DOCSLIB.ORG

February 2021 Issue

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
February 2021 Issue C A T H O L I C HENNACY HOUSE OF HOSPITALITY Hennacy House illustration by Becky McIntyre House illustration by Becky Hennacy 632 BRITTANIA STREET A HISTORY KINGS BAY PLOWSHARES 7 UPDATE p.7 THEY WORKED ENDLESSLY TO TURN THE HOUSE INTO A HOME HENNACY HOUSE OF HOSPITALITY I often think about the expression “if walls could talk” and imagine what stories our 130+ year-old house would tell. Every person who resided on this patch of earth has left their mark, seeding a part of their vision, joys, and struggles into the bone marrow of this building. 632 BRITTANIA STREET A HISTORY By MATT HARPER declared their desire to get the death penalty abolished so that often think about the express- “the state may no longer swell the ion, “if walls could talk” and list of murders by becoming imagine what stories our 130+ itself a murderer.” It worked to I year-old house would tell. shift public opinion so that the Every person who resided on this “reformation of offenders,” not patch of earth has left their mark, revenge, might be the law’s guid- seeding a part of their vision, joys, ing principle. And, it extended and struggles into the bone marrow an invitation for all to join. Not of this building. only did these values come back From 1978 to today, the L.A. to life with our moving in almost Catholic Worker’s story has crossed 70 years later, but Rees also and crisscrossed those that trans- started a tradition of 632 Brittania pired before ours, mirroring so St. residents using a newspaper much of what came before. These as a tool of education, agitation, points of intersection create a and mobilization. through line that leads me to won- After his death in 1914, the der if others were getting this house Rees family decided “nobody wanted ready for us long before we arrived. to take care of the big house,” so, in Though the surface-level story In the newspaper 1918, they sold it. of this home and its owners would The next known owner was the make a great Christmas story, we article, the group Church of the Open Door, who ran are now into a year that has already the Mary Martha Home for Girls. given us both a miraculous flip of the declared their desire to On October 1,1942, this Christian Georgia Senate and a white suprema- get the death penalty group began their renovations to and cist, state-approved, police-protected expansion of the 50+ year-old house. terrorist attack on the capitol. And abolished so that “the Though these additions (and the we are only weeks into this new- three buildings added in 1947, 1950, year. So, let us hold the messiness state may no longer and 1958) made us too wide to be of imperfect answers to impossible seen as a classic Victorian house any- questions and tell a full story, as I swell the list of murders more, it built the infrastructure—and believe it is an act of love. set the tone—for creating a house of Samuel Rees had not been in Los by becoming itself a hospitality. Angeles for many years before he murderer.” It worked to As R. Celestia Churchill, who ran started work on one of the first homes the Home said, “Through the years constructed in what was then Brook- shift public opinion so we have cared for many women lyn Heights. Ascending the vocation- and girls from [General and White al hierarchy available only to (some) that the “reformation Memorial Hospitals]—girls who white immigrants--from bookkeeper are taking treatments and need to be to real estate mogul to Member of the of offenders,” not near, and those recovering from sick- Council for the 9th Ward—he bought revenge, might be the ness or an operation and who need a 17.5 acres of land for $350 and built home and care for a time...[as well a house (finished in either 1878 or law’s guiding principle. as] those working downtown or those 1889) that still gives its residents “a looking for work…” picturesque view of the basin, valleys, And, it extended an Although the Catholic Worker and mountains.” version of giving “safe Christian I have real skepticism as to who the invitation for all to surroundings” likely looks very dif- real beneficiaries would have been of join. Not only did these ferent from the Home’s, our early policies a City Councilperson would economic realities looked the same: have passed from 1891 onward. I values come back to leaving us unsure of whether settling also wonder the true cost of what Mr. one debt would leave the next bill Rees had to do (or be complicit in) life with our moving in impossible to be paid. The Mary to acquire so much money and land Martha House often found itself with so