Sixteen years after the signing of the Good Friday Agreement, cases of Irish Republican political activists appearing before colonial judges are none too rare in what some call “Northern Ireland”. Of course, the Republicans are not from Provisional Sinn Féin, who have made their peace with Queen and Empire – but they are Irish Republicans none the less.
Despite their fairly common occurrence, one recent case seemed to symptomise the state of civil liberties in the colonial statelet so as to deserve some detailed analysis. On January 6th Gary Donnelly (43) and two other Derry Republicans, Terry Porter (56) and William Brogan (51), won their appeals against a sentence of six months imprisonment for painting slogans on the famous Derry Walls but money was paid on their behalves into the court.
The judge, Philip Babbington, ordered the £2,600 (€3,300) compensation to be equally divided between the Northern Ireland Environment Agency, which has responsibility for the upkeep of the Derry Walls, and the charity Foyle Search and Rescue. No explanation seems to have been given as to why the total sum, which was supposed to have been necessary to remove the anti-internment slogans, was not to be paid in its entirety to the Environment Agency; nor am I aware of any detailed examination of the alleged cost of £2,600 (€3,300) to remove a few painted slogans.
“Speaking outside the court Colr. Donnelly said he was ‘relieved’ that the case was finally settled. He said: “I am glad that I am now able to represent the voters of the Moor ward who elected me. There had been a lot of donations made towards this case by people in the city and I am glad that it is going to Foyle Search and Rescue.” He denied that there had been any brinkmanship in the case and said when first arrested they had been held for two days and police had tried to prevent them getting bail.
“Cnclr. Donnelly went on: “Graffiti has long been a tool of the working class for years and there was even graffiti on the walls calling for Home Rule1. More damage was caused to the Walls by the installation of lights and the building of the Millennium Form than by anything we did. “I have no regrets for anything I have done.”2
A previous use of Derry’s Walls to highlight a case of internment
The appeal hearing was attended by four TDs3: Éamonn O’Cuív (Fianna Fáil), Clare Daly (United Left Alliance), Thomas Pringle and Maureen O’Sullivan (both Independents). Also in attendance were numerous councillors from local authorities on both sides of the Border. This attendance, at the court case of one with whose politics most of them would not be in agreement, indicated perhaps some sense of solidarity among public elected representatives but probably more a rising concern among some (albeit not nearly enough) at the state of civil liberties in the Six Counties.
When Donnelly and the other two republicans had last appeared before another judge to answer a charge of “malicious damage” to the Walls (by painting the slogans), no money had been made available to the court and they had been sentenced to six month’s imprisonment. The judge hearing the appeal, Babbington, replaced that sentence with a conditional discharge for 12 months. This means that they will serve no prison term on this charge but if, within 12 months they are again arrested and convicted, this conviction will be taken into account and could result in prison terms.
The original sentence of six months’ jail for painting slogans, even at such an alleged cost of their removal, was excessive. But the impact of this sentence in the case of Gary Donnelly went far beyond that on him, his family and friends. Gary Donnelly is a Councillor, elected to the Derry & Strabane Super-Council and, according to the rules of that body, a sentence in excess of three months would cause him to lose his seat. That in turn would have disenfranchised those who voted for him.
Donnelly was one of four new Independent councillors elected last year, the other three being Darren O’ Reilly, Dee Quigley and Paul Gallagher (Strabane). Gary Donnelly, standing as an Independent, topped the poll in the Moor ward (home of the Deputy First Minister Martin McGuinness), out-polling former Sinn Féin Mayor Kevin Campbell by 50 votes. The three Derry-based Independent councillors have taken two SDLP and one Sinn Féin seat.
These new Independent councillors have a background of years dealing with issues affecting their local communities, often on a daily basis, such as poverty, anti-social behaviour and the growing addiction crisis. Judge McElholm had been made aware that Donnelly would lose his seat if the judge went ahead with his sentence but he was not to be swayed from his course.
Naturally, it is not being suggested that elected Councillors (or any others, including appointed judges) should be permitted to act as they please without consequences, merely because of their office. However, a judge behaving in accord with the principles of a democratic system would take care that the sentence leanedaway from disenfranchisement of voters if possible. And of course, it was possible, since a non-custodial sentence or one of anything up to three months’ jail would not have had Donnelly lose his seat or disenfranchised his voters.
For those who are aware of the history and current reality of the Six Counties, that colonial statelet often called “Northern Ireland”, associating it “with the principles of a democratic system” is bound to raise at least one eyebrow. The formation of the statelet was in itself a denial of democracy and self-determination to the Irish people in 1921 and its laws and practice were so undemocratic, so discriminatory against the large Catholic minority, as to give rise to the popular movement for civil rights that began in 1968. The infamous repression exercised by the statelet’s police and courts and its sectarian civilian allies on that movement led in turn to a war of 30 years. Not a single democratic reform was granted by the statelet until that war was well underway. Nevertheless, since its administrators claim it is democratic, it may be useful to subject it to the test of compliance with recognised democratic principles.
THE JUDGES AND THE SYSTEM
During all that history of lack of democracy, institutional discrimination and repression in the Six Counties, judges played their part, faithful to the system. Today, despite some hard-won reforms especially in housing allocation and in voting qualification, the statelet continues to be a colonial one, undemocratic still in many ways, with a sectarian and repressive police force. And the judges continue to play their part.
The original judge dealing with Donnelly’s case, McElholm, revealed his own political bias on a number of occasions during the conduct of the case, even without taking into account the six-month jail sentence. According to media reports, when the three appeared before him again for non-payment of the fines, he said that the painting of the walls was a “wholly uncalled-for exercise”. He stated that “internment ended ‘a long time ago’, and that it was insulting to the entire legal system to say it continues.”4
Well, was the judge sentencing the three Republicans for “criminal damage”, the words appearing on their charge-sheet, or for carrying out what he considered politically or morally to be a “totally uncalled-for exercise” and for “insulting … the entire legal system”? I would have thought that his words are evidence of a clear political bias.
Nor was it the only occasion when the same judge expressed political bias in respect of Gary Donnelly. When the Irish Republican made his application for the abolition of his curfew (which he had accepted as a condition of being granted bail when first charged), he did so on the basis that having to be indoors by 8pm was a serious restriction on his campaigning work for election, an infringement on his democratic rights and on those who might vote for him. Again, Judge McElholm saw fit to express his political bias in heavy sarcasm. According to media reports, although he granted an exemption of two hours (i.e. until 10pm) on the curfew, Judge McElholm then asked: “Is he going to put up posters or paint his name on walls saying vote Donzo?” He went on to say: “It is clear the democratic process is very dear to Mr Donnelly’s heart”5 and “The great working class people I’m sure will now come flooding to his door.”6
BAIL CONDITIONS AND CURFEW AS A POLITICAL WEAPON
The issue of Donnelly’s bail conditions and curfew have been alluded to earlier. People in the West outside of the Six Counties (with the exception of people in other European areas of repressive colonial occupation, such as the southern Basque Country) may be surprised to learn that the imposition of a curfew has become customary as a condition of granting bail to Republicans in the colony. This might have made some sense in the case of slogan-painting, with which Donnelly was accused, and which one would imagine would take place at night. But even so, did a curfew have to be imposed? Would it not be enough that if he were caught doing it again before trial, that his bail would be revoked?
In a democratic system, since the accused are to be “presumed innocent until proven guilty”, they should be at liberty until such time as are tried and receive a verdict. That is the purpose of releasing those charged “on bail” while awaiting trial. They may be found “not guilty” at the end of their trial and even if found “guilty”, the sentence may be a non-custodial one. So, if the accused is thought not to require a custodial sentence, why should he already have spent time in jail? However it is a fact that many Irish Republicans have spent time in jail while awaiting trial. In Donnelly’s case, after two days in custody and against police advice, he was given bail but on a number of conditions.
The purpose of conditions being set for bail is supposed to be related to the specific case and to be reasonable. A financial surety is set in order to deter the accused from absconding before trial. Other than that, what conditions are reasonable? Well, a man accused of assault on another may have a bail condition not to approach his alleged victim and to stay away from that person’s home or place of work. Or to stay away from people who are to be called as witnesses. But how is it to be considered reasonable to set a curfew as a bail condition? And of wearing an electronic tag to ensure compliance? Or of not going to political meetings or meeting with political activists? Or to not reside in a particular town?
These conditions and variations of them have been imposed on a number of Irish Republican activists in the Six Counties. In fact, that same Judge McElhome also imposed a nightly curfew on Gary Donnelly on a previous charge, in August 2010, when he released him on bail to face charges under “anti-terror” legislation, relating to pipe bombs incidents in September 2009. In December 2010, the charges were dropped.
Martin Corey, a Republican prisoner released under licence under the Good Friday Agreement, had his licence revoked and after four years in prison (without even a police interview or charge, never mind a court appearance) was released on a kind of bail or licence under conditions which he is not permitted to divulge but are rumoured to include wearing a tag and not associating with “known dissidents”.
Perhaps one of the most illustrative examples was that of Stephen Murney, an activist with the Éirigí group, who was arrested on spurious charges in November 2012 and refused bail. When his appeal against that refusal was heard after six months in jail, the judge granted bail but on conditions: Murney was to wear a tag, observe curfew, stay away from certain political activists and stay away from Newry — the town in which he lived and where his partner and child also lived. To his credit and taking an important stand for civil rights, Murney refused to accept the conditions and spent 14 months in custody awaiting trial. Eventually, some of the charges were dropped and he was found not guilty of all remaining charges.
CRIMINAL OR POLITICAL CONVICTIONS?
A member of the 32-County Sovereignty Movement, Gary Donnelly has been politically active for many years. Something has been made in reporting of the case that Gary Donnelly has previous criminal convictions – he has a police record and he has also had a number of charges eventually dropped. In March 2010, he was sentenced to seven months jail on a charge of assaulting a police officer. At one of his recent court appearances, a police officer said he he had criminal convictions also for public order offences and one for arson.
Garry Donnelly, Irish Republican and elected Councillor
In many societies outside the Six Counties this might seem extraordinary for an elected representative but I would submit that it is the system in the Six Counties that is extraordinary, at least with regard to what might be expected of a European democracy.
Donnelly’s “criminal convictions” would have been no secret and his voters put him in office despite those convictions and quite possibly even in part because of them. I do not have the details of the incidents that gave rise to them but any half-awake observer of life in the Six Counties knows that with a sectarian and repressive police force hostile to Republicans, acquiring convictions for “assault on police officers” may be the result of police concoction, self-defence by the charged or even actual assault but in all those cases, the likelihood is that the incidents are overtly political in nature.
Convictions for “public order offences” are probably the most easily-acquired by political activists and often mean merely that the person convicted refused to cease his or her protest when ordered to do so by a police officer. It is rarely possible, with any hope of success, to challenge the justification of the police officer in ordering the protest to finish.
“Arson” can also be a political offence and I once heard a Garda senior officer declare that burning a purchased US flag in a public protest was “arson”! And, as has been clearly demonstrated, the “criminal damage” which has now been added to Donnelly’s police record, both in its content and in its treatment, was political.
INTERNMENT – WHEN IS IT NOT?
Although no-one denies that the British implemented internment between August 1971 and December 1975, when 342 people were subjected to it7, there is far from universal agreement that the British are practicing internment in their colony today. One supposes that the socialists and social-democrats there at present don’t agree that it is being practiced — or surely they would be protesting against it! And, as we saw earlier, Judge McElhone declared that internment had ended back in the 1970s and that to state that it was still being practiced was “insulting …. to the entire legal system”. Sinn Féin don’t call it internment on the rare occasions upon which they refer to the victims but that may be more an issue of convenience than of terminology. Even a member of a Republican organisation which is opposed to the Good Friday Agreement recently argued with me that what is happening is repression but is not internment.
British soldiers detaining a man in the Six Counties during the internment operation in August 1971.
Well, I’m quite interested in correct use of terminology myself, so I thought I’d better look up the definition in a number of on-line dictionaries. It turns out that dictionary definitions of “internment” vary somewhat. Wikipediahas it as “the imprisonment or confinement of people, commonly in large groups, without trial, while for Dictionary.comit is “the act of interning or state of being interned, esp of enemy citizens in wartime or of terrorism suspects”.Dictionary.com goes on to elaborate that “Internment means putting a person in prison or other kind of detention, generally in wartime. ………….. Internment usually doesn’t involve a trial, so you’re being held because someone thinks you might be dangerous, but there’s no proof.”
Grammaristhas it as “the act of detaining a person or a group of people, especially a group perceived to be a threat during wartime,” while forCambridge Dictionaries on lineit is“the act of putting someone in prison for political or military reasons, especially during a war.”Macmillan Dictionarydefines it as “the act of putting someone in a prison without officially accusing them of a crime, especially when this is done for political reasons”.
Sifting through these definitions then, the most common aspect is that internment involves imprisonment without trial. It may be applied to many or a few (and let us remember that Oswald Mosley, of the British Union of Fascists, was interned by the British on his own during WW2 albeit in a house with grounds). Two definitions mention wartime, while some allude to “terrorism” and a few mention “political reasons”. On the basis of those definitions, internment is undoubtedly being practiced in the Six Counties.
Refusing Republicans bail (e.g. Stephen Murney, Colin Duffy and man others) and revoking licences (e.g. Marian Price, Martin Corey) have all resulted in imprisonment without trial – for periods varying from a year to four years. The individuals may be – and often are – eventually found “not guilty”, or their convictions overturned (as with Colin Duffy, Brian Shivers and, one hopes, the “Craigavon Two”) or released on “humanitarian grounds” but they will already have spent time in jail. This was the reasoning which no doubt lies behind a number of political activities against the current internment and certainly was expressed at the founding meeting of the Anti-Internment Group of Ireland (of which I am proud to be a member) which has organized public meetings, demonstrations and information pickets in various communities in Dublin and in other parts of Ireland. The non-party Group was set up by some of the campaigners in the also non-party Dublin Free Marian Price Campaign after the partially-successful conclusion of that struggle (Marian Price was released on “humanitarian grounds” but already in broken health). The AIGI can be found on https://www.facebook.com/pages/End-Internment/581232915354743?fref=ts
Information picket (with table across the road) organized by Anti-Internment Group of Ireland in September 2014 at Thomas St./ Meath St. junction, Dublin. They returned there in December and in January supported a picket in Cork, handing out leaflets on the Craigavon Two injustice.
Imprisonment puts a strain on the individual prisoner and also on friends and relations – and, indeed, on relationships. It disrupts the political work of the person jailed and of their organizations. And it serves as a threat to others considering becoming active in opposition to the State. Its purpose in these cases is primarily political. The deprivation of liberty without due cause is a violation of human rights and to do so for political reasons, which is clearly the case here, is a violation too of civil rights.
That the legal system in the Six Counties is being used in this way should come as no surprise to those familiar with the operation of colonial law or indeed to any readers of Brigadier Frank Kitson’s Low Intensity Operations (1971)8. Kitsoncompletedthe book while on military service in the Six Counties but mainly drawing on his experiences in repression of resistance in Kenya and in Malaya in the 1950s. In the Six Counties Kitson was commander of 39 Airportable Brigade from September 1970 to April 1972, with responsibility for one of the British Army’s three main regional sub-commands in the Six Counties, the greater Belfast and Eastern area.
One of the units under Kitson’s command, 1st Para, was the main actor in killing and wounding a large number of civilians in Ballymurphy in July 1971 and in Derry’s Bloody Sunday in January 1972.
The Military Reaction Force, a special covert operations unit, was based at Kitson’s headquarters in Palace Barracks outside Belfast. Last November (2013), a BBC ‘Panorama’ investigative program on British counterinsurgency in the Six Counties in the early 1970s featured members of the MRF admitting to the murder of suspects and unarmed Catholic civilians.
