J.K. ROWLING & tyranny of historical processes

ON the 10th, June 2020, J.K. Rowling Wrote about Her Reasons for Speaking out on Sex and Gender Issues:

'But endlessly unpleasant as its constant targeting of me has been, I refuse to bow down to a movement that I believe is doing demonstrable harm in seeking to erode ‘woman’ as a political and biological class and offering cover to predators like few before it. I stand alongside the brave women and men, gay, straight and trans, who’re standing up for freedom of speech and thought, and for the rights and safety of some of the most vulnerable in our society: young gay kids, fragile teenagers, and women who’re reliant on and wish to retain their single sex spaces.'

She added: 'The last thing I want to say is this. I haven’t written this essay in the hope that anybody will get out a violin for me, not even a teeny-weeny one. I’m extraordinarily fortunate; I’m a survivor, certainly not a victim. I’ve only mentioned my past because, like every other human being on this planet, I have a complex backstory, which shapes my fears, my interests and my opinions. I never forget that inner complexity when I’m creating a fictional character and I certainly never forget it when it comes to trans people. All I’m asking – all I want – is for similar empathy, similar understanding, to be extended to the many millions of women whose sole crime is wanting their concerns to be heard without receiving threats and abuse.'

Evolution of Fashionable Addiction in the Cultural Realm

When I read the above address from a children's author of which I must admit to having only read the occasional oddments in newspapers, and I haven't even seen any of the associated films related to her work; I was drawn back to George Orwell's essay 'Inside the Whale' written in 1940. Orwell was then aware and worried about the poor state of English literature and he wrote of the period: 'Symptomatically, that is more significant than the mere fact that five thousand novels are published in England every year and four thousand nine hundred of them are tripe.'

Back in 1940, Orwell was clearly as pessimistic, as J.K. Rowling seems to be today, and he felt the writer was living in 'an age in which freedom of thought will be at first a deadly sin and later on a meaningless abstraction'. He believed that: 'As for the writer, he [sic] is sitting on a melting iceberg: he is merely an anachronism, a hangover from a bourgeois age...'

A few years earlier in 1936 Orwell clarified the problem while reviewing 'The Novel Today' by the Marxist critic Philip Henderson, when he wrote that the official 'art for art's sake' school was finished and it was then being replaced by two gangs of extremists: 'Both the Catholic and Communist usually believe, though unfortunately they do not often say, that abstract aesthetic standards are bunkum and that a book is only a "good" book it it preaches the right sermon. To the Communist, good literature means "proletarian" literature. (Mr Henderson is careful to explain, however that this doesn't mean literature written by proletarians; which is just as well, because there isn't any.)'

Sermons and the Winter of Anarchistic Free Thinking

In that bleak world of 1940 with the bombs falling, the year in which I was born, Orwell pinned his hopes on Henry Miller's 'Tropic of Cancer' and a novel 'With No sermons, merely subjective truth'

Orwell during the war regarded Henry Miller then as the best bet in the circumstances: 'a completely negative, unconstructive, amoral writer, a mere Jonah, a passive acceper of evil, a sort of Whitman among the corpses.' Not very edifying but once read never forgotten; J.K. Rowling is clearly a much more fragrant specimen and one more easy to get behind in the battle against the current cancel culture fanatics. For freedom of expression is under attack now just as much as it was in the 1930s when the Marxists held the sway; today it is now the obsessive identity politicians cracking the whip, and as a consequence writing and literature is suffering under the current historical process.

Nowadays though, it's not just the general message which is under threat from the 'cancel culture' clans, but anyone can pulled-up for some throwaway remark: a recent example is J.K.Rowling for mentioning 'Never trust a man in a dress' in her book 'Troubled Blood[' a 900-page novel that is said to be Dickensian in its scope.

Nick Cohen in The Spectator [15/09/20] reviewed Ms. Rowling's sin thus: 'Troubled Blood is a 900-page novel that is Dickensian in its scope and gallery of characters. Strike and his business partner Robin Ellacott are hired by a middle-aged woman to investigate the disappearance of her mother in the 1970s. Detectives at the time thought Creed had killed her, but no one knew the truth and the woman’s body had never been found. Strike and Ellacott investigate Creed, but then they investigate a good dozen others. You have to search hard to find a justification for the belief that the book’s moral 'seems' to be "never trust a man in a dress". But then relentless searches for the tiniest evidence of guilt are the marks of heresy hunters.'

The trouble is that this kind of censorship is that it is not just the preserve of the usual suspects among the political authoritarians on the left and the right. Curiously, the socalled libertarians at the 'anarchist' Freedom Press have been vigously rooting out dissidents who have supported people like Helen Steel and J.K.Rowling. Dave Douglass, an anarcho-syndicalist, and in August 2019 a member of the Friends of Freedom Press, was told by the secretary of the group Steve Sorba that he had 'had embarrassed his fellow Director colleagues by favouring a booklet which questions some of the stranger aspects of gender politics'. Dave was then encouraged to spare his colleagues blushes as directors of Freedom Press and to step down.

The Freedom Press directors have had a troubled history since it was found that Secretary Sorba had been been running the show without reference to his fellow directors, and even placing the names directors on the Company's House register without their knowledge. Since that was discovered and exposed on the NV Blog, Secretary Sorba is believed to have cleaned-up his act.

The Seed within el Culo de un Burro

There was a time more than two decades ago when the anarchist newspaper Freedom had a good reputation for being courageous, controversal and a kind of political Daniel in the lion's den, but that seems no longer to be the case. Its current publishers seem shy and quite willing to censor folk, and to court any fashionable fad no matter how despicable.

When a few years ago two distinguished academics and historians, David Goodway and Peter Marshall, gained entry as directors of Friends of Freedom Press it was thought that things may improve. Alas, it has not really happened. Not only was Dave Douglass effectively shown the door by Secretary Soba, but the rest of the directors have not covered themselves with glory and their committee seems to continually side with censorship and the prescriptions of the cancel culture.

In 2005, David Goodway wrote 'Anarchist Seeds Beneath the Snow - left libertarian thought and British Writers from William Morris to Colin Ward' which tried to show that anarchistic forms and projects can be discovered within the structures of everyday life if we seek them and that these 'seeds beneath the snow' should be thrown into relief and promoted by anarchists. It is a seductive theory and can easily be shown to have some credibility substance by focusing upon the ordinary and everyday activities of 'people's methods' which Orwell himself had long ago advocated as a form of common place sociology. In 1967, Harold Garfinkel had even introduced what he came to 'ethnomethodology' [people's methods], which became a form of response to the then conventional sociology of Talcott Parsons with social action theory and structural functionalism.

Colin Ward had long ago criticised British anarchists for being too obsessed with history when he thought they would do better by focussing on a more sociological approach. The work of Colin Ward is very popular in Italy, and the original author of the novel 'The Seed Beneath the Snow'* Ignazio Silone is Italian. But Goodway and Peter Marshall are themselves both English historians, and both are historians presenting artful historical naratives. Now Silone was one of those writers who Orwell in 1944 said belonged to the school of foreign writers who are 'what one might call concentration-camp literature' in that they had seen and understood totalitarianism from the inside. In his book Silone has the seed hidden from the police by the peasants, not beneath the snow, but up the culo of a donkey. It is perhaps a more approprate place since neither of the two historians on the Friends of Freedom Press directorate have covered themselves with glory.

* The Seed Beneath the Snow, the final novel in The Abruzzo Trilogy, follows the fugitive Pietro Spina as he refuses to accept the conditions of pardon for his transgressions against the fascist state and flees to the mountains. As in Fontamara and Bread and Wine, Silone achieves a rich harmony of allegory and realism in his portrayal of the cafoni of Abruzzo and their struggle for freedom. An extraordinary, unburnished vision of the conflict between good and evil, communicating to its reader, in the words of F. W. Dupee, “Silone’s deep integrity, his sufferings and aspirations, his radical sense of the world’s wrongs.” ****************************************************************

REVIEW: The Spanish Revolution 'Explained'

Review:  'Lessons of the Spanish Revolution 1936-39' 

by Vernon Richards (introduction by David Goodway). 

£15.00 ($21.95) Published by PM Press / Freedom Press.

reviewer Brian Bamford

Spanish Civil War &  

Sinful Post-Hoc Reasoning *

VERNON RICHARDS, a former long-term editor of the anarchist newspaper Freedom, in his introduction to the First English Edition (1953) of his 'Lessons of the Spanish Revolution' made a modest admission of his own limitations as he tried to counter his  critics:  'Some have cricised me for being wise after the event and for writing on events of which I was but a spectator from afar.  I mention these criticisms as a warning to the reader of my limited qualifications for dealing with such a complex subject.  But I feel I should in my defence also point out that that most of the criticisms I have made in this book were expressed by me in 1936-1939 in the columns of the journal Spain and the World.'