quickly. Knowing the repeating almost 70 years later, only loose change in their coffers—2 themes of L.A. politics and U.S. his- but Rees also started a cents, 73 cents. tory, the realities of race, class, and As Catherine and Jeff like to gender in our capitalist system do not tradition of 632 remind us, at the beginning, it was a make it hard to imagine. miracle that we would get what we And still, history remembers Brittania St. residents needed from month to month. And Samuel Rees as a person with strong though I am sure that is true, like the principles, who spoke truth to power, using a newspaper as a and stood on the side of the people. Mary Martha House, I also have to In April 1909, his name was added to tool of education, wonder what we had access to that the Los Angeles Herald’s list of prom- would have been all but unavailable inent Angelenos who had formed agitation, and to many others interested in pursuing the Prison Reform League to secure visions like ours. “humane treatment of prisoners.” mobilization. When the Mary Martha Home for In the newspaper article, the group Continued on page 2 OUR HOUSE IS NOT AN ISLAND. IT EXISTS IN THE CONTEXT OF THE HISTORY OF BROOKLYN, AND NOW BOYLE HEIGHTS CATHOLIC AGITATOR / 1 HENNACY HOUSE OF HOSPITALITY halting those access points to the farm less than two hectares (~5 acres) RESIST (SUPER) MARKET city. Despite being met with tear gas of land, do not want the same fate as and water cannons, the protestors American farmers. Especially con- have determind to stay until the three sidering India’s manufacturing sector FORCES bills are repealed. has not historically created jobs at the By MAGGIE MILLER by allowing for corporations to buy The majority of the protestors are rate farmers would be displaced. directly from farmers and allowing Sikh and from the regions of Punjab Our modern, industrial society efore we begin assembling stockpiling of grain. and Haryana. They arrived with overvalues efficiency. The gold stan- trays of beans, salad, and It is well documented that India’s rations to last six months or longer, dard of efficiency is so indoctrinated bread for the Skid Row farmers had been asking the govern- made possible because of a Sikh in us that we seldom even question Bcommunity, Matt Harper ment for reforms for decades due to tradition called langar. Langar is the its validity. I chuckle internally every reminds us to “remember all the flaws in the old system. But in a case provision of free, communal meals to time a new volunteer suggests a let- people who have grown and har- of selective hearing, the govern- any person regardless of caste, race, tuce chopping machine at the Hippie vested this food, who are often not ment ignored the pleas for increased or religion. It feels very akin to the Kitchen. But rather than pointing and treated with the dignity and respect farmer protections, and “gifted” hospitality and meals provided at the laughing, I gently explain, just as they deserve.” This intention never farmers with these bills instead. Hippie Kitchen. someone had to explain to me when fails to move me. I spend a comical Many economists, and even some Located in the countries’ grain belt, I had predictably suggested a lettuce amount of time pondering my next farmers, welcome the reforms as farmers from Punjab and Haryana chopper, that Catholic Workers hold meal and a comparatively minuscule a means to increase efficiency and do benefit the most from the govern- other values higher than efficiency. chunk contemplating the people who modernize the agricultural sector. ment intervention in the old system. Personalism and community, as ex- have labored in the fields to make However, there is consensus that the However, their concerns about their amples. The relationships and people it possible. With our complex food political power wielded was unjust livelihoods as small farmers in the around the chopping block are vastly system and giant agribusinesses in and unnecessary. From the start, the face of free-market agricultural poli- more important than the rate at which the United States, it is easy to feel legislation was drafted without any cies are legitimate. lettuce gets chopped. disconnected from farm workers. farmer consultation. Furthermore, In the United States, over the past Efficiency is not a ubiquitous solu- In contrast, Indian farmers, who the legislation was passed by an century, farmland has become in- tion, nor is it the enemy. I, too, love make up 55% of the country’s popu- illegal voice vote, while opposition creasingly concentrated in the hands the satisfying feeling of tweaking lation, are currently staging massive microphones were muted.