Back in April 1972, within a few weeks of Bloody Sunday and his receipt of a CBE for his service in the Six Counties, Brigadier Kitson was flown to England to head the Infantry School at Warminster and Low Intensity Operations would become a British Army manual on counterinsurgency and counter-subversion.
In that book, Kitson approvingly quoted another repression “expert”9:
“…the Law should be used as just another weapon in the government’s arsenal, and in this case it becomes little more than a propaganda cover for the disposal of unwanted members of the public. For this to happen efficiently, the activities of the legal services have to be tied into the war effort in as discreet a way as possible..”
And so it has been in the Six Counties (and long before Kitson described its operation): the legal system being “just another weapon in the government’s arsenal.” At the moment, the “unwanted members of the public” being “disposed” of are Irish Republicans who do not agree with the Good Friday agreement and who organise to oppose British colonialism, some with arms but most through political agitationn — “unwanted” by British imperialism and Six County capitalism, that is. Their treatment should be enough to bring democratic people out in oppositon to these state practices but should it not do so, those people may wish to consider that tomorrow those designated as “unwanted members of the public” may be people protesting cuts in services, fracking operations, privatisation, or militant trade unionists ….
end
Footnotes:
1 A movement for Irish autonomy within the UK (or, later, Commonwealth) between 1870 and 1914. Teachtaí Dála: Members of the Irish Parliament
7 Even now a case is being taken by the Irish state against the British state to the European Court of Human Rights, over the torture of 14 victims of that internment. The Irish Government took the case of the 14 “hooded men” to the ECHR in the 1970s and won a judgement that the men had been tortured; however the British state appealed the verdict and it was changed to “cruel and inhuman treatment” (!). The Irish Government left the case there but recently RTÉ, the Irish TV broadcasting service, screened their programme The Torture Files based on documentation uncovered by the Pat Finucane Centre, showing the British Government had lied to the ECHR. Amnesty International publicly called on the Irish Government to reopen the case with the ECHR.
The month of January is the start of the year, according to the calendar most of us use but, for the Celts and some other peoples, it was the last month of winter, which had begun in November, after the feast of Samhain.
I am notified of many birthdays in January from among my Facebook friends. That would seem to indicate a higher rate of conception at the end of March/ early April and onwards but a quick search on the internet did not supply me comparative figures. However, in our climate, new food begins to be available inland in January as salmon arrive to spawn and with sheep lactating from February. Onwards from there, plants begin to grow again and birds lay eggs, animals give birth and so on. The pregnant mother needs a ready supply of food to sustain a viable pregnancy.
Though January may be a month of births, from what I see of history it is also a month of deaths … early, unnatural deaths …. of executions, in fact. These particular executions to which I refer took place in Ireland and in the United States of America and they were carried out by the respective states of those countries.
Executions by the Irish Free State
This week saw the anniversary of five such executions, on the 15th January 1923 — executions by the Free State of IRA Volunteers. Four of these were in Roscrea and the fifth was in Carlow:Vol.F. Burke; Vol.Patrick Russell; Vol.Martin Shea; Vol.Patrick MacNamara; Vol.James Lillis.
They were not the first executions by the Free State: eight had been executed the previous November and thirteen in December. The killing for the new year of 1923 had begun with five in Dublin on the 8th January and another three in Dundalk.
The Mountjoy Four reprisal executions by the Irish Free State on 8th December 1922 of one IRA Volunteer from each province.
Nor were those executed on the 15th January to be the last for that month: on the 20th another eleven stood against a wall to be shot by soldiers of the Irish state; on the 22nd, another three; on the 25th, two more; and another four on the 26th before the month’s toll of 34 had been reached. As we progress through the year, each month will contain the anniversary of an executed volunteer and in all but one, multiple executions.
Apart from those who died while fighting, seventy-seven Volunteers and two other supporters of the struggle were officially executed by the Irish Free State between November 1922 and 29th December 1923. In addition there were many (106-155) murdered without being acknowledged by Free State forces — shot (sometimes after torture) and their bodies dumped in streets, on mountains, in quarries .…1
Soiidarity demonstration outside Mountjoy Jail, probably organized by Cumann na mBan, perhaps in protest at Mountjoy executions December 1922
These deeds and others led to the composition of a number of songs, among the best of which are in my opinionMartyrs of ’22 (sung to the air of The Foggy Dew) and Take It Down from the Mast. The latter was written in 1923 by James Ryan, containing two verses about the Six Counties which one doesn’t normally hear sung. Dominic Behan in the 1950s added a verse of his own about the four executions by the State in reprisal for the assassination of TD Sean Hales, when the State deliberately shot one Volunteer from each province, each of whom had been in custody when the assassination took place: Rory O’Connor, Liam Mellows, Richard Barrett, Joseph McKelvey, Dominic Behan recorded the latter in the 1950s: https://www.youtube.com/watch?v=-b2EL8Jytao
This was the bloody baptism of the new state, a neo-colony state of twenty-six counties on a partitioned island, with six counties remaining a British colony.
MARTYRS OF ’22
1
When they heard the call of a cause laid low, They sprang to their guns again; And the pride of all was the first to fall — The glory of our fighting men. In the days to come when with pipe and drum, You’ll follow in the ways they knew, When their praise you’ll sing, let the echoes ring To the memory of Cathal Brugha.
2
Brave Liam Lynch on the mountainside Felll a victim to the foe And Danny Lacey for Ireland died in the Glen of Aherlow Neil Boyle and Quinn from the North came down To stand with the faithful and true And we’ll sing their praise in the freedom days ‘Mong the heroes of ’22.
3
Some fell in the proud red rush of war And some by the treacherous blow, Like the martyrs four in Dublin Town, And their comrades at Dromboe: And a hundred more in barrack squares and by lonely roadsides too: Without fear they died and we speak with pride of the martyrs of ’22.
Executions of “Molly Maguires”
Wednesday, 14th January, was the anniversary of the executions of James McDonnell and Charles Sharp at Mauch Chunk jail, Pennsylvania. Both had been accused of being “Molly Maguires”, a resistance group of workers, mostly miners, in the Pennsylvania region. Today, the 16th, is the anniversary of the execution of another “Molly”, Martin Bergin; 20 were executed over two years. And many more had been murdered in their homes or ambushed — many others had been beaten; these activities were carried out by “vigilantes” hired by the coal-mine owners and by Iron & Coal Guards, also employed by them.
The exact origin of the name Molly Maguires is uncertain but they were among a number of agrarian resistance organizations of previous years in Ireland; according to accounts, they gathered at night wearing women’s smocks over their clothes to attack landlords and their agents. Since these smocks tended to be white in colour, Whiteboys or Buachaillí Bána was another name for them.
Molly Maguires tribute statue by Zenos Frudrakis in Molly Maguires Memorial Park, Mahanoy City, Pennsylvania, USA
Somewhat Ironically, the state of Pennsylvania was itself named after a man with connections to Ireland: William Penn’s father, the original William, had commanded a ship in the Royal Navy during the suppression of the Irish uprising in 1641, for which he had been given estates in Ireland by Cromwell.
His son, William went to live on the Irish estates for a while and was suppressing Irish resistance there in 1666. Not lot long afterwards he became a Quaker in Cork.
In 1681 the younger Penn’s efforts to combine a number of Quaker settlements in what is now the eastern United States were successful when he was granted a charter by King Charles II to develop the colony. The governance principles he outlined there are credited with influencing the later Constitution of the United States. Charles II added the name “Penn” to William’s chosen name of “Sylvania” for the colony, in honour of the senior Penn’s naval service (he had by then become an Admiral).
Less than two hundred years later, Pennsylvania was one of the United States of America and the anthracite coal discovered there was being mined by US capitalists. The mine owners squeezed their workers as hard as they could and regularly replaced them with workers who were emigrating in mass to the United States in the mid-19th Century.
According to James D. Horan and Howard Swiggett, who wrote The Pinkerton Story sympathetically about the detective agency, about 22,000 coal miners worked in Schuylkill County, Pennsylvania, at this time and 5,500 of these (a quarter) were children between the ages of seven and sixteen years. According to Richard M. Boyer and Herbert M. Morais in Labor’s Untold Story, the children earned between one and three dollars a week separating slate from the coal. Miners who were to injured or too old to work at the coal face were put to picking out slate at the “breakers”, crushing machines for breaking the coal into manageable sizes. In that way, many of the elderly miners finished their mining days as they had begun in their youth. The life of the miners was a “bitter, terrible struggle” (Horan and Swiggett).
Workers who were illiterate and immigrants without English were unable to read safety notices, such as they were. In addition immigrants faced discrimination and Irish Catholics, who began to arrive in large numbers in the United States after the Great Hunger of 1845-1849 faced particular discrimination although (or because) most spoke English (as a second language to Irish, in many cases). The mine-owners often employed Englishmen and Welsh as supervisors and police which also led to divisions along ethnic lines.
As well as wages being low and working conditions terrible, with deaths and serious injuries at work in their hundreds every year, the mine-owners cut corners by failing to ensure good pit props and refused to install safety features such as ventilating or pumping systems or emergency exits. Boyer and Morais quote statistics of 566 miners killed and 1,655 seriously injured over a seven-year period (Labor, the Untold Story).
In 1869 a fire at the Avondale Mine in Luzerne County, Pennsylvania, cost the lives of 110 miners. There had been no emergency exit for the men’s escape. It is a measure of the influence of the mine and iron capitalists that the jury at the inquest into the deaths did not apportion blame to the mine-owner, although it did add a rider recommending the instalation of emergency exits in all mines.
Earlier at the scene, as the bodies were being recovered from the mine, a man had mounted a wagon to address the thousands of miners who had arrived from surrounding communities: “Men, if you must die with your boots on, die for your families, your homes, your country, but do not longer consent to die, like rats in a trap, for those who have no more interest in you than in the pick you dig with.”
The speaker was John Siney, a leader of the Workingmen’s Benevolent Association, a trade union that had been organizing among the miners for some time; his words were a call to unionize and thousands did so there and then and over the following days.
Trade union organisers in the USA throughout the 19th Century (and later) were routinely subject to harassment, threats and often much worse and the workers at times responded in kind. Shooting and stabbing incidents were far from unknown, with fifty unexplained murders in Schuykill County between 1863 and 1867. The mine-owners had the Coal and Iron Police force and were known to hire additional “vigilantes” to intimidate and punish trade union organisers. They also hired the Pinkerton Detective Agency to gather intelligence on union organisers and on the Molly Maguires.
The employers watched concerned as the WBA trade union grew to 30,000 strong with around 85% membership among the coal miners of the area, including nearly all the Irish. The “Great Panic” of 1873 changed the situation. A stock crash due to over-expansion was followed by a decrease in the money supply and staggering levels of unemployment followed. As is often the case, the capitalists maintained their life-styles while claiming inability to pay living wages to their workers. As is often the case too, they used the opportunity of high unemployment to force worse wages and conditions upon the workers.
One of those capitalists owned two-thirds of the mines in the southeastern Pennsylvania area; he was Franklin B. Gowen, owner of the Reading & Philadelphia Railroad and of the Reading & Philadelphia Coal & Iron Company. Gowen was determined to break the WBA and formed his own union of employers, the Anthracite Board of Trade; in December 1874 they announced a 20% cut in wages for their workers. On 1st January 1875 the WBA brought their members out on strike.
The history of the coal mines of Pennsylvania and their terrible conditions and mortality in the 19th Century, the extreme exploitation of the mine-owners’ systems and their use of prejudiced and corrupt courts, media and vigilantes to have their way, is a long one. The history of the workers’ resistance is also a long one and the “Molly Maguires” were a part of it. Their own history is also dogged by controversy, with some even doubting the existence of the Mollies, claiming that the secret society was an invention of the employers to create panic and to associate the unionized workers with violence in the minds of the public. The brief notes following are part of a narrative accepted by some historians but not by others.
In order to defend themselves, the miners developed two types of organisation which, in many areas where the workers were Irish, existed side by side. One was the Workingmen’s Benevolent Association, a trade union the methods of which were those of industrial action, demonstrations and attempts to use the legal system in order to improve working conditions and gain better remuneration for the workers.The leaders of the WBA condemned violence used by workers as well, of course, as denouncing the employers’ violence.
The other was the Molly Maguires, a secret oath-bound society which organized under the cover of the Ancient Order of Hibernians. The AOH in turn was a self-help or fraternal organization for Catholics of Irish origin, mostly in the Irish diaspora, particularly in the USA, where early Catholic Irish migrants had encountered much hostility and discrimination from the WASP establishment and from “nativist” groups. In keeping with the history of their namesakes, the Molly Maguires of the USA were prepared to use violence in response to the violence of their employers.
In March1875, Edward Coyle, a leading member of the union and of the Ancient Order of Hibernians, was murdered, as was another member of the AOH; a miners’ meeting was attacked and a mine-owner fired into a group of miners (Boyer and Morais).
Reprisals by the Mollies followed as attacks on their members and the miners in general escalated. These attacks were carried out by State police, the Coal and Iron Police of the mine-owners and in particular by the “Vigilantes”, also hired by the mine-owners.
The information supplied by the Pinkerton Agents in their daily reports, although often only initial speculations from surveillance, were used to target individuals who were then often murdered2. One of the Pinkerton agents, James McParlan3from Co. Armagh, who hadpenetrated the Mollies under cover of the alias “James McKenna”, was reportedly furious that his reports were being used to target people for the “Vigilantes”, including people he considered innocent. His job as he saw it was to gather information which would stand up in court to convict the leading Mollies, sentence them to death and break the organisation. Although his employer tried to pacify him in fact Alan Pinkerton himself had urged the mine-owners to employ “vigilantes”.
John “Black Jack” Kehoe, allegedly one of the leaders of the Molly Maguires
The mine-owners pursued a dual strategy of violence against Mollies and other leaders and members of the WBA, while also preparing legal charges against trade union officials and collecting evidence to have the Mollies tried for murder. The courts collaborated, as did the mass media. Much of the clergy were not found wanting either and denounced the union leaders to their congregations.
The state militia and the Coal and Iron Police patrolled the district, maintaining an intimidatory presence during the strike. On May 12th John Siney, a leader of the WBA was arrested at a demonstration against the importation of strike-breakers. Siney had opposed the strike and advocated seeking arbitration. Another 27 union officials were arrested on conspiracy charges. Judge Owes’ words while sentencing two of them are indicative of the side on which the legal system was, at least in Pennsylvania in 1875:
“I find you, Joyce, to be President of the Union and you, Maloney, to be Secretary and therefore I sentence you to one year’s imprisonment.”
Stories appeared in the media of strikes as far away as Jersey City in Illinois and in the Ohio mine-fields, all allegedly inspired by the Mollies. Much of the anti-union propaganda in the media was directly provided by Gowen who planted stories therein of murder and arson by the secret society.
With the workers starving and deaths among children and the infirm, surrounded by armed representatives of the employers and the state militia (also friendly to the employers), their leaders arrested, the union nearly collapsed and the strike was broken, miners going back to work on a 20% cut in their wages. The strike had lasted six months but the Mollies fought on and McPartland noted increased support for them, including among union members who had earlier declined to support their methods.
When the Mollies were brought to trial in a number of different court cases of irregular conduct, Gowen had himself appointed as Chief Prosecutor by the State. One of the accused, Kerrigan, turned state’s evidence and his and McPartland’s evidence helped send 10 Molly Maguires to their deaths:Michael Doyle, Edward Kelly, Alex Campbell, McGeehan, Carroll, Duffy, James Boyle, James Roarity, Tom Munley, McAllister.
Execution of Molly Maguire 1877 (French soure: I have been unable to find the name of the victim or the exact date of his execution)
In that area and in many other major industrial areas across the United States throughout the rest of that century and well into the next, employers continued to use spies and “vigilantes”, company police, local law enforcement agencies, state militia, labour-hostile press, fixed juries and biased judges to break workers’ defence organisations, often martyring their leaders and supporters.
A number of books have been published about the Molly Maguires and their story of has been dramatised in the film of the name (1970), starring Sean Connery as Jack Kehoe and Richard Harris as McPartland. The Mollies have also been celebrated in a number of songs, among which the lyrics of the Dubliner’s version is probably the worst and those of The Sons of Molly Maguire are the best I have heard (see Youtube recording link below end of article).
Molly Maguire tribute banner ITGWU (Cork branch)
In June 2013 the East Wall History Group organized a talk on the Mollies by US Irish author John Kearns at the Sean O’Casey Centre in Dublin’s North Wall area (video of the talk and audio of a radio interview with the author are accessible from this link:http://eastwallforall.ie/?p=1505).
In 1979, on a petition by one of John “Black Jack” Kehoe’s descendants and after an official investigation, Governor of Pennsylvania Milton Shapp posthumously pardoned Kehoe, who had proclaimed his innocence until his death (as had Alex Campbell). Shapp praised Kehoe and the others executed as “martyrs to labor” and heroes in a struggle for fair treatment for workers and the building of their trade union.
End
The Sons of Molly Maguire:
Footnotes:
1 I gratefully acknowledge the listing of that wonderful voluntary and non-party organisation, the Irish National Graves Association, which has done such important work to document and honour those who have fallen in the struggle for freedom of the people of our land http://www.nga.ie/Civil%20War-77_Executions.php
2 In what one may see as a strange coincidence, among the Mollie victims of Vigilante violence were cousins of Pat O’Donnell, with whom he had stayed for some time. Pat O’Donnell shot dead Carey in 1883 because he had turned state evidence against the Invincibles (see https://rebelbreeze.wordpress.com/2014/12/17/pat-odonnell-patriot-or-murderer/).
3 Also sometimes referred to as “McParlan”. In addition some researchers have expressed the opinion that there in fact two McParlands, brothers, working for Pinkerton against the Molly Maguires.
Diarmuid Breatnach (Traducido al castellano al fondo)
(Reading time: 5 minutes)
” We made it! We made it! Safe for another year!”
“Shut up, you idiot! The day’s not over yet!”
Meanwhile, not far away ….
THE WREN-BOY TRADITION IN IRELAND
In England it is called “Boxing Day” but in Ireland the 26th of December is “St. Stephen’s Day”. Despite the Christian designation it has long been the occasion in Ireland for customs much closer to paganism.
It was common for a group of boys (usually) to gather and hunt down a wren. The wren can fly but tends to do so in short bursts from bush to bush and so can be hunted down by determined boys. The bird might be killed or kept alive, tied to a staff or in a miniature bower constructed for the occasion.
The Wren Boys would then parade it from house to house while they themselves appeared dressed in costume and/or with painted faces. In some areas they might only carry staff or wands decorated with colourful ribbons and metallic paper while they might in other areas dress in elaborate costumes, some of them made of straw (Straw Boys) and these were sometimes also known as Mummers although a distinction should be drawn between these two groups. The Mummers in particular would have involved acting repertoires with traditional character roles and costumes, music and dance routines while the simpler Wren Boys might each just contribute a short dance, piece of music or song. In all cases traditional phrases were used upon arrival, the Mummers having the largest repertoire for in fact they were producing a kind of mini-play.
The origins of the customs are the subject of debate but a number of Irish folk tales surround the wren. The bird is said in one story to have betrayed the Gaels to the Vikings, leading to the defeat of the former. There is a Traveller tradition that accuses the wren of betraying Jesus Christ to soldiers while another tradition has the bird supplying the nails (its claws) for the crucifixion of Jesus Christ. Yet another tradition has the wren as King of the Birds, having used its cunning in a competition to determine who would be the avian King, hiding itself under the Eagle’s wind and flying out above the exhausted bird when it seemed to have won, having left all others behind and could fly no higher.
By the 1960s the Wren Boy custom was beginning to die out even in areas where it had held fast but it slowly began to be revived by some enthusiasts. Nowadays fake wrens are used. Christmas Day in Ireland was traditionally a day to go to religious service and to spend at home with family or to go visiting neighbours. It was not a day of presents or of lights or Christmas Trees, customs brought in by the English colonizers in particular from Prince Albert, the British Queen Victoria’s royal consort, who was German. St. Stephen’s Day may have celebrated the Winter Solstice (the wren being a bird that on occasion sings even in winter) but moved to a Christian feast day; in any case it produced colour and excitement at a time which did not have the religious and commercial Christmas season to which, in decades, we have become accustomed.
The lovely song The Boys of Barr na Sráide from a poem by Sigerson Clifford takes as its binding thread the boys in his childhood with whom Sigurson went “hunting the wren”. It is sung here by Muhammed Al-Hussaini (currently resident in London and part of the singing circle of Comhaltas Ceoltóirí na hÉireann, meeting in the Camden Irish Centre). There are recordings of others performing this song well but the unusual origin of this one as well as its quality persuaded me to choose this one. In addition, I had the pleasure of participating in a singing circle with this lovely and modest singer in London in October this year (see The London Visit on the blog), who greeted me in Irish. Muhammed also plays the violin on this, accompanied by Mark Patterson on mandolin and Paul Sims on guitar.
ends.
LA TRADICIÓN DE “CHICOS DEL REYEZUELO” EN IRLANDA
Diarmuid Breatnach
En Inglaterra se llama “Boxing Day”, pero en Irlanda el 26 de diciembre es “la fiesta de San Esteban“. A pesar de la designación cristiana, ha sido durante mucho tiempo la ocasión en Irlanda de costumbres mucho más cercanas al paganismo.
Para eso era común que un grupo de niños(generalmente) o chavales se reuniera y cazara a un reyezuelo. Esepájaroes capaz de volar pero tiende a hacerlo en ráfagas cortas de arbusto a arbusto y, por lo tanto, puede ser cazado por niños determinados. El pájaro podía ser asesinado o mantenido vivo, atado a un bastón o en una glorieta en miniatura construida para la ocasión.
Los “Wren Boys” (Chicos del Reyezuelo) lo desfilarían de casa en casa mientras ellos mismos aparecían vestidos con disfraces y / o con caras pintadas. En algunas áreas, solo pueden llevar bastos o varitas decoradas con cintas de colores y papel metálico, mientras que en otras áreas pueden vestirse con trajes elaborados, algunos de ellos hechos de paja (Straw Boys/ Buachaillí TuI = Chicos de la Paja) y a veces también se los conoce como Mummers, aunque se debe hacer una distinción entre estos dos grupos. Los Mummers en particular tenían repertorios involucrados de actuación con roles y disfraces de personajes tradicionales, música y rutinas de baile, mientras que los Wren Boys más simples podrían contribuir con un baile corto, una pieza musical o una canción. En todos los casos se usaron frases tradicionales a la llegada, los Mummers tenían el mayor repertorio porque de hecho estaban produciendo una especie de pequeño teatro. Se les daba dinero , pastel o caramelos.
Los orígenes de las costumbres son objeto de debate, pero una serie de cuentos populares irlandeses rodean al reyezuelo. En una historia se dice que el pájaro traicionó a los Gaels a los Vikingos, lo que llevó a la derrota de los primeros. Hay una tradición de los Travellers (gente étnica nómada de Irlanda) que acusa al reyezuelo de traicionar a Jesucristo a los soldados, mientras que otra tradición dice que el pájaro suministra los tornillos (sus garras) para la crucifixión de Jesucristo. Sin embargo, otra tradición le tiene al reyezuelo como el Rey de los Pájaros, después de haber usado su astucia en una competencia para determinar quién sería el Rey de las aves, escondiéndose bajo el viento del Águila y volando por encima del pájaro agotado cuando parecía haber ganado, todos los demás detrás y no poder volar más alto.
En la década de 1960, la costumbre de Wren Boy comenzaba a desaparecer incluso en áreas donde se había mantenido firme, pero algunos entusiastas comenzaron a revivirla lentamente. Hoy en día se usan reyezuelos falsos. El día de Navidad en Irlanda era tradicionalmente un día para ir al servicio religioso y para pasarlo en casa con la familia o para visitar a los vecinos. No fue un día de regalos ni de luces ni de árboles de Navidad, costumbres traídas por los colonizadores ingleses en particular del alemán Príncipe Alberto, el consorte real de la Reina Victoria británica. El día de San Esteban puede haber celebrado el solsticio de invierno (el reyezuelo es un pájaro que en ocasiones canta incluso en invierno) pero se mudó a una fiesta cristiana; en cualquier caso, produjo color y emoción en un momento que no tenía la temporada de Navidad religiosa ni entonces la comercial a la que, en décadas, nos hemos acostumbrado.
La encantadora canción The Boys of Barr na Sráide (mezcla del inglés con el gaélico: “Los Chicos de la Altura de la Calle” [toponómico de puebo en el Condado de Kerry]) de un poema por Sigerson Clifford toma como hilo conductor a los chicos de su infancia con quienes Sigurson fue “cazando al reyezuelo”. Aquí lo canta Muhammed Al-Hussaini (actualmente residente en Londres y parte del círculo de canto de Comhaltas Ceoltóirí na hÉireann, reunido en el Centro Irlandés de Camden). Hay grabaciones de otros interpretando bien esta canción, pero el origen inusual de esta, así como su calidad, me convenció para elegir esta. Además, tuve el placer de participar en un círculo de canto con este encantador y modesto cantante en Londres en octubre de este año (ver The London Visit en el blog), que me recibió en irlandés. Muhammed también toca el violín en esto, acompañado por Mark Patterson con mandolina y Paul Sims con guitarra.
The final resting place of Patsy o’Connor at Plot UE 18 St.. Paul’s Glasnevin.
The following story and research is by local Dublin historian Jason Walsh-McLean. Thanks to Jason for sending in this excellent account of the life and death of Patsy O’Connor and his own journey in uncovering the remarkable tale of this brave Fianna scout. We have featured Patsy before on this page a number of times. Here is his story:
It was during the Lockout centenary year of 2013 that I finally got around to reading Pádraig Yeates’ seminal work on the subject Lockout – Dublin 1913. It had been purchased as a birthday present for me some years previously by my Mother. Being a bit of a “trivia buff” when it comes to these things, I noticed upon completing the book that there was no mention of Patsy O’Connor of Na Fianna Éireann, whose name…
A younger James Connolly than we usually see. Connolly published his songbook in New York in 1907 — included among the songs was We Only Want the Earth.
Incredibly, I only discovered this recording a few days ago. I first heard this song sung by Cornelius Cardew whom I knew in London through political activism and interest in revolutionary culture. Years later I learned the lyrics and sing it now to the same tune, more or less, i.e. that of A Nation Once Again. Admittedly, it sounds great with a reggae or ska backbeat. I came across this recording while looking for a recording of me singing the song at a talk by Portuguese socialists given in Dublin last year.
The lyrics were composed by James Connolly and were published in the James Connolly Songbook in 1907 in New York with a foreword by Connolly:
“No revolutionary movement is complete without its poetical expression. If such a movement has caught hold of the imagination of the masses, they will seek a vent in song for the aspirations, the fears and hopes, the loves and hatreds engendered by the struggle. Until the movement is marked by the joyous, defiant, singing of revolutionary songs, it lacks one of the distinctive marks of a popular revolutionary movement; it is a dogma of a few, and not the faith of the multitude”.
Cornelius Cardew was a respected composer as well as a revolutionary, a central member of the English Communist Party (marxist-leninist). This small organization had a good track record on a number of fronts, including solidarity with the Irish struggle.
Cornelius Cardew, from a Guardian obituary photo
I remember the shock when hearing of his death 13 December 1981, the victim of a hit-and-run driver near his London home in Leyton. The driver was never found. It might have been an accident but he was not the only political activist to die in mysterious circumstances in Britain in those years, particularly if involved in Irish solidarity.
Today is the anniversary of the death of Pat O’Donnel, an Irish patriot or a murderer, depending on one’s point of view. There are memorials to him both in his native village and in Glasnevin Cemetery in Dublin, the latter paid for by US-Irish contributions.
Pat O’Donnel was a travelled man with an interesting life story (the little of it that is known). He was born in Gaoth Dobhair (which remains an Irish-speaking area today in Co. Donegal)in 1835 and emigrated to the USA where, among other things, he worked as a miner. He stayed with his cousins for a while, who were with the ‘Molly Maguires’ (a workers’ underground resistance organization), in the coal-mining area of the state of Pennsylvania.
His greatest claim to fame however is that he killed James Carey, a man who informed on his “National Invincibles” comrades who in 1882 had assassinated Lord Cavendish, newly-appointed Chief Secretary of Ireland and Thomas Henry Burke, Permanent Under-Secretary – i.e. both chief representatives of British colonialism in Ireland — as they walked through Phoenix Park.
Sketch-portraits of the Invincibles
The British made arrangements for Carey which bear most of the features of the “witness protection program” of the FBI as presented in a number of fictional Hollywood films. Carey was given money in payment for his treachery, a new identity and passage for him and his family to begin a new life in South Africa.
There is no dispute that O’Donnell shot Carey a number of times and killed him in the latter’s cabin on board ship. The rest has been the subject of discussion and even argument but it does seem likely that although O’Donnell did intend to kill Carey, he provoked him and gave him a chance to go for his gun. Carey’s son probably concealed the weapon when O’Donnell was arrested in Carey’s quarters. Had Carey’s gun been produced in the cabin, instead of being found later on the son, it would have given O’Donnell some chance of being convicted of manslaughter instead of murder.
The biggest debate is about whether O’Donnell was sent to kill Carey or whether, after befriending him and his family, he learned of his identity and decided then to kill him. Evidence points in both directions although O’Donnell’s behaviour in the Carey family’s company tends towards the second interpretation, which is what most historians hold to. Most non-historians seem to prefer the story that O’Donnell was sent as an instrument of justice against informers and there is a Dublin folklore tradition to that effect. Curiously, the jury too preferred that theory — or that O’Donnell had shot an unarmed man — and found him guilty of “willful murder”.
Even most of those in Ireland who were horrified at the assassinations of the British colonial representatives despised Carey, who had been the one to actually give the signal for the fatal assaults and later seemed to delight in condemning six of his former colleagues to death — and others to prison sentences — by his evidence at their trials.
James Carey, National Invincible leading member who turned informer against his comrades. (Portrait by unknown engraver)
My great-grandfather J. J. Walsh was one of the legal team defending the Invincibles but my feelings about Carey would have been the same even had I not known that. It is recorded that eight great bonfires were lit in Ireland in celebration at the news of Carey’s death and that musicians led thousands in joyful processions.
The Judge refused to allow O’Donnell to speak after passing sentence upon him but the convicted man shouted “Three cheers for Ireland! Goodbye, United States! To hell with the British and the British Crown!“
The President of the USA intervened to try to save his life, since he had become a US citizen, but Pat O’Donnell was hung this day in Newgate prison, one hundred and thirty-one years ago and is numbered among the hundreds of thousands of men and women who fell in the fight for Irish Freedom.
(* “Skin the Goat” was the nickname of the assassination group’s getaway cart driver, whose real name was John Fitzharris; he served a long sentence for refusing to give information on anyone).
Further information and songs:
Pat O’Donnell, the Invincibles and Carey also get a mention in one verse of “Take Me up to Monto” by Irish Times journalist George Hodnett (a colleague of my father’s):
“When Carey told on ‘Skin the Goat’*,
O’Donnell caught him on the boat —
He wished he’d never been afloat,
The dirty skite!
It wasn’t very sensible
To tell on the Invincibles —
They stood up for their principles
Day and night.
And they all went up to Monto, Monto, Monto …” etc
There’s a good article here by historian Shane McKenna in which he calls the event in Phoenix Park “killings”, unlike their usual description as “murders” even in articles from Irish writers — evidence that the hand of colonialism still rests on our brains. Elsewhere one reads in history about the “assassination” of Arch-Duke Ferdinand, of Lincoln etc. They are not usually described as “murders”.
