🚩To All Individuals of Conscience in the World: 🤝🌿💐🌺🌹
♦️🚩No to All Wars
▪️No to All Lies & Deception about “Others”
▪️No to Mass incarcerations, detentions, detention center/concentration camps
▪️No to Mass deportation of the refugees, victims of war mongering and domestic terrorism
▪️No to Corporate Patriarchy & War Mongering
▪️No to Neo-Slavery in Libya
▪️Stop All Wars: on Iran, in Syria, Iraq, Afghanistan, Yemen, etc...❗️🏴☠️
▪️🚩Let’s not be deceived for another war against the old lie of “Weapons of Mass Destruction”❗️🏴☠️
🚩▪️No to all sanctions, interventions, and deception❗️🏴☠️
🚩No to all lies demonizing “Others” to perpetