Louis Proyect: The Unrepentant Marxist

September 20, 2014

Sustain CounterPunch and sustain yourself

Filed under: anthropology,Counterpunch,indigenous — louisproyect @ 2:24 pm

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This is as good a time as any to urge my readers to take out a subscription to CounterPunch magazine, especially since the latest issue contains an article I wrote about Indian gaming casinos that I am particularly proud of. It weaves together strands about the history of New York state’s indigenous population, popular culture and political economy in an effort to look at a controversial issue: do gaming casinos rob indigenous peoples of their identity?

There is some irony in me publishing this article in a magazine identified with the late Alexander Cockburn since I gave him hell about his support for casinos way back when (as I did over any number of questions, while remaining an ardent fan.)

When Jeff St. Clair suggested that I write such an article, I mentioned this to him but confessed that I could not even find the article that had sparked my pique (it doesn’t take very much.) In a fresh attempt this morning, I not only found it but realize now that it was much more nuanced than I appreciated at the time:

[from Alexander Cockburn, "Wild Justice," New York Press, October 21-27, 1998]

The hunters crashed out of the resort at 5 am. and I read a few pages of Ward Churchill’s A Little Matter of Genocide. He certainly raises victim,hood to the level of political manifesto arguing that his purpose is to claim genocide for Indians on the grounds that genocide has given the Jews moral authority and he wants the same moral authority for his people. This seems to be a sad posture, claiming moral authority by dint of the percentage of your number wiped out, with 100 percent moral authority established presumably when you are 100 percent extinct.

Do the Mandan have greater moral stature than the Blackfeet because a white man’s disease, smallpox, wiped out a higher percentage of their number? Do some Indian tribes, surviving in higher numbers, like the Yurok, have diminished moral stature? Or is It just A matter of “Indians” without. regard to specific tribes or destinies? For Churchill it is. He takes a population estimate, pre-white conquest, of 15 million Indians, subtracts the 248,253 Indians counted in the 1890 census and sets down the balance in the ledger of genocide. Ergo, moral authority amid the ruins. Rhetorically, it’s hard to argue with him, because In Churchill’s moral arithmetic you somehow become a denier not only of the Indian but of the Jewish Holocaust as well.

Do Indians really need a holocaust to give them standing? Surely not. To be frank, they’ve done better with casinos. Is it not more uplifting to see Indians as gallant and savvy survivors than as victim-dead? They certainly ended up with more land than two other ethnic grows on the losing end, the Spanish and Africans in North America. It’s true that disease, evictions and cultural dislocation wrought a devastating toll. On the Plains there were massacres: Sand Creek, Washita, Marias River, Camp Grant, Wounded Knee. In these infamous events there were somewhere around 1260 Indians dead. Between 1789 and 1898 the U.S. Army records 1535 Indian fights, with estimates of Indian dead running anywhere from 3000 to 6000. On the other side, between 1789 and 1898 Indians killed maybe 7000, soldiers and civilians. Of course Churchill would disdain such calculations as obscene efforts to establish some sort of moral equivalence, which was certainly the intent of some of the white historians totting up the numbers and claiming that more Indians were killed in intertribal warfare on the Plains than by the white soldiers. There’s no need to haggle over moral equivalence. The whites were the latest of the arrivals on the scene and got every thing. But rather than tout genocide as the battle standard, It is surely better to see Indians as brilliant diplomat-warriors who stood off three major sets of white invaders for centuries. In the end, the true hero is Red Cloud, the warrior/diplomat, rather than Ian Frazier’s (and no doubt Churchill’s) hero, Crazy Horse. Surely this is a more bracing lesson for young Indians than the cover of Churchill’s book, being photographs of the dead at Wounded Knee, and a drunk Indian on Main St., Anywhere, USA. I say, Get over it.

We drove across the rest of Montana, up over the road to the Sun in Glacier National Park over the Lolo Paw, down through% Idaho and into the tolling wheatfields of eastern Washington, like the most kitsch of Soviet socialist realist posters; With a great red sun going down, a grain elevator and a tractor in the foreground (and, as it happened, a child murderer going down to lethal injection in Walla Walla prison, just the other side of the horizon), Down the Columbia, past Sam Hill’s strange museum, down through a couple of stops by Washington and Oregon cops who probably thought we were ferrying dope. Into Oregon City we came, in the ’64 New Yorker with 4000 miles on the odometer, which now stands at 150,324. Back, most surely, in late 90s civilization. Our hosts, Jeffrey St. Clair and Kimberly Willson-St. Clair, are moving house and had just boarded Sam the Newfoundland until new fences could be built. A chipper young woman at the Clackamass Pet Spa had quoted him $14 a day for Sam’s bed and board, with optional extras. Sam could get a “nature walk” through Oregon’s dwindling Douglas firs for $1.50 a day, a ‘snack and snuggle for another $4 a day, “Indoor play” for another $4, and “sunbath” with restoring oils for $2 and a birthday party for $8. If he had a cat, she told the bug-eyed Jeffrey; pussy could, at $4 a day, enjoy a “mock mouse hunt.” So much for frontier days. This is how the trail ends.

Before giving you a flavor of what I wrote, I want to emphasize why it is important to subscribe to the CounterPunch print edition. It, along with yearly fund drives, is a major source of funding for one of America’s leading left institutions. I should probably have said global since the webzine has readers from every corner of the globe as I discovered after a very well-informed Swede wrote me concerning the ultraright. At $55 per year (10 issues) for the print edition and $35 for digital, it is great reading and won’t bust your budget.

In addition to my own jewel of an article, there’s one by David Price that is of particular interest to me since it overlaps with my own long-standing opposition to racism in anthropology that so often victimizes American Indians as “dinosaurs” that needed to be superseded by “civilization”.

In an article titled “The Bio-Social Facts of American Capitalism: When the FBI Dreamed of an Epidemic for College Professors”, Price, a professor of anthropology at St. Martin’s College in Washington state, takes aim at E.A. Hooton, an anthropologist at Harvard University who espoused eugenics and the theory that there were distinct “races”, each with their own distinct genetic “intelligence” capabilities. Harvard University, can you imagine that?

Using a FOIA request, Price was able to get the FBI files on Hooton that included some articles the good professor wrote during WWII, including one that called for “a program of supervised breeding, sterilization of the unfit, and increased control over the development and education of its future parents.”

A drawing contained in Hooton’s tract “Up From the Ape” illustrates his crude racist beliefs. In the past Harvard had no problem with someone like this holding a post and the U. of Illinois was okay with Robert Weissberg spouting similar racist filth but if you are too sympathetic to Palestinians, you’d better watch out.

