Anarchist purges anarchist, no news at 11: “What’s Left?” August 2014, MRR #375

It’s an infamous MRR cover. Number 130, March 1994. Tim Yo designed it, although I don’t remember who put it together. A slew of Marvel Comic style action figure characters surround the headline “Superheroes of the Underground??” A bald buff super skinhead labeled Hawdkaw Man, further marked with A.F. for Agnostic Front, growls: “I stomp da pussies wit an attitude as big as my 20 eyelet Docs!!” Str8 Edge Man, a caped Superman clone with Shelter on his chest, proclaims: “I convert the hostile flocks with a 1-2 punch of Religion & Republicanism!” Pop Man, aka Green Day, reveals: “I lull my opponents into complacency with dippy love songs!” And the snark continues with snide remarks from Metal Man (The Melvins), Emo Man (Still Life), Vegan Man (Profane Existence), Grunge Man (Nirvana), and Arty Farty Man (sporting an Alternative Tentacles logo).

Tim put this cover together for the issue in which he announced MRR’s Great Purge, in which Tim proclaimed that nothing but the most primitive, the most basic, the most raw rock and roll would be deemed punk. That’s how punk rock began in the mid-to-late 70s; two or at most three chords, distorted and undifferentiated, loud and fast. Ignoring the debate over whether punk first began in the UK or USA, and disregarding whether it was the Ramones or the Sex Pistols that started punk, punk did not remain primal or simple or crude for long. Musicians brought their histories and influences to the music, the music cross-pollinated and hybridized with other music, and both the music and the musicians got more sophisticated with time. By 1993, punk was a welter of styles, categories and scenes. And by the end of 1993, Tim had decided to purge punk rock down to its roots and to restrict the magazine he ran, MRR, to this limited musical content.

I’ve described when Tim Yo announced the firing of Jeff Bale at a year end General Meeting in December of 1993. I’ve called that the Great Purge when, in fact, the most contentious agenda item at that meeting for most of the shitworkers present was Tim’s decision to severely curtail the kind of music MRR considered reviewable as punk. And Tim’s Great Purge was indeed two-fold—firing Jeff Bale and purging punk music. Tim was by no means a raving Maoist when he ran MRR, but he’d had his political upbringing in the New Communist Movement of the 1970s. I remember Tim discussing afterwards his strategy going into the December 1993 meeting, and I’ll liberally paraphrase it from a previous column: “I combined an attack on the right with an attack on the left. I cut down the stuff we would review as punk, knowing that Jeff would be one hundred percent behind my decision. At the same meeting I took out Jeff. I played the right and the left against each other, just like Stalin did.”

That Tim Yo might have been involved with the RCP at one time, or admired Stalin, or even sometimes ran MRR as Mao might are such a small part of what the man was or what he did. But it does help me to segue into my broader subject. While it is hard to apologize for Tim’s overtly authoritarian tendencies, it isn’t hard to admire his appreciation for punk rock’s musical purity. The urge to purify, the impetus to purge an individual, organization, art form, culture, politics, or society of incorrectness, error, impurity, deviance, corruption, decadence, or evil; that’s what I’m talking about here. For a recent and particularly insidious example of this, lets turn to anarchist politics in the San Francisco Bay Area and the efforts of identity anarchists to purge post-left anarchists.

I have little sympathy for either of the two tendencies acting out this sordid drama. Post-left anarchism categorically rejects the Left, from the social democracy and Marxism-Leninism of the Old Left to the Maoism and Third Worldism of the New Communist Movement that devolved from the New Left, as well as any anarchism that is in the least bit influenced by the Left. This is not merely a refusal of the Left’s ideological content, but of its organizational forms as well, from meetings run by Robert’s Rules of Order to various kinds of party-building. But nothing unites post-left anarchism beyond this negation, leaving a disparate gaggle of personalities in Hakim Bey (ontological anarchy/TAZ), Bob Black (abolition of work), John Zerzan (primitivism), Wolfi Landstreicher (Stirnerite egoism), et al, to frivolously romp through post-left anarchism’s vacuous playground. In contrast, identity anarchism is all about a positive if problematic relationship with the Left, from its ideological borrowings from Marxism-Leninism (imperialism, colonialism, etc.) to its lineage on the Left (via the quasi-Maoist Black Panther Party). The lame debates within the heavily Maoist New Communist Movement regarding the staid National Question contributed to the formulation of a “white skin privilege” theory (by way of Sojourner Truth/Noel Ignatiev) which, when suitably tweaked by proponents of “male privilege,” conjugated a critique of patriarchal white supremacy fully embraced by identity anarchism. Thus, identity anarchism’s embrace of Panther anarchism (of Alston, Ervin, Balagoon, Barrow, Jackson, N’Zinga, White, Sostre, following the BPP’s demise) seems almost an afterthought, offering no serious counterweight to the Marxism, Leninism, Maoism and Third Worldism it enthusiastically embraces.

I will use post-left anarchism and identity anarchism in the remainder of this column as convenient shorthand for generic categories, which means I will also overly simplify who belongs to what camp.