A version of the Pat O’Donnell Ballad sung by Diarmuid Breatnach (at19.40 minutes on the video), 23rd February 2013 as part of the Songs from the Docks event, preceded by Paul O’Brien, Seán O’Casey Centre, East Wall; video Rashers O’Reilly)
Lyrics: Traditional
Air: Traditional.
Another version of the Pat O’Donnell ballad, sung by Martin Collins, a Traveller who got it from his father Johnny Collins, sung here at the Celebration of Irish Traveller Music event at the Cobblestone pub, Smithfield, Dublin on 11th December 2014:
What tactics should we use in political resistance struggle? Physical action or not? If we think physical action is valid, what type do we support and when should we employ it? On the other hand, the same questions arise with regard to non-physical action ….
For most people in this country, the closest they come to physical action in politics is to present themselves at the polling booth. One of the primary declared objectives of most political groups, in fact, is to deepen the involvement in political action of the majority of the population of the country (although what each means by this and to what degree they are serious about it differs greatly).
Something of an ideological struggle has been taking part in the movement against austerity measures as to how best to increase public involvement in effective resistance. Some advocate participation in demonstrations and pickets as their main activity, with perhaps a sprinkling of public meetings. Others advocate civil disobedience and/or disruption as the most effective tactics. Curiously, most agree with participation in on-line petitions and “liking” particular ideological Facebook pages. Many agree with voting for candidates perceived to be in opposition to austerity measures, while some do not. For some, membership of a political party is an important step while for others it is of no value at all. Faced with this lack of general agreement across the spectrum opposed to the status quo, how are we to make decisions, to make reasonable choices?
I’d like to attempt to answer this question but first I’d like to give an example from which to learn, a parable, if you will.
ONCE UPON A TIME ….
Let us imagine a country called Awtaegin. Across the world in the 1960s and 1970s, youth and students were in a ferment, disenchanted with the dominant system as they perceived it and in this Awtaegin was far from being an exception. This disenchantment with the dominant system also extended to many of the oppositional political parties, such as the main social democratic opposition party (which we can call the “Labour Party”) and the USSR-aligned Communist Party (which we can call the UCP).
A number of organisations arose which were opposed not only to the existing order but also to those aforementioned political parties which they considered to be no more than a slightly alternative way to manage the same system and order to which they were opposed, in the case of the Labour Party and a hindrance to mobilising for real change, in the case of the UCP.
One of the opposition organisations to arise was a communist group advocating revolution but which did not support the system in the USSR, which it considered oppressive and imperialist. This group in fact supported the system in China and the politics of its leader at the time, Mao Tse Tung. At that time this leader and his country were very popular among revolutionary communist and national liberation organisations around the world. Let us call this group the MCP.
In its early days, the MCP was something of an object of derision for most of the Left organisations including those advocating revolution in Awtaegin. It was very small and put a lot of store in the Red Book of Mao’s sayings. The MCP popularised Chinese posters. The leaflets and newspapers produced by the MCP tended to contain many quotations from “Chairman Mao” (but also from Lenin and Marx, which the other revolutionary organisations liked to quote too) and the party insisted on using revolutionary political terminology which had gone somewhat out of fashion in Awtaegin.
No-one could deny that the members and supporters of the MCP were hard-working. They went on to the streets and door to door in working class areas with their newspapers and leaflets, attended demonstrations and strike pickets, held internal discussion meetings, organised public meetings, put up posters. Nor could anyone deny that they had guts – their activists often vigorously resisted arrest, they carried their political struggle into the courts instead of, as had become the norm, just trying to be found “not guilty” or to receive the least possible punishment. It was not long before some of them found themselves being sent to jail by the State and there too they often continued their struggle.
If the members and supporters of the other revolutionary organisations had a sneaking respect for those of the MCP, they did not show it. The commitment to work and resistance exhibited by the MCP was explained as fanaticism.
The MCP had built links with a loose network of ethnic minorities in Awtaegin, most but not all students. Mao and China were very popular among many of these ethnic minorities, particularly among the students from Africa, Asia and Latin America, whether on grounds of the national liberation of their home countries from imperialism and colonialism or on the grounds of overthrowing capitalism and of building socialism. Many of these students were organised into a broad organisation which we can call the Progressive Afro-Asian Association (PAAA).
The MCP developed fraternal links with the PAA, which had quite a large network. Through reading, through internal discussions and discussions with the PAA, the MCP developed a theory on racism and its relation to fascism in application to conditions in Awtaegin. In that country at that time racist ideology was dominant and also a number of organisations with an openly racist agenda were on the rise.
The MCP theorised racism as a product of and justification for colonialism and imperialism and also as a method of dividing the working class to facilitate capitalist exploitation. They characterised the organisations with a racist agenda as fascist, as both a concentrated reflection of the dominant racist ideology in Awtaegin and as organisations encouraged to attack revolutionary and progressive people and to intimidate ethnic minority people, in particular settled and migrant ethnic minority workers. MCP articles also analysed and criticised racist writings and statements by politicians and authors.
Although some of these attitudes were to be found in the rest of the revolutionary organisations to some extent, there was a general agreement among them that the racist organisations could not be termed “fascist” and the MCP was criticised for adopting the position that they were. The opposition to the MCP however arose to fever pitch when the party put forward the political position that “Fascists have no right to speak” and advocated this with regard to authors and politicians. The rest of the Left at this time was largely split into two camps: those who thought the racists should be ignored and those who thought they should be defeated in public argument.
But the MCP and PAA applied this policy in action, refusing public debate with racists and those they considered fascists and disrupting lectures, book launches and public meetings that featured speakers they considered racist or otherwise fascist. These disruptions tended to take place mostly in institutions of higher education, where space was being provided for racist and fascist idealogues but also where the PAAA had many members and supporters. The disruptive actions of the PAAA and MCP were criticised by both pro-establishment figures and by most of the Left in Awtaegin. But many people began to consider seriously the arguments put forward by the MCP and the PAA. In time, the position of “Fascists have no right to speak” became popularised as “No platform for fascists” and gained widespread acceptance across the Left spectrum in Awtaegin – it was even adopted as official policy for a year or two by the Students’ Union in that country.
The MCP had been studying, as related earlier, and attempting to popularise the teachings of Mao Tse Tung but they had also studied and discussed other writings and had examined specific contemporary conditions in Awtaegin about which Mao had written nothing. The MCP also investigated the history of earlier struggles against fascism and racism. They uncovered and popularised the history of the resistance to fascism and racism (mostly anti-Jewish racism in those years) in Awtaegin, which had been led for a period by the UCP, the same party that in the more modern struggle was leading people away from confrontation with racist organisations. In the 1930s, the anti-fascists had fought fierce battles with the fascists and with their police protectors.
A barricade against a fascist march in Awtaegin in 1936. The alliance of ethnic minorities, communists and anarchists fought off thousands of police spearheading the intended fascist march. One main barricade was breached but no others were and the fascist march had to retreat (being harassed along the way).
The policy of “fascists have no right to speak” was applied by the MCP to the racist organisations organising outside the institutions of higher education. The public meetings of racist organisations were beginning to be picketed and their rallies met with counter-demonstrations. Such opposition now had to be taken into account by racist organisations planning public meetings and rallies, as well as by local authorities and other bodies considering hiring out venues to such organisations. By now the disruptive response was becoming popular among the revolutionary Left, with the exception of the UCP which generally tried to outnumber the racist organisations in counter-demonstrations but then lead a march away from them so as to avoid clashes. Another exception included some libertarians, who thought it wrong to deny even racists the right to free speech.
The policy of confrontation with racist organisations, now becoming widespread in the Awtaegin revolutionary movement and even among radical and democratic anti-racist sections of society, was largely confined in practice to peaceful demonstrations and pickets, with the exception of some ethnic minority youth taking actions into their own hands and opportunist physical attack by some members of the Awtaegin Left.
But the MCP took their policy to its logical conclusion and openly advocated physical attack on fascists in the street. When they could, the MCP also physically attacked members and supporters of the racist organisations, particularly during counter-demonstrations to fascist ones. Once again, the MCP appeared to be isolating itself from the rest of the revolutionary movement in Awtaegin. However, their position found favour with many in the PAAA and with ethnic minorities who were under attack by racist organisations, the racist state police force and by racist immigration legislation. In time, the MCP’s position was adopted by the fringes of some of the revolutionary organisations too (some of which were expelled or split from their parties as a result) and the broad anti-fascist and anti-racist ‘physical force’ organisations that arose at that time spent the next decade or so successfully beating the fascist organisations off the streets. The threat of fascist organisations gaining dominance in Awtaegin did not resurface for another two decades.
So what are we to make of this history of the MCP and of the revolutionary movement and the racist organisations at that time? First of all, is it true? Yes, it is, though a little simplified and with names of country and organisations changed.
WHY WERE THEY SUCCESSFUL?
Why and how did the MCP succeed in having their political line with regard to fascism and racism, at first so widely disparaged, adopted so widely later? It certainly was not due to the influence of numbers as the MCP was a very small party. Even with the support of the PAAA, their numbers were smaller than some other revolutionary Left organisations and the PAAA split and diminished after a few years anyway, leaving the MCP to depend totally upon itself.
The MCP had very few individuals within it who had fame as intellectuals or a personal following of any kind – any influence the MCP had came about as a result of their work. Revolutionary organisations opposed to the MCP’s line included in their membership well-known journalists, actors and public speakers.
I can see no reasonable alternative to the judgement that the MCP’s line of physical opposition to racist organisations and idealogues gained popularity because it was the correct one, at least for its time and that implementing it also proved effective, giving victories in the short term to the anti-fascist anti-racist movement.
OK, so if we can agree on that, how was it that the MCP came up with this correct line when so much of the rest of the revolutionary and radical Left in Awtaegin were in disagreement with it? Was it because the MCP’s political ideological position was so generally advanced that they could not help but be correct on the question of fascism and racism? Hardly – they were followers of Mao’s and his ideology has been rejected by most of the revolutionary Left today; China has become a state facilitating internal capitalist expansion and foreign imperialist penetration within a few years of the death of Mao. In Europe, the MCP supported Albania under Enver Hoxha’s leadership, a state the collapse of which took mere days with the bankruptcy of its political line exposed to the world. In fact, the MCP itself is no longer in existence and in real terms lasted little more than a decade after the death of Mao.
It seems to me that the MCP was correct on the question of fascism and racism in the 1970s in Awtaegin because they started from a position of ‘commitment to revolution, whatever it takes’. In that regard, their “fanaticism” worked in their favour. In addition, they studied not only the writings of Mao but also those of other writers on the topic and discussed their opinions internally and with other progressive people. Then they also studied the history of the world’s people in struggles against fascism and racism and that of Awtaegin in particular. Finally, they had the courage (or arrogance) to advocate their line publicly and to put it into practice when the opportunity presented. They used research, investigation and analysis to develop their theoretical position and they progressed it to practical application.
The MCP could have decided that the task of convincing the rest of the movement was too great and either abandoned it or thrown themselves into it in isolation. What they did was take on the task of convincing the rest of the movement with polemics and historical example and also putting it into practice themselves, seeking allies who agreed with that approach without necessarily agreeing with the rest of their ideology.
TODAY, IN IRELAND
So, in deciding what are correct tactics in struggles in Ireland today, I suggest that we should use the same overall approach as did the MCP in the example given. Study writings on revolutionary tactics, research and study our own class and national history, study current circumstances, discuss ….. then advocate publicly and, when appropriate, apply in practice.
If we look around us in Ireland at the moment, we see that the majority of the population, as observed earlier, is not engaged in political struggle. The sector in opposition to the status quo that has the most people in it, with however a wide spread in ideology, is the Republican movement. This sector has revolutionary and non-revolutionary parts; the major part of it has become non-revolutionary and the rest of it is struggling with fragmentation and ideological confusion. Traditionally, with some exceptions, the Republican movement has concentrated on the struggle against British colonialism and left the rest of the political, social and economic issues more or less alone. As a movement, the revolutionary rump of the Republican movement has given virtually no leadership to — and organised little participation in — the current and recent mass struggles against the Household and Property Taxes and the Water Charge (though its members are clearly in sympathy with the resistance).
In the historically small Socialist sector in Ireland, revolutionaries and radicals sometimes occupy the fringes of the social democratic Labour Party while the rest operate as independents or belong to a number of small revolutionary Left organisations. Chief in size of the latter, although comparatively still very small indeed, are the Socialist Party and Socialist Workers’ Party, with their respective front organisations, the Anti-Austerity Alliance and People Before Profit. While these organisations exhibit little interest in the Irish anti-colonial struggle (other than to condemn periodically those engaged in it) or in the struggle against the repression of the anti-colonial movement, they have concerned themselves very much with social and economic issues.
Both the SWP and the SP have concentrated their activities in opposition to the recent and current taxes and water charge in trying to build large protest mobilising organisations and in electoral campaigns. The mobilising organisations for mass demonstrations and pickets have also been seen as areas of contention between the SP and the SWP. The electoral campaigning is also intended to promote one party or the other, as well as promoting the resistance to the economic and financial attacks upon the working people.
The mass mobilisation has yielded numbers which at first surprised even the activists, growing in thousands succesively from the first demonstration in October to the next in November and many predict even larger numbers this week, on the 10th December. These numbers have forced some recognition of the level of public dissatisfaction by the mass media along with significant initial water charge reductions from the Government. The latter concessions are clearly intended to mollify public discontent and reduce the oppostion to the water charge while the State and the media concentrate on driving a wedge between the general opposition to the charge and some of its more active elements.
Meanwhile, some activists, mostly independent of any political party, have been organising physical opposition to the instalation of water meters. Let us remember that mass non-registration coupled with the threat of non-payment defeated the Household Tax but that the Property Tax replaced it, with the change in the law permitting the Revenue Department of the State to collect the tax through people’s salaries and pensions. In order to levy a charge on water consumption, however, in the absence of a blanket same-for-everyone charge, the State has to install water meters. Currently this work is being undertaken by a private company on behalf of the State with widespread speculation that capitalists involved in that company (such as Denis O’Brien) will eventually buy the water “industry” cheaply from the State.
The resistance to the instalation of the water meters has been taking the form of groups of people turning out in some communities where the meter instalation teams are in operation and physically impeding them in carrying out that work. The tactics have involved parading slowly in front of the company’s vehicles, slowing down their progress enormously and also by physically blocking with their own bodies access to the spots outside houses or estates where the meters are planned.
The Irish state has responded to these physical but peaceful tactics in some cases by postponement of instalation but mainly by a physical repression of the resistance with methods varying from deployment of sufficiently large numbers of police to force the resisters aside, to assaults on those resisting. In one area in Clonmel, even armed police were deployed for a while. In addition, the State issued court injunctions against a number of activists but for the moment has suspended them, for fear of giving the movement some martyrs in jail and augmenting the resistance. This fear is a realistic one, given that public condemnations of the water meter resisters by two Government Ministers, backed up by a compliant media, have resulted mainly in antagonizing public opinion against the Government and the police. Detecting political opportunity in the changing breeze, a number of political parliamentary representatives, notably Sinn Féin TDs, who previously announced they were going to pay the Water Charge but under protest, have now indicated they will not be paying (though however being careful not to advocate a general campaign of non-payment and thereby ruining their party’s chances of integration into the system).
To sum up: the SP and SWP, to varying degrees, are concentrating on two main approaches, building mass demonstrations and electoral campaigning. A group of non-aligned individuals are concentrating on physical opposition to the instalation of meters. Which should we support?
The mass demonstration mobilisation approach is already idealogically split between insistence on non-payment one the one hand and on the other, a broader church tolerating payment under protest by its numbers. Increasing numbers at the cost of an important tactic such as non-payment, particularly at a time when the opposition to the meters is growing, seems a particularly retrograde step. On the other hand it seems tactically unsound, in the absence of a convincingly large presence in the resistance movement, to split on this issue rather than to remain inside it fighting for the line of non-payment.
