly meant rejecting, even demonizing, liberalism." As Wolfe (2010) notes, "no one hated liberals more than leftists".

Other elements of the U.S. New Left were anarchist and looked to libertarian socialist traditions of American radicalism, the Industrial Workers of the World and union militancy. This group coalesced around the historical journal Radical America. American Autonomist Marxism was also a child of this stream, for instance in the thought of Harry Cleaver. Murray Bookchin was also part of the anarchist stream of the New Left, as were the Yippies.

The U.S. New Left drew inspiration first from the civil disobedience of the civil rights movement, particularly the Student Nonviolent Coordinating Committee (SNCC), and then from black radicalism, particularly the Black Power movement and the more explicitly Maoist and militant Black Panther Party. The Panthers in turn influenced other similar militant groups, like the Young Lords, the Brown Berets and the American Indian Movement. Students immersed themselves into poor communities building up support with the locals. The New Left sought to be a broad based, grass roots movement.

The Vietnam War conducted by liberal President Lyndon B. Johnson was a special target across the worldwide New Left. Johnson and his top officials became unwelcome on American campuses. The anti-war movement escalated the rhetorical heat, as violence broke out on both sides. The climax came at the 1968 Democratic National Convention.

The New Left also accommodated the rebirth of feminism. As the original leaders of the New Left were largely white men, women reacted to the lack of progressive gender politics with their own social intellectual movement. The New Left was also marked by the invention of the modern environmentalist movement, which clashed with the Old Left's disregard for the environment in favor of preserving the jobs of union workers. Environmentalism also gave rise to various other social justice movements such as the environmental justice movement, which aims to prevent the toxification of the environment of minority and disadvantaged communities.

By 1968, however, the New Left coalition began to split. The anti-war Democratic presidential nomination campaign of Kennedy and McCarthy brought the central issue of the New Left into the mainstream liberal establishment. The 1972 nomination of George McGovern further highlighted the new influence of Liberal protest movements within the Democratic establishment. Increasingly, feminist and gay rights groups became important parts of the Democratic coalition, thus satisfying many of the same constituencies that were previously unserved by the mainstream parties. This institutionalization took away all but the most radical members of the New Left. The remaining radical core of the SDS, dissatisfied with the pace of change, incorporated violent tendencies towards social transformation. After 1969, the Weathermen, a surviving faction of SDS, attempted to launch a guerrilla war in an incident known as the "Days of Rage". Finally, in 1970 three members of the Weathermen blew themselves up in a Greenwich Village brownstone trying to make a bomb out of a stick of dynamite and an alarm clock. Port Huron Statement participant Jack Newfield wrote in 1971 that "in its Weathermen, Panther and Yippee incarnations, [the New Left] seems anti-democratic, terroristic, dogmatic, stoned on rhetoric and badly disconnected from everyday reality". In contrast, the more moderate groups associated with the New Left increasingly became central players in the Democratic Party and thus in mainstream American politics.

Hippies and Yippies

Abbie Hoffman, leader of the countercultural protest group the Yippies

The hippie subculture was originally a youth movement that arose in the United States during the mid-1960s and spread to other countries around the world. The word 'hippie' came from hipster, and was initially used to describe beatniks who had moved into New York City's Greenwich Village and San Francisco's Haight-Ashbury district. The origins of the terms hip and hep are uncertain, though by the 1940s both had become part of African American jive slang and meant "currently fashionable; fully up-to-date". The Beats adopted the term hip, and early hippies inherited the language and countercultural values of the Beat Generation and mimicked some of the current values of the British Mod scene. Hippies created their own communities, listened to psychedelic rock, embraced the sexual revolution, and some used drugs such as cannabis, LSD, and psilocybin mushrooms to explore altered states of consciousness.

The Yippies, who were seen as an offshoot of the hippie movements parodying as a political party, came to national attention during their celebration of the 1968 spring equinox, when some 3,000 of them took over Grand Central Terminal in New York, resulting in 61 arrests. The Yippies, especially their leaders Abbie Hoffman and Jerry Rubin, became notorious for their theatrics, such as trying to levitate the Pentagon at the October 1967 war protest, and such slogans as "Rise up and abandon the creeping meatball!" Their stated intention to protest the 1968 Democratic National Convention in Chicago in August, including nominating their own candidate, "Lyndon Pigasus Pig" (an actual pig), was also widely publicized in the media at this time. In Cambridge, hippies congregated each Sunday for a large "be-in" at Cambridge Park with swarms of drummers and those beginning the Women's Movement. In the United States the hippie movement started to be seen as part of the "New Left" which was associated with anti-war college campus protest movements.