Post-left anarchism has a decent presence in the East Bay through Anarchy, a Journal of Desire Armed, the annual BASTARD conference, and the Anarchist Study Group. The Study Group has been meeting weekly at the Long Haul in Berkeley for over a decade. It is structured through reading and discussing agreed-upon texts, publicly advertises locally and online, and is open to anyone to attend. At the beginning of 2013, the Study Group embarked on several months of investigation into Maoism, focusing on the New Communist Movement, reading primary documents related to the RCP, MIM, the BPP, STORM, and a plethora of alphabet soup Maoist organizations. Needless to say, these post-left anarchists were highly critical of the NCM and Maoism. Aragorn! went so far as to publish a lengthy criticism on his self-titled blog based on their studies in mid-March.

A group of identity anarchists “intervened” during a regular Tuesday night Long Haul Anarchist Study Group meeting sometime after that blog post. Hannibal Shakur, an activist in Occupy Oakland’s Decolonization tendency who is fighting vandalism charges after participation in the Trayvon Martin riots, was prominent in the newly organized Qilombo Social Center in Oakland. He and his crew attended the Study Group meeting, it seems not merely to dispute their post-left anarchist critique of Maoism, the NCM and the BPP, but also to challenge their right to pursue such independent study at all. The identity anarchists harassed and harangued the post-left anarchists, and in the heat of the argument between the two sides, post-left anarchist Lawrence Jarach made a categorical statement so typical of orthodox anarchism. To paraphrase, Jarach contended that: “All churches must be burned to the ground.” An identity anarchist demanded: “But what about the black churches?” To which Jarach responded: “The black churches must be burned … all churches must be burned.” The disagreements only got nastier from there, with open acrimony escalating into implied threat.

At some point, passionate ideological disagreement turned into calculated sectarian purge. The annual San Francisco Bay Area Anarchist Bookfair set up operations at the Crucible in Oakland on May 22, 2014. The one-day bookfair gathered a multitude of anarchist tendencies, among them the AJODA/CAL Press vendor table and the Qilombo Center table. An “attack initiated by three people (and about ten supporters) from Qilombo began around 3:40pm when I was cornered near the restroom,” reported Lawrence Jarach, “and continued after I walked back to the CAL Press/Anarchy magazine vendor table, ending at around 4 when we decided to leave.” AJODA has since issued an Open Letter to Bay Area Anarchists protesting the Qilombo assault as well as the general anarchist apathy toward this successful purge. Those associated with the attack on Jarach in turn have communicated the following: “Qilombo was not involved in the altercation you mention that took place at the Bay Area Anarchist Bookfair, and the space has no comment on the matter. Lawrence Jarach came by the Qilombo table and antagonized a few of our volunteers, so those volunteers took it upon themselves as autonomous individuals to call him out for something that occurred at an another venue, at another point in time, and requested that he leave the bookfair. If you would like more details, you will need to reach out to the actual parties involved.”

Tim Yo would have called this final evasion candy-assed.

Last column, I mentioned the feminist “intervention” at the May 9-11, 2014 Portland, Oregon Law & Disorder Conference and the increasingly acrimonious debate between Kristian Williams and the organizers of the event Patriarchy and the Movement, over the tactics of individuals and groups professing identity politics within larger leftist political circles. That the victims of patriarchal sexism and violence and their defenders are so outspoken in speech and print about the need to purge the perpetrators from The Movement only underscores the clarity of their actions. I suspect that, amongst themselves, Shakur and his identity anarchist/Qilombo brigade have summarily convicted Jarach of racism, exercising his white skin privilege, and supporting white supremacy in insisting purely on principle that all churches need to be burned down, even the black ones. Yet they won’t publicly cop to running him out of the anarchist bookfair for such reasons. That they haven’t openly taken responsibility for their thuggish behavior to, in effect, purge Jarach and AJODA from the Movement is low, even for Maoism masquerading as anarchism.

These concerted efforts to purge people from The Movement based on their ideology, or their behavior, are the self-righteous acts of those who would be judge, jury, and executioner. When Tim Yo made his futile attempt in MRR to purge punk rock back to its basics, the results were predictable. The magazines Punk Planet, Heart attaCk and Shredding Paper started publishing circa 1994 to challenge MRR’s definition of punk and hegemony over the scene, followed shortly thereafter by Hit List. However, I doubt that Qilombo’s attempt to purge Lawrence Jarach and fellow AJODA members will have similarly salutary effects.

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The universal language of music: “What’s Left?” April 2009, MRR #311

Hear that lonesome whippoorwill,
He sounds too blue to fly.

—Hank Williams

I hated country music.

I considered it the epitome of a reactionary, racist, redneck America I was doing everything in my power to rebel against in the ‘60s. The only parts of country music I had any respect for were those elements, like rockabilly, that owed a good deal of their success to black music. Even though I understood that rocknroll had emerged when rural blues and country music moved to the city, I argued that the only authentic basis for rock music was black music—the blues, gospel, rhythm and blues, early jazz, and swing. I tolerated folk music because, after all, it was the voice of my generation rooted in the working class struggles of the ‘30s and ‘40s. And I’ll admit to having had a love for Buffalo Springfield that became an unhealthy indulgence in Crosby, Stills, Nash and Young. At the same time, I despised country as that white, whiny, “I got drunk, beat up my girl, got thrown in jail” cracker type of sentiment that was to Negro blues what white gospel was to black gospel. A pale imitation. I hated when the Byrds released “Sweetheart of the Rodeo,” under the influence of Gram Parsons. The twang of a pedal steel guitar made me cringe.