When recently I spoke to the historian David Goodway, who wrote the introduction for this current PM PRESS edition, he suggested that his distance from the events in Spain allowed Vernon Richards to be more 'objective' in his analysis. His remark did not entirely surprise me both because it reflected the view of other people in the Freedom group with whom I have discussed this matter, but additionally this approach fits with what Dr. Goodway argued when I attended one of his lectures at a Northern Radical History Network event in Bradford in April 2013, where he passionately argued that historians in the nature of things all develop a narrative, and then go on to relentlessly pursue the advocacy of that perspective.  Thus, history becomes a form of the art of advocacy and polemical presentation. 

'History is what historians do'?

'History is what historians do', declared Isaiah Berlin in his book 'The Proper Study of Mankind'.

Post-hoc reasoning is the fallacy where we believe that because one event follows another, the first must have been a cause of the second.  In some cases this is true, but other factors may be responsible.

Did the decision of the CNT to participate in the governments first in Barcelona and later in Madrid lead to a degeneration of the integrity of the whole of the Spanish anarchist body politic?  Was the leadership to blame for the compromise of principles or was it also a dereliction of duty on the part of the rank and file in the CNT?

In Chapter XX Vernon Richards responds to some of the critics of the original English edition.who claimed he had 'over-emphasised the faults of the leaders of the CNT-FAI' and 'had been "over-charitable" to the rank and file members of the revolutionary organisations.'   Richards admits these criticisms are 'valid, though we (he) also believes that we (he) has erred in the right direction!'

He argues further:  'The rank and file saw - or "instinctively felt" - more clearly than the leaders, and we (he) have no doubt in our mind that the action of the workers in raising the barricades in Barcelona in May 1937 was a last desperate attempt to save the revolution from strangulation by the Jacobins and the reactionary politicians who had insinuation by themselves once more into positions of power.  Barcelona in May 1937 was to the Spanish Revolution what Kronstadt, sixteen years earlier, had been to the Russian Revolution.'

The seeds of the 'Lessons of the Spanish Revolution'?

VERNON Richards admits in his Introduction (1953) that his historical account would never have been written but for the publication of the first two volumes of La CNT en la Revolution Espanola by Jose Peirats.  Other sources he gives are Diego Abad de Santillan's Por que perdimos la guerra and Gerald Brenan's Spanish Labyrinth.  

Recently Stuart Christie told me that Vernon Richards had written this history in response to Felix Morrow's Revolution & Counter-Revolution in Spain (New York: Pathfinder, 1938).  I haven't been able to confirm this but in his Biographical Postscript in 1972 Vernon Richards welcomed 'more material.... from.all quarters on the left' including Felix Morrow's  book.  

Stuart Christie e-mailed me to say:  'My recollection of Vero’s book was that it was an attempt to respond to Felix Morrow’s half-decent 'Revolution and Counter-Revolution in Spain’.

What is notable about Felix Morrow's Trotskyist account here is that he, like so many Marxists, focuses on the correct  political leadership and he argues that the anarcho-syndicalist CNT 'had changed little since its origin in the Cordoba Congess of 1872' and being 'Hopelessly anti-political, it played no role in bringing the Republic', adding  'Spain would not find its ideological leadership here'.  

Mr. Morrow concludes his analysis:  'Thus, the (Spanish) proletariat was without leadership to prepare it for its great tasks, when the republic arrived.  It was to pay dearly for this lack!'

What Morrow is doing here is using apriori or cookbook thinking in which he and Leon Trotsky use to make sense of the Spanish context in the historical background and development of the Spanish Civil War and to create a blueprint for what to do.  He takes the view that what was needed in the Spanish conflict was a 'Bolshevik methodology' (p6 of 'Revolution & Counter-Revolution in Spain' pub. by Pathfinder) arguing:
'The making of the Soviet Union and its achievements - a peasant country like Spain - were extraordinarily popular in Spain.  But the Bolshevik methodology of the Russian Revolution was almost unknown.  The theoretical backwardness of Spanish socialism had produced only a small wing for Bolshevism in 1918.'   

And yet most of the Spanish anarchists rejected the Bolshevik model.  Indeed, one of the main concerns of the adherents of the CNT and the anarchists in the FAI in July 1936, was to avoid what they saw as the errors associated with the development of the Russian Revolution.   Vernon Richards presents it thus in Ch. IV entitled 'ANARCHIST DICTATORSHIP OR COLLABORATION AND DEMOCRACY':
'The dilemma of the "anarchist and confederal dictatorship" or "collaboration and democracy" existed only for those "influential militants" of the CNT-FAI who, wrongly interpreting their functions as delegates, took upon themselves the task of directing the popular movement. '

Mr. Richards begins by saying:  'The first mistake, it should be remembered, was made in the early days of the struggle, when an ill-armed people were halting a carefully prepared military operation carried out by a trained and well-equipped army, which no one, not even some of the "influential members" of the CNT-FAI, imagined could be resisted.'

Richards concludes:  'The slogan of the CNT-FAI leadership - "the war first, the revolution after" - was the greatest blunder that could have been made.'
He supports this with a quote from Diego Abad de Santillan:
'We knew that it was not possible to triumph in the revolution if we were not victorious in the war.  We even sacrificed the revolution without noticing that that sacrifice also implied the sacrifice of the objectives of the war.'

Against this there is the view of Paul Preston, perhaps currently the most widely read historian in the English language on the Spanish Civil War, who argues:
'While exhilarating to participants and observers such as George Orwell, the great collectivist experiments of the autumn of 1936 did little to create a war machine.... The May events witnessed by Orwell in Barcelona were provoked by the need to remove obstacles to the efficient conduct of the war.  Despite incorporating the working class militias into the regular forces and dismantling the collectives, Negrin's government still did not achieve victory - not because its policies were wrong but because of the international forces arrayed against the Republic.'

Shortly before I embarked on this review one of  Preston's former students sent me this e-mail:
'The bottom line is Paul’s (Preston) fundamental and unshakeable belief that the absolute priority on the Republican side of the Spanish Civil War should have been to focus on the conventional war effort and not on the Revolution, which was detrimental to that effort — and his total support for the actions of the Negrin government and the integrity of Negrin himself.'

On the 15th, July 2016, during an interview with the historian Ian Kershaw, entitled 'The Last Days of the Spanish Civil War', Paul Preston had even claimed that Negrin was 'the Churchill of the Spanish republic - the great War Leader.'   

The main danger in philosophy, as Lars Hertzberg identifies it, is the danger of apriorism, the idea that we can tell how things “must be”.  It strikes me that some English historians like Sir Paul Preston and Dr. David Goodway readily embrace apriorism: Preston in 'The Spanish Holocaust'** and Goodway in his claim that all historians pursue and advocate a preconceived narrative.*** 

Yet Isaiah Berlin in his monumental book The Proper Study of Mankind wrote:  'History does not reveal causes; it presents only a blank succession of unexplained events.'   

In Sir Paul Preston's interview above with Ian Kershaw, Preston said that he intended to write a book about the 'guilty men' and specified Largo Caballero as a principle culprit in this respect.  Similarly Mr. Richards reveals his own bias when commenting on Burnett Bolloten's book, which he otherwise admires, he writes:  'The new material I think presents the socialist/trade union leader Largo Caballero in too favourable a light - as a victim of intrigues - whereas he was an old fox, as are all trade union leaders - not least the anarcho-syndicalist variety, such as Lopez, Peiro, and Pestana.'

I remember Jim Pinkerton, the former International Secretary of the old Syndicalist Workers' Federation, once told me that Vernon Richards would never join a trade union because it was not in his nature to do so.  At one point in this book he even describes a trade union as if it were what the sociologists call a 'total institution':  
'And trade unions just like other self-contained concentrations of human beings, such as prisons, armies, and hospitals, are small-scale copies of existing society with its qualities, as well as its faults.' 

Like Vernon Richards I've spent some time in prison in the UK, and in the summer of 1963, I was even held in a dungeon in a small village in the province of Segovia, and I can tell him that there is a vast qualitive difference in these experiences to being a rank and file member of a trade union in either the UK, in the T&G in Gibraltar, or in the La Linea branch of the CNT in Spain.  
 
Mr. Richards demonstrates his apriorism in the section subtitled 'Anarchism and Syndicalism' which begins by declaring:  'In organisations with a mass following, the small anarchist minority can only retain its identity and exert a revolutionary influence by maintaining a position of intransigence.' 

Then Richards concludes by telling us and the Spaniards struggling to tackle the privations of the Civil War, that:  'Thirty years earlier, Malatesta, with that profound understanding of his fellow men which inspired all his writings, had clearly seen the effects of the fusion of the anarchist movement with the syndicalist organisation...'  