Load more

Recommended publications
  • Survival in Solitary
    SURVIVAL IN SOLITARY A manual written by & for people living in control units This manual is published by American Friends Service Cimmittee In November, 1997. It may be freely reproduced. Dedicated to those who have contributed to this manual & to all courageous people living in prison The federal penitentiary in Marion, Illinois, went on permanent lock down in 1983. This created the first “control unit”. Now, in addition to the federal government, some forty states have built these “maxi-maxi” prisons — representations of the angry and cruel repression that grips our country today. Human beings are put alone in a small cell with double steel doors and no window for 23 hours a day. No program, no work, no education, meals alone, and maybe one hour by oneself in a bare dog-run outside. A religious task force calls such conditions psychological pain and agony tantamount to torture. It is torture. Here, now, in the following pages, people who are captives in these cells write about what goes on and how you can survive… TABLE OF CONTENTS I. Letters from Prisoners – Life in a control unit 3 II. Letters from Prisoners - Survival 8 III. Past Times 27 IV. The Community Outside 30 V. Acknowledgments 37 I. LETTERS FROM PRISONERS – LIFE IN A CONTROL UNIT Sensory Deprivation is Depravity From within and beyond the one hundred thousand dollar 8 by 14 sq. ft. steel and stone Sensory Deprivation cell that is designed for my mental, physical, and social de- humanization, I bring to you this letter of concern regarding the adverse effects of long- term Sensory Deprivation.
    [Show full text]
  • The History and Philosophy of the Postwar American Counterculture
    The History and Philosophy of the Postwar American Counterculture: Anarchy, the Beats and the Psychedelic Transformation of Consciousness By Ed D’Angelo Copyright © Ed D’Angelo 2019 A much shortened version of this paper appeared as “Anarchism and the Beats” in The Philosophy of the Beats, edited by Sharin Elkholy and published by University Press of Kentucky in 2012. 1 The postwar American counterculture was established by a small circle of so- called “beat” poets located primarily in New York and San Francisco in the late 1940s and 1950s. Were it not for the beats of the early postwar years there would have been no “hippies” in the 1960s. And in spite of the apparent differences between the hippies and the “punks,” were it not for the hippies and the beats, there would have been no punks in the 1970s or 80s, either. The beats not only anticipated nearly every aspect of hippy culture in the late 1940s and 1950s, but many of those who led the hippy movement in the 1960s such as Gary Snyder and Allen Ginsberg were themselves beat poets. By the 1970s Allen Ginsberg could be found with such icons of the early punk movement as Patty Smith and the Clash. The beat poet William Burroughs was a punk before there were “punks,” and was much loved by punks when there were. The beat poets, therefore, helped shape the culture of generations of Americans who grew up in the postwar years. But rarely if ever has the philosophy of the postwar American counterculture been seriously studied by philosophers.
    [Show full text]
  • Histoire De L'anarchisme Aux Etats-Unis D'amerique
    RONALD CREAGH HISTOIRE DE L'ANARCHISME AUX ETATS-UNIS D'AMERIQUE Les origines: 1826-1886 1981 LA PENSEE SAUVAGE, EDITIONS A Kirsten Publié avec le concours du Centre National des Lettres © 1981, Editions La Pensée Sauvage, B.P. 141·38002 Grenoble Cedex ISBN 2 85919 041 4 Tous droits réservés pour tous pays ANARCHISME ET SOCIETE AMERICAINE Le 2 juillet 1881, le Président des Etats-Unis d'Amérique, James Abram Garfield, fut abattu d'un coup de pistolet de calibre 44 (arme choisie avec un manche de fantaisie pour figurer avec plus d'effet dans le musée où elle serait exposée) ; à la suite de cet événement, le comité «exécutif» du mouvement terroriste russe Narodnaya Volya (La Volonté du Peuple), qui venait de tuer à la dynamite le czar Alexandre II, émit une véhémente protestation: les révolutionnaires slaves n'admettaient pas que l'on attente à la vie du chef d'une nation où florissaient les libertés politiques1 . Une tradition européenne plus que millénaire avait applaudi à l'assassinat des despotes; l'autorité intellectuelle la moins contestée dans l'Eglise catholique elle-même, celle de Saint Thomas d'Aquin le Docteur angélique, justifiait le tyrannicide; plus récem­ ment, le Guillaume Tell de Schiller et tout le romantisme allemand, donnaient à ces actions éclatantes un caractère patriotique et chevaleresque; le terrorisme, et l'anarchisme qu'on lui associait, semblaient admirables sous le despotisme czariste ; ils étaient détestables dans une république li­ bérale que, bon gré mal gré, toutes les sommités intel­ lectuelles et politiques de l'Occident saluaient comme une démocratie.
    [Show full text]
  • Survivors Manual
    survivors manual SURVIVAL IN SOLITARY A manual written by and for people living in control units Survivors Manual: Surviving In Solitary A manual written by and for people living in control units The federal penitentiary in Marion, Illinois, went on permanent lock down in 1983. This created the first “control unit.” Now, in addition to the federal government, some forty states have built these “maxi-maxi” prisons — representations of the an- gry and cruel repression that grips our country today. Human beings are put alone in a small cell with double steel doors and no window for 23 hours a day. No program, no work, no education, meals alone, and maybe one hour by oneself in a bare dog-run outside. A religious task force calls such condi- tions psychological pain and agony tantamount to torture. It is torture. Here, now, in the following pages, people who are captives in these cells write about what goes on and how you can survive. Dedicated to those who have contributed to this manual, to all courageous people living in prison, and to the memory and example of Holbrook Teter. Compiled and edited by Bonnie Kerness Coordinator, Prison Watch Program, AFSC Fourth printing November 2008 This manual may be freely reproduced. Cover art by Todd Tarselli Contents I. Introduction: A powerful community of resistance 1 II. Letters from prisoners: Life in a control unit 8 III. Letters from prisoners: Survival 21 IV. Poetry from solitary 62 V. Past times: Long ago, but not so far away 66 VI. The community outside 71 VII.
    [Show full text]
  • Ammon Hennacy and the Hopi Traditionalist Movement: Roots of the Counterculture’S Favorite Indians
    Ammon Hennacy and the Hopi Traditionalist Movement: Roots of the Counterculture’s Favorite Indians BRIAN D. HALEY INTRODUCTION About 2,400 feet above the desert floor in the Santa Catalina Mountains northeast of Tucson, Arizona, standing among oaks, piñons, and junipers charred by a devastating 2003 forest fire, are a few remnants of an old federal prison facility. The location is now named the Gordon Hirabayashi Recreation Site in honor of the brave Japanese American who contested and eventually overturned his convictions for resisting Japanese curfew and relocation during the anti-Japanese hysteria that ensued after the bombing of Pearl Harbor on December 7, 1941. The former Tucson Federal Prison Camp had been created in 1939 as a low- security prison where inmates served their sentences in hard labor building the Catalina Highway that snakes its way through the rugged Santa Catalina Mountains of the Coronado National Forest. As war began, the prison housed conscientious objectors, draft resisters, Japanese American relocation resisters, unauthorized Mexican immigrants, and others. Among those imprisoned in the camp between 1941 and 1949 were a small number of Hopi Indians from northern Arizona who had been convicted of draft evasion when their religious objections to military service were rejected by the courts.1 The Hopi internees included two formally educated men, Chester Mote and Thomas Banyacya (then known as Thomas Jenkins), who would later become friends with Ammon Hennacy, a veteran conscientious objector of both world wars and a passionate advocate for pacifism and what he called “Christian anarchism.”2 Mote would sustain a correspondence with Hennacy for two years before BRIAN D.
    [Show full text]
  • Anarchism and Religion
    Anarchism and Religion Nicolas Walter 1991 For the present purpose, anarchism is defined as the political and social ideology which argues that human groups can and should exist without instituted authority, and especially as the historical anarchist movement of the past two hundred years; and religion is defined as the belief in the existence and significance of supernatural being(s), and especially as the prevailing Judaeo-Christian systemof the past two thousand years. My subject is the question: Is there a necessary connection between the two and, if so, what is it? The possible answers are as follows: there may be no connection, if beliefs about human society and the nature of the universe are quite independent; there may be a connection, if such beliefs are interdependent; and, if there is a connection, it may be either positive, if anarchism and religion reinforce each other, or negative, if anarchism and religion contradict each other. The general assumption is that there is a negative connection logical, because divine andhuman authority reflect each other; and psychological, because the rejection of human and divine authority, of political and religious orthodoxy, reflect each other. Thus the French Encyclopdie Anarchiste (1932) included an article on Atheism by Gustave Brocher: ‘An anarchist, who wants no all-powerful master on earth, no authoritarian government, must necessarily reject the idea of an omnipotent power to whom everything must be subjected; if he is consistent, he must declare himself an atheist.’ And the centenary issue of the British anarchist paper Freedom (October 1986) contained an article by Barbara Smoker (president of the National Secular Society) entitled ‘Anarchism implies Atheism’.
    [Show full text]
  • Thomas Merton Center Digital Collections
    TH&· .CATHOLIC· WORKER Sub•eription1 Vol. XX No. 8 25o Per Yemr Price le • Page T"'° THE CATHOLIC W O RXER • March, 1954. Vol: .:xx No. 8 March, 1954 -Few Catholics Draft Objectors CATHOLIC rh!b WORKER Pabllshetl Monthly September to J-e. Bl-monthly .lnlJ-A•t••• ('M em ber of Catholi c PreH Association) Blit Church Helps CO Program ~ ORGAN OF THE CATHOLIC WORKER MOVEMENT According to a N.C.W.C. news re- must be approved by his draft Catholic institutions, principally PETER MAUJUN. Founder lease picked up in the Boston Pilot: board and is for two-year du,ration. hospitals, ~roughout the country, Associate Editors: Conscientious Objectors to service MF. Curry said there are some are taking part in the program. He T OM SU L LI V AN A MMON H E N NACY 56 Protestant denominations par- said the fact that a CO is not a Managing Editor and P ublishers 00!'t01 HY DAV in the nation's armed forces .µ-e c h ll d 223 Chrystie St., New Vo rl< City-2 ticipating in the program, includ- at o c oes not preclude his em- Telephone GRamercy 5-88~6 "a ver'I scarce article" among ing the Mennonites, the Brethren, ployment by a Catholic organiza­ Catholics. However a Catholic or­ Quakers, Presbyterians, Baptists, tion or institution. liubacrtpt1on. Unite<! ·states, 25c Yearly Canada and . ~ · ure1gn . SOc 'Yearly ganization and a number of Catho­ Methodists, and the National Cou - The Selective Service spokes­ Subscription rate of one cent per copJ plus postage -a;>~/'es t td ~u~:•.fm!: taundred or more cop!~s each month tor one year to be rec e o lic institutions throui:hout the na­ cil Of the Churches of Christ in the man estimated that, at present, tion are taking-part in a program U.S.
    [Show full text]
  • “For a World Without Oppressors:” U.S. Anarchism from the Palmer
    “For a World Without Oppressors:” U.S. Anarchism from the Palmer Raids to the Sixties by Andrew Cornell A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy Department of Social and Cultural Analysis Program in American Studies New York University January, 2011 _______________________ Andrew Ross © Andrew Cornell All Rights Reserved, 2011 “I am undertaking something which may turn out to be a resume of the English speaking anarchist movement in America and I am appalled at the little I know about it after my twenty years of association with anarchists both here and abroad.” -W.S. Van Valkenburgh, Letter to Agnes Inglis, 1932 “The difficulty in finding perspective is related to the general American lack of a historical consciousness…Many young white activists still act as though they have nothing to learn from their sisters and brothers who struggled before them.” -George Lakey, Strategy for a Living Revolution, 1971 “From the start, anarchism was an open political philosophy, always transforming itself in theory and practice…Yet when people are introduced to anarchism today, that openness, combined with a cultural propensity to forget the past, can make it seem a recent invention—without an elastic tradition, filled with debates, lessons, and experiments to build on.” -Cindy Milstein, Anarchism and Its Aspirations, 2010 “Librarians have an ‘academic’ sense, and can’t bare to throw anything away! Even things they don’t approve of. They acquire a historic sense. At the time a hand-bill may be very ‘bad’! But the following day it becomes ‘historic.’” -Agnes Inglis, Letter to Highlander Folk School, 1944 “To keep on repeating the same attempts without an intelligent appraisal of all the numerous failures in the past is not to uphold the right to experiment, but to insist upon one’s right to escape the hard facts of social struggle into the world of wishful belief.
    [Show full text]
  • Fabulous Ancestor Erected by Other Countries Cannot Geography of Hunger," Liy Dr
    CATHOLIC WORKE~ Subscri pti on 1 Vol. XX No. 7 FEBRUARY., 1954 25c Per Year Price le The Pope And Peace By Dorothy Day On New Year's day I began to read the Pope's Christmas message which was printed partly in the New York Times, and noticed that directly under his message, on page one, column one, the Soviet wishes the world a merry Christmas. Christmas, the broadcast said, al­ • ways conveys the finest cherished hopes of plain people and their deep rooted faith in·the possibility of. a peaceful happy life, but no time in the past few years has the conversion of that possibility into reality been so close and so real as at the present time. The broad­ cast added that certain "govern­ ments of the west have been forced to pay heed to the popular demand that the spirit of negotiation pre­ vails over decisions based on force." More than half the Pope's mes­ sage of 5,000 words was discussion of the materialism that results from technological progress and particularly from the "spirit which finds what is to be most highly prized in human life is the advan­ tages that can be derived from the forces and elements of nature." The Times went on to say, that the Pope's message was one of the _wi. gl~iest of modern times. He is .--- -,.... ..,•• '>le ...., sucb- mtisfic:d \\itli the l>togress ~ - ·is peace and regards what pe.... - we have as a very fragile af­ fair. "Many people were astonished , that the Pope did not speak of Catholics who suffer persecution behind the iron curtain except for a brief reference to them in the blessing which concluded the mes­ sage." Perhaps the Holy Father thought the persecuted ones were in a better spiritual way than those who were living under the mate­ rialism of the west.
    [Show full text]
  • CHRISTIAN ANARCHISM: RADICAL RELIGION, RADICAL POLITICS by JONATHAN BAREFIELD (Under the Direction of Carolyn Jones Medine)
    CHRISTIAN ANARCHISM: RADICAL RELIGION, RADICAL POLITICS by JONATHAN BAREFIELD (Under the Direction of Carolyn Jones Medine) ABSTRACT This thesis articulates a variant of Christianity, as exemplified by the Catholic Worker Movement, that is radical in its submission to God and service to the Other, but anarchic in its orientation toward the State. This anarchic Christianity is grounded in radical interpretations of the Sermon on the Mount, and the thesis presents the theory and practice of the Catholic Worker as operating between Catholic social justice tradition, Levinas’s Other-oriented ethics, and anarcho-communist Peter Kropotkin’s formulations of mutual aid. INDEX WORDS: Christian anarchism, Catholic Worker Movement, Social justice, Sermon on the Mount, Emmanuel Levinas, Peter Kropotkin CHRISTIAN ANARCHISM: RADICAL RELIGION, RADICAL POLITICS by JONATHAN BAREFIELD B.A., B.S., The University of Georgia, 2008 M.A., Central Michigan University, 2012 A Thesis Submitted to the Graduate Faculty of The University of Georgia in Partial Fulfillment of the Requirements for the Degree MASTER OF ARTS ATHENS, GEORGIA 2017 © 2017 Jonathan Barefield All Rights Reserved CHRISTIAN ANARCHISM: RADICAL RELIGION, RADICAL POLITICS by JONATHAN BAREFIELD Major Professor: Carolyn Jones Medine Committee: Sandy D. Martin Ibigbolade Simon Aderibigbe Electronic Version Approved: Suzanne Barbour Dean of the Graduate School The University of Georgia May 2017 ACKNOWLEDGEMENTS I would like to express my gratitude to my committee members, and particularly to Dr. Carolyn
    [Show full text]
  • On Pilgrimage by ROBERT LUDLOW Thcwo
    - I. , ~ I ·...·- ;.· I ~-;;:, CATHOLIC.. < .. Subacription1 Vol. XVII No. 3 September, 1950 25c Per Year Price lo · 1ns~ne Will Triumph CHR1ST On Pilgrimage By ROBERT LUDLOW thcWo.. kmafl By DOROTHY DAY With the growing monism of our times we are confronted - There is a great deal of laughing at each other around the with compelling evidence of the futility of the pacifist and Catholic Worker. And we don't agree with each other either~ libertarian positions.. The triumph of the concrete, of the ex­ There is no party line, Peter Maurin used to'say. We are all ternal world, of popular materialism,· makes any ·appear to Catholics, here at our New York headquarters, and while transcendental values incomprehensible to the majority. The real world is conceived of as,._____________ _ there is true unity at the altar rail, and also in our acceptance 1 in prin«iple of voluntary poverty measurable in terms of results, re­ and the works of mercy as part sults that are apparent and ac­ and parcel of our Christian life. knowledged and evident. Father Mott Street SUmmer Hl·11 (some put into practice this prin- Keller, of Notre Dame, upholds There is nothing so paralyzing By. IRENE NAUGHTON ciple better than others) there ls capitalism because he is satisfied as this deep freeze feeling of nos­ always difference of opinion about with the economic results' of talgia as I contemplate our drastic In the Green Revolution it is war and peace and the use of cap~talism-he becomes thereby a move from Mott street to Chrystie good to remember the Italian prov­ force to defend one's country and Marxist without the Marxian thirst change the world.
    [Show full text]
  • Anarchist Periodicals in English Published in the United (1833–1955) States (1833–1955): an Annotated Guide, Ernesto A
    Anarchist Periodicals REFERENCE • ANARCHIST PERIODICALS Longa in English In the nineteenth and twentieth centuries, dozens of anarchist publications appeared throughout the United States despite limited fi nancial resources, a pestering and Published in censorial postal department, and persistent harassment, arrest, and imprisonment. the United States Such works energetically advocated a stateless society built upon individual liberty and voluntary cooperation. In Anarchist Periodicals in English Published in the United (1833–1955) States (1833–1955): An Annotated Guide, Ernesto A. Longa provides a glimpse into the doctrines of these publications, highlighting the articles, reports, manifestos, and creative works of anarchists and left libertarians who were dedicated to An Annotated Guide propagandizing against authoritarianism, sham democracy, wage and sex slavery, Anarchist Periodicals in English Published in the United States and racial prejudice. Nearly 100 periodicals produced throughout North America are surveyed. Entries include title; issues examined; subtitle; editor; publication information, including location and frequency of publication; contributors; features and subjects; preced- ing and succeeding titles; and an OCLC number to facilitate the identifi cation of (1833–1955) owning libraries via a WorldCat search. Excerpts from a selection of articles are provided to convey both the ideological orientation and rhetorical style of each newspaper’s editors and contributors. Finally, special attention is given to the scope of anarchist involvement in combating obscenity and labor laws that abridged the right to freely circulate reform papers through the mail, speak on street corners, and assemble in union halls. ERNESTO A. LONGA is assistant professor of law librarianship at the University of New Mexico School of Law.
    [Show full text]