Then, I heard Hank Williams do “I’m So Lonesome I Could Cry.”

Admittedly, I was at an impressionable moment in my life. I’d been dumped by a girlfriend of seven years, who’d moved out just days before. I was a little drunk, and very stoned. Hank’s plaintive vocals, the song’s deceptive musical simplicity, the forlorn lyrics all combined to take me in. I felt that song down to my bones. I got country music, for the first time.

Now, Hank himself had been no stranger to black music, having learned how to sing and play the guitar from Rufus “Teetot” Payne. Maybe his blues sensibilities were what allowed me to experience the plain, unvarnished sincerity that, at its best, is what country music is known for. This was before I got into punk rock of course, and well before I moved up to the Bay Area to start volunteering for that bastion of punk rock purity, Maximum Rocknroll.

By the time I moved to Oakland, I had a modest appreciation for certain country musicians—Hank Williams, Lefty Frizzell, Johnny Cash, Willie Nelson— as well as for the subgenres of western swing, honky tonk, and the above mentioned rockabilly. The fact is, I enjoyed a wide variety of music, though not without discrimination. In classical music, it had to be Beethoven and after, with a particular interest in composers like Bartok, Copland and the like who incorporated folk themes into their music. It was Parker, Coltraine, Gillespie and Monk, be-bop and straight ahead jazz. I liked the Juju hi-life music of King Sunny Ade, the rai music of Cheb Khaled, the desert blues of Hamza El Din. Blue Oyster Cult circa 1972-74, and Metallica circa 1982-84. As for punk rock, I had a predisposition towards hardcore, though I really dug some of punk’s edges like Operation Ivy’s ska punk and The Cramps psychobilly.

Which is why I couldn’t take Tim Yohannan’s punk purism too seriously. To be fair, Tim judged what was punk on at least three separate levels. The music is the most obvious, and the most fundamental. Tim considered only the most basic, raw, and primitive rocknroll to be truly punk. His opinion led to his decision to purge MRR of several types of punk music because they were no longer punk enough. I’ll return to the subject of music in just a moment.

Tim also had political and social/cultural criteria for punk. He was no anarchist, but he considered some form of leftwing class politics to be essential to punk, in addition to the youthful rebelliousness that said to the world “fuck off and die.” Combine the latter with a “DIY or die” sentiment and you have what Tim considered to be the social/cultural basis for punk.

Having had some experience with the previous period of youthful rebellion and independent activity known as the 1960s, I heartily agree that these are, indeed, the social and cultural foundations to punk, or to any dynamic counterculture. But even though I came out of the ‘60s a hardcore politico, I know full well that most of my fellow “rebellious youth” of that day were monumentally apolitical, or at most they considered getting high on pot to be a supreme political act. I spent a decade in the punk scene in San Diego, going on two in the Bay Area’s scene, and I’ve come to the same conclusion. Most punks get their politics out of a 40-ounce bottle of cheap malt liquor. So, while youthful rebellion, nihilism, DIY independence, and general obnoxiousness are essential to punk, politics, let alone leftist politics, isn’t.

Which brings us back to the music. It’s impossible to conceive of the ‘60s without rocknroll, and the same is true for punk. In my opinion, this fact should be descriptive, not prescriptive. There are a number of reasons why a whole lot of effort should not be spent in trying to define or enforce what is punk, musically speaking. The most obvious reason, of course, is that it’s impossible to do. Tim once did an all-black cover of the magazine, with “The Bible” printed in large white letters above smaller lettering that read “of punk rock.” But when he tried to lay down the correct line on punk rock music, he spawned a half dozen contrary magazines, among them HeartattaCk, Punk Planet, Shredding Paper, and Hit List, all with their own, quite different, understandings of what punk was all about.

That’s because punk rock itself has several different origins, a variety of influences, and progeny too numerous to mention. As such, punk reflects the reality of most music in this country, which is subject to a high degree of cross-pollination and amalgamation. Take country music, which has its roots in English, Scottish and Irish folk songs, with influences from the blues, rhythm and blues, Hawaiian slack key, and jazz. There’s just no way to have a pure type of music, even if it’s reduced to three-chord simplicity. The people who play, and compose, punk rock are themselves molded by influences outside of punk, which comes out in their music. Aside from the impossibility of boiling down punk rock to its essence, whatever that might be, the question becomes, why would anyone want to?

Music is a near universal source of enjoyment that frequently transcends culture and language. It’s absurd to limit one’s pleasure by insisting on listening to only one kind of music, and by insisting that that kind of music be further narrowed to a particular style. I look on all the years I disdained country music as outright foolishness. I could have kicked back, with a beer or a joint depending on what I was into at the time, and enjoyed some good tunes.

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