In reviewing this book it is clear that it is well worth reading the present work, for as Jose Peirats in 1954 wrote:  'It is important to anarchists to draw the lessons of the facts and actions of their own movement.'    Yet Peirats argues Richards's book which extols Malatesta and anarcho-communist insurrection over the anarcho-syndicalist General Strike has flaws as well as virtues.  Indeed I seem to recall that Peirats book on  The CNT in the Revolution Espanola arguing that the anarchists were in fact 'too insurrectionary' in so far as they seized the towns and then neglected the small pueblos.

And yet, though I would have you read these histories I am mindful of what Peirats said about the Vernon  Richards' Lessons of the Spanish Revolution, he declared:  
'este obrita' (small work) is too 'severo' and 'demasiado lateral' (too bias) and 'selectivo'.  Peirats concludes that 'none of his (Richards's) statements will be contradicted by history' but it is necessary 'to give to facts their relative importance.'

We must be aware that all these historians Richards, Goodway, and Preston are guilty of  apriorism.  Both Richards and Preston, have criticised Orwell for his original naivety about both the situation in Spain when he went to Spain.  That, in my view, makes Orwell's observations more reliable because it helps him to observe the unfolding of events without the clutter of preconceived notions.

Lars Hertzberg takes up this question 'apriorism' by addressing an issue that was absolutely fundamental for a philosopher like Wittgenstein: the question of honesty.  According to Hertzberg, Wittgenstein always regarded honesty as an issue in philosophy, and the question of what it means to “try to keep philosophy honest” is unavoidable for anyone working in the Wittgensteinian tradition.  Hertzberg is not saying that philosophers in that tradition are more honest than others.  His point is rather that for Wittgenstein “a concern with one’s intellectual honesty is internal to the difficulty of philosophy”. 

In the case of the historians like Richards, Goodway and Preston, their primary concern is the art of advocacy. 

When Peirats writes it is necessary 'to give to facts their relative importance' it is because he is conscious that Richards has undervalued the experience of the heat of the moment in the context of the Spanish Civil War.  When I wrote in Freedom an obituary for Frederica Montseny**** in January 1994, Vernon was critical complaining to Charles Crute that it was too sympathetic to 'someone like her' and that that I hadn't refered to his own book.  Frederica had joined the republican government as a Minister but had later admitted that it was a mistake.

Helenio Capellas, the Catalan anarchist whose father was in the same Los Solidarios group as Durruti and Garcia told me in the 1990s that while Durruti was not so bright, Spanish anarchism had a lucky escape when Garcia Oliver didn't succeed in dominating the anarchist movement, because he would have proven to be a bit too much like an anarchist Lenin.

This is what Peirats means when he claims Richards is too severe on 'individuals' by which Richards means those guilty folk who joined and supported the republican government: I remember in 1964 reading in a  glossy Spanish Civil War history publication on a news-stand, that was produced by people sympathetic to Franco, and it claimed that the effect of anarchists joining the government was shocking in its effect on Spaniards in the 1930s.  

“Propuesta Premio Nobel de la Paz al Generalísimo Franco”

In 1964, General Franco's Spain commemorated 'XXV años de paz franquista : sociedad y cultura en España hacia', and I was with my family in the Andalucian town Ronda in the August of that year when the festival was in full swing; indeed 1964 was also the year that Franco was nominated for the Nobel Prize for Peace.  At that time I was just discovering Ronda a town which Ernest Hemingway and Ava Gardner spent time, but it was also where my one-year old eldest son caught a dose of hay fever and started to vomit and failing to keep his food down.  A visit to the local Chemist - we could't afford a doctor - who gave us suppositories (Spain at that time depended on imported French medicine and it meant using suppositories for more ailments than constipation) which cured him within a couple of days.

But such everyday problems are trivial to the historian who works on a grand scale.  The problem with the historians according to Tolstoy is that 'Everything is forced into a standard mold invented by the historians:  Tsar Ivan the Terrible,... after 1560 suddenly becomes transform from a wise and virtuous man into a mad and cruel tyrant.  How?  Why? - You mustn't even ask...'  

This is what Dr. David Goodway has already admitted above and it is something which truly represents the poverty of the historians.  At least Goodway was honest about that,   But Vernon Richards, unlike his companera Marie Louise Berneri, never went to Spain during the Civil War.  He later, after 1958 helped to set-up a resort on the Costa Brava.  In that way he had contact with the Catalans and found that in the rural areas the people in the villages 'talked openly, because they knew who could not be trusted in the community, whereas in Barcelona, for instance, you did not know your neighbour at the next cafe table and therefore talked openly at home or outside away from the crowds.'  That seemed  consistent with my own experience in Alicante in 1963 and later in Andalucia; I remember what a shock it was in 1967 when I went to live briefly in Portugal, in Elvas, and found the Portuguese talking freely in bars about politics.

The texture of life & 'unreal histories'

or how historians get fat?

When Isaiah Berlin***** addressed what Tolstoy had to say about the historians he quoted from the War and Peace, epilogue, part 1, chapter 1:  'If we we allow that human life can be ruled by reason, the possibility of life [i.e. as a spontaneous activity involving consciousness of free will] is destroyed.' 

According to Berlin: "Tolstoy wanted to write a historical novel whose 'principal aims was to contrast the 'real' texture of life, both of individuals and communities, with the unreal picture presented by historians.  Again and again in the pages of War and Peace we get a sharp juxtaposition of 'realty' what 'really' occurred - with the distorting medium through which it will later be presented in the official accounts offered to the public, and indeed be recollected by the actors themselves - the original memories having now been touched up by their own treacherous (inevitably treacherous because automatically rationalising and formalising) minds.  Tolstoy is perpetually placing the heroes of War and Peace in situations where this becomes particularly evident."

What we have in these histories of the historians is what Tolstoy calls the 'great illusion' which he sets out to expose.  The historian Paul Preston in the interview already referred to with Ian Kershaw,  related about when he went to Spain:  'Of course the Spain of the late 1960s, was much nearer to the Spain of the civil War than the Spain of today, ... original memories.'  He also made a joke to Kershaw:  'I was thin when I went to Spain'.  Since then he's made a good living writing about little else.


It is because of this defect attributed to the historians so clearly perceived by Tolstoy, that explains why George Orwell's 'Homage to Catalonia' with all its limitations is in the end is so much more a populat and influential to the work of the professional historians of the likes of Paul Preston.   As I write this Sir Paul Preston himself is having to admit his debt to Gerald Brenan, formerly a member of the Bloomsbury Group; with  ‎Lytton Strachey,  Virginia Woolf, John Maynard Keynes, and E. M. Forster, and later author of The Spanish Labyrinth: an Account of the Social & Political Background of the Spanish Civil War.  Brenan was more of an anthropologist than a historian and besides the Spanish Labyrinth wrote about village life in Andalucia, as was  Julian Pitt-Rivers who wrote People of the Sierra a study of the village of Grazellema a short bus ride from Ronda.  Franz Borkenau  produced an eye-witness accounts in the The Spanish Cockpit as a sociologist who visited Spain in the midst of the war in 1936 and 1937.  Even Vernon Richards and Jose Peirats were really autodidacts rather than professional historians, and I believe they were better off for this.

I together with my young wife lived for over a year in the home of a recently widowed seamstress and her two daughters, Conchita and Pepita, in the fishing village of Denia.  It was there that my eldest lad was born in August 1963.  Vernon Richards refers in his biographical postscript to Margarita Balaguer, an eighteen-year-old seamstress in a haute.couture fashion house 'which she had attempted  unsuccessfully to collectivize found the liberation of women the most rewarding of all the revolutionary conquests.  For as long as she could remember she had fought the accepted notion that 'men and women could  never be friends.'  Now she found she had better friends among men than among women.  A new comradeship had arisen."  I don't know what my seamstress landlady, Senora Lola, in Denia, would have had to say about that all those years ago when we went to tidy-up her dead husband's niche in the cemetery on All Souls Day in 1963.  Last month, some 65 years after General Franco was nominated for the Nobel Peace Prize, the socialist goverment of the acting Prime Minister of Spain, Pedro Sanchez has had the remains of its former dictator from the state mausoleum in the Valley of the Fallen, where he was buried in 1975, for reburial in a private grave, and  Sanchez claims it is a step towards national reconciliation, the exhumation was the most significant move in years by Spanish authorities to lay the ghost of the general whose legacy still divides the country he ruled as an autocrat for nearly four decades.  Meanwhile Catalonia is in crisis over the imprisionment of the Catalan nationalist leaders, and a poll by the pollster 40dB for EL PAÍS is suggesting that Spain which will be holding its fourth general election in four years his coming Sunday, and yet the new vote is not likely to break the prolonged political stalemate, according to a survey by the pollster 40dB for the newspaper EL PAÍS.


*  Logic and Sin in the writings of LUDWIG WITTGENSTEIN by Philip R. Sheilds:  Bertrand Russell was fond of relating the following story about Ludwig Wittgenstein's student days at Cambridge:  "he used to come to my rooms at midnight and, for hours, he would walk backwards anf forwards like a caged tiger.  On one such evening, after an hour or two of dead silence, I said to him, 'Wittenstein, are you thinking about logic or about your sins?'  'Both,' he said, and then reverted to silence." .'