It is hard to avoid the suspicion that the SWP, through its front PBP, has agreed to tolerate in the ranks of the mobilising organisation those who refuse to advocate non-payment, like for example Sinn Féin and the Unite trade union, even to dropping or muting the SWP’s own line of non-payment, in order to be the left-wing of a larger campaign – i.e. political opportunism. Since the SP and the AAA do not have anything like the numbers or connections necessary to have a significant impact on the resistance movement from a lone position, it is also hard to avoid the suspicion that they have left the broader campaign in order to posture at being more revolutionary than the SWP and, perhaps, if the broad resistance movement continues to grow, to gain in recruitment from its more militant Left members.
However, the general strategy of both the SP and the SWP is in any case wrong. Large demonstrations have a morale-building effect, of course; they give the resistance a physical presence representing many who could not be present and they strengthen the hopes of the resistance – up to a point. But building successively larger demonstrations will not in itself change the ruling class’ determination to make the people pay for the financial crisis. And at some point, demonstrations may peak and then begin to reduce in numbers as people perceive that nothing will be changed through this tactic. This in fact occurred a couple of years ago when the SWP tried to organise a programme of escalating demonstrations against austerity measures. The demonstrations then have a demoralising effect as those who continue to attend see them getting smaller.
The “Pink Ladies” in Coolock protest Garda violence against water meter resisters November 2014. A similar demonstration took place in Tallaght. (Photo John Ayres, published in The Broadsheet – see link for the issue and more photos).
Those who advocate physical resistance with regard to the meter installation seem to me to be on the right track but they are too few in numbers to have a decisive impact. They need the support of the rest of the resistance movement. It is the meter resisters who have widely exposed the connection between the State and private company installing the meters and the degree to which the State is willing to go in order to push its program through. They have done this through their actions and through filming police violence and disseminating the videos through the Internet. It is they who have rattled the Ministers into making ill-considered statements which in turn have deepened the mood of resistance. The rest of the resistance movement needs to find ways to support the physical resistance, physically if possible and ‘morally’ when not, e.g. by statements of support, pickets of news media demonising physical resisters as for example recently against Independent Newspapers and protest pickets of the police, as the “pink ladies” did for example in Coolock and in Tallaght (photos: http://www.broadsheet.ie/2014/11/20/the-pink-ladies/)
In the long run, of course, the Irish capitalist class can content itself with installing meters where it can do so without difficulty, then later isolating each area of resistance in turn, swamping it with police and installing the meters. But if the meter installation resistance were to be combined with large demonstration mobilisations and identified with by the broader movement, then the State would risk the development of a situation that could threaten its very existence unless it abandoned its Water Charge plan and thinks again about how to finance its debt. That is far from being all that revolutionaries would want but that kind of victory, transitory though it may be in the longer term, would provide a welcome respite for the people. It would also give rise to a huge boost in confidence for the ordinary people and lessons in effective tactics of resistance, as well as a sorting through of who are worthy to lead future struggles and who are not.
Joan Burton, Labour Party TD, Minister for Social Protection in Fine Gael/ Labour coalition Irish Government.
Enda Kenny, Fine Gael, Taoiseach (Prime Minister) FG/ Labour coalition Irish Government.
“ ‘Parliamentary cretinism’ …. a lack of intellectual capacity, stupidity, in sections of the Left with regard to their attitude to the parliament in question ……also came to be associated with idealism, in the sense that Marxists understand that term, i.e. as wishful thinking ….of basing one’s actions on an ideal view rather than on the concrete reality and historical experience. ”
Increasingly, it seems, one hears calls for the resignation of the Government, or the leaders of the coalition in power, or a certain Government Minister. This kind of behaviour is honoured by practice over time, especially when weakness in the reigning party or parties is sensed or becomes obvious. The weakened government and its representatives are attacked on political, financial, economic and even personal grounds, hoping to make them lose confidence in themselves and the confidence of others, until they finally give in or their enemies become so many and united against them that they lose some apparently big battle and resign.
And then what? Well, in our political system, inevitably, a general election. Nearly every citizen in the state will get a vote and the chance to put into parliament an alternative government. This government will be composed of one of the main alternative parties or by a coalition of parties. So based on the disposition of forces around at the moment, that will mean a government of Fianna Fáil or a coalition of that party and of Sinn Féin. There is no other alternative, based on any predictable pattern.
And that can only mean that nothing will basically change. Fianna Fáil is a capitalist party marked by corruption and, like all Irish capitalist parties, by acting as a middleman in the sale of our country’s labour power and resources to foreign monopoly capitalists. It is the party which was in power at the start of the financial collapse and, in a move that even astounded capitalists of other states, bailed out the speculator banks Anglo Irish and Irish Nationwide and guaranteed the speculators against loss – decisions for which the Irish people are continuing to pay and without an end in sight.
Well, but Sinn Féin spoke against a number of the austerity measures imposed on the Irish people to make them pay for those decisions, didn’t they? Sure they did. There is a long tradition of parties in opposition attacking the government and then implementing, if not the exact same policies, at least very similar ones, as soon as they get into power themselves. In fact, Fine Gael and Labour politicians both did it with regard to the Fianna Fáil/ Green Party coalition which they replaced. To expect of that of Sinn Féin is a cynical view of the party, surely? Well, in the Six Counties they attacked the SDLP, their political rival party, for collaborating and colluding with the Unionist poltical elite and …. yes, now Sinn Féin are doing the exact same thing for which they criticised the SDLP, now that they have disposed of the other party as a viable rival.
Nor is there any reason to expect any different from Sinn Féin in the 26 Counties, particularly when they refused to condone, never mind encourage, significant acts of civil disobedience such as not registering and non-payment for the new Household and Property Taxes and the Water Charge. And their representative publicly condemns the actions of a few egg-throwers and car-thumpers against one of the Government Ministers most directly responsible for making the people pay for the finance crisis but can hardly find time to condemn the continuing violence of the state police, the Gardaí, against people resisting peacefully the instalation of water meters. This party wants one day to represent the Irish capitalist class in government and must, in the interim, present itself as “reasonable” — reasonable, that is, to the Irish capitalist class.
I said earlier that calling for the resignation of a government or Ministers is a long-standing practice with regard to parliamentary politics. But honoured by practice over time may mean nothing more than that this is, in fact, bourgeois democratic politics and standard parliamentary cretinism. “There he goes, using jargon again”, the reader may say. Well forgive me, but although jargon can be over-used and is too often used to exclude or to dominate, it has its uses too. If we were talking about motor engines, about which I know very little, I might object to such jargon as “internal combustion engine”, “camshafts”, “transmission” and the like. But it would take a lot longer to discuss if every one of those terms were broken down into sentences and if that collection of sentences had to be used every time we were referring to an object or to a collection of objects.
So, “bourgeois politics” means “the kind of politcs that the Bourgeoisie use among themselves or the kind of politics that the Bourgeoisie want the working class to follow”. “Bourgeois politics” is a much shorter term than that sentence, I feel you must agree. But “bourgeois”? “Bourgeoisie”? Well, Karl Marx and others saw society split into two main social classes, each with its own historical development, interests, ideology; they called these “the Bourgeoisie and the Proletariat”. We can, and often do, say instead “The capitalists and the workers” but in terms of ideology, I just feel “bourgeois” runs better. However, if every time I say “bourgeois” you prefer “capitalist”, say it under your breath by all means.
“Cretinism” is defined as the behaviour of a “cretin” which was usually defined in turn as a person of stunted mental and physical growth, a congenital condition and it later became a term of abuse, which is why the term is rarely used by health professional these days. It was used in its pejorative sense in political discourse around the end of the 19th Century and for many decades later and one of the political writers who tied it to the qualifying adjective “parliamentary” was the Russian revolutionary socialist V.I. Lenin. As his definitions and explanations came to dominance in the revolutionary socialist movement, the term “parliamentary cretinism” became a by-word among the Left up until the 1970s and one still hears it in some quarters today.
So, it was meant to convey a lack of intelectual capacity, stupidity, in sections of the Left with regard to their attitude to the parliament in question. Although it is a different thing, it also came to be associated with idealism, in the sense that Marxists understand that term, i.e. as wishful thinking, of basing one’s actions on an ideal view rather than on the concrete reality and historical experience. But although these things are different, lumping them together actually deepens the meaning of the term “parliamentary cretinism” and makes the term more complete.
Often, when one begins to speak in disparaging terms of parliament, listeners imagine the speaker is really saying something more, such as “I don’t believe in making any use of parliaments” or “having anything to do with parliaments is a waste of our time”. However, that is not necessarily the case. For most Anarchists, it is, probably. For most revolutionary Irish Republicans (as distinct from those that have capitulated and embraced parliamentarianism) it is too. However, many socialist revolutionaries are saying nothing of the kind and “parliamentary cretinism” does not refer to having some engagement with parliament or with parliamentary representatives. What it refers to is having the illusion that fundamental change — i.e. revolutionary change — can come about through parliament. The revolutionary socialist of the kind I have in mind is saying something like: “Have no illusions about parliament; put your main emphasis on building revolutionary organisation and dissemination of revolutionary ideology; use parliamentary avenues when it suits the needs of the movement.” Of course, there can be a big debate – and there often is – about just how one judges “when it suits the needs of the movement” and I will attempt later to answer this briefly because it is not the main thrust of this article, strange though that may seem at the moment.
So now, let us look again at calls for this government’s resignation. Should revolutionary socialists join in? I don’t think so. But surely it can’t hurt? And the confusion arising out of a change of government could be to our advantage? I think it can hurt and that any benefits arising out of change of government will be far outweighed by costs to the revolutionary and resistance movements. So, what — say nothing? Actually oppose resignations? Neither.
It is the task of revolutionary leadership to direct eyes to the ultimate goal and to point to the next steps to take at any moment – and also to take necessary steps themselves. We need to talk about all those things now with specific regard to the general issue under discussion – we need to talk about “revolutionary leadership”, “ultimate goal”, “the next steps” for the movement and the “necessary steps” we need to take ourselves.
“Revolutionary leadership” is the leadership that leads to revolution or the leadership given by revolutionaries. They are not always the same thing, since revolutionaries can and do make mistakes. Everyone and anyone who aspires to revolution and says “we should do this (or that) now” is potentially part of the revolutionary leadership. This includes individuals who are independent of any political party as well as those who are part of such parties. I say “potentially” because a number of other requirements need to be met to fulfill the promise of the title “revolutionary leadership”. Such leadership must tend towards revolution rather than reform, which is not to say standing aside from all reformist demands in every circumstance. As I hope we now agree, removing one set of representatives of the capitalist class to replace them with another, is not an objective worth the striving (we shall come later to how it can actually be harmful).
Such leadership also needs to have — or to build — the confidence of the movement in it as otherwise it cannot be effective, no matter how correct its analysis and calls may be. Confidence of that kind is built by working alongside the workers and other masses so that they see the mettle of those offering leadership in struggles and that they can also see that the analysis and the calls seem to correspond to the experience of the masses in those struggles. Therefore, such leadership needs to at least appear to be correct most of the time.
Unfortunately, as we know, leaderships claiming to be revolutionary have often turned out to be their opposite; also the concern of appearing to be correct most of the time has led to suppression of criticism and concealment of mistakes. Such a leadership may for the moment fulfill all the other requirements listed but it fails the test of “tending towards revolution”. I know of no formula that we can prepare that guarantees the movement protection against this kind of leadership but history and personal experience encourages me promote certain ingredients: permit criticism up until it threatens to paralyse necessary action; be open about admitting mistakes and learn from them; do not propagate ideas of infallibility (and make gods of no living persons); educate the participants in the movement and build their confidence in themselves.
What is this “ultimate goal” mentioned earlier? Nothing less than the complete overthrow of the capitalist class and the freeing of our people from imperialism, in order to build a totally different economy and society. I don’t propose to go much further here on this topic since the type of organisation of society we should aim for is a matter of hot debate among revolutionaries but we should focus for the moment on “complete overthrow”, “freeing our people” and “building a totally different society”. Each of those and all of them together imply certain kinds of organisation, certain ideology (or ideologies) and certain kinds of actions. And nailing my colours to the mass here, they imply empowering the working class to take control because it is the most numerous class, the most used to cooperative working and the only one which has no interest to be served by compromising with capitalism (some of its individual members may but that is not the class).
So what about “the next steps” for the movement? Nobody can prescribe these much in advance since the correct next steps depend upon the situation at the moment, the balance of forces, projections into future situations of the actions of the enemy and of our own forces, available alternatives, etc. Revolutionaries must analyse those elements in order to decide and there is no guarantee that they will not make a mistake. No book on theory and no leadership can provide us with a guarantee against that. So, mistakes will be made and they must be learned from. Let us hope that they are not major mistakes from which we will take generations to recover and let us take some precaustions against them and the cost to be paid for them but, at the same time, let us be bold and daring – the stakes are high but the prize is highest.
In any event, it does seem at the moment that the Irish government is in some disarrray. Demonstrations of dissatisfaction grow, as does civil disobedience, while the repressive measures of the State and declarations by some Ministers discredit them in the eyes of the broad masses of people. Then too, the Government has offered concessions on the Water Charge involving substantial reductions on the commencing charge it had projected. It seems clear that we should at least maintain the pressure and, if we can, increase it to the limits of which the movement is capable at this time. Again, analysis, judgement and call, guided by historical and recent experience – but no guarantees. However one thing a change of government will not do in this situation is maintain the pressure on the Irish capitalist class and may well have the opposite effect.
This is a time for revolutionary leadership to make it clear to the movement that a change of government will not do, will bring no fundamental change. We cannot make that clear if we jump on the “Enda Resign” or “Joan Burton Resign” or other similar bandwagons. We can however put forward some demands that people can pressure any new contenders for, such as abolition of the new taxes on working people and increased taxes on the capitalists, in order to make up the shortfall. And that funding for needed social and health services will be at least restored. But we should put forward those demands while, at the same time, making it clear we have no expectation that a new government will deliver or that, once having got past the current political crisis, will not reinstitute austerity measures once more. And we need to maintain the pressure on any new government and, if possible, increase it. We are not here to “give them a chance” but to overthow their masters and their system.
And now we come to the “necessary steps” we need to take ourselves. We do not put our trust in parliament, not even in putting more of our own in there. No, we put our trust in revolutionary organisation. This means building fighting organisations, not bureaucracies. And yet, we need some bureaucracy too – organisations need minutes of meetings to record who agreed to what, those minutes need to be distributed, events need to be organised, leaflets and posters put together, printing done, placards made, people have to be got to certain places, money collected, paid and accounted for, etc. etc. But the main requirement is that the organisations be fighting organisations – which means that they unite people on some demands, organise defensive or offensive actions, educate their members and supporters and build their numbers, neutralise their enemies or weaken their resistance, make allies, seek to achieve some victories.
Struggles take place in communities, work-places and institutions of mass education and the Irish Left has built extensive networks in none of them, nor is there any sign that it is trying to do so, save in isolated instances here and there.
The Irish Transport & General Workers’ Union as built and led by James Larkin and later by James Connolly and their associates, may not have been a revolutionary organisation. But it certainly was a genuine resistance organisation of the Irish working class, particularly in Dublin and it gave support to a revolutionary organisation, which the Irish Citizen Army proved to be. We have no such trade unions in Ireland now and SIPTU, that into which the ITGWU developed, has proved to be, whenever effective, more of a brake on the workers’ movement than an engine for it.
Well then, can we do without trade union organisation, especially since they are not usually revolutionary organisations? I don’t think so, since no other mass organisation of workers is conceivable in the near or middle-term future. Can we create a viable alternative trade union, then? A viable organisation that will win large numbers of other workers into a fighting trade union, large enough or at least concentrated enough in certain industries or work environments (e.g. local government, health services) to be able to take effective action there? Probably not, at the moment. But we could build a fighting and solidarity worker’s network inside and across trade unions and the Left has singularly failed to attempt that. Such a network would certainly enhance the fighting ability of the class and could, in time, provide the base to build a fighting alternative trade union.