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As I indicated above, my article tried to tie together various perspectives to help understand the role of gaming casinos in American Indian society today, especially as they relate to Governor Cuomo’s signing off on them in Sullivan County where I grew up. Among the tribes who had considered making a bid was the Munsees who once occupied the very land beneath my feet when I lived at home. From my article:

Unlike the Pequots who built their casino on reservation land in Connecticut, the Munsees were based in Wisconsin. This would lead one to ask what their connection to New York was. Were they acting cynically like Chief Doug Smith? [A casino boss stereotyped in a “Sopranos” episode.] In 2011, the Department of the Interior rescinded a 2008 rule adopted by the Bush administration blocking the opening of a casino beyond commuting distance from a reservation. It was only natural that the Munsees would take advantage of their roots in New York State.

Like many other American cities, rivers and mountain ranges bequeathed with indigenous names, Muncie, Indiana owes its to the Munsees. Wikipedia states:

The area was first settled in the 1770s by the Lenape people, who had been transported from their tribal lands in the Mid-Atlantic region (all of New Jersey plus southeastern New York, eastern Pennsylvania, and northern Delaware) to Ohio and eastern Indiana.

You’ll notice the use of the passive voice “had been trans- ported”, a tendency often found in prose anxious to shirk responsibility. The Lenapes, including the Munsee, were not exactly “transported”—they were expelled, mostly in the 19th century. White settlers bought the land from beneath their feet and drove them westward, first from New York and then from Ohio. As they moved toward Wisconsin and finally to Oklahoma, they left their traces along a trail of tears, including Muncie.

In addition to having their roots in New York, the Munsees have the added distinction of giving Manhattan its name. Likely the Lenape tribe that the settlers encountered was the Munsees, who called the island “Mannahattanink,” the word for “place of general intoxication” according to Mike Wallace—the Marxist co-author of Gotham, not the television personality of the Indian-baiting 60 Minutes. In describing Manhattan as a “place of general intoxication”, the Munsees certainly demonstrated a grasp of the fine art of futurology.

Want to read the rest of the article and David Price’s as well? Go ahead. Take out a sub right now: http://store.counterpunch.org/subscriptions/. It will help sustain CounterPunch as well as sustain you politically and psychologically in the protracted struggle against capitalism.

September 19, 2014

A Gift to Birobidzhan

Filed under: art,Jewish question,Stalinism,ussr — louisproyect @ 7:05 pm

fiks receptionOpening night reception for A Gift to Birobidzhan

fiks photoYevgeniy Fiks

For people who have been following the Unrepentant Marxist for the past few years, you are probably aware that I am a big fan of Yevgeniy Fiks, a post-Soviet Conceptual Artist I interviewed in 2012 and whose last show on the USSR’s mixed encounter on Black people I wrote about earlier this year.

Although Fiks is decidedly left-of-center, his art is not in the socialist realist tradition to say the least. His strategy is much more subversive. By “flanking” his subject, he defies pat interpretations of sexuality, race, imperialism, the former Soviet Union, and other topics that could inspire boring and didactic treatments.

Although I love everything that he does, my favorite “work” by Fiks was his “Lenin for your library”, a sly assault on corporate stupidity and humorlessness that was described on the Winkelman Gallery, where he has exhibited in the past, as follows:

100 copies of “Imperialism the Highest Stage of Capitalism” by V.I. Lenin were sent out to the addresses of World’s major corporations, including Gap, Coca-Cola, General Electric, and IBM among many others. In an enclosed letter, it was stated that the book was a donation to the corporate library. Out of 100 copies, 14 were accepted and “thank you” letters were received. 20 copies were returned together with letters stating various reasons for rejection, including a particular focus of the library or their policy not to accept any gifts or donations from private individuals. The fate of the remaining 66 copies remains unknown.

It was the same spirit of playfulness, which might be described as a David Letterman gag geared to those who have read Tristan Tzara, Fiks conceived of A Gift to Birobidzhan, described in the initial publicity as follows:

In 2009, artist Yevgeniy Fiks originated a project called A Gift to Birobidzhan. Established in the Soviet Union in 1934 as the Autonomous Jewish Region of the USSR, Birobidzhan was for a time considered a rival to Israel. Although located in a remote area near China, Birobidzhan caught the world’s imagination. In 1936, two hundred works of art was collected in the United States by activists as the foundation for the Birobidzhan Art Museum. The collection included works by Stuart Davis, Adolf Dehn, Hugo Gellert, Harry Gottlieb, and William Gropper among others. The collection was first exhibited in New York and Boston, and in late 1936, it was shipped to the Soviet Union. The collection never reached its final destination in Birobidzhan. By late 1937, Stalin had purged the leadership from Birobidzhan at which time the collection vanished into government or private hands.

Taking this microhistorical narrative as his starting point, Fiks invited 25 contemporary international artists to donate works of their choosing to the existing museum of Birobidzhan. After initially agreeing to exhibit and accept the works into its collection, the museum in Birobidzhan conditionally retracted the offer, in part to avoid confrontation with a conflicted past and the fact that Birobidzhan now consist of a small Jewish population. Granting Fiks the role of steward, the artists agreed to let Fiks store the collection until it could reach its intended destination.

A Gift to Birobidzhan of 2009 was an attempt to repeat and complete — seventy years later — the gesture of “a gift to Birobidzhan” in 1936. As of 2014, it remains still a rejected gift and a “state-less collection,” packed in boxes in Fiks’ apartment in the Lower East Side. A Gift to Birobidzhan evokes the utopian promise of Birobidzhan — a Socialist alternative to a Jewish state — as a point of departure for discussions on broad 20th century’s impossible territorial politics, identity, national self-determination, and a common “seeking of happiness.” At present, we find that many of the same questions from the early 20th century have resurfaced again.

For those outside of New York City, you will be able to take a “virtual tour” of the exhibit here. Here’s a work that I kept coming back to:

VyDaVy, “JEWISH LUCK” (еврейское счастье), two 25”x32” laminated prints. Ink on paper, gold leaf, 2009

Jewish luck is Jewish luck. It is black or white. It comes and goes. But there is always something inside that stays forever

(If you would like to take a “real tour” of the exhibit, contact me at lnp3@panix.com and I will put you in touch with Yevgeniy.)

Finally, I should state that the show had a particular resonance for me as a Jew and as someone who has become particularly inflamed over ancillary questions. As a firm believer that Ukraine was to Russia as Ireland was to England—as Lenin once put it—I found the Kremlin demagogy about the existential threat to Jews posed by EuroMaidan obscene. Almost as obscene as the increasingly rabid defense of Israel’s war on Gaza and the McCarthyite attacks on pro-Palestinian professors, all in the name of defending “the Jewish homeland”. As I told Yevgeniy at the show, the Jews would have been much better off in the sparsely populated Birobidzhan than in Palestine, where carried out a wholesale expulsion of the indigenous population.