**Danny Evans in the Bibliographical Postscript to 'Lessons of the Spanish Revolution' writes:  'Paul Preston, has moved in the opposite direction to the drift of specialist historiography, providing increasingly caricatured depictions of Spanish anarchists in his later work, most notably 'The Spanish Holocaust' (London: Harper Press, 2013).'

***  Dr. Goodway in his portrayal of the job of the historian at the 4th Northern Radical History Network meeting held on Saturday 20 April 2013, in Bradford

****    In November 1936, Francisco Largo Caballero appointed Montseny as Minister of Health. In doing so, she became the first woman in Spanish history to be a cabinet minister.^[2] She was one of the first female ministers in Western Europe (but preceded by Danish Minister of Education, Nina Bang and Miina Sillanpää of Finland). She aimed to transform public health to meet the needs of the poor and the working class. To that end, she supported decentralized, locally l-responsive and preventative health care programs that mobilized the entire working class for the war effort. She was influenced by the anarchist sex reform movement, which since the 1920s had focused on reproductive rights and was minister in 1936 when Dr. Félix Martí Ibáñez, the anarchist director general of Health and Social Assistance of the Generalitat de Catalunya, issued the Eugenic Reform of Abortion, a decree that effectively made abortion on demand legal in Catalonia.  Once in exile took the view that it was an error for the anarchists to have participated in the republican government in 1936.

***** The Proper Study of Mankind: An Anthology of Essays by Isaih Berlin (PIMLICO) 1998.

  

WITCH-HUNTS! or WHICH-CUNTS?

Echoing Big Mick Bakunin, JOHN COOPER CLARK might say:  
'Distruction is a Creative Urge 
'Transgender is the way of the World! 
'August is the silly season,
'So do away with the patriarchal penis, 
'Cultivate a matriarchal cunny-become a Cool Dude!
'Distruction is a Creative Urge!
'So let's have a bit of a Purge!'
 **************
CONSTRUCTIVE DISMISSAL ON THE FREEDOM CENTRAL COMMITTEE
Trans-maniac Trauma Grips Friends of Freedom
by Brian Bamford

THE WEEKEND in the run-up to the Glorious Twelfth day of August, and the start of the shooting season for red grouse (Lagopus lagopus scotica), was this year a busy and anxious time for the secretary of the Friends of Freedom Press Steve Sorba.  On Friday  the 9th, August Secrretary Sorba sent out a message to all of his fellow directors urging them all to give some thought to some facebook comments of one of their colleagues which he thought 'transphobic'.

 Here Comes a Dynamic Duo: Batman & Robin

FREEDOM since the departure of the wayward, Andy Meinke last year, has been run as a kind of Sorba and Saunders' show, with seemingly Simon Saunders pulling the Director of the Friends of Freedom, Steve Sorba's strings.   They could be likened to Batman and Robin staring in a matinee Comic Opera, the problem for the average commentator is deciding which is which.  

It this latest case the allegations of 'transphobia' against the distinguished former militant miner, Dave Douglass, has been made by the posh East Anglian former public schoolboy (in the USA this means 'private schoolboy') Simon Saunders, who now presides over the so-called 'Freedom collective', which busies itself with day-to-day management at Freedom Press.  Some both here and abroad will think this odd.   On the 9th, August an e-mail from Secretary Sorba, based on a complaint from posh boy Simon Saunders, spells out the dilemma in Steve Sorba's communique to his fellow Freedom Friends of Freedom Directors: 

'Hi Everyone,'

'I have received a message from Simon [Saunders] that we may well need to reflect on over the weekend. Sorry for the short notice.

'Apologies to David as I would have liked to speak to him in advance but there is no time now so I pass it on below.

'I don’t pick up work emails at the weekend but copy me in using my personal email above if you need to.

'I paraphrase:

'It has been brought to my attention that Dave Douglas has made public comments supporting a pamphlet which is fundamentally transphobic (and in places homophobic as well). Describing trans people as "cocks in frocks", and all just men with mental health issues etc and describes their supporters as a "gang of ponces", which rather than encouraging nuanced or sensitive debate, actively undermines it. (https://tinyurl.com/y3msflq6 )

'The Freedom Collective has a public pro-trans position and has committed to defending trans people against what has become increasingly a form of moral panic where even rights which have already stood for years without comment are being attacked. Having someone who agrees with that pamphlet's approach, which blames trans people for the sum of recent bookfair confrontations and finds transphobic bullying funny elected to the board would place us in an extremely difficult situation.

'Dave's post has been picked up by trans people and he's been accused of having a transphobic position. This means that if he's elected to a Freedom-related post there is every chance the Friends will come in for a lot of criticism and it will stir up yet another useless argument to no good end that I can see. This topic is an extremely febrile one in the movement at large, and essentially by appointing him we'd be causing enormous drama that we (and probably Dave too) really don't need right now.

'No doubt David would like to reply to these comments as I am sure that he is being misrepresented.

I suggest that we await this reply and discuss the matter further on Monday when we all meet up.'

 Readers must judge for themselves who is pulling the strings here?

********

 Saddle Skedaddlers Squeeze Thoughtful Analysis

THE significant paragraph (underlined by me) that gives away Secretary Sorba's own attitude and character is the next to the last one in which he shows his own clear lack of personality:  How can an anarchist with a true spirit of independence run away from a drama or a moral controversy, as Secretary Sorba is proposing here?  It is the spirit of the skedaddler rather than the political radical.  Sorba's own facebook interests show a fondness for cycling, which he shares with his fellow 'Director Friend' Carolyn Wilson.  The Saddle Skedaddlers, if you like are far from noble.

Ofcourse, Mr. Sorba is first and foremost a publisher, a businessman, and not an anarchist, his main relationship with Vernon Richards seems to have been that they both shared a passion for Italian opera.  Sorba  it turned out had the most to gain by the closure of Freedom as a hard copy publication and it is he who wants to keep the premises in Angel Alley as it fits better with his own business interests as a publisher

Posh boy Simon Saunders, who provoked the dismissal and no-platforming of Dave Douglass a retired miner from South Sheilds, has acted in a similar way to the recent pressure put on Hong Kong business community by China's ruling communist party in Beijing when on August 9th (the same day Sorba sent out his message) the Chinese aviation authority [CAAC] accused management at Cathay Pacific of not doing enough to discipline their employees who have been alleged to have been involved in the demos that have hit the territory over the last couple of months.  

The warning from CAAC came shortly after John Slosar, Cathay's non executive chairman, said the airline 'wouldn't dream of telling [employees] what they have to think about something' as it reported profits of HK$1.35 billion ($172m) after two years of losses.

The latest reports from Hong Kong suggest that the pilot, 30-year old Liu Chung-yin, who was arrested with 16 others for allegedly having participated in a violent demo on the 28th, July, has now been detained. 

“If you’re a boss, you’re thinking, ‘Oh my God!’” said Carol Ng of the Hong Kong Cabin Crew Federation, a union that represents airline workers. “‘I just want to do business here.  Now they’re screening my staff.’”

This kind of fear could do real damage to Hong Kong’s economy, Ms. Ng said, “much more than the protests or rallies themselves.” 

The attentive reader will detect the parallels between the Freedom episode with Dave Douglass, a tough northern workingman living in South Shields being witch-hunted and no-platformed by a self righteous middle-class southerner, to the mind control now being applied by the Beijing communists bosses on the workers on Hong Kong.  This may be giving Mr. Saunders at Freedom, a little too much credit, because he merely spends most of his time fiddling with his smart phone and going on Face book like some demented Internet Nosey Parker who is on record of creating a blacklist of veteran anarchists who he thinks should be declared persona-non-grata.  Yet he has been quick to complain when others have described him as a paid Morning Star hack.

I use these terms advisably based both on my own observations of Simon Saunders' body language behaviour when he aided Andy Meinke in bungling me into Angel Alley outside the Anarchist HQ, while the Friends of Freedom sat on their butts upstairs, on reports of his general attitude of entitlement, and overall pushy demeanour in which he comes over as a bit of a boss, and also as a conversational analyst I'm curious about his form of language.  But when considering the recent predilection at Freedom Press for appointing folk who to put bluntly are 'a slate short'.  Readers here and in the USA, should consider the history of Freedom as presented by Chris Draper in his history of Freedom*:  Toby Crowe took the editor's chair around 2000 when Charles Crute (apprenticed by Vernon Richards) was forced out, Mr Crute had looked to involve the Northern Anarchist Network in Freedom so as to broaden both the paper's geographical appeal or to as the anarchist Peter Neville said handing over part of Freedom to the writings and reports of 'Northern workingmen'.  In the end Toby, who was for a time Secretary of the Marxist Socialist Party of Great Britain soon fell-out with the NAN and the solidly northern writers like Derek Pattison; Harold Sculthorpe (a Friend of Freedom); me (Brian Bamford) who was at the time the Northern Editor of Freedom, and quite separately with Chris Draper in North Wales.  In truth Toby came over as a bit supercillious he'd been an infant school teacher giving stars to toddlers, and he eventually moved on and took to the cloth, perhaps the editors that followed Charles Crute felt a little insecure in the editor's chair because monomania seemed to become a feature of the these later editors.  They seemed to be uncomfortable in their own skin  Later when he realised that people in the Anarchist Federation like Gerry Spenser, a civil servant in Liverpool, couldn't deliver the reports or stories from the North he came back to me and begged me to send his stuff:  as Harold Sculthorpe told me at the time: 'Toby wants to be friends, Brian'.  Chris Draper had similar appeals from Toby Crowe to deliver him material. By that time we had lost confidence in him as an editor and Northern Voices was by then being produced by the anarchists up North.