The capitalist-owned mass media is a common cause of complaint among progressive people, in that it blacks out some news items and distorts others to the benefit of the ruling class. In the years leading up to the 1913 Lockout and even afterwards, leading up to 1916, “… the Irish Worker had ten to fifteen times the circulation of the Sinn Féin paper and of Irish Freedom, the revolutionary paper backed by the IRB”1. Circulation figures are often taken as being about one-third of actual readership as newpapers get handed around and, in a population with a low level of education, as in the working class at that time, the proportion of listeners may have been even higher, as those who could, read out to those who could not. The Irish Worker was a weekly newspaper but we don’t even have a monthly newspaper of revolutionary orientation that is widely read. If in the conditions of the early 1900s in Ireland such a periodical could exist and proliferate, how is that in Ireland in the early 2000s, with fast cheap printers, photocopiers and internet sites, we have not even come close to producing anything like that?
If we want to educate ourselves, as revolutionary activists, as well as others in the resistance movement, in revolutionary perspectives, then we need to create some institutions for facilitating the reflecting and learning process. Seminars and lectures once a year or on commemorative occasions are no substitute for this at all (apart from the fact that the mass of workers fail to attend such occasions). The Irish Left is not building this kind of process either.
The “necessary steps”, as I perceive them, are building fighting organisations and the resistance movement, building a mass resistance newspaper and building education institutions for revolutionaries and for the resistance movement. It is hard to escape the conclusion that the independent activists at the very least are not prioritising the building of these components or for some reason are failing to unite around the work and that on the other hand, the Left organisations and parties have no interest in doing so.
Coming back once again to the call for the resignation of the Government or of their Ministers, can it do any harm to join the call? Well yes, it most certainly can. This is because across society as a whole, including in the working class, there is an illusion that we live in a democracy, that in some way the people rule or, at least, could rule, if only we could get good representation. This often degenerates into trying to get slightly better representation than we had in the last government. Implicit in all this is the underlying assumption that we cannot substantially change things for the better and also that the changes we need can be effected by others representing us.
These notions fly in the face of historical experience but that is no bar to the wide acceptance of such ideas. Bourgeois democracy and in particular its ‘Left’ variant, social democracy (bourgeois democracy through a Labour party with trade union involvement), may be said to be the default position in western societies. It is the widely-accepted belief, the norm, the position most people start from. It is the position too from which, in the ordinary run of things, most people do not significantly depart — except into apathy. The job of revolutionaries is to give leadership away from that default position, to establish a new position and fight for it in the resistance movement, seeking to make it the main position, a new default position. That position is that revolution is made in the streets, workplaces, communities and education institutions and never in parliament. And that if we want real change, we have to build for revolution and nothing else will do. We need to use other struggles along the way, reformist ones for better wages, living conditions, less taxation of working people, changes in the law …. only in a revolutionary way, to strengthen the resistance movement and never the ruling class. And in those struggles, we should be putting forward revolutionary ideas and principles of organisation, getting our hands dirty with organising and participating in struggles and behaving as examples in line with the principles we put forward.
So, are parliamentary representatives of the Left of any use? Yes, they can get some statements into the media. They can expose certain acts of government and of agencies outside of parliament. They can also propose certain legislative changes. Their parliamentary allowances can be used to fund some revolutionary work. Parliamentary representatives can be useful — to the extent that they contribute in some manner to the work outlined in the preceding paragraphs. But no further.
Jonathan (“Johnny) Corrie, a homeless man of 43 years of age, was found dead early on Monday in Molesworth Street, very near to Dáil Éireann (the Irish Parliament), He was a drug and alcohol misuser and the cause of death has yet to be established.
MANY PEOPLE THINK THE WAY TO AVOID DEATHS LIKE THIS IS TO HAVE MORE HOSTEL BEDS FUNDED. THEY ARE WRONG.
More hostel beds might help but they might not. There are many types of hostels — I have worked in some of them and managed three at different times. A hostel that opens at a certain time (not one of the type I managed) and operates a first come, first served policy, often cannot be accessed regularly by a person with a chaotic lifestyle. A hostel that does not accept drug or alcohol misusers would have been no good to Jonathan Corrie — the hostels I managed did accept them. Behaviour in a hostel might be an issue — one of the hostels I managed was for street drinkers and they were permitted to drink in the hostel. We developed a system of short-term sanctions for managing problematic behaviour and managed to hold on to many who had been barred from many other hostels. But even so, we did occasionally have to evict and impose a ban for a period before we would consider re-admittance. At least one of those, readmitted a number of times, died months later on the street.
Some people are assuming that this person died of the cold; he may have done but he may have died from a number of other causes. Presumably there will be an autopsy. For drug misusers, the most common causes of accidental death in my experience have been overdose or liver failure through hepatitis. Overdose most often occurs when the drug strength is unpredictable and suddenly goes stronger than the person has been used to (for example, purer product or the person has just come out of prison), or when the drug is combined with others, which may include alcohol. Practically all cocaine overdoses have been in combination with alcohol. I understand that at the moment some drugs being injected are a mixture of previously-know drugs and other, newer ones, including some from other parts of the world that are usually chewed rather than injected.
Hepatitis C, though usually contracted through sharing needles, is survivable and drugs can continue to be taken; however, a compromised liver cannot survive alcohol consumption. I have known a number of people die that way after contracting the infection through sharing needles.
If drugs were available on prescription, the quality would be consistent. [By the way, that would also cut out the dealers and the need to collect high revenue to pay for the habit, whether through theft, prostitution or begging.] If needles and other equipment were provided, drug users could cut down on their chance of infection. If supervised premises for injecting, including hostels, were provided, they would hugely reduce the number of infected people. The first and third of these are illegal under the laws in this state (although in London I managed a hostel where drug users could inject in their own rooms) and very few politicians are prepared to stick their neck out and support it, EVEN THOUGH THEY KNOW THAT MOST PROFESSIONALS IN THE FIELD SUPPORT THESE MEASURES (well, most I have met anyway). Needle exchange projects are few and very far between, through lack of funding and “not-in-my-backyard” pressure. The prevalent attitude towards drug use and misuse in Irish society, including among many who have a revolutionary attitude towards the State, ensures that no change will come about yet with regard to adequate and effective provision for drug users.
Lastly, among all the discussion about “addictive personalities” and “gateway drugs”, one also has to look at environmental factors and early life experiences, if one wants to see the causes of addition and seek solutions. Perhaps there will always be a few who develop an addiction, now matter how good the society and family background, schooling etc. But it is a logical assumption that a society based on the greed of the few, alienation and cultural impoverishment of the many and economic impoverishment of a section is likely to increase the numbers of people who seek excitement or escape through alcohol or other drugs and leave themselves open to developing a substance addiction.
In the lands under the direct dominion of England, i.e. the “United Kingdom”, and in some others that are part of the British Commonwealth, the dominant class has called the people to join in a cultural festival in November which they call “Remembrance”. In this year of 2014, the centenary of the beginning of World War I, there is a particular focus in the Festival on that war.
The organisation fronting this festival in the ‘UK’ is the Royal British Legion and their symbol for it (and registered trademark) is the Red Poppy, paper or fabric representations of which people are encouraged to buy and wear – and in some places, such as the BBC for personnel in front of the camera,forced to wear. In many schools and churches throughout the ‘UK’, Poppies are sold and wreaths are laid at monuments to the dead soldiers in many different places. Prominent individuals, politicians and the media take part in a campaign to encourage the wearing of the Poppy and the festival of remembrance generally and of late, to extend the Festival for a longer period.
High points in the ‘The Festival of Remembrance’ are the Royal Albert Hall concerts on the Saturday and the military and veteran’s parades to the Cenotaph memorial in Whitehall, London, on “Remembrance Sunday”. According to the British Legion’s website, “The concert culminates with Servicemen and Women, with representatives from youth uniformed organizations and uniformed public security services of the City of London, parading down the aisles and on to the floor of the hall. There is a release of poppy petals from the roof of the hall.
“The evening event on the Saturday is the more prestigious; tickets are only available to members of the Legion and their families, and senior members of the British Royal Family (the Queen, Prince Phillip, the Prince of Wales, the Duke of York and the Earl of Wessex) and starts and ends with the British national anthem, God Save the Queen. The event is televised.
“Musical accompaniment for the event is provided by a military band from the Household Division together with The Countess of Wessex’s String Orchestra.”
The money raised from the sale of the “Poppies” and associated merchandise is to be used to support former military service people in need and the families of those killed in conflict. On the face of it, military and royal pomp apart, the Festival may seem a worthy charitable endeavour and also one which commemorates very significant historical events — therefore a festival which at the very least should not be opposed by right-thinking and charitable people.
Yet the main purpose of this festival and the symbol is neither remembrance nor charity but rather the exact opposite: to gloss over the realities of organised violence on a massive scale, to make us forget the experience of the world’s people of war and to prepare the ground for recruitment of more people for the next war or armed imperialist venture – and of course more premature deaths and injuries, including those of soldiers taking part.
Video and song On Remembrance Day from Veterans for Peace lists British conflicts (including Ireland) and condemns the Church of England for supporting the wars, calling also on people to wear the White Poppy
Partial Remembrance – obscuring the perpetrators and the realities of war
The Royal British Legion is the overall organiser of the Festival of Remembrance and has the sole legal ‘UK’ rights to use the Poppy trademark and to distribute the fabric or paper poppies in the ‘UK’. According to the organisation’s website, “As Custodian of Remembrance” one of the Legion’s two main purposes is to “ensure the memories of those who have fought and sacrificed in the British Armed Forces live on through the generations.”
By their own admission, the Legion’s “remembrance”is only to perpetuate the memories of those who fought and sacrificed in the British Armed Forces – it is therefore only a very partial (in both senses of the word) remembrance. It is left to others to commemorate the dead in the armies of the British Empire and colonies which Britain called to its support; in WWI, over 230,500 non-‘UK’ dead soldiers from the Empire and, of course, the ‘UK’ figure of 888,246 includes the 27,400 Irish dead.
Cossack soldier volunteers WWI. Imperial Russia was an ally of Britain and France; the war was one of the causes of the Russian Socialist Revolution 1917. The following year, the war ended.
The Festival of Remembrance excludes not only the dead soldiers of the British Empire and of its colonies (not to mention thousands of Chinese, African, Arab and Indian labourers employed by the army) but also those of Britain’s allies: France, Belgium, Imperial Russia, Japan, USA and their colonies.
German soldiers playing cards during WWI. Photos of Germans in WWI more readily available show them wearing masks and looking like monsters.
No question seems to arise of the Festival of Remembrance commemorating the fallen of the “enemy” but if the festival were really about full “remembrance”, it would commemorate the dead on each side of conflicts. That would particularly be appropriate in WWI, an imperialist war in every aspect. But of course they don’t do that; if we feel equally sorry for the people of other nations, it will be difficult to get us to kill them in some future conflict.
A real festival of remembrance would commemorate too those civilians killed in war (seven million in WWI), the percentage of which in overall war casualty statistics has been steadily rising through the century with increasingly long-range means of warfare.
Civilian war refugees in Salonika, NW Greece, WWI
Civilians in the First World War died prematurely in epidemics and munitions factory explosions as well as in artillery and air bombardments, also in sunk shipping and killed in auxiliary logistical labour complements in battle areas and through hunger as feeding the military became the priority and farmhands became soldiers.
In WWII 85,000,000 civilians died in extermination camps or forced labour units, targeting of ethnic and social groups, air bombardments, as well as in hunger and disease arising from the destruction of harvests and infrastructure. Air bombardments, landmines, ethnic targeting and destruction of infrastructures continue to exact a high casualty rate among civilians in war areas: one admittedly low estimate up to 2009 gave figures of 3,500 dead in Iraq during the war and aftermath and another 100,000 dead from western trade sanctions, along with 32,000 dead civilians in Afghanistan. Another review up to 2011 gave a figure of 133,000 civilians killed directly as a result of violence in Iraq and “probably double that figure due to sanctions”. (1)
The number of civilians injured, many of them permanently disabled, is of course higher than the numbers killed. Most of those will bring an additional cost to health and social services where these are provided by the state and of course to families, whether state provision exists or not.
Real and impartial “remembrance” would include civilians but not even British civilians killed and injured are included in the Festival of Remembrance, revealing that the real purpose of the Festival is to support the existence of the armed forces and their activities (“shoulder to shoulder with our armed forces”) (2) contributing at the same time to a certain militarisation of society and of the dominant culture.
If the Festival were really about “remembrance”, they would commemorate the numbers of injuries and detail the various types of weapons that caused them. But that might reflect unfavourably on the armaments manufacturers, who run a multi-billion industry in whatever currency one cares to name, so of course they don’t.
Australian soldiers who survived gas attack but injured by it awaiting hospitalisation, Northern France, WWI 1916.
And if really concerned about death and injury in war, they would campaign to end such conflict – for an end to imperial war. But then how else would the various imperial states sort out among themselves which one could extract which resources from which countries in the world and upon the markets of which country each imperial state could dump its produce? So of course the Royal British Legion doesn’t campaign against war.
Partial remembrance is indeed embodied in the song chosen by the British Legion to promote its Festival. No Man’s Land, sung by Joss Stone, is actually a truncated version of the song of the same title (better known in Ireland as the Furey’s The Green Fields of France), composed by Scottish-raised and Australian-based singer-songwriter Eric Bogle. The Joss Stone version contains the lyrics of the chorus as well as of one verse and one-half of another, omitting two and-a-half verses of Bogle’s song.
Some of the British media created a kind of controversy, at the behest of who knows whom, to have the British Legion’s song included top of BBC’s Radio One playlist. The song is reproduced in entirety below, with the lines sung by Joss Stone in italics and those she omitted in normal type.
Well, how do you do, young Willie McBride?
Do you mind if I sit here down by your graveside?
And rest for a while in the warm summer sun,
I’ve been walking all day, and I’m nearly done.
I see by your gravestone you were only 19
When you joined the great fallen in 1916,
I hope you died well and I hope you died clean
Or, Willie McBride, was it slow and obscene?
(Chorus)
Did they beat the drum slowly, did they play the fife lowly?
Did they sound the death march as they lowered you down?
Did the band play The Last Post in chorus?
And did the pipes play the Flowers of the Forest?
Did you leave a wife or a sweetheart behind
In some faithful heart is your memory enshrined?
Although, you died back in 1916,
In that faithful heart are you forever 19?
Or are you a stranger without even a name,
Enclosed forever behind the glass frame,
In an old photograph, torn, battered and stained,
And faded to yellow in a brown leather frame?
(Chorus)
The sun now it shines on the green fields of France;
There’s a warm summer breeze that makes the red poppies dance.
And look how the sun shines from under the clouds
There’s no gas, no barbed wire, there’s no guns firing now.
But here in this graveyard it’s still No Man’s Land
The countless white crosses stand mute in the sand
To man’s blind indifference to his fellow man.
To a whole generation that were butchered and damned.
(Chorus)
Ah young Willie McBride, I can’t help wonder why,
Do those that lie here know why did they die?
And did they believe when they answered the cause,
Did they really believe that this war would end wars?
Well the sorrow, the suffering, the glory, the pain,
The killing and dying, were all done in vain.
For Willie McBride, it all happened again,
And again, and again, and again, and again.
(Chorus)
It’s easy to see why the Royal British Legion might shy away from the omitted lyrics, which would hardly encourage recruitment or support for war. Interviewed on video, Joss Stone herself said how important it was to be “true to the lyrics” and that “the last thing one would want to do would be to disrespect the lyric”; incredibly, she and John Cohen, the record producer, both separately claimed that they had captured the essence of the song lyrics in the British Legion’s version.(3)
Although Bogle stated that he did not think the Joss Stone version glorifies war, he also said that it did not condemn it and was ultimately a sentimentalised version.