Students for a Democratic Society

The organization that really came to symbolize the core of the New Left in the United States was the Students for a Democratic Society (SDS). By 1962, the SDS had emerged as the most important of the new campus radical groups; soon it would be regarded as virtually synonymous with the "New Left". In 1962, Tom Hayden wrote its founding document, the Port Huron Statement, which issued a call for "participatory democracy" based on non-violent civil disobedience. This was the idea that individual citizens could help make 'those social decisions determining the quality and direction' of their lives. The SDS marshaled antiwar, pro-civil rights and free speech concerns on campuses, and brought together liberals and more revolutionary leftists.

A demonstrator offers a flower to military police at an anti-Vietnam War protest in Arlington, Virginia, 21 October 1967

The SDS became the leading organization of the anti-war movement on college campuses during the Vietnam War. As the war escalated the membership of the SDS also increased greatly as more people were willing to scrutinise political decisions in moral terms. During the course of the war, the people became increasingly militant. As opposition to the war grew stronger, the SDS became a nationally prominent political organization, with opposing the war an overriding concern that overshadowed many of the original issues that had inspired SDS. In 1967, the old statement in Port Huron was abandoned for a new call for action, which would inevitably lead to the destruction of the SDS.

In 1968 and 1969, as its radicalism reached a fever pitch, the SDS began to split under the strain of internal dissension and increasing turn towards Maoism. Along with adherents known as the New Communist Movement, some extremist illegal factions also emerged, such as the Weather Underground organization.

The SDS suffered the difficulty of wanting to change the world while 'freeing life in the here and now.' This caused confusion between short-term and long-term goals. The sudden growth due to the successful rallies against the Vietnam War meant there were more people wanting action to end the Vietnam War, whereas the original New Left had wanted to focus on critical reflection. In the end, it was the anti-war sentiment that dominated the SDS.

The New Storefront Left

Stung by the criticism that they were "high on analysis, low on action," and in "the year of the 'discovery of poverty" (in 1963 Michael Harrington's book, The Other America "was the rage"), the SDS launched the Economic Research and Action Project (ERAP). Conceived by Tom Hayden as forestalling "white backlash", community-organizing initiatives would unite Black, Brown, and White workers around a common program for economic change. The leadership commitment was sustained barely two years. With no early sign in the neighborhoods of an interracial movement that would "collectivize economic decision making and democratize and decentralize every economic, political, and social institution in America," many SDS organizers were readily induced by the escalating U.S. commitment in Vietnam to abandon their storefront offices, and heed the anti-war call to return to campus.

In some of ERAP projects, such as the JOIN ("Jobs or Income Now") project in uptown Chicago, SDSers were replaced by white working-class activists (some bitterly conscious that their poor backgrounds had limited their acceptance within "the Movement"). In community unions such JOIN and its successors in Chicago, the Young Patriots and Rising Up Angry, White Lightening in the Bronx, and the 4 October Organization in Philadelphia white radicals (open in the debt they believed they owed to the SNCC and to the Black Panthers) continued to organise rent strikes, health and legal clinics, housing occupations and street protests against police brutality.

While city-hall and police harassment was a factor, internal tensions ensured that these radical community-organizing efforts did not long survive the sixties. Kirkpatrick Sale recalls that the most dispiriting feature of the ERAP experience was that, however much they might talk at night about "transforming the system," "building alternative institutions," and "revolutionary potential," the organizers knew that their credibility on the doorstep rested on an ability to secure concessions from, and thus to develop relations with, the local power structures. Far from erecting parallel structures, projects were built "around all the shoddy instruments of the state." ERAPers were caught in "a politics of adjustment."