Eleven years ago I reviewed a documentary titled “L’Chayim Comrade Stalin”, long before blogs had been invented. I reproduce my article below along with a trailer for the film that can unfortunately not be seen online in all the usual places like Netflix. My advice is to track down a DVD from a research library. They don’t even have one in the Columbia University library. Good luck!

L’Chayim Comrade Stalin

posted to http://www.marxmail.org on February 3, 2003

When he was a young boy, Yale Strom noticed two “sidukah” (charity) boxes in his father’s shop. One was the omnipresent blue Jewish National Fund box intended for Israel that my own father kept in his fruit store. The other was targeted for Birobidzhan, the Jewish Autonomous Region that Stalin decreed in 1932. His curiosity about the lesser-known Jewish homeland became the seed for his documentary “L’Chayim Comrade Stalin,” now showing at the Quad Cinema in NYC.

Based on interviews with current and past residents and archival material, including a altogether charming Soviet feature film of the period promoting settlement, the film not only sheds light on an under-documented aspect of Stalinist rule, it also inspires a variety of reactions to the “Jewish Question.” (Strom utilizes a graphic of these two words writ large in red repeatedly through the film as a kind of leitmotif.)

Most of the older veterans of Birobidzhan make clear that the project tapped into youthful idealism. Combining a belief in communism with a desire to create a cultural homeland for the Jews, they came to the Siberian hinterland with great hopes. Despite the fact that anti-Semitism prompted Stalin to create the settlement in a geographically remote area, the settlers did not necessarily view this as a kind of internal exile. Stephen Cohen points out eloquently in his biography of Bukharin that Stalin’s despotic “revolution from above” did not preclude a kind of egalitarian zeal from bubbling to the surface. Despite repression, many people felt that they were on a great adventure to build a new society, including the Jews who came to Birobidzhan.

It was not only Russian Jews who came to this remote, mosquito-infested region that was closer to Korea than to Moscow. IKOR, an international organization of Jewish Communists, actively recruited people in more or less the same manner as people were recruited to construction brigades in Nicaragua in the 1980s. A widow of an US electrician recounts the arduous journey that brought them to the desolate outpost with nothing but their clothes and a generator that her husband intended to bring on-line for the settlement. Like a 1930s version of martyred engineer Ben Linder who died from contra bullets, he understood that in the cold, rainy Siberian wilderness, electricity could dramatically improve the quality of life.

At its peak, Birobidzhan only included about 45,000 Jewish settlers. Most were poorer Jews from rural Byelorussia or the Ukraine, who were trained to cobble shoes (like my mother’s father) or make hats. The Soviet film shows a bearded Jew struggling and finally succeeding to yoke two oxen to a plow. This image evokes a long standing theme that falls under the general rubric of the “Jewish Question”. There is a tendency among early Zionist theorists and Marxists alike to explain Jewish weakness and isolation as a failure to develop the full range of skills and occupations found in society as a whole.

The absence of Jewish farming in particular spurred not only the agrarian colonizing efforts in Birobidzhan, it also led to similar efforts in my own Sullivan County in the 1800s. Farming experiments were an expression of the “Enlightenment” tendency in Judaism that also produced colonies in Argentina, New Jersey and Palestine. The very earliest farmers who settled in Palestine were not Zionists as much as they were agrarian socialists.

After the USSR allowed Jews to emigrate, most of Birobidzhan’s citizens flooded into Israel. Now there are only 17,000 left. Strom’s interviews with those who stayed behind are among the film’s most poignant moments. One elderly woman named Rivkele explains that she only speaks Russian nowadays and has almost forgotten her Yiddish, the official language of the Jewish Autonomous Region. She is also married to a Russian, as are her children. One gets the impression that such Jews are rapidly become assimilated in the same fashion as Jews elsewhere in the world, including the USA. Rather than having to worry about the secret police arresting a man for toasting a baby at a circumcision ritual for coming into the world as a Jew (an event that the documentary details), they have to worry more about the inexorable process of unfavorable demographics and the natural tendency of a secular society to erode particularistic customs and religious beliefs.

Although the economic changes in the post-Communist USSR have been largely negative (one interviewee spits out that “you can’t eat freedom”), they do include a cultural latitude that allows the remaining Jews in Birobidzhan to study their customs, re-familiarize themselves with Judaism and–most intriguingly–to learn Yiddish. Just as I studied Hebrew at the age of 11 and 12, these young Jews now study Yiddish, a dying language. During a Q&A session after the film, Strom hinted at the class/cultural divide between Hebrew and Yiddish. His own father had become an activist of the Hashomer Hatzoir, a left-leaning Zionist group that favored Hebrew, a language that presumably would sever all ties to the ghetto where Yiddish first arose. Meanwhile the Jewish Bund, a socialist organization that disavowed Zionism and linked Jewish emancipation with the emancipation of the working class in general, adopted Yiddish as its official language. They saw this language, with all its underdog associations, as the appropriate medium for a people seeking to abolish the underdog status once and for all.

I would only add that I regret not having learned Yiddish instead of Hebrew growing up. Not only is that language infinitely more expressive, it is rooted in the lived experience of the Jewish people rather than an artificial construct to recreate a Biblical state that some scholars, including many in Israel, believe never existed.

Yiddish, a mongrel language, perhaps expresses best the true cultural legacy of the Jewish people. As a people without their own distinct territory, they mix with and absorb local influences as well as influencing the gentile population that surrounds them. This has always seemed much more attractive to me than the idea of separating oneself from the unbeliever and erecting fences to maintain that purity.

Russian Jews have always embodied this kind of rich dialectical interpenetration. Recently I discovered that despite many flaws in Arthur Koestler’s “The Thirteenth Tribe,” there is still ongoing research that partially confirms his original thesis, namely that the Jews of Eastern Europe and Russia descended from the ancient Khazar kingdom in Turkey. Today, the evidence seems to point in the direction of a link not between all Jews in this area but a subgroup called the “Mountain Jews”, about whom I had knew nothing beforehand.

From www.khazaria.com, we learn about the cultural aspects of the Mountain Jews:

Occupations. According to historian Ken Blady, the Mountain Jews used to be agriculturalists and grew such crops as grapes, rice, tobacco, grains, and marena (madder). In later years most of the Mountain Jews were forced to get involved in business, so they became traders, tanners, jewelers, rug-weavers, leather-workers, and weapon-makers. A small number of Mountain Jews remained farmers as late as the 20th century.