“Believe it or not I wrote the song intending for the four verses of the original song to gradually build up to what I hoped would be a climactic and strong anti-war statement,” Bogle said. “Missing out two and a half verses from the original four verses very much negates that intention.” (apparently in a reply from Bogle to a blogger’s email and quoted in a number of newspaper reports).
The truncation of the song and the removal in particular of the anti-war lyrics epitomises partial “remembrance” and stands as a metaphor for it, the production of a lie by omission and obscuration.
If the main objective were really to care for soldiers and veterans and their families ….…
If the festival were really about caring for veterans and their families, would it not seek to allocate that responsibility completely to the State? It is the capitalist state (and prior to that, the feudal state) which sent people to fight for it, so it should be that state which cares for the military personnel and for their families. According to histories of the British Legion, one reason for its formation was the callous disregard of the British state and low level of provision for its military injured in the First World War and for the dependents of the dead. Taking that principle further, the State could impose a War Tax or Veterans’ Dependent’ Tax, say, on the big capitalists, on whose behalf the State has sent its armed forces off to fight. After all, it is those capitalists who will benefit from the plunder of resources and opening of markets for their produce, the very reasons the wars are being fought.
Millions of artillery shell casings, each designed to kill and mutilate, each produced at a profit to Capitalists.
Not only that, the capitalists directly profit from war itself; war is not merely a means of settling territorial disputes among capitalist nations – war itself is very big business. Every bullet, shell, bomb, rocket, mine was produced at a profit and when exploded, will be replaced by another, again at profit and so on, in huge production batches. Every gun, tank, armoured car, lorry, jeep, ship, plane, helicopter built … huge production, huge profits. Then uniforms, equipment, food production and packaging, deliveries …. it will be indeed a rare capitalist who does not profit from war while it is being fought.
The Royal British Legion does in fact do some campaigning around State support for armed forces personnel and their dependents. On the Legion’s website, under the section on “Campaigning”, the following appears:
“In no particular order, our top five recommendations for the next Government are to:
Enable all Armed Forces widows to retain their pension should they decide to later cohabit or remarry
Ensure that all veterans with Service-induced hearing problems can have their MOD-issued hearing aids serviced and replaced at no cost, and that working-age veterans can access higher grade hearing aids, including ‘in-the-ear’ aids
Protect the lifetime income of injured veterans by uprating their military compensation by the higher of earnings, inflation or 2.5% (the ‘triple lock’)
Offer veterans evidence-based treatment for mental health problems within a maximum of 18 weeks from referral, provided by practitioners with an understanding of veterans’ needs, in line with the Government’s commitment to parity of esteem between physical and mental health
Include spouses and Early Service Leavers in the resettlement support provided by the Career Transition Partnership”
As one can see, these are pretty minimal demands of the State and in no way impede its engagement in war and may actually assist in recruitment.
Shhhh! Suicide and PTSD among military personnell
While campaigning for mental health provision for referrals of veterans and serving personnel may help reduce suicides among this group, nowhere in the official Festival of Remembrance is the existence of this component of mortality even alluded to. It is known in the USA that statistics of suicides in their armed forces since 2003 actually exceed their numbers killed in combat.
Evidence is now emerging of suicide statistics among veterans of recent British armed conflicts too — and the statistics are rising. According to aBBC Panorama documentary last year, more British soldiers committed suicide in 2012 than were killed in action in Afghanistan (the British Army does not publish records of suicide death but Panorama’s researchers dug up the statistics from various sources).
The Ministry of Defence does keep some records of diagnoses of post-traumatic stress disorder (PTSD) among its serving personnell and says the incidence is lower than in the general population but many suspect that the figures do not reflect the full reality. Also, the same statistics show that male military under 20 years of age “had a 46% statistically significant increased risk of suicide than the rest of the general population”.(4)
PTSD was not recognised by the beligerents in World War One and many of those who were shot by firing squad for “cowardice”, “desertion” or “refusing an order” “in the face of the enemy”, were sufferers of that syndrome. Their dependents were left without a war pension too.
Talking about PTSD and suicide among soldiers is hardly likely to encourage recruitment to the armed forces and so, despite its pledge to “support all members of the British Armed Forces past and present, and their families”(5), the British Legion draws a veil of silence over those aspects, particularly during the Festival.
Getting the public behind the armed services and war
Far from campaigning against war or even assigning financial and moral responsibility to the capitalists who cause war and also profit from it, the British Legion, through the promotion of the Poppy and “Remembrance”, strives to keep the public in support of militarism (6) and in readiness to support future wars.
It does this in a number of ways: it maintains a separation from the reality of war for the public, as well as a separation between the victims of the State-sponsored wars and the cause of their victimhood. It avoids mention of the causes of war and of those who profit by it. And it promotes the armed services and the conflicts in which they have participated uncritically, a promotion embodied in the Legion’s slogan in use until this year, “Shoulder to shoulder with all who Serve” (which it intends to replace with “Live On – To the memory of the fallen and the future of the living”).
War is presented in the mass media during the Festival and at other times as unfortunate but also as giving rise to uplifting heroic action and to comradeship. Feeling of comradeship is a real phenomenon among people suffering equal or similar conditions and, in the military, is most commonly seen among the lower ranks. When the British Legion was an organisation limited to veteran membership, presenting it as providing comradeship was understandable. However, the British Legion has now extended its membership not only to families but to all kinds of supporters, whether active as volunteers (for example, selling “Poppies”) or completely passive (just paying an annual membership subscription). It now promotes a different kind of “comradeship” and, under that very heading, invites members of the public to “Become part of a network of people who care about the Armed Forces family”.(7)
The British Legion is actively seeking a different kind of ‘comradeship’ or solidarity to that existing among the military or veterans. But this is not an alternative such as the comradeship of humanity nor of the working class, which would lead the workers of the opposing armies to rise up against their masters, but of “the nation”.
This of course would be a misnomer anyway since there are a number of nations in the ‘UK’, for example. But even if the comradeship were for “England”, or “Australia”, these territorial-political units are by no means homogenous. All of them are divided into classes and in each, one class rules – the monopoly capitalist class. It is that class that decides on war and it is that class that profits from it, along with smaller profits for smaller capitalists. But it is not they who will be blowing up, shooting and stabbing one another in the wars they instigate – it is the working and lower middle classes.
The military casualties in war are presented as heroic sacrifices for “the nation”, a mythical concept often represented by neighbourhood and family. Family and neighbourhoods in all the countries in the conflict will suffer but it is neither the families nor the neighbourhoods which instigated the war, nor will they profit from it. In fact, their representatives will be sent to kill one another on the battlefields, leaving desolation and loss among their families and neighbourhoods.
However, as was pointed out by speakers at the recent launch of a book against militarism in a London bookshop recently(8) the fact that the British monopoly capitalist class is having, through the British Legion and its Festival, to exert itself to seek identification with its armed forces and support for war, is a sign that public opinion is not all going the way it would like.
Left and liberal support for the Red Poppy
People enlist in imperial and colonial armed forces for a variety of reasons. Excitement and adventure of course appeal to many but there is also the push of unemployment, the pull of education and training (however doubtful the usefulness of that training may be in later life although in the USA, serving and ex-armed forces people qualify for educational funding http://www.collegescholarships.org/grants/military.htm).
Then of course there is the propaganda about the atrocities committed by enemy forces (whether real or not) and the alleged threat they pose to the population of the state doing the recruiting. The alleged threat is the propaganda reason most aggressive imperialist powers name their war ministries the Department or Ministry of Defence and that some even incorporate the concept into the title of their armed forces, viz. the “Israel Defence Force”).
British soldiers move up through a trench to begin attack at the Somme battle, Northern France, WWI
And, quite often, people are conscripted by force, as they were in Britain during both World Wars as well as for “National Service” up to 1960, as well as in other European countries (and in the USA in the draft for WWII, Korea, Vietnam). The standard punishment for refusing to join up when conscripted was a jail sentence but some conscientious objectors in WWI were shipped by the British Army to France, so that they could be shot for “desertion in the face of the enemy”. The penalty for certain acts in a war area, such as desertion, refusal to obey orders or striking an officer, could be death – during WWI, 306 British and Commonwealth soldiers were shot by firing squad, while others were executed in the armies of Britain’s allies, as well as in those of Germany, Austria and Turkey.
As an aside from the purpose of this article, it is noteworthy that the only area of the ‘UK’ where conscription was not introduced was Ireland, where opposition to it ran right across a spectrum from the IT&GWU and some other trade unions, through the Irish nationalist and republican movements to the Catholic Church hierarchy. The only area of the European-settler Commonwealth where it was not introduced, being defeated in two consecutive referenda, was Australia – where 40% of the population is said to be of Irish descent and where the Irish diaspora, with some justification, was blamed by supporters of conscription for the failure to introduce it. However, thousands of Irish and Australians did volunteer, especially in the earlier days of the war.
The issue of why and how people join the imperialist armed forces is often raised by Left and liberal advocates of wearing the Poppy or of similar commemoration festivals (e.g. Armed Forces Week in the USA, second Saturday to third Sunday of May). Another group contend that the real or original purpose of these commemorations and festivals is to commemorate the great human loss of their country or to support veterans and their families.
These commemorative events, these Left or liberal advocates often contend, have been hijacked by militarists and, in the case of the ‘UK’, by the Royals and they should not be allowed to get away with it. Accordingly, one may find socialists and anti-war people and even activists wearing the Poppy, as is the case for example with a few of the activists of the British-based group Veterans for Peace, although most of them do not wear the Red Poppy and many promote the White Poppy.
Personally, I do not believe that Left and liberal advocates of wearing the Red Poppy have correctly analysed the original purpose of those who created it. But even if they should be correct, clearly serious cognizance should be taken of how the Red Poppy symbol is being used today and what its main thrust is. It is pretty clear that this symbol and the commemorations in imperialist countries in general are being used to recruit personnel for the armed forces of those states and, above all, to swing public opinion behind not only those armed forces but also in support of their state’s armed actions against other states and in wars of conquest in other lands.
The White Poppy – in Britain, Australia, Canada and in Ireland
To counter the propaganda offensive surrounding the Red Poppy, some in the ‘UK’ and in some Commonwealth countries advocate the wearing of a white poppy symbol. The idea of an alternative and anti-war symbol was apparently first proposed in 1926 and the White Poppy was first sold by the Women’s Cooperative Movement in Britain in 1933. The following year, the major anti-war organisation in Britain, the Peace Pledge Union, began its annual sale of the White Poppy symbol. Although tolerance of the White Poppy has been pronounced by the Royal British Legion, the wearing of it has been attacked by a number of public figures in Australia and in Britain, including Margaret Thatcher during Question Time in the House of Commons.
The White Poppy Emblem, worn as an alternative to the Red Poppy but also sometimes alongside it
In 2006 the Royal Canadian Legion initiated legal action against the main Canadian distributor of the White Poppy symbol and against the Peace Pledge Union. This action gained considerable publicity in the Canadian media and, according to the PPU, “resulted in widespread support and a substantial increased sale of white poppies in Canada”(9). The PPU site also carries accounts of orchestrated hostility by the media, in church groups and schools, although some schools also provide the White alongside the Red Poppy symbol.
Reviewing the principle behind it and the history of its existence as a symbol, also not ignoring its pacifist associations (which are unwelcome to me), it does seem a progressive act for people in Britain and Australia, New Zealand and Canada to wear the White Poppy. The act of wearing that symbol is statement that the wearer dissents from the wearing of the Red Poppy and is opposed to imperialist and colonialist war.
I have no strong feeling about whether people should wear it in Ireland or not but nor do I see any reason to promote it (with the exception of within the “Unionist community”, where discussion around it could be useful, although the practice would almost certainly be dangerous). Although our whole nation was a part of the ‘UK’ during World War I, twenty-six of its 32 counties have since ceased to be so. The thrust that led to that current status was embodied in the 1916 Rising (itself an action against WWI)and the War of Independence 1919-1921, events of much greater historic national significance for us, despite their much smaller loss of Irish lives, than is the First World War. The symbol covering that period and in particular the 1916 Rising is the “Easter Lilly” (the Arum Lilly or Calla. Z. aethiopica), paper and metal badge representations of which are worn around that time, both in Ireland and in some cases abroad.
There has been a growing attempt in Ireland in recent years to have a national honouring of the Irish who died serving in the British Army and at the moment this is concentrating on the First World War period. This is far from unproblematic: they were soldiers in the armed forces of a state that was occupying our country, then a colony, and actively engaged in repression of our people – a repression which at that time had been going on for 700 years. The 1916 Rising had taken place right in the middle of WWI and had been suppressed by British troops – including units recruited in Ireland. Almost immediately after the end of World War One, the IRA had begun the War of Independence, during which its principal opponents in armed action were the British Army, the Royal Irish Constabulary and the special auxilliary forces of the latter (“’Tans” and “Auxies”).
As if that were not problematic enough, that same colonial power remains to this day in occupation of a part of our national territory. And that colonial occupation and its colonial police force is backed up by that same British Army, an army which only recently fought a 30-year war against Irish guerrilla forces in the colony. During that war, the British Army daily harassed civilians in ‘nationalist’ areas and at times gassed, arrested and beat them up or shot them dead. That same Army also colluded with sectarian assassination squads and carried out unofficial executions, i.e. murders, of guerrilla fighters and of political activists.
Given this history and current situation, it is curious that some determined efforts to commemorate Irish dead in the British Army during WWI continue. Some of its advocates may be motivated by nothing more than a genuine historical commemorative interest and some by some kind of sense of justice. But undoubtedly there exists in Ireland, as well as the unionist mentality in parts of the Six Counties, a nostalgia for the British among some in the Irish state. This is the “West Britain” mentality that never ceased to wish Ireland to be a part of the British Empire, reinforced by the desire of some other elements to see Ireland part of the British Commonwealth. For these elements, celebration of the Irish who fought in the British Army is a way of stating their claim to the past they like and the future to which they aspire. These tiny sections of the Irish population have some representation in Irish academic and public life and, one suspects, among the Irish capitalist class, a class with no sense of history but a strong sense of the quick Sterling, Punt, or Euro – whichever seems best at the time.
Uncritical commemoration of Irish soldiers who died in the British Army and particularly in WWI is not only problematic but plays into the agenda of “West British” and Commonwealth enthusiasts and for those reasons the broad Irish Republican movement is right to oppose such commemorations. But the issue goes far beyond that of “Brits Out!” — for socialists, these commemorations screen the real purpose of imperialist wars and the ways in which working people are pulled into them, to fight their corresponding working people in other countries, for the profits and strategic interests of a tiny, parasitic minority.
Certainly the Irish who fell in WWI in British military units should be remembered, as should all those working class and lower-middle class people of all countries who were sent to butcher their class brothers and be butchered in turn, along with the civilian casualties, in a dispute over territories, resources and markets between a small number of capitalists who would never fight one another in person and indeed who often wined and dined together and, not infrequently, intermarried. Those dead should be remembered as casualties of capitalism, imperialism and colonialism and their remembrance serve as part of a drive to overthrow those evils and to eliminate imperialist war forever.
End main article
Video Veterans for Peace at the Cenotaph, Remembrance Sunday 2014
1) See “Civilian war dead” links at end of article
2) Quotation from the Royal British Legion’s website (see link at end of article)
3) She may be seen and heard saying those things and a number of other inane (or dishonest) things in a number of videos entitled Behind the Scenes of the Official Poppy single with Joss Stone and John Cohen can be seen and heard saying his piece on one of those too (see video links at end of article).