Continental European New Left

In Europe Provo was a Dutch counterculture movement in the mid-1960s that focused on provoking violent responses from authorities using non-violent bait. One manifestation of this was the French general strike that took place in Paris in May 1968, which nearly toppled the French government. In France the Situationist International reached the apex of its creative output and influence in 1967 and 1968, with the former marking the publication of the two most significant texts of the situationist movement, The Society of the Spectacle by Guy Debord and The Revolution of Everyday Life by Raoul Vaneigem. The expressed writing and political theory of these texts, along with other situationist publications, proved greatly influential in shaping the ideas behind the May 1968 insurrections in France; quotes, phrases, and slogans from situationist texts and publications were ubiquitous on posters and graffiti throughout France during the uprisings. Another was the German student movement of the 1960s. Kommune 1 or K1 was the first politically motivated commune in Germany. It was created on 12 January 1967, in West Berlin and finally dissolved in November 1969. During its entire existence, Kommune 1 was infamous for its bizarre staged events that fluctuated between satire and provocation. These events served as inspiration for the "Sponti" movement and other leftist groups. In the late summer of 1968, the commune moved into a deserted factory on Stephanstraße in order to reorient. This second phase of Kommune 1 was characterized by sex, music, and drugs. All of a sudden, the commune was receiving visitors from all over the world, among them Jimi Hendrix, who turned up one morning in the bedroom of Kommune 1. The underground was a countercultural movement in the United Kingdom linked to the underground culture in the United States and associated with the hippie phenomenon. Its primary focus was around Ladbroke Grove and Notting Hill in London. It generated its own magazines and newspapers, bands, clubs and alternative lifestyle, associated with cannabis and LSD use and a strong socio-political revolutionary agenda to create an alternative society. The counterculture movement took hold in Western Europe, with London, Amsterdam, Paris, Rome and West Berlin rivaling San Francisco and New York as counterculture centers.

The Prague Spring was legitimised by the Czechoslovak government as a socialist reform movement. The 1968 events in the Czechoslovakia were driven forward by industrial workers, and were explicitly theorized by active Czechoslovak unionists as a revolution for workers' control.

The student activism of the New Left came to a head around the world in 1968. The May 1968 protests in France temporarily shut down the city of Paris, while the German student movement did the same in Bonn. Universities were simultaneously occupied in May in Paris, in the Columbia University protests of 1968, and in Japanese student strikes. Shortly thereafter, Swedish students occupied a building at Stockholm University. However, all of these protests were shut down by police authorities without achieving their goals, which caused the influence of the student movement to lapse in the 1970s.

May 1968 slogan in Paris which reads: "It is forbidden to forbid!"

The Autonomia in Italy has been called New Left, but its ideas and methods followed traditional, industrially oriented, communism re-theorising. Unlike most of the New Left, Autonomia had a strong blue-collar arm, active in regularly occupying factories.

Globally

The New Left in Japan began by occupying college campuses for several years in the 1960s, culminating in the 1968–69 Japanese university protests. After 1970, they splintered into several freedom fighter groups including the United Red Army and the Japanese Red Army. They also developed the political ideology of Anti-Japaneseism.

The Workers' Party (Partido dos Trabalhadores – PT) is considered the main organization to emerge from the New Left in Brazil. According to Manuel Larrabure, "rather than taking the path of the old Latin American left, in the form of the guerrilla movement, or the Stalinist party", PT decided to try something new, while being aided by CUT and other social movements. Its challenge was to "combine the institutions of liberal democracy with popular participation by communities and movements". However, PT has been criticized for its "strategic alliances" with the right-wing after Luiz Inácio Lula da Silva was elected president of Brazil. The party has distanced itself from social movements and youth organizations and for many it seems the PT's model of a new left is reaching its limits..

In Australia, the New Left was engaged in debates concerning the legitimacy of heterodox economics and political economy in tertiary education. This culminated in the establishment of an independent department of Political Economy at the University of Sydney.

Organizations

Japan

United Kingdom

United States

Anarchism and violence

From Wikipedia, the free encyclopedia

Anarchism and violence have a contentious relationship within popular thought, owing to traditions of anarchist history such as violent revolution, terrorism, assassination attempts and propaganda of the deed. Propaganda of the deed, or attentát, was espoused by leading anarchists in the late 19th century and was associated with a number of incidents of political violence. Anarchist thought, however, is quite diverse on the question of violence. Where some anarchists have opposed coercive means on the basis of coherence, others have supported acts of violent revolution as a path toward anarchy. Anarcho-pacifism is a school of thought within anarchism which rejects all violence.

Many anarchists regard the state to be at the definitional center of structural violence: directly or indirectly preventing people from meeting their basic needs, calling for violence as self-defense.

Perhaps the first anarchist periodical was named The Peaceful Revolutionist, a strain of anarchism that followed Tolstoy's pacifism.

Propaganda of the deed

An American political cartoon, published in 1919, depicting a European anarchist preparing to destroy the Statue of Liberty.

Late in the 19th century, anarchist labor unions began to use the tactic of general strike. This often resulted in violence by both sides and some of the strikes even resulted in the deaths of striking workers, their replacements and security staff.

In this climate, some anarchists began to advocate and practice terrorism or assassination, which they referred to as propaganda of the deed. In many cases, newspapers blamed anarchist terrorism on immigrant naïvete, but scholar Richard Bach Jensen explained that "the emigrant experience may have heightened a pre-existing radicalism or given more precise configuration to its violent expression."