Cuisine. The foods of the Mountain Jews are outstanding. I have personally eaten the Mountain Jewish versions of chicken shashlik (shish-kebab) and dolma (stuffed grape leaves), and I liked the way the food was prepared and the vegetables and sauces that were used with the meats. There are many very good Mountain Jewish and Persian restaurants in New York City and one of the Persian restaurants is called “Khazar” after the Persian name of the Caspian Sea.

Hospitality. The Mountain Jews were generous to guests, just like their Caucasian neighbors. Ken Blady says that this hospitality probably originated with the Jews themselves: “As one of the oldest inhabitants in the region and the people who brought monotheism to Caucasian soil, it may well have been the Jews who wove the biblical patriarch Abraham’s practice of hachnosat orchim (welcoming guests) into the fabric of Daghestani culture. Every guest was treated as if he were personally sent by God. In every Jewish home a special room or hut covered with the finest carpets was set aside for guests. Every host would… lavish on them the finest foods and spirits….” (p. 165-166)

Music and dance. Instruments used by Mountain Jews included the tar (plucked string instrument) and saz (long-necked fretted flute) (Blady, p. 166). Saz is a Turkic word. Blady also says that there were “many talented musicians and wonderful storytellers among the Mountain Jews” (p. 167). Furthermore: “The Mountain Jews were graceful in their movements, and were excellent dancers…” (p. 168).

Courage and independence. Like the Khazars, the Mountain Jews were “skilled horsemen and expert marksmen” (Blady, p. 166). They loved horses and nature. Mountain Jews knew the value of self-defense and carried and owned many weapons (especially daggers).

Dress. Mountain Jews wore clothing like that of their neighbors in the Caucasus.

Charity. Blady explains that all Mountain Jewish towns had a “house of kindness and charity” which helped poor and sick people.

****

This kind of cross-culturalism is truly inspiring. It is tragic that the holocaust not only destroyed the lives of millions of Jews, who lived in a similar kind of cultural gumbo, it also unleashed an experiment in ethnic purity that has brought nothing but misery to the people it displaced and an embrace of militarism and chauvinism that were alien to traditional Jewish society, either secular or fundamentalist.

These, at least, are my reactions to Yale Strom’s first-rate documentary. What others are stirred to think will largely be a function of the beliefs that they bring with them when they see the film. At the very least, his film will act as a catalyst on the mind and on the heart. Highly recommended.

Swarthmore website on the Jewish Autonomous Region: http://birobidzhan.swarthmore.edu/

Jackie Cain, of the Jazz Duo Jackie and Roy, Dies at 86

Filed under: music,obituary — louisproyect @ 3:49 pm

Jackie Cain and Roy Kral in 1962. They met in 1947 and were musical and marital partners until his death in 2002. Credit: Bernard Hollywood

Jackie Cain, who teamed with her husband, Roy Kral, to form probably the most famous vocal duo in jazz history, melding popular tunes and sophisticated harmonies for more than half a century, died on Monday at her home in Montclair, N.J. She was 86.

Her death was reported by the music writer James Gavin, a friend, who said she had been in declining health since suffering a stroke four years ago.

Performing and recording as Jackie and Roy, Ms. Cain and Mr. Kral, who was also a gifted pianist, created polished interpretations of Broadway standards, jazz tunes and even Beatles songs. They sang in a sophisticated bebop style, enunciating the lyrics crisply and playfully and often forgoing lyrics altogether for energetic scat singing.

Mr. Kral died in 2002.

“Such is their affinity that when they sing harmonies, her airy high tones cushioned by his supple, swinging lows, their notes could be holding hands,” Jon Sall wrote in The Chicago Sun-Times in 1997.

Their voices had similar ranges but were separated by an octave, which made for unusual harmonies. Their easy banter, and Ms. Cain’s striking good looks and sunny personality, added to the appeal of their music, which was routinely praised by jazz critics.

Ms. Cain’s admirers included fellow singers like Billie Holiday, who once said of her to Metronome magazine, “She’s my girl.”

Jacqueline Ruth Cain was born in Milwaukee on May 22, 1928. Her father sold office furniture and managed a community theater. Her parents divorced when she was a child, after which her mother took a job with a photo-imaging company and moved with her to a rooming house.

They could not afford a phonograph, but Jackie loved to listen to music on the radio. She also loved to sing: She was in the chorus in elementary school and an a cappella choir in high school, and she sang with a band organized by a local music store and on a children’s radio show.

“If people wanted someone remembered on their birthday, they’d send cards in or call the station with requests: ‘Please have Little Miss Cain sing this or that,’ ” she said in a 2009 interview with the writer Marc Myers on his blog JazzWax.

Ms. Cain’s first full-time job in music was with Jay Burkhart’s band, which she joined when she was 17. In 1947, a band member, Bob Anderson, took her to a jazz club in Chicago, where Mr. Kral was the pianist with the quartet that was performing.

Mr. Anderson approached Mr. Kral at the bar and suggested that he let Ms. Cain sit in. He said no. In the JazzWax interview, Ms. Cain recalled that Mr. Kral explained why: “Because they never know what they want to sing, and when they tell you their key, it’s usually in the key of Z.”

But she and Mr. Kral talked some more, and it turned out that she knew a song he also knew, “Happiness Is a Thing Called Joe.” He let her sing it, she said, and “the club went nuts.”

In an interview with The Sun-Times in 1997, Mr. Kral suggested that other factors besides music had influenced his decision. “She was a voluptuous blonde, right out of high school,” he said. “She was very convincing.”

Ms. Cain and Mr. Kral began to work as a duo in Chicago clubs. Their breakthrough came when the saxophonist Charlie Ventura hired them for his band. They worked for him for a year and a half and briefly again in 1953. In 1954, they hit the cabaret circuit on their own.

Their relationship was strictly professional, Ms. Cain told The San Francisco Chronicle in 1995, until one day “I leaned over and kissed him. A big, juicy wet one.”

They married in 1949. They had two daughters, Dana Kral, who survives her, and Niki Kral, who died in a car accident in 1973. Ms. Cain is also survived by two stepdaughters, Carol May and Tiffany Bolling-Casares.

The two went on to record nearly 40 albums for Columbia, Verve and other labels. They also sang jingles on television for Halo shampoo, Cheerios and Plymouth. Their repertoire contained more than 400 songs; among their staples were “Mountain Greenery,” “Spring Can Really Hang You Up the Most,” “You Inspire Me” and “It’s a Lovely Day Today.”

After Mr. Kral died, Ms. Cain occasionally performed as a solo singer. Her last performance was in 2007 at a concert celebrating the centennial of the birth of the composer Alec Wilder, a good friend.

In the mid-1950s, Jackie and Roy recorded a harrowingly poetic lament with music by Mr. Wilder and words by Ben Ross Berenberg, “The Winter of My Discontent.” Ms. Cain later remarked that the song (“Like a dream you came, and like a dream you went”) was beyond her life experience at that time.

