July 1, 2002
The little-understood roots of the left offer us the chance to demonstrate a vital continuity. A bridge just now being rediscovered exists between the nineteenth century Euro-American traditions upon which the modern Marxist movements were founded, and the cultures (i.e., the collective, including artistic, expression) of minority populations old and new to the United States
July 1, 2002
While at work on this paper, I glanced at the headline in the morning newspaper: “SWAT Team Kills Gunman at Sacramento Tax Office,” and I said to myself, “Probably an Okie.” I read the article and found no reference to Okies—that would never happen in California these days—but the evidence was there: A white man named Jim Ray Holloway, age fifty-three, from Manteca, wearing a cowboy hat, carrying a rifle, a shotgun, and a hand gun, ex-cop, mad about taxes. The name, the age, the hometown in the agricultural Central Valley, the cowboy hat, the kinds of weapons, the career, the lightening rage at the state, all point to his being an Okie
July 1, 2002
The reappearance of the mural marks the return of painting from the museum to its public role in the human community. The work of muralist Mike Alewitz and the collective character of his projects draw upon centuries or eons of collaborative activity, from cave paintings to Michelangelo, the Dada and Surrealist movements to political graffiti. Alewitz’s approach is ideally suited to the postmodern and post-state socialist era when everything rebellious must be created anew and when “culture” along with “labor” is urgently needed to salvage a world from eco-disaster, perpetual war, and the plundering of human possibility. The art of Alewitz and Co. (with the Co. constantly changing) has already been part of labor’s recovery from decades of poor leadership, part of the struggle for democratic unions in a changing global marketplace and with a rapidly changing workforce
July 1, 2002
If ever there has been a chapter of the U.S. left with deep cultural roots in every sense, it is the movimiento of New Mexico
July 1, 2002
Doris Haddock is a retired shoe factory worker and a member of the Episcopal Church in Dublin, New Hampshire, where her grandmother came in the nineteenth century to work in a textile mill. Doris married young, raised a family, and has twelve great-grandchildren
June 1, 2002
In the May issue of MR, we published an article by James Petras, written in March, entitled “The U.S. Offensive in Latin America.” The article raised the issue of an impending military coup in Venezuela, then being actively promoted by Washington, aimed at replacing the democratically elected president Hugo Chávez with what the Bush administration had already been publicly calling a “transitional government” (or, as Petras termed it, a “transitional civic-military junta”). “Washington,” Petras wrote, “is implementing a civil-military approach to overthrow President Chávez in Venezuela….U.S. strategy is multiphased and combines media, civic, and economic attacks with efforts to provoke fissures in the military, all aimed at encouraging a military coup.” The object of the coup, from Washington’s standpoint, was threefold: to regain control of Venezuela’s oil industry which accounts for 15 percent of U.S. oil imports, to eliminate the indirect support that Venezuela has been giving to guerrillas in Colombia and to insurgent forces in Ecuador, and to put an end to Chávez’s attempt to break away from the imperialistic network—Venezuela’s step toward independence
June 1, 2002
In a speech in 1999, Henry Kissinger, secretary of state under Presidents Nixon and Ford, candidly remarked that “globalization” is another term for U.S. domination.1 Such clarity tends, in itself, to negatively answer the question posed in the title of this talk. How can anyone argue that U.S. domination—or using the less polite term, “U.S. imperialism”—is compatible with social justice?
June 1, 2002
September 11, it is said, has changed everything. However true or not this may be—and I tend to think that it is not very true at all—one thing it certainly should have changed is the loose manner in which the adjective "violent" has been appended to recent antiglobalization protests. Especially for a conference such as this one—conceived in the wake of the Québec City events of last year and designed to shed light on the nature of the challenge posed to capitalist democracies by the new antiglobalization movement—the horrific and deadly terrorist attack on New York and Washington, D.C., and the scale of state violence unleashed—literally from on high—by the war on terrorism, certainly put this loose usage in stark perspective
June 1, 2002
John Bellamy Foster’s brilliant review, “Monopoly Capital and the New Globalization” (Monthly Review, January 2002), demonstrates how monopoly capitalism has reached its current crisis, one in which all the contradictions of imperialist domination and the worldwide lack of effective demand are now leading toward the stark choice between a “deadly barbarism or a humane socialism”
June 1, 2002
Coming of age in the new China, I heard and read abundant stories about the 25,000 li Long March. Films, plays, and operas during the first two decades of the People’s Republic showed the heroic deeds performed by the Red Army soldiers as well as the bravery and tenacity they displayed in their fight against the Nationalist enemy, local despots and bandits, and in overcoming the unimaginable hardships on the march, especially when they crossed the grasslands and climbed over the snow mountains. Those are great stories, touching, inspiring, and educating. Yet, they sometimes seem so far away and unattainable