Anarcho-pacifism

Blessed are the Peacemakers by George Bellows, The Masses, 1917.
 

Anarcho-pacifism (also pacifist anarchism or anarchist pacifism) is a form of anarchism which completely rejects the use of violence in any form for any purpose. Important proponents include Leo Tolstoy and Bart de Ligt. Mohandas Gandhi is an important influence.

Henry David Thoreau, though not a pacifist himself, influenced both Leo Tolstoy and Mohandas Gandhi's advocacy of Nonviolent resistance through his work Civil Disobedience.

At some point anarcho-pacifism had as its main proponent Christian anarchism. The first large-scale anarcho-pacifist movement was the Tolstoyan peasant movement in Russia. They were a predominantly peasant movement that set up hundreds of voluntary anarchist pacifist communes based on their interpretation of Christianity as requiring absolute pacifism and the rejection of all coercive authority.

"Dutch anarchist-pacifist Bart de Ligt's 1936 treatise The Conquest of Violence (with its none too subtle allusion to Kropotkin's The Conquest of Bread) was also of signal importance." "Gandhi's ideas were popularized in the West in books such as Richard Gregg's The Power of Nonviolence (1935), and Bart de Ligt's The Conquest of Violence (1937). Peter Gelderloos criticizes the idea that nonviolence is the only way to fight for a better world. According to Gelderloos, pacifism as an ideology serves the interests of the state.

Anarchist theory

Anarchism encompasses a variety of views about violence. The Tolstoyan tradition of non-violent resistance is prevalent among some anarchists. Ursula K. Le Guin's novel The Dispossessed, a fictional novel about a society that practices "Odonianism", expressed this anarchism:

Odonianism is anarchism. Not the bomb-in-the-pocket stuff, which is terrorism, whatever name it tries to dignify itself with, not the social-Darwinist economic 'libertarianism' of the far right; but anarchism, as prefigured in early Taoist thought, and expounded by Shelley and Kropotkin, Goldman and Goodman. Anarchism's principal target is the authoritarian State (capitalist or socialist); its principle moral-practical theme is cooperation (solidarity, mutual aid). It is the most idealistic, and to me the most interesting, of all political theories.

Emma Goldman included in her definition of Anarchism the observation that all governments rest on violence, and this is one of the many reasons they should be opposed. Goldman herself didn't oppose tactics like assassination in her early career, but changed her views after she went to Russia, where she witnessed the violence of the Russian state and the Red Army. From then on she condemned the use of terrorism, especially by the state, and advocated violence only as a means of self-defense.

Discourse on violent and non-violent means

Some anarchists see violent revolution as necessary in the abolition of capitalist society, while others advocate non-violent methods. Errico Malatesta, an anarcho-communist, propounded that it is "necessary to destroy with violence, since one cannot do otherwise, the violence which denies [the means of life and for development] to the workers." As he put it in Umanità Nova (no. 125, September 6, 1921):

It is our aspiration and our aim that everyone should become socially conscious and effective; but to achieve this end, it is necessary to provide all with the means of life and for development, and it is therefore necessary to destroy with violence, since one cannot do otherwise, the violence that denies these means to the workers.

Anarchists with this view advocate violence insofar as they see it to be necessary in ridding the world of exploitation, and especially states.

Pierre-Joseph Proudhon argued in favor of a non-violent revolution through a process of dual power in which libertarian socialist institutions would be established and form associations enabling the formation of an expanding network within the existing state-capitalist framework with the intention of eventually rendering both the state and the capitalist economy obsolete. The progression towards violence in anarchism stemmed, in part, from the massacres of some of the communes inspired by the ideas of Proudhon and others. Many anarcho-communists began to see a need for revolutionary violence to counteract the violence inherent in both capitalism and government.

Anarcho-pacifism is a tendency within the anarchist movement which rejects the use of violence in the struggle for social change. The main early influences were the thought of Henry David Thoreau and Leo Tolstoy. It developed "mostly in Holland, Britain, and the United States, before and during the Second World War". Opposition to the use of violence has not prohibited anarcho-pacifists from accepting the principle of resistance or even revolutionary action provided it does not result in violence; it was in fact their approval of such forms of opposition to power that lead many anarcho-pacifists to endorse the anarcho-syndicalist concept of the general strike as the great revolutionary weapon. Later anarcho-pacifists have also come to endorse the non-violent strategy of dual power.

Other anarchists have believed that violence is justified, especially in self-defense, as a way to provoke social upheaval which could lead to a social revolution.

 

Plastic pollution

From Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Plastic_pollution Plastic pollution a...