After hearing her sing it in a nightclub, she recalled, Mr. Wilder asked her never to perform it in a club again. “That’s a song for your last day on earth,” he said.

How Stieg Larsson Exposed the Swedish Far Right

Filed under: Fascism,journalism,literature,popular culture,Sweden — louisproyect @ 1:04 pm
Kicking the Hornets’ Nest

How Stieg Larsson Exposed the Swedish Far Right

by LOUIS PROYECT

For the average person the early death of Stieg Larsson must have come as a disappointment since that meant that the fourth Dragon Tattoo novel would remain uncompleted, the last in a series that were perfect reading on the bus or subway going to work. I understood how they might feel since I once missed my stop while reading the account of the petite but potent Lisbeth Salander beating up a 300-pound biker and stealing his Harley-Davidson.

But after reading Jan-Erik Pettersson’s “Stieg Larsson: the real story of the man who played with fire”, I felt a keener loss, that of a man who I never met but now miss as a comrade in the fight against a decaying capitalist system. I was always aware that Karl Stig-Erland “Stieg” Larsson, who died at the age of 50 from a heart attack on November 9, 2005, was a member of the Trotskyist movement–as was I–but never knew much about what he did in between the time he left the movement and began writing the novels that made him famous. I was under the impression that he made his living as a journalist but that would be like saying that John Reed did so as well. Like so many journalists with integrity over the last 100 years, Stieg Larsson aimed his words like a Molotov cocktail at the forces of capitalist reaction. If anything, the exploits of Mikael Blomkvist, the journalist hero of his novels, pale in comparison to the life that the author led.

I picked up Pettersson’s book (used copies sell for a penny on Amazon.com!) primarily to get a handle on how Sweden moved away from the welfare state in the 80s and 90s and on how those changes impacted the Marxist detective novel writers I wrote about inCounterPunch recently. While the book provided valuable information that allowed me to put someone like Henning Mankell, the creator of the Wallender novels, into context, the story of Stieg Larsson began to captivate me, so much so that I decided to write this article as a way of paying homage to this extraordinary human being. The facts about Larsson’s life that follow come from Pettersson’s book; the analysis you can blame on me as always.

read full article

September 16, 2014

They beat Philip Glass and Steve Reich to the punch

Filed under: dance,Islam,music — louisproyect @ 11:19 pm

The growing intimacy between Bard College and the American military

Filed under: bard college,middle east — louisproyect @ 4:09 pm

Parents, don’t let your kids grow up to be Bardians.

I say that as a Bard graduate who went there when it was a bohemian outpost even if it wasn’t very radical. There’s one thing I know, however. Under President Reamer Kline, an Episcopalian minister who ruffled the feathers of the student body on more than one occasion, you would have never seen the kind of outrageous partnership with the US military that has been developing under President-for-life Leon Botstein, who once had the temerity to invoke Karl Marx in a commencement address in the early 1990s. Well, you know what they say about the devil quoting scripture.

As an alumnus, I get the occasional email from the school. Most often they are innocuous items about a weekend up at the school to hear Leon lecture on Dvorak or some such thing. But you can imagine my consternation when I received this last Friday:

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Malia Du Mont, who is leading this macabre tour of Murder, Inc. strikes me as the same sort of character that Jessica Chastain  played in Kathryn Bigelow’s “Zero Dark Thirty”, a woman capable of administering torture in the morning and then going out later to dinner at a quaint restaurant with another well-educated chum where they could discuss Rilke’s poetry. Here’s some information on her from the Bard alumni website:

Malia Du Mont ’95 is special assistant to the chief of staff in the Office of the Assistant Secretary of Defense for Homeland Defense and Americas’ Security Affairs. Malia majored in Chinese at Bard, and after graduation moved to China, where she spent a year teaching English and a year doing graduate studies. In 1997 she moved to Beijing to serve as a Defense Intelligence Agency intern and bilingual research assistant at the United States embassy. “At Bard, joining the military never entered my mind,” she says. “But I was interested in service to my country, and living in China, I gained an appreciation of American freedoms.” Sheen listed in the United States Army Reserve in 1999, and, the same year, entered the John F. Kennedy School of Government at Harvard, eventually earning a master’s degree in public policy. After several years working as an Asian security analyst at The CNA Corporation, she decided to volunteer for deployment with the Army Reserve, and in 2006 was sent to Afghanistan, where she was responsible for providing strategic political-military analysis to the commanding general and other senior United States officials. After a year in Kabul, Malia continued her military service as an Afghanistan analyst at NATO’s Allied Command Operations in Belgium. She returned to Washington D.C. in 2008, and volunteered for further military service in the Office of the Secretary of Defense, where she participated in the Obama Administration’s Afghanistan Strategy Review.

There was about as much chance of a Bardian from my generation following such a path as there was me being invited to Botstein’s house for tea and crumpets. (What the fuck is a crumpet anyhow?)

That’s not the end of it. On the Bard College website, there’s an announcement for a joint Bard-West Point conference on the Middle East:

The Bard Globalization and International Affairs program, and the West Point–Bard College Exchange will present a panel “New World Disorder: U.S. Grand Strategy in a Chaotic Middle East,” featuring Walter Russell Mead and James Ketterer of Bard College and Ruth Beitler of the U.S. Military Academy at West Point. The panel will address the increasing and overlapping challenges facing the United States across the Middle East and North Africa. It will take place, on Monday, September 22nd at 6:30 p.m. in the Weis Cinema at the Bertelsmann Campus Center at Bard College. For more information, go to http://www.bard.edu/bgia/.

The Middle East and North Africa present a wide variety of foreign policy challenges for the United States. The panel will discuss U.S. policy toward the Islamic State in Iraq and Syria (ISIS), the aftermath of the conflict between Israel and Hamas, ongoing tensions in Libya, strained relations with Egypt and Saudi Arabia, and continuing negotiations regarding Iran’s nuclear program. There will be opportunities for questions and comments from the audience.

Walter Russell Mead is James Clarke Chace Professor of Foreign Affairs and the Humanities. He is the author of many articles and books, including Special Providence: American Foreign Policy and How It Changed the World. James Ketterer is director of international academic initiatives at Bard’s Center for Civic Engagement and was previously Egypt country director for AMIDEAST. Ruth Beitler is associate professor of international relations and Comparative Politics in the Department of Social Sciences at the U. S. Military Academy, where she serves as course director for Middle East Politics and Cultural Anthropology. She is also director of the Conflict and Human Security Studies Program.