What followed the departure of Toby Crowe has been generally agreed to be a poor editorial effort.  So what began with Toby Crowe ended up with Charlotte Dingle as editor, who at one time boasted that she had 'a border-line personality disorder'.   One of the current Freedom Friends who knew her told me a little while ago that Charlotte was indeed really being modest in describing her condition as 'border-line'.  When recently I described Simon Saunders as having 'a totalitarian mind set' the historian, Dave Goodway, another Freedom Friend director, said: 'many anarchists have totalitarian mind sets'.  Simon too with the aid of his mum has used his somewhat disoriented condition to advance his career.  First at the Ipswich Star and later at the communist Morning Star.* 


During the Spanish Civil War the Spanish communists accused the Spanish anarcho-syndicalist CNT of admitting anyone into their organisation including Fascist sympathisers.  Well, after 2000 Freedom under the influence of Donald Rooum began an open doors policy which quickly led to its decline as a serious publication.   Vernon Richards who had retired to Suffolk told the anarchist carpenter Peter Turner that he was impressed by Toby owing to his IT skills.  These events have been well documented on the NV Blog by Chris Draper.**   

All this reminds me of what Malcolm Muggeridge had said about people like Kim Philby, the Russian spy, when he helped him get a job on The Observer in the 1950s. Of this the journalist Clive Irving wrote:

'Malcolm Muggeridge, a highly entertaining political commentator in print and on television, who had worked with Philby at MI6 during the war. Muggeridge advised Philby to contact the editor of The Observer, a left-leaning Sunday paper that, Muggeridge told Philby, “is that Salvation Army for the ideological drunks and bums of our time”.'

Has Freedom Press in the end become a kind of rest home for 'the ideological drunks and bums of our time'?  Andy Meinke memorably described Freedom as a 'hangout' declaring boastfully that 'Kropotkin started it (Freedom), but we fucking finished it!' 

Why is Secretary Sorba so enslaved by Posh Simon?

Why did he make such a fuss over 'a storm in a teacup'?

SECRETARY Sorba desperately wants to hang onto the Freedom property at 84A, Angel Alley because he wants an address in central London that he can use to promote own business interests in publishing.  Some would regard this as conflict of interest.  But unless one of the other Directors question this he is safe in his key position at the top.  Thus the Freedom show will stay on the road because there is no sign of any challenge from the rather subservient Directors.

None-the-less it is understood that a new Director Nick Heath failed to turn-up at the crucial Freedom Friends meeting dealing with Dave Douglass on the Glorious Twelfth, and it is understood that he stayed away because he resents how he was previously hounded-out as leader of the Anarchist Federation by his Trans community critics only last year.***

Furthermore it seems that three other Friends had concluded before the meeting the the whole complaint about Dave Douglass Facebook comment was 'a storm in a teacup'.  Yet the prime movers on this occasion challenging Dave Douglass was Simon Saunders and his Trans mates, and Steve Sorba wants to keep-in with Simon so what we had here in trade union terms is a case of 'Constructive Dismissal' in which Dave Douglass was elbowed out by Secretary Sorba who told Dave that he had 'Embarassed the Committee (Friends) by his "transphobic remarks".'

Dave in response said that he refuted the claim that he was not 'transphobic', but said that as he didn't want to embarrass the committee of anyone.  Hence he agreed to stand down.

    

*************

*  

https://www.ipswichstar.co.uk › news › my-struggle-with-adhd-1-110117

**

northernvoicesmag.blogspot.com › 2016/08 › a-year-in-death-of-freedom

***
northernvoicesmag.blogspot.com › 2018/01 › anarchist-federation-splits

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Democracy & the anarchists

by Brian Bamford

REVIEWING a recent interview involving the academic Ruth Kinna, the critic Les May asks on this blog about the way she tackles the question about the attitudes of English anarchists to democracy. Here Les May suggests that she hesitated and appeared to stumble when the interviewer asked her whether anarchists believed in democracy.   Mr. May puts this down to the abysmal way in which some modern anarchists have handled themselves when confronted with political, moral and intellectual differences.  He probably has in mind people being roughed-up, shoved around and sent packing at anarchist  book fairs and other events.  The list is long but the recent exclusions of Helen Steel has excited interest, and not just on Mums Net.  This raised another issue: the crude hierarchical nature of the anarchist's methodology in so far as some of them seem more than willing to defend minor celebrities like Ms. Steel but hold back from backing 'lesser' figures who fall foul on some political point of order.

At the Liverpool Anarchist Book fair last year, where a blacklist was in operation and tolerated, even by Milan Rai, the editor of Peace News failed to give his full backing to people who were blacklisted there.  Mr. Rai who accepts that the practice of a blacklist was unfair in Liverpool, non-the-less he didn't let it get in the way or prevent him from doing his own book promotion at the same event.  Political expediency seems to be name of the game among the political libertarians of all shapes and sizes.  Moral compass, it seems, takes a back seat.at all levels among the English, particularly when it gets in the way of business.  The New from Nowhere set who were organising the Liverpool Bookfair, were more worried about losing business through the bad publicity that ensued than upholding any moral standards.

Les May writes:  'Democracy isn’t just about voting, it’s also about how we treat people we disagree with.'

What is democracy, we might ask?

The book 'School for Dictators' by the Italian novelist Ignazio Silone, has a character called Thomas: the Cynic who declares:  'Democracy is universal sufferage plus certain conditions.  The Greeks who were the first to experience it, [and] described four of them as follows: isonomia, or equality of rights before the law; liberty (which is a word plain enough in itself); isocratia or political equality; and isegoria, or freedom of speech.'

Mr. May asks:  'Why is it that people who claim to follow a political philosophy which extols personal freedom, trust in the individual, working for the collective good and personal responsibility, so often turn out to be authoritarian when they band together in groups?'

What maybe puzzling Mr. May, who has been around the English anarchists at least since the Freedom Anarchist Ball in the early 1960s, is that some anarchists today are actively repressing others and trying to prevent them presenting alternative viewpoints.  


But it is not only Milan Rai at Peace News who has fallen short and failed to be consistent in his stand against the persistent censorship, bullying and gagging among the adherents of anarchism in this country.  Pensioned-off academics like David Goodway and Peter Marshall who wrote 'Demanding the Impossible:  A History of Anarchism', both sit on a committee 'Friends of Freedom Press' which oversees a blacklist which named several northern anarchists.  This blacklist was compiled by a Freedom incomer from East Anglia Simon Saunders who also works as a hack for the Morning Star.

As Les May writes in his article:   'There’s no shortage of examples of such authoritarian behaviour which have been recorded on the Northern Voices blog, some in recent weeks.   Why do they do it?'

We live in troubling times in which politics on all fronts in this country has now been generally discredited by a degree of intolerance.  It is surprising that in some respects it is at its worst among the anarchists and among the readers at book fairs.  

*******

Free Speech and Cheap Bigots

 by Christopher Draper

ANARCHIST beat-poet Lawrence Ferlinghetti warned us that, “Freedom of speech is always under attack by Fascist mentality” and last week (5.3.2018) a gang of masked, black-clad thugs calling themselves London Antifa smashed their way into a meeting at Kings College London in a coordinated, violent, attack on “Free Speech”.  

With perverse irony, “FREEDOM” an erstwhile anarchist website celebrated this exhibition of “fascist mentality”; “Well done to London Antifa for taking action against one of (sic) major universities assisting an alt-right speaker in spreading hateful propaganda.”

The New Authoritarians

Fascist-minded “No-Platformers” claim a unilateral ability and right to distinguish “Free speech from Hate-speech” but there is no distinction to be made. 

As George Orwell said, “If liberty means anything at all it means the right to tell people what they do not want to hear” - regardless of how hate-filled the speaker may be. Noam Chomsky advises, “If we do not believe in freedom of speech for those we despise we do not believe in it at all.”

“Hate Speech” is the modern equivalent of “Blasphemy”.  In 1697 Thomas Aikenhead was the last man in Britain executed for Blasphemy.  In the 19^th century the editor, printer and publisher of The Freethinker were all imprisoned for Blasphemy and as late as 1977, according to the trial judge, “It was touch and go” whether Dennis Lemon, the editor of Gay News, would be imprisoned for Blasphemy (he was fined £1000 and given a suspended prison sentence). 

 

When the British State finally abolished the crime of Blasphemy in 2008 “direct-action” bigots eagerly adopted the abandoned role of punishing those deemed to “speak the unspeakable”.  All around us Commissars now claim the right to control what is expressed even in university halls and anarchist bookfairs.  Where the State formerly identified accusers and offered the prosecuted an opportunity of “due process” and an argued defence the new authoritarians operate in the dark, anonymous, masked and unreasoned. These new arbiters of the new Blasphemy don’t debate they assert and attack.

Free Speech - the Bedrock of Liberty

Northern Voices considers dissent inevitable, healthy and to be welcomed. We are happy to debate FREE SPEECH with anyone in any public forum but the authoritarians don’t respect reason.  Bans, censorship, blacklisting and physical attacks are their modus operandi.  Indulging in such antics lost the organisers of the Manchester Anarchist Bookfair their former booking at the “Peoples’ History Museum” and seems likely to lose their current venue, “The Partisan”, the financial support of local trade unions. 

 

Violent suppression of Free Speech caused the organisers of the 2017 London Anarchist Bookfair to abandon plans for a 2018 event.  The vandals have kicked open the gates and are rampaging amongst us.  Whilst FREEDOM applauds Antifa attacks on Free Speech and publishes books like “BEATING THE FASCISTS” its Board of Management (David Goodway, Peter Marshall, Ernest Rodker et al) timorously cower behind the barricades.  It’s time for all decent minded folk to come out of the closet and stand up for FREE SPEECH.

******

CLOWNS FALL OUT –

BIG TOP TO BE SOLD?

(“FREEDOM’s” posthumous annual report 2 – July 2017) 

by Christopher Draper

REGULAR readers will recall how FREEDOM – one of the world’s longest running radical newspapers was destroyed by authoritarian “class warriors” who refuse to vacate its valuable (£1.5m) London premises.  FREEDOM’s Board (FFP) is obliged to resume publication of the newspaper but for two years made negligible efforts to regain the building or restore FREEDOM and effectively colludes with clowns claiming rents from fellow occupants of their self-proclaimed “anarcho-hangout”.  This situation provides nothing for anarchists around the country and achieves even less in spreading anarchist ideas.  On the contrary this whole embarrassing episode is a text-book example of anarchist ineptitude.  NORTHERN VOICES will not collude with this nonsense and we’re happy to expose the absurdist antics of the clown “collective”.

Andy Exits the Circus

Two of the funniest clowns Simon Saunders (“Computer Game-boy”) and Andy Meinke (“Beer-belly”) are jealous performers.  Last year they laughably named and blacklisted four of our NV team for publishing critical reviews.  Simon issued a fatwah – the Northern Voices 4: “should not be given any support by anarchist or progressive organisations…they should not be welcome in anarchist spaces nor published in anarchist outlets – they are persona non grata…”   Now Saunders has banned his fellow clown!  Apparently Andy over-indulged in the beer tent, made off-colour remarks about female artistes and on 7th June 2017 was sacked by the clown collective.  Simple Simon is now ringmaster but the Big Top’s tatty, the audience has drifted away and new management is itching for change.

Last Laugh?

Just a year ago Andy taunted audiences mourning the loss of FREEDOM with his arrogant boast, “Kropotkin might have started it but we fucking finished it”.
You might recall, Simon first entered the Big Top selling Syndicalist programmes whilst simultaneously proclaiming ignorance of anarchist politics – now he claims infallibility.  What a funny old circus!  There’s no performance and the Big Top leaks like a sieve.  Can a pair of plucky new governors save the day?

  Vero Richard’s Dying Circus

Decades ago, when wily old ringmaster Vero Richards re-founded the FREEDOM tradition he was smart enough to create a board of management (FFP) to guarantee the set-up after his death but before he was in his grave miscreants moved in, drove away audiences and threatened outsiders. When aged ex-performer Brian Bamford turned up at last year’s FFP AGM he was knocked to the ground by clowns Andy and Simon, whilst FFP Company Secretary Sorba deleted the digital evidence from the victim’s camera.  What a performance!

New Friends of FREEDOM

Now the show’s over, the clowns have had their day and the audience want their money back. Fortunately, since last year’s AGM management has been refreshed. There are now nine FFP members and the majority are not amused.  FFP now comprises the following nine members;
Stephen Charles Sorba – director of a printworks
Carolyn Jane Wilson - cycle trainer
Jason Holdway - unemployed (rarely attends FFP meetings)
Martin Howard - compiled quizzes for “Black Flag”
David Goodway - libertarian writer and historian
Ernest Rodker - veteran peace campaigner
Jayne Clementson - long-time stalwart of “old” FREEDOM
David John Douglass - libertarian communist ex-coal miner
Peter Marshall - anarchist author of “Demanding the Impossible”

Past Failures

Until now the FFP Board failed every bit as badly as the “collective” to act as anarchists, both preferring to operate as secretive cabals, accountable to nobody.  Neither “collective” nor FFP publishes minutes or identifies its members.  Fortunately, our contacts abound and NV is proud to Wikileak details of what’s been going on.  Now it’s time for radical change.
Whilst the first four people on our FFP list - Sorba, Wilson, Holdway, Howard seem determined not to re-establish the open-minded anarchism that long characterised FREEDOM the last five named are more solid FRIENDS OF FREEDOM.  Significantly the sectarian four all exist in the London bubble (with at least 3, Sorba, Wilson and Holdway concentrated in the South East corner of that bubble), whilst Goodway travels to meetings from Keighley, Marshall journeys from Plymouth and Douglass from South Shields.
Northern Voices has always criticised FFP’s London bias only to be dismissed by ringmaster Saunders for speaking “from the other side of Britain”!
FREEDOM newspaper was formerly the forum for anarchists across Britain, now the Aldgate “anarcho-hangout” is no more than clubrooms for metropolitans.  Anarchists are supposed to reject structures that dis-empower yet the collective are content to exploit their privileged position as Londoners.  Merely to travel to the FREEDOM building is an expensive disincentive for many anarchists around the country yet neither the “collective” nor FFP rotates its meetings around England or even offers a fare-pool so for the recent AGM NV put its money where our mouth is and chipped in £40 to enable one of the northern FFP members to attend.

Anarchism Begins at Home

From their next meeting in October 2017, FFP need to start acting as anarchists and tackle this issue.   Either move your meetings around the country or share the costs.  It is written into FFP’s formal constitution (para. 32) that members attending should have their expenses paid but this has just been ignored by Company Secretary Sorba and guess where he lives.
Next, FFP must put the old FREEDOM building up for sale.  It was bought to provide premises to layout and print the paper but this is no longer required to publish either an electronic or print edition. A sale would raise £1.5m to £2.0m which could finance a publications fund split between maintaining a new high quality FREEDOM anarchist news site and a separate book-publishing programme of say two titles per year.  This could be overseen by a publications sub-committee of FFP.  A website editor could be appointed by this group and granted, say, a renewable, modest biannual stipend.
The existing fixed metropolitan asset must be liquidated to discontinue further privileging a London elite and refocus on the needs of the widely scattered, isolated anarchist community.  When the clowns trashed FREEDOM and cast aside the loyalty of former subscribers, only FFP member and FREEDOM stalwart Jayne Clementson expressed any sensitivity or understanding of the harm they caused to the anarchist movement.

Time for a Change

Since FREEDOM was shut down Northern Voices has ceaselessly campaigned for a revival.  We’re heartened by the exit of Meinke and appointment of Dave Douglass and Peter Marshall and encouraged by the response of someone close to the collective, “I have no doubt your group’s commendable efforts precipitated this”, but fine words butter no parsnips.  We call on Dave Douglass and Peter Marshall to put some iron into the soul of other well-intentioned but irresolute FRIENDS.  FREEDOM, like the Norwegian Blue, might appear deceased but now, in July 2017, the FRIENDS have the individuals, the ideas and the resources to get FREEDOM squawking again. They owe it to anarchists around the country not to let a few London clowns reduce our whole political philosophy and movement to chucking custard pies.

Christopher Draper – for Northern Voices (July 2017)

From Everton to the Asylum (1861-1948)

by Christopher Draper

John Coleman Kenworthy was one of the North’s most original anarchists. In the 1890’s JCK was Britain’s leading Tolstoyan but his brand of thoughtful, exemplary anarchism is anathema to today’s intolerant adolescent agitators. His ideas are ignored and his life forgotten. Kenworthy didn’t get a mention in Peter Marshall’s monumental 'History of Anarchism', nor George Woodcock’s five-hundred page chronicle and David Goodway overlooked him in 'Anarchist Seeds Beneath the Snow'.  Predating these publications, Max Nettlau’s 'Short History of Anarchism', provides a terse description, 'Christian anarchist writer and journalist' but perceptively emphasises Kenworthy’s Tolstoyan philosophy, 'is rich in libertarian insights we can find nowhere else.'

Liverpool Libertarian

As a Northerner and friend of Jesus it’s unsurprising JCK is overlooked by modern Metropolitan anarchists and even Nettlau failed to accurately record his birth in Everton on 2^nd May 1861. JCK’s dad, another John, was an often absent master-mariner who died in 1881 while his mother, Amelia nee Coleman, was a Manchester-born stay-at-home mum.

Raised as a well-educated Methodist, and early on influenced by the ideas of Emerson, Henry George, Ruskin and William Morris, from his late teenage years John was active in the Liverpool socialist movement. Kenworthy then joined Ruskin’s “Guild of St George” and in 1885 became an enthusiastic committee member of Liverpool’s Ruskin Society (LRS, founded 1883). The LRS programme of public talks brought Kenworthy into contact with a variety of interesting characters and he was instrumental in bringing William Morris to Liverpool to address the Society.  By then he was already a family man, with a young son, having married local girl, Eleanor Emily Robinson on 11^th September 1883 at St Catherine’s Church, Tranmere.

Throughout the 1880’s Kenworthy’s politics could be loosely described as Christian Socialist but reading a couple of Tolstoy’s books, 'My Religion' and 'What Then Must We Do', in 1890, prompted him to question received opinion of both Jesus and politics. Before arriving at any mature conclusion he departed for America to start a well remunerated career managing a big bacon factory.

Tolstoy Saves JCK’s Bacon

On Christmas Eve 1890 John Coleman Kenworthy and his wife Eleanor and three young children, George, Agnes and Frederick sailed aboard the Adriatic from Liverpool for New York but he never boiled any American bacon. After arriving in the States JCK read the Kreutzner Sonata and like a bolt from the blue realised commerce drove an immoral system and he must to strike out in a diametrically opposite direction, for as Tolstoy explained:

'We live as though we had no connection with the dying washerwoman, the fifteen year-old prostitutes, the woman fagged out by cigarette making and the strained, excessive labour of the old women and children around us who lack a sufficiency of food; we live – enjoying ourselves in luxury – as if there were no connection between those things and our life; we do not wish to see that were it not for our idle, luxurious and depraved way of life, there would not be this excessive toil, and that without this excessive toil such lives as ours would be impossible.'

Kenworthy abandoned business and sought the company of radicals like Ernest Crosby, the USA’s leading promoter of Tolstoy’s works and ideas. Tolstoy denied Christianity its pomp and pretension, insisting on the raw, radical teachings of Christ. Back to the basics of the Sermon on the Mount, 'Blessed are the meek for they shall inherit the earth.' Tolstoy’s respect for the Christian Church ended at the fourth century when it ceased opposing authority and climbed into bed with the Emperor Constantine. The Established Church abandoned the dispossessed to become the official religion of the ruling class, the Imperial Roman State.  The Christian Church sold its soul for a mess of potage.

Tolstoy rejected the State which he recognised as the embodiment of force and violence and loyalty to the State amounted to idolatry.  Kenworthy embraced Tolstoy as a Christian Anarchist comrade and so in New York he teamed up with John Edelman and ex-Manchester libertarian, William Charles Owen to found an American William Morris-style Socialist League.  After a transformative eighteen months in the States, Kenworthy returned with his family to work amongst the dispossessed of London’s East End.

'Fellowship of the New Life'

On 29 July 1892, the Kenworthys arrived in England aboard the Mississippi. The family lodged at 6 St Andrew’s Road, Plaistow whilst John worked on various cooperative projects associated with the Mansfield House University Settlement Scheme.  By exploiting old contacts, in 1893 JCK persuaded Liverpool’s Henry Lee Jones Charity to supply his projects with, 'two soup cookers and four children’s soup corners'.  In 1893, he distilled his experiences and political thinking into book entitled, 'The Anatomy of Misery; Plain Lectures on Economics'.

During his time at Mansfield House Kenworthy lectured to The Fellowship of the New Life and wrote for their magazine, Seed Time, which introduced him to Edward Carpenter, Bernard Shaw, Agnes Henry, Henry Salt, Olive Schreiner, John Bruce Wallace and Havelock Ellis.  In Seed Time he explained:

'In our bitterness of heart we have listened to the negations of Karl Marx and shut our ears to the words of the true prophets of the Reconstruction (Carlyle and Ruskin). The healing of society must come from within, through individuals and communities who by living and extending the new life, will at last cast off from Society the slough of the old.'

In 1894 JCK explained his libertarian approach to the anarchist journal FREEDOM under the heading, 'Reconstruction', he firstly expressed his disdain for electoral politics,'Why should we waste time, thought and energy in pulling the legislative jumping-jack which the exploiting classes have set up at Westminster for us to play with?' Latterly he outlined his constructive alternative:  

'If a real co-operative union of workers on a Socialist and fraternal plan were once largely adopted by men and women who possessed the needed right spirit, our country – nay Europe might be fired to a revolution of peace and industry, more deadly to classism, exploitation and oppression of man by man than the whole sum of armed uprising which have been since the world began.'

Communist Anarchism

During 1894 Kenworthy planted the seeds of this new society. He teamed up with John Bruce Wallace to found a 'Brotherhood Trust' in an attempt to organize a million enthusiasts within four years into 'a voluntary Co-operative Commonwealth'.  In May he left the Mansfield Settlement (where Bruce Wallace subsequently became Warden) to act as 'Pastor' to a newly established Croydon Brotherhood Society (CBS). Nellie Shaw described the proceedings:

'Every kind of crank came and aired his views on the open platform, which was provided every Sunday afternoon. Atheists, Spiritualists, Individualists, Communists, Anarchists, ordinary politicians, Vegetarians, Anti-vivisectionists and Anti-vaccinationists – in fact, every kind of “anti” had a welcome and a hearing and had to stand a lively criticism in the discussion which followed…Tea was provided at a moderate charge in the adjoining room where under the gentle influence of the cup that cheers affinities got together, friendships were formed, barriers of class broken down and a feeling of good fellowship prevailed…  It soon became apparent that the gospel of Tolstoy which Kenworthy preached was nothing more or less than Communist Anarchism.'

Having analysed the problems of society in his previous volume, in 1894 JCK published, 'From Bondage to Brotherhood', to argue that effective solutions required the creation of a new kind of co-operative 'Brotherhood' society to replace the cruel, competitive system that caused so much pain and misery.

Kenworthy didn’t confine himself to working within the Brotherhood movement.  In March 1896 he followed Frank Kitz and preceded James Harragan, both high profile anarchists, onto the popular Clerkenwell Green 'Free Discussion' platform.  In May he gave financial support to the 'Land Nationalisation Society – To restore the Land to the People and the People to the Land'.  In July he explained the affinity of Tolstoy’s ideas with those of John Ruskin, William Morris and St Francis of Assisi in the columns of, 'THE NEW AGE' and in September LIBERTY’s libertarian readers learnt, “Why I am Called a Christian Anarchist.”

To some anarchists, Kenworthy’s Christianity was a red rag to a bull, and ex-Unitarian Minister turned born-again Secularist, Touzeau Parris pursued him relentlessly in print yet JCK retained widespread support.  When a large public meeting to demand an amnesty for the imprisoned Walsall Anarchists was organised in April 1896 with Keir Hardie, Tom Mann and David Nicoll on the platform, it’s significant that Kenworthy was selected as Chairman. JCK’s name also appears on posters advertising the 1896 International TUC at Holborn Town Hall, alongside Kropotkin, Edward Carpenter, Louise Michel and Bernard Shaw.  In 1897 Kenworthy lectured the 'Leicester Anarchist-Communists' on 'Fighting the System'.  As he explained in FREEDOM, JCK advocated peaceful class-war, 'The only means to destroy the State is to withdraw from it, to consider all as traitors who in any way sold their labour power to maintain the State.'

From Russia to Leeds

Kenworthy travelled to Russia to visit Tolstoy in 1896 and afterwards the pair continued to correspond, which further increased JCK’s considerable prestige as a conduit of the great man’s ideas. Kenworthy believed Tolstoy had granted him exclusivity over publication of translations of his work in Britain.  In January 1897, FREEDOM reported JCK had sent copies of the anarchist paper to Tolstoy along with his commentary on the recent progress of the libertarian movement in England.  A trip to Yorkshire by JCK proved a great leap forward when local comrades established, “The Leeds Brotherhood Workshop” at 6 Victoria Road, Holbeck. “At present the efforts of the comrades are mostly centred in the making of bicycles and various electrical apparatus. One comrade makes the clothing that is needed by the others, whilst another mends their boots and soon hopes to be making them. Comrades wanting anything in the shape of bikes etc should make an enquiry…”  As Billy MacQueen commented in FREEDOM, 'The experiment is extremely interesting to us who have approached Anarchy from another road'.

