Inequality
Amiri Baraka, The Essence of Reparations (Philipsburg, St. Martin: House of Nehesi Publishers, 2003), 44 pages, paper $15.00.
Amiri Baraka, Somebody Blew Up America and Other Poems (Philipsburg, St. Martin: House of Nehesi Publishers, 2003), 57 pages, paper $15.00.
Jerry Gafio Watts, Amiri Baraka: The Politics and Art of a Black Intellectual (New York: New York University, 2001), 604 pages, cloth $50.00.
Harry T. Elam, Taking It to the Streets: The Social Protest Theater of Luis Valdez and Amiri Baraka (Ann Arbor: University of Michigan, 2001), 208 pages, cloth $55.00, paper $20.95.
Komozi Woodard, A Nation within a Nation: Amiri Baraka (LeRoi Jones) and Black Power Politics (Chapel Hill: University of North Carolina, 1999), 352 pages, $49.95 cloth, $19.95 paper.
At seventy years of age, Amiri Baraka is no stranger to controversy. From his pioneering stage plays to his legendary journalistic assaults on mainstream black politicians and former allies alike, Baraka has often inhabited the space between trenchant critique, radical honesty, and venomous rhetoric. His 2002 appointment as poet laureate of New Jersey and the subsequent demands for his resignation by everyone from then-Governor James McGreevy to Elie Wiesel again placed Baraka in the limelight. This latest firestorm stemmed from his poem “Somebody Blew Up America,” which reminds us of America’s history of domestic anti-black terrorism but also alludes to the cyberspace conspiracy theory alleging Israeli Prime Minister Ariel Sharon possessed prior knowledge of the September 11 terrorist attacks and forewarned Jewish employees at the World Trade Center | more…
People without a voice are not people in any meaningful sense of the word. Silenced people cannot express their ideas; they can neither consent nor protest. They are reduced to being pawns in the schemes of the powerful, mendicants who must accept whatever is imposed upon them. In order to keep people in a state of subjugation, silencing their voices is essential. Nowhere is this clearer than in U.S. prisons | more…
The end of the apartheid regime was a great human achievement. Yet the 1994 election of an African National Congress (ANC) majority-with Nelson Mandela as the new president-did not alter the enormous structural gap in wealth between the majority black and minority white populations. Indeed, it set in motion neoliberal policies that exacerbated class, race, and gender inequality. To promote a peaceful transition, the agreement negotiated between the racist white regime and the ANC allowed whites to keep the best land, the mines, manufacturing plants, and financial institutions. There were only two basic paths that the ANC could follow. One was to mobilize the people and all their enthusiasm, energy, and hard work, use a larger share of the economic surplus (through state-directed investments and higher taxes), and stop the flow of capital abroad, including the repayment of illegitimate apartheid-era debt. The other was to adopt a neoliberal capitalist path, with a small reform here or there, while posturing as if social democracy was on the horizon | more…
I have a confession to make: I do not work. I am on SSI.1 I have very little work value (if any), and I am a drain on our country’s welfare system. I have another confession to make: I do not think this is wrong, and to be honest, I am very happy not working. Instead I spend the majority of my time doing the activity I find the most rewarding and valuable, painting | more…
Capitalism is hundreds of years old and today dominates nearly every part of the globe. Its champions claim that it is the greatest engine of production growth the world has ever seen. They also argue that it is unique in its ability to raise the standard of living of every person on earth. Because of capitalism, we are all “slouching toward utopia,”—the phrase coined by University of California at Berkeley economist J. Bradford DeLong—slowly but surely heading toward a world in which everyone will have achieved a U.S.-style middle-class life | more…
Tara Herivel and Paul Wright, editors Prison Nation: The Warehousing of America’s Poor (New York: Routledge, 2003), 256 pages, cloth $80.00, paper $19.95.
I sit in the day room/lobby waiting to be released for lunch. I read a novel in which one character, a Pole, comments to another that the Germans consider Poles to be untermenschen, subhuman. I look at the women around me: Latinas arguing among themselves in Spanish; a black woman making signals to someone I don’t see; two white women—one of whom is stringing beads—are murmuring together. Two of these women are here because they are undocumented workers; three are incarcerated for economic offenses; the other is falsely convicted; all of us are caught inside the nightmare of an oppressive state and an expanding empire. Instead of storm trooper boots and brown shirts, those who command wear Tony Lamas cowboy boots, expensive suits, and ties—men who see in the U.S. prison establishment ways to both intensify control of the population and squeeze more profits out of late-stage capitalism | more…
The Blue Heron Press Jubilee edition of The Souls of Black Folk appeared in 1953. In 1949 Du Bois had purchased the plates to the book, which was then out of print. At that time, during the anticommunist hysteria, it was extremely difficult to keep in print or to publish works that raised fundamental questions about U.S. society. In 1952, best-selling novelist Howard Fast had his latest novel Spartacus turned down by his usual publisher and by every other he turned to-presumably, because of his association with the Communist Party as well as the incendiary nature of his novel, which was about a revolt against slavery, albeit in antiquity. Fast’s only choice was to publish the book himself. Devising his own imprint, Blue Heron Press, he solicited orders by direct mail and finally had enough so that he could print 50,000 copies. This self-published book became a best-seller, and with the proceeds Fast reissued a number of his earlier historical novels | more…
“Capitalism and Incarceration,” written by the author and published in Monthly Review twenty years ago (March 1983), analyzed the relationship between the capitalist economy and the prison system in America and came to an indisputable conclusion: “The overall trends and year-by-year correspondence between economic conditions and imprisonment establish quite clearly the relationship between capitalism and incarceration—prisons under capitalism are, as Marx pointed out long ago, dumping grounds of the industrial reserve army.” | more…
The creation and cultivation of fear is one of the pillars of empire both abroad and within the imperial “homeland.” And that fear is always accompanied by the threat of discipline, punishment, and violence. Every state uses violence to enforce its power against its enemies, but we must recognize that a major change has occurred. September 11, 2001 gave a green light for a full blown, and bipartisan, agenda of repression at home, as well as for the expanded imperial project abroad | more…
How “free” was the black freedman in 1863? He had no clothes, no home, tools, or land. Thaddeus Stevens begged the government to give him a bit of the land which his blood had fertilized for 244 years. The nation refused. Frederick Douglass and Charles Sumner asked for the Negro the right to vote. The nation yielded because only Negro votes could force the white South to conform to the demands of Big Business in tariff legislation and debt control. This accomplished, the nation took away the Negro’s vote, and the vote of most poor whites went with it | more…
Some would say socialist feminism is an artifact of the 1970s. It flowered with the women’s liberation movement, as a theoretical response to what many in the movement saw as the inadequacies of Marxism, liberalism, and radical feminism, but since then it has been defunct, both theoretically and politically. I think this view is mistaken | more…
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 | more…