I’ve written about Walter Russell Mead in the past. He is Bard’s Thomas Friedman. People like Friedman understand the true nature of globalization. In a March 28, 1999 NY Times article, he put it this way:

The hidden hand of the market will never work without a hidden fist — McDonald’s cannot flourish without McDonnell Douglas, the builder of the F-15. And the hidden fist that keeps the world safe for Silicon Valley’s technologies is called the United States Army, Air Force, Navy and Marine Corps.

That’s clearly understood by Mead and by Bard’s Globalization and International Affairs Program that should be renamed the Program for Globalization and American Hegemony if the people running it had a shred of honesty. Like Du Mont, the character running the program is a Bard graduate–his name Jonathan Cristol. In an article about Cristol I wrote in February 2011, I took note of his disgusting take on the Arab Spring in an article for Mead’s “The American Interest”, where he wrote:

Am I really arguing that these states should brutally suppress the protestors and that the United States should encourage them to do so? Not really. The optics of America supporting brutal suppression would not be good for Washington. However, if these governments wish to stay in power, the best means of doing so is to scare the people sufficiently enough to stop them from marching through the street.

Maybe liberty and justice are indeed for all, but these particular protests are not necessarily good for the United States. America’s love of democracy sometimes blinds us to the potential results of the democratic process (re: Gaza) and to the fact that liberty and democracy do not always go hand in hand.

Just the sort of person qualified to organize a conference on the Middle East, at least if you see things from the perspective of the Pentagon and the CIA.

James Ketterer is a new name to me. I have grown to expect new hires at Bard to follow the State Department script and he did not disappoint. He was “country director” for Egypt under the auspices of Amideast, an outfit dedicated to promoting American and Middle Eastern ties. Its past President was Robert S. Dillon, the Ambassador to Lebanon from 1981 to 1983. You have to assume that anybody serving in such a capacity was there to promote imperialist goals, no doubt provoking such anger among the natives that they had the nerve to bomb the American embassy.

Finally, there’s Ruth Beitler, the West Point professor that we can assume was chosen to reinforce the idea that Arab protest was not necessarily good for American interests. She’s the author of “The Fight for Legitimacy: Democracy vs. Terrorism”, a Praeger book that came out in 2006. With a title like that, you can be sure that she would feel right at home on the Sean Hannity program. On February 24, 1967, the NY Times reported that Praeger had published 15 or 16 books on the advice of the CIA. When asked whether the spooks had financed their publication, Frederick Praeger said that he had “no comment”. Back then, you could be sure that Bard students and professors would have been outraged by such interference with American intellectual life but now I am not so sure.

Like all works in this genre, you will never see a reference to how democracies can act in a terrorist fashion. Hamas is terrorist but when an IDF jet drops a bomb on a UN School harboring women and children, it is the act of a democracy defending itself. Too bad Orwell did not live long enough to see how doublethink functioned when it came to the Middle East. I am sure he would have some pungent words for the likes of Ruth Beitler.

It should be acknowledged that Leon Botstein is not an outlier in building ties to the American military. Like most college presidents, he understands that corporate and military power go hand in hand with the health of the American academy. The corporatization of the American university continues apace. If the U. of Illinois bends over backwards not to alienate its bourgeois Jewish funders, you can bet that Bard will be even more solicitous since its President is a Zionist ideologue. In a January 2nd Chronicle of Higher Education article, Botstein spoke about the role of alumni in his opposing the BDS movement: “As an active member of the Jewish community, I recognize that the American Jewish community is disproportionately generous to American higher education. For the president of an institution to express his or her solidarity with Israel is welcomed by a very important part of their support base.”

All of this is part and parcel of the deadly grip of American corporate and military on the American academy, with the full impact being felt in Middle East politics. Just as Steven Salaita was victimized by the U. of Illinois, so was Joel Kovel at Bard College. Leon Botstein much prefers a faculty that will not have the brass to complain about a conference like this rigged to favor the Netanyahu agenda. I guess for that kind of faculty, we would look to a place like Brandeis University that despite its official ties to Judaism at least hires professors willing to stick out its neck when it comes to Israel, as this Fox News report would indicate:

Emails within a tight circle of academics at an exclusive university just outside Boston founded by American Jews reveal a long-standing and vehement anti-Israel bias and anger at Fox News and a human rights advocate who renounced her Muslim faith.

Thousands of messages on a Brandeis University ListServ obtained by conservative students and reviewed by FoxNews.com were hyperbolic in their condemnation of Israel, regarding the recent fighting in Gaza and prior conflicts with the Palestinians. Accusations that Israel has committed war crimes and “holocaustic ethnic cleansing” against Palestinians appear in the messages from academics at the school.

In one message, Brandeis Professor of Sociology Gordon Fellman urged Israeli academics to sign an “open letter” to “end the illegal occupation in Palestine.” The letter states that “the government of Israel, having provoked the firing of rockets by its rampage through the West Bank, is now using that response as the pretext for an aerial assault on Gaza which has already cost scores of lives.”

It goes on to note that “an atmosphere of hysteria is being deliberately provoked in Israel, and whole communities are being subject to collective punishment, a war crime.” Fellman later encourages participants to read a work titled, “S. African Nobel Laureate Tutu likens Mideast crisis to apartheid.”

So, if you are trying to figure out where to send your kid to school, my suggestion is to give Brandeis a second look. It is there where professors are defending true Jewish values rather than at militaristic Bard College.

 

 

 

September 15, 2014

Karl Marx and hunting animals

Filed under: animal rights,Ecology,farming,food — louisproyect @ 4:18 pm

Of the three magazines that brandish “Review of Books” in their title, Los Angeles’s (http://lareviewofbooks.org/) leads the pack, at least from the standpoint of serving as a critic of capitalist society. In an epoch of imperial decay, that’s the most important criterion after all. At the bottom of the pile is New York’s (http://www.nybooks.com/), a publication that was pretty edgy in its early days, to the point of publishing Noam Chomsky and putting a David Levine drawing of a Molotov cocktail on the front page. Nowadays it is a snoozefest for elderly professionals, the print counterpart to PBS. In the center of the pack is the London Review of Books (http://www.lrb.co.uk/), a journal that was distinguished by a takedown of Christopher Hitchens that was both laugh out loud and politically cogent. While it still is a source of trenchant social criticism, the LRB has a blind spot on Syria, offering its readers Seymour Hersh’s conspiracy theories about rebels gassing their families. It was up to the good people at the LARB to publish Muhammad Idrees Ahmed’s devastating critique of Hersh, a sign that it was not in thrall to pack journalism.