That was the beauty of Kenworthy’s politics, 'approaching Anarchy from another road' yet some saw only an unappealing prospect. Although FREEDOM opened its columns to Kenworthy it often appended editorial put-downs:

'Surely both Tolstoy and Kenworthy will admit that there are many things in Christianity which no sensible person can accept since it is a compost of the teachings of many and various individuals, to regard all this as the word of God is really too childish.'  FREEDOM also wasn’t keen on Kenworthy’s advocacy of Tolstoyan 'Non-Resistance': “Since it is obviously a criminal thing to teach men to allow others to do as they please with them. It is simply a downright encouragement of all tyrannies and infamies that mankind has suffered through the long ages.”

This was a distortion of Kenworthy’s politics as “non-resistance” does not simply reduce to allowing others to do as they please.  The crux of JCK’s argument is that moral force can overcome physical force as activists like Gandhi, Rosa Parks, CND and thousands of others have since demonstrated. In a nutshell, Kenworthy argued that there aren’t just two options, supporting the system or fighting against it.  He promoted a third way, non-cooperation, doing things differently. It was an optimistic philosophy that believed in having faith in comrades to do the right thing. As Kenworthy explained in the Brotherhood’s magazine Seed Time:

'Our times impose upon us a necessity which was never before so extreme. We must organize, and that on a grand scale; we must confront capitalist organization by fraternal organization. The healing of society must come about from within; through individuals and communities, who by living and extending the new life will at last cast off from society the slough of the old.'

Whatever FREEDOM’s reservations Kenworthy’s Croydon Brotherhood flourished and as Nellie Shaw observed, fellowship trumped ideology.  Kenworthy’s crowd created a society that radicals wanted to be part of. They were no sackcloth sect but knew how to enjoy themselves.  A surviving sixpenny admission ticket for a January 1897 'Social Evening' promises; “Music! Dancing! Contraptions!” and includes “light refreshments” but advises at the bottom, 'BOMBS EXTRA. BRING YOUR OWN DYNAMITE.'

Anarchist Arcadia

It was the aim of the Brotherhood to establish self-sufficient land colonies and in January 1897 Kenworthy led most of the Croydon crowd off to the promised land of Purleigh, Essex where they’d acquired land from a sympathetic farmer. Over the next couple of years the community grew to include about 65 adults and children with the original core being joined by refugees from foreign regimes where Tolstoyans were harshly persecuted.

JCK continued to spread the political gospel and in April 1897 with the help of local residents, including Eliza Pickard and Tom Ferris, set up a Tolstoyan bicycle workshop at 6 Victoria Road, Leeds. In November, Eliza Pickard, who was later to prove an invaluable comrade, contributed an article on “Anarchism” to Kenworthy’s Brotherhood magazine.

After making a couple of visits to Blackburn at the request of the local ILP, in 1899 Kenworthy succeeded in establishing a Brotherhood workshop there in 1899, with the assistance of Ernest Ames and Tom Ferris who had transferred from Leeds.

Meanwhile divisions of opinions arose at Purleigh over the question of whether anyone should be allowed to just turn up and join the community and at the end of 1898 a group broke away to found their own colony in the Cotswolds, naming it 'Whiteway' (which still operates). Kenworthy stayed in Essex where his two sons, John and George, attended the Quaker school at Saffron Walden.

By 1900, largely thanks to Kenworthy’s efforts, Tolstoy’s influence reached across Britain. There was a Tolstoy Society in Manchester run by Co-op socialist Percy Redfern, a London Society organised by libertarian publisher Charles W Daniels and a Tolstoyan circle in Derby around the Quaker pacifist William Loftus Hare. In Spring 1900, Kenworthy again travelled to Russia to consult with Tolstoy.

Lively Editorship

On his return, JCK continued to lecture around the country until, early in 1902, he was appointed editor of the “Midland Weekly Herald” and took up temporary residence in Bilston.  It was to prove no sinecure and in July he was 'indicted for publishing in his paper an article whereby he attempted to pervert the course of justice'.  It was alleged that Kenworthy, 'commented strongly upon the action of the police in the prosecution of a man who was committed for trial…Kenworthy contended that he had acted from a high sense of duty.  A verdict of guilty was returned…and the accused was bound over.'  After publishing another article that summer, 'that was derogatory to the King…on Tuesday night a crowd repaired to the residence of Mr Kenworthy…  After booing they improvised a battering ram to smash in the door but the police prevented this. Mr Kenworthy appeared in the street and the crowd rushed him but the police again protected him from violence.'

In November 1902 the SUN newspaper published an article headed, “Among the Anarchists: The Gospel of Knife, Revolver, Torch and Bomb” identifying Kenworthy as a leading anarchist exponent of violence. JCK sued and clarified in Court that whilst he would readily describe himself as a “Christian-Anarchist-Communist”, 'his life’s work had been devoted to the warning of Anarchists from violence and of preaching the doctrine of non-resistance'.  'The jury found for the plaintiff' and Kenworthy was awarded £140 damages plus costs.

Trouble in Paradise

Whilst Kenworthy was at Bilston, the Blackburn Brotherhood moved en masse to Purleigh creating an unholy problem. Where Kenworthy promoted an inclusive, thoughtful, ethical and organised anarchy, Ames and Ferris and their acolytes practiced a primitive anarchism more akin to the seventeenth-century 'Ranter' tradition, 'Come one, come all!'  The Blackburn bunch exhorted all and sundry to join them and put no store on sexual exclusivity and at Purleigh this erupted into an interminable rash of prosecutions. Bringing tramps into the community allied to a refusal to immunise caused a fatal epidemic of smallpox that infected the wider population and invited legal action from the local authority. One of Ernest Ames’ sexual partners, Eliza Jane Hepples, subsequently sued him for the maintenance of their three children when he abandoned her for a younger woman. Meanwhile the 31-year-old Tom Ferris seems to have started a sexual relationship with Kenworthy’s daughter, Agnes, who was less than half his age.

Whilst all this was going on JCK realised that exclusive right to publishing Tolstoy in Britain had broken down and various other imprints were operating. In June 1903 Kenworthy threatened to sue Aylmer Maude if he didn’t desist from publishing Tolstoy’s writings.  Feeling under ever increasing pressure, on May 4^th, 1904 JCK left Liverpool for New York aboard the Teutonic.  He planned to spend time talking and relaxing with Alonzo Hollister of Mount Lebanon, Columbia, a leading authority on the Shaker movement.

War and Peace

On his return from America, assisted by an old 'Brotherhood' contact, Eliza Pickard, JCK tried to track down his daughter Agnes but with little success. In recent years former comrades had abandoned direct involvement in building 'Jerusalem in England’s Green and Pleasant Land' and instead pinned their hopes on electing Labour politicians to do the job for them. In the new century Tolstoy was but a fading star. Kenworthy was both politically and mentally bereft and his wife, Eleanor, was ill and had to move into a Kelvedon nursing home. In 1909 John Coleman Kenworthy had a mental breakdown and on 24^th November was admitted to Essex County Lunatic Asylum.

After leaving their Saffron Walden Quaker school, both of Kenworthy’s sons moved to live at the Whiteway Community as farmers and as “essential workers” were able to avoid the attention of the military during the 1914 war. By then their mother was dead (1912) and their sister, Agnes settled. After a year in the Essex Asylum JCK showed no sign of improvement and so that he could be nearer Eliza Pickard at Leeds he was transferred first to Middlesborough Asylum and then to the 'West Riding Pauper Lunatic Asylum' (latterly “Stanley Royal Hospital”, Leeds). JCK spent most of the rest of his life in the asylum. Eliza never married and supported JCK so faithfully until her death in 1942, that she was identified at probate as, “Eliza Pickard or Kenworthy”.

Forgotten by erstwhile comrades, John Coleman Kenworthy lived out his final years in 'York City Mental Hospital' at Fulford where he finally passed away on September 13^th 1948, aged 87. It would be facile to claim John Coleman Kenworthy was driven mad by an insane society but would it be entirely untrue? Perhaps his steadfast refusal to accommodate to the demands of an iniquitous system whilst all around voted for expediency isolated him beyond bearing but his anarchist gospel still inspires;

“Cease from following after those who dangle before you new Laws, new Acts of Parliament, who ask you to do nothing but – vote!...give heed to those who tell you that the first change is in your hearts, in your own ways of looking upon life and upon each other…if you workers so willed, the General Strike and General Co-operative would gain England for you in a week, and turn it into Paradise in a twelvemonth” (”From Bondage to Brotherhood”, 1894).

For Peace, Love & Anarchy

Christopher Draper, Llandudno (August 2016)