4) From the British Legion’s website (see link at end of article)
5) From The Female Front Line blog (see link at end of article)
6) Members of the armed forces are recruited and maintained by successive Armed Forces Acts every five years as a specific, albeit continuing, derogation from the Bill of Rights 1689, which otherwise prohibits the Crown from maintaining a standing army. http://en.wikipedia.org/wiki/Bill_of_Rights_1689
7) Quotation from the Royal British Legion’s website (see link at end of article)
8) Confronting a Culture of Militarism by David Gee, in Housmans Radical Bookshop
9) Referred to, without detail, on Peace Pledge Union site, about The White Poppy (see link at end of article)
Appendices: Historical Background, Natural History, Cultural Usage, Uses.
Historical background of the Poppy symbol
(Most of this section is taken from The Story Behind the Remembrance Poppy
The symbol of the Poppy was chosen, it is widely believed, because of the prevalence of this flower on battlefields in WWI. Although it grows reasonably well in meadows, the plant grows best of all on recently disturbed ground, so that rural battlefields, where bombs and shells have cratered the land and heavy vehicles and the tramp of human feet have flattened other vegetation and churned up the earth, suit it well. It has been seen as symbolic of some kind of rebirth and of course, the colour is that of blood.
In 1855, British historian Lord Macaulay, writing about the site of the Battle of Landen (in modern Belgium, not far from Ypres) in 1693, wrote “The next summer the soil, fertilised by twenty thousand corpses (apparently more like 28,000 human and many horse corpses – DB), broke forth into millions of poppies. The traveller who, on the road from Saint Tron to Tirlemont, saw that vast sheet of rich scarlet spreading from Landen to Neerwinden, could hardly help fancying that the figurative prediction of the Hebrew prophet (Isaiah – DB) was literally accomplished, that the earth was disclosing her blood and refusing to cover the slain.”
Moina Michael: “The Poppy Lady”
The origin of the red Flanders poppy as a modern-day symbol of Remembrance was the inspiration of an United States woman, Miss Moina Michael. According to her memoirs, while working in Overseas War HQ of the religious charitable organisation the YMCA, she was inspired by the poem “We Shall Not Sleep” (also known as In Flanders Fields) by Canadian Liutenant-Colonel John McCrae, which she read in The Ladies Home Journal, where it was illustrated by a vivid field of red poppies. Lieutenant-Colonel John McCrae had died of pneumonia several months earlier on 28th January 1918. Part of his poem reads:
Take up our quarrel with the foe:
To you from failing hands we throw
The torch; be yours to hold it high.
If ye break faith with us who die
We shall not sleep, though poppies grow
In Flanders fields.
In her autobiography, entitled “The Miracle Flower”, Moina describes this experience as deeply spiritual. She felt as though she was actually being called in person by the voices which had been silenced by death and vowed always to wear a red poppy of Flanders Fields as a sign of remembrance. She jotted down a poem in response, which she entitled “We Shall Keep the Faith”, of which the first verse read:
Oh! you who sleep in Flanders Fields,
Sleep sweet — to rise anew! We caught the torch you threw
And holding high, we keep the Faith
With All who died.
The First Poppies Worn in Remembrance
Later that day Moina found one large and 24 small artificial red silk poppies in Wanamaker’s department store. When she returned to duty at the YMCA HQ later that evening, the delegates from the conference being held there enthused about the symbols and she handed out all but one of them, which she kept for herself. The inspirations for the Poppy as a symbol then, by its creator, can be said to be religious but also nationalistic and warlike: “Take up our struggle with the foe.”
Campaign for the Poppy as a National Memorial Symbol
Thereafter Moina Michael campaigned to get the Poppy emblem adopted in the United States as a national memorial symbol, in which she was encouraged by the press.
Originally she intended to use the simple red, four petalled field poppy of Flanders as the Memorial Poppy emblem. Mr. Lee Keedick was contracted to design a national emblem and in December 1918 he produced a final design, which was accepted. This emblem consisted of a border of blue on a white background with the Torch of Liberty and a Poppy entwined in the centre, containing the colours of the Allied flags: red, white, blue, black, green and yellow.
The Torch and the Poppy Emblem
The “Torch and Poppy” emblem was first used officially on 14th February, 1919 in Carnegie Hall, New York City. The event was a lecture given by the Canadian ace pilot, Colonel William Avery “Billy” Bishop, VC, CB, DSO & Bar, MC DFC, ED. His lecture was titled “Air Fighting in Flanders Fields”. As the lecture ended a large flag with the new torch and poppy emblem on it was unfurled at the back of the stage.
However, in spite of the interest raised by the appearance of the new emblem at the time, and Moina’s continued efforts to publicize the campaign, this emblem was not taken up by any group or individual to help establish it as a national symbol.
There was so little public interest in the enterprise that eventually the emblem’s designer, Mr Keedick, abandoned his interest in pursuing Moina’s campaign.
The Poppy and Help for Wounded Ex-Servicemen
During the winter of 1918/1919 Moina Michael continued working for the Staff of the Overseas YMCA Secretaries, including doing charitable work such as visiting wounded and sick men from her home state of Georgia in nine of the debarkation hospitals in and around New York City.
During the summer months of 1919 Moina taught a class of disabled servicemen. There were several hundred ex-servicemen in rehabilitation at the University of Georgia. Learning about their needs at first hand gave her the impetus to widen the scope of the Memorial Poppy idea so that it could be used to help all servicemen and their dependants.
Official Recognition of the Memorial Poppy
In the early 1920s a number of organizations did adopt the red poppy as a result of Moina’s dedicated campaign.
1920: The American Legion Adopts the Memorial Poppy
In 1919 the American Legion was founded as an organization by veterans of the United States armed forces to support those who had served in wartime in Europe during the First World War.
In August 1920 the Navy representative promised to present her case for the Memorial Poppy to the convention. The Georgia Convention subsequently adopted the Memorial Poppy but omitted the Torch symbol. The Convention also agreed to endorse the movement to have the Poppy adopted by the National American Legion and resolved to urge each member of the American Legion in Georgia to wear a red poppy annually on 11th November.
One month later, on 29th September 1920, the National American Legion convened in Cleveland. The Convention agreed on the use of the Flanders Fields Memorial Poppy as the United States’ national emblem of Remembrance.
Anna Guérin: “The French Poppy Lady”
Fund Raising for France with Poppies
A French woman by the name of Madame Anna E Guérin was present at the same American Legion convention as a representative of the French YMCA Secretariat. She considered that artificial poppies could be made and sold as a way of raising money for the benefit of the French people, especially the orphaned children, who were suffering as a result of the war.
Anna Guérin returned to France after the convention. She was the founder of the “American and French Children’s League” through which she organized French women, children and war veterans to make artificial poppies out of cloth. Her intention was that these poppies would be sold and the proceeds could be used to help fund the restoration of the war-torn regions of France.
Anna was determined to introduce the idea of the memorial poppy to the nations which had been Allied with France during the First World War. During 1921 she made visits or sent representatives to America, Australia, Britain, Canada and New Zealand.
Spreading the Message of the Memorial Poppy
1921: French Poppies Sold in America
In 1921 Madame Guérin made arrangements for the first nationwide distribution across America of poppies made in France by the American and French Childrens’ League. The funds raised from this venture went directly to the League to help with rehabilitation and resettlement of the areas of France devastated by the First World War. Millions of these French-made artificial poppies were sold in America between 1920 and 1924.
5th July 1921: Canada adopts the Flower of Remembrance
Madame Anna Guérin travelled to Canada, where she met with representatives of the Great War Veterans Association of Canada. This organization later became the Royal Canadian Legion. The Great War Veterans Association adopted the poppy as its national flower of Remembrance on 5th July 1921.
11th November 1921: The First British Legion Poppy Day Appeal
In 1921 Anna Guérin sent some French women to London to sell their artificial red poppies. This was the first introduction to the British people of Moina Michael’s idea of the Memorial Poppy. Madame Guérin went in person to visit Field Marshal Earl Douglas Haig, founder and President of The British Legion. She persuaded him to adopt the Flanders Poppy as an emblem for The Legion. This was formalized in the autumn of 1921.
The first British Poppy Day Appeal was launched that year, in the run up to 11th November 1921. It was the third anniversary of the Armistice to end the Great War. Proceeds from the sale of artificial French-made poppies were given to ex-servicemen in need of welfare and financial support.
Since that time the red poppy has been sold each year by The British Legion.
11th November 1921: Armistice Day Remembrance in Australia
A resolution was passed in Australia that from 11th November 1921 the red Memorial Poppy was to be worn on Armistice Day in Australia.
The American and French Childrens’ League sent a million artificial poppies to Australia for the 1921 Armistice Day commemoration. The Returned Soldiers and Sailors Imperial League sold poppies before 11th November. A poppy was sold for one shilling each. Of this, five pennies were donated to a French childrens’ charity, six pennies were donated to the Returned Soldiers and Sailors Imperial League and one penny was received by the government.
Since that time red poppies have been worn on the anniversary of Armistice in Australia, officially named Remembrance Day since 1977. Poppy wreaths are also laid in Australia on the day of national commemoration called ANZAC DAY on 25th April. This is the day when the ANZAC Force landed on the beaches of the Gallipoli penninsular at the start of that campaign on 25th April 1915.
24th April 1922: The First Poppy Day in New Zealand
In September 1921 a representative from Madame Guérin visited the New Zealand veterans’ association, called the New Zealand Returned Soldiers’ Association (NZRSA) at that time. This organization had been established in 1916 by returning wounded veterans.
With the aim of distributing poppies in advance of the anniversary of Armistice Day on 11th November that year, the NZRSA placed an order for 350,000 small and 16,000 large French-made poppies from the French and American Childrens’ League. Unfortunately the delivery of the poppies did not arrive in time to organize and publicize the first nationwide poppy campaign, the Association decided to hold the first Poppy Day on 24th April, the day before ANZAC Day, in the following year.
The first Poppy Day in New Zealand in 1922 raised funds of over £13,000. A proportion of this was sent to the French and American Childrens’ League and the remainder was used by the Association for support and welfare of returned soldiers in New Zealand.
May 1922: French-made Poppies Sold in the United States
In 1922 the organization of the American and French Childrens’ League was disbanded. Madam Guérin was still keen to raise funds for the French people who had suffered the destruction of their communities. She asked the American organization called Veterans of Foreign Wars (VFW) to help her with the distribution of her French-made poppies throughout the United States.
That year the VFW assisted with the sale of the poppies in America to help keep up the much needed funds for the battle-scarred areas of France. The poppies were sold before Memorial Day which was observed at that time on 30th May. This was the first time that a United States war veterans’ organization took on the task of selling the red poppy as a symbol of Remembrance and as a means of fund raising. The VFW decided to adopt the poppy as its own official memorial flower.
1923: The American Legion Sells Poppies in the United States
In 1923 the American Legion sold poppies in the United States which were made by a French company.
Remembrance Poppies Made by War Veterans
American Legion Auxiliary Pays for Poppies
The Auxiliary to the American Legion was an organization founded in 1919 to support The American Legion. It was for women who wanted to devote their voluntary services to veterans and young people. The first convention of the Auxiliary took place in September 1921 and delegates agreed to adopt the red poppy as the memorial flower for the organization.
The delegates at the convention also agreed that disabled American war veterans could make their own poppies to be sold within the United States. The Auxiliary believed that US veterans making their own poppies could generate much needed income for disabled and unemployed veterans who had no other means of earning money. The Auxiliary provided all the material for the artificial poppies and had it pre-cut to form easily into individual flowers. The Auxiliary paid a penny for each poppy that was made.
The American Legion Auxiliary continues its work to support veterans and promotes the wearing of a red poppy on the annual Memorial Day observed in May in the United States. Paper poppies are handmade by veterans who are paid for them.
The Buddy Poppy Factory, U.S.A.
Following the distribution of the red French-made poppies for Madame Guérin in 1922, the Veterans of Foreign Wars (VFW) organization formally agreed in 1923 that American veterans of the Great War could also benefit from making and selling the red Memorial Poppy.
From 1924 disabled ex-servicemen started making poppies at the “Buddy Poppy” factory in Pittsburgh. The name “Buddy Poppy” was registered as a U.S. Patent in February 1924. In the following May a certificate was issued to grant trademark rights to the VWF for the manufacture of genuine “Buddy Poppies”.
Since the 1920s there are now 11 locations where the “Buddy Poppies” are made by disabled and needy veterans. Some 14 million “Buddy Poppies” are distributed each year in the United States.
Natural history and biologyof the Red Poppy
(Taken in entirety from Wikipedia)
Papaver rhoeas (common names include common poppy, corn poppy, corn rose, field poppy, Flanders poppy, red poppy, red weed, coquelicot, and, due to its odour, which is said to cause them, as headache and headwark) is a herbaceous species of flowering plant in the poppy family, Papaveraceae. This poppy is notable as an agricultural weed (hence the “corn” and “field”).
Before the advent of herbicides, P. rhoeas sometimes was so abundant in agricultural fields that it could be mistaken for a crop. However the only species of Papaveraceae grown as a field crop on a large scale is Papaver somniferum, the opium poppy.
The origin of the Red Poppy plant is not known for certain. As with many such plants, the area of origin is often ascribed by Americans to Europe, and by northern Europeans to southern Europe. Its native range includes West Asia, North Africa and Europe. It is known to have been associated with agriculture in the Old World since early times and has had an old symbolism and association with agricultural fertility. It has most of the characteristics of a successful weed of agriculture. These include an annual lifecycle that fits into that of most cereals, a tolerance of simple weed control methods, the ability to flower and seed itself before the crop is harvested, and the ability to form a long-lived seed bank. The leaves and latex have an acrid taste and are mildly poisonous to grazing animals.
A sterile hybrid with Papaver dubium is known, P. x hungaricum, that is intermediate in all characters with P. rhoeas.
Cultural usage of the Red Poppy
(Taken in entirety from Wikipedia with addition of two asterisked sentences)
United States commemorative stamp depicting Moina Michael and corn poppies
Due to the extent of ground disturbance in warfare during World War I, corn poppies bloomed in between the trench lines and in no man’s lands on the Western Front. Poppies are a prominent feature of “In Flanders Fields” by Canadian Lieutenant Colonel John McCrae, one of the most frequently quoted English-language poems composed during the First World War. It is also mentioned in one of Eric Bogle’s excellent anti-war songs, In No-Man’s Land (also known as The Green Fields of France), which has become a standard in the Irish folk-singing repertoire and part of which is being employed to opposite effect by the Royal Legion through the singing of Joss Stone.* 1
During the 20th century, the wearing of a poppy at and before Remembrance Day each year became an established custom in most western countries. It is also used at some other dates in some countries, such as at appeals for Anzac Day in Australia and New Zealand.
This poppy appears on a number of postage stamps, coins, banknotes, and national flags, including:
The common or corn poppy was voted the county flower of Essex and Norfolk in 2002 following a poll by the wild plant conservation charity Plantlife.
By what seems a strange coincidence, the red poppy has been a symbol of martyrdom and/or love in a number of older cultures.*
In Persian literature, red poppies, especially red corn poppy flowers, are considered the flower of love. They are often called the eternal lover flower. In classic and modern Persian poems, the poppy is a symbol of people who died for love (Persian: راه عشق).
Many poems interchange ‘poppy’ and ‘tulip’ (Persian: لاله).
[I] was asking the wind in the field of tulips during the sunrise: whose martyrs are these bloody shrouded?
[The wind] replied: Hafez, you and I are not capable of this secret, sing about red wine and sweet lips.
In Urdu literature, red poppies, or “Gul-e-Lalah”, are often a symbol of martyrdom, and sometimes of love.
Uses:
Red Poppy: The commonly-grown decorative Shirley Poppy is a cultivar of this plant.
P. rhoeas contains the alkaloid rhoeadine which is a mild sedative.
Videos containing quotations from Joss Stone and John Cohen about how they have stayed “true to the song” or “lyric” of No Man’s Land by Eric Bogle https://www.youtube.com/watch?v=ez1WBJaZZ7U#t=10and