In the most recent issue of LARB, there’s an article by Jedediah Purdy titled “Killing It” that is accompanied by a drawing of an aproned Karl Marx holding up a bleeding chicken in one hand and a butcher’s knife in the other. With such an image, it is no surprise that the article claims:

Writing 20 years before the first volume of Das Kapital appeared, Marx imagined desultory killing as one of the joys of human liberation. In a passage that became a touchstone for parts of the 1960’s New Left, he urged that a free person should be able to “hunt in the morning, fish in the afternoon, rear cattle in the evening, criticise after dinner […] without ever becoming hunter, fisherman, herdsman or critic.” This was the ideal of unalienated labor, spontaneous and expressive, exercising all human powers without ever turning the worker into the tool of her task.

To start with, I am not sure how much of a grasp that Purdy has of the 1960s New Left since he was born in 1974. In fact the New Left—strictly speaking—was much more into Marcuse than Marx.

Furthermore, like most people with a casual interest in Marx no matter their academic credentials, Purdy leaves out the rest of Marx’s sentence that can be found in the German Ideology:

He is a hunter, a fisherman, a herdsman, or a critical critic, and must remain so if he does not want to lose his means of livelihood; while in communist society, where nobody has one exclusive sphere of activity but each can become accomplished in any branch he wishes, society regulates the general production and thus makes it possible for me to do one thing today and another tomorrow, to hunt in the morning, fish in the afternoon, rear cattle in the evening, criticise after dinner, just as I have a mind, without ever becoming hunter, fisherman, herdsman or critic.

In other words, Marx was not writing a paean to killing animals but rather making an observation about how a future communist society would allow the full development of human beings rather than the current state that forces them into limited economic roles. Indeed, rearing cattle is not exactly what most people would choose to do on a vacation as opposed to recreational hunting or fishing.

Jedediah Purdy, by David Levine in the NY Review of Books

Just a few words about Jedediah Purdy. He is a law professor at Duke University, where misinterpretations of Karl Marx are rampant even if well-intentioned. A cursory look at Michael Hardt’s oeuvre should bear that out.

If Zizek, another celebrity given to misinterpretations of Marx, is the Elvis super-star of Marxism, Jedediah Purdy basks in the glow of being rather super himself. An article in the April 10, 2006 Washington Post refers to him as “A Super-Scholar, All Grown Up and Still Theorizing”. A portrait of a wunderkind emerges:

When we reached him, Jedediah Purdy, now 31, was in his office at Duke University’s law school where he is an assistant professor, counseling a student in the throes of the seemingly inevitable “first year of law school crisis.” In his mid-twenties, though, Purdy was one of Washington’s intellectual darlings: ensconced at the New America Foundation — a think tank that bills itself as featuring “exceptionally promising new voices” — and named by Esquire magazine as one of the nation’s “best and brightest.”

Ensconced at the New America Foundation, Purdy made sure that nobody would confuse him with some kind of bomb-throwing anarchist: “Just let me echo about five million other progressives and say, Bring us someone who can do every night for a year what Barack Obama did in his keynote address to the DNC.”

Turning our attention now to Purdy’s “Killing It”, we learn that it is a contribution to the ongoing discussion about the “food movement”, for lack of a better term, that includes Michael Pollan and Mark Bittman at its helm. Purdy notes that Pollan went out hunting wild pigs with a .290 rifle and was pleased to have bagged a 190-pound creature.

In something that amounts to a sleight of hand, Purdy makes Karl Marx into a 19th century precursor of Michael Pollan as if communism, hunting and meat-eating were part of the same overall project of human emancipation:

Doing violence seems to force the doer either to celebrate it or to recoil in a futile effort to get the feeling out of one’s own nerves. Without much warrant, I suspect all of this informs the idea behind many ritual sacrifices: that the priests, or the community, either take the power of the animal into themselves or expel its pollution. Either way, the transaction is intimate, metabolic: the killer comes right up against the “specific expression” of life and powers that Marx was after.

Frankly, I doubt that bagging a wild pig with a .290 rifle is what “Marx was after”. Purdy, who grew up and was home-schooled in rural West Virginia, was into hunting as a youth. I suspect that he is capitalizing once again on his “good old boy” credentials that clearly sets him apart from the other faculty members at Duke who if given a choice would prefer tofu to shooting a wild animal.

The shortcomings to Purdy’s approach can be more obvious when you have a look at a scholarly article he wrote titled “Our Place in the World: a New Relationship for Environmental Ethics and Law”. It’s main concern was to identify some kind of ethical basis for the proper treatment of animals within the overall need for reproducing our species:

These situations—we can take the factory farm as just one example—are thoroughly artificial: we made them. We create and control the suffering of animals in these settings, and that fact is the prompt for ethical reflection. To call whatever we do to these animals “natural” would be to give up on ethical reflection altogether; and to imagine that reflecting on our own behavior must mean condemning lions and predatory insects would be far too quick and casual.

While I think that the ethical treatment of animals is fundamental and that both factory farming and hunting both involve unnecessary cruelty, there are more important issues for Marxists and even people like Jedediah Purdy. (In terms of hunting, since Purdy invokes the example of American Indians, perhaps the only “ethical” way to kill animals is with a bow and arrow since this puts hunter and hunted on a more equal footing.)

The real issue is how humanity can survive, something that the food movement barely recognizes, nor for that matter law professors with a smattering of Marxism under their belt. In my review of a rather good documentary titled “Food Inc.” that was based to a large degree on Pollan’s writings, I noted:

Although I strongly urge my readers to see this movie, I do feel obligated to offer some criticisms that get to the heart of my differences with Schlosser and Pollan, no matter how much I applaud their work. A significant part of the movie is devoted to an examination of Stonyfield yogurt, a product that is always in my refrigerator especially since yogurt is a staple of the Turkish dishes I enjoy preparing. The CEO of Stonyfield is one Gary Hirshberg who is seen conferring with Walmart representatives who were about to introduce his products to their vile stores. Hirshfield justifies dealing with Walmart because he believes that there is no alternative to capitalism, even though he doesn’t quite use those words. If we are going to make wholesome food grown in conditions respectful to the environment and to animals, you need retailers like Walmart to make the organic sector grow.

The press notes for “Food, Inc.” quotes Walmart on this score:

“Actually, it’s a pretty easy decision to try to support things like organics or whatever it might be based on what the consumer wants. We see that and we react to it. If it’s clear that the customer wants it, it’s really easy to get behind it and to push forward and try to make that happen.”

– Tony Airosa, chief dairy purchaser for the nation’s largest retailer, Wal-Mart, which recently began carrying organically-produced food in its store. Wal-Mart has since stopped carrying milk containing growth hormone.

In my view, it is utopian to think that the factory food system will be transformed incrementally in this fashion. The Monsantos, Purdues, Tysons and Smithfields of this world are not going to be displaced by organic farming for the simple reason that they were produced by the forces of production that have taken a century to mature. American society is under enormous pressure to compete with other capitalist powers in an epoch of stagnating profits. As such, factory farming is geared to the economic imperatives of a nation that is being forced to attack the living standards of workers and farmers alike.

If any evidence of the bankruptcy of the system is needed, as well as its talent for self-deception, you can start with the White House itself—a symbol of American corporate power and its strategy for continued world domination.

When Michelle Obama planted an organic garden on the White House lawn, Michael Pollan hailed the move in the Huffington Post:

Perhaps the most encouraging action so far has come from the East Wing, where Michelle Obama has been speaking out about the importance of real, fresh food, home cooking and gardening. By planting an organic garden on the White House lawn, she launched a thousand victory gardens (vegetables seed is suddenly in short supply), gave conniptions to the pesticide industry (which wrote urging her to use some of their “crop protection products” whether she needed them or not), and at a stroke raised the profile and prestige of real food in America.

He also was encouraged by Obama’s appointments:

Tom Vilsack has sounded a welcome new note at the Department of Agriculture, where he has appointed a proven reformer — Kathleen Merrigan — as his deputy, and emphasized his commitment to sustainability, local food systems (including urban agriculture); putting nutrition at the heart of the department’s nutrition programs (not as obvious as it might sound), and enlisting farmers in the fight against climate change. He has been meeting with the kinds of activists and farmers who in past administrations stood on the steps of the USDA holding protest signs.

I wonder if Michael Pollan watched the movie he appeared in, since Monsanto was rightfully pilloried as using its control over genetically modified soybean seeds as a way of maintaining a monopoly over farmers, who once had the right to reuse seeds. (Monsanto patented the seeds and sues any farmer its detectives find in violation.)

In the final analysis, we need a socialist movement, not a food movement. In Marx’s Communist Manifesto, there is a call for overcoming the breach between city and countryside: “Combination of agriculture with manufacturing industries; gradual abolition of all the distinction between town and country by a more equable distribution of the populace over the country.” Unless this is accomplished, the conditions for sustainable food production will diminish to the point of no return. It is not too hard to imagine that in a more rational human social environment, animals will be raised in humane conditions and only be turned into produce under the strictest and most humane conditions, which will almost certainly not entail bullets from a high-powered rifle equipped with a scope. Furthermore, by that point in our social evolution, we may have learned that beans cooked properly taste a whole lot better. I’ve had steak and I’ve had Indian dals. And if I had to choose a last meal, it would be a dal.

My life in politics

Filed under: autobiographical,comedy — louisproyect @ 12:31 am

This is an interview I gave to a graduate student in Texas on September 13, 2014. It is focused on my experience in Houston, Texas in the early to mid 70s but also deals with my prior experiences as well as those after I left Houston. The silent films will hopefully compensate for the uselessness and drudgery of my life in politics.

Some day, either after I croak or Joyce Brabner croaks, my comic book memoir will make its way on the Internet. In the meantime, this should do. I don’t think there’s much more that has to be said that can’t be said in an hour. This should be of interest to those who feel some affection toward me or to those who hate my guts. Those in-between will scratch their heads in wonderment about my wayward walk through the American left.

September 13, 2014

Altina

Filed under: art,Film,Jewish question — louisproyect @ 5:42 pm

Altina Schinasi, the subject of the documentary “Altina” that opened yesterday at the IFC in New York, was like Peggy Guggenheim—a member of the Jewish haut bourgeoisie who opted for a bohemian life in the arts.

The daughter of a Turkish Sephardic Jew who made a fortune in the nascent machine-rolled cigarette industry after migrating to the USA in the 1890s (his factory was on 120 and Broadway, now the location of Columbia University Teacher’s College and my old office), she lived a life of great privilege. The 35-room Schinasi mansion, now a New York City landmark, is and was the only privately owned and fully detached home in the city.

Inside the Schinasi mansion

Her entry into the art world was through the back door. She made a name for herself as a window dresser in New York’s chichi department stores and from there into fashion design. Her biggest achievement was the harlequin eyeglasses that became a fashion accessory for women defying Dorothy Parker’s doggerel: “Men don’t make passes at women who wear glasses.”

Like many wealthy Jews, her sympathies were with the left. This, of course, was still at a time when a sense of noblesse oblige existed and before the state of Israel converted this layer into the equivalent of Good Germans.

She became close to Georg Grosz, the German expressionist painter and Communist after he went into exile in the USA and won a nomination for best documentary of 1960 about Grosz’s struggle against Nazism. During the worst days of the Red Scare, she hid blacklisted director John Berry in her Beverly Hills mansion until he could make a getaway to Europe.

After completing this film, she turned her attention to Martin Luther King, Jr.’s Freedom March, for which to she acquired film rights. Vittorio De Sica, the Italian director of “The Bicycle Thief” and a Communist sympathizer, was to direct the film. But since the civil rights movement remained controversial in the early 60s, she failed to line up funding.

Her most celebrated artwork, once again eschewing the rarefied atmosphere of the galleries, was her “chairacters”, furniture that had a vaguely erotic feel as the image below would indicate:

Peggy Guggenheim had the reputation for having a ravenous sexual appetite and supposedly slept with 1,000 men in Europe. Altina Schinasi was probably a runner-up if we take the word of her last husband at face value. Her last husband Celestino Miranda, a decades-younger Cuban refugee she had taken on as a studio assistant, tells us that she was a tiger in bed even in her seventies. Altina Schinasi died in 1999 at the age of 92. This remarkable documentary will give you a flavor of the Jewish wealthy when they were at their best.

September 12, 2014

Sweden and the Renaissance of Marxist Crime Stories

Filed under: Counterpunch,crime,popular culture,Sweden,television — louisproyect @ 2:36 pm

From Beck to Wallander

Sweden and the Renaissance of Marxist Crime Stories

by LOUIS PROYECT

For fans of Stieg Larsson’s Dragon Tattoo novels and the film adaptations both American and Swedish it inspired, I have good news about similar crime stories that appeared on Swedish television originally and that can be seen on Netflix, Amazon and on other commonly available sources.

For reasons to be explained momentarily, there are good reasons why Marxists like Larsson decided to write what can arguably be called pulp fiction. Foremost in Larsson’s mind was the need to create a nest egg for his long-time partner who unfortunately has run into conflicts with Larsson’s father and brothers over the author’s estate. (Larsson, who died unexpectedly from a heart attack, did not leave a will.) While there are undoubtedly sharp observations about the dark side of Swedish society in his novels, his main goal was to tell compelling stories with memorable characters. If that is the sort of thing you are looking for in popular culture, then the existence of other Swedish works in this genre should be most welcome.

Full article

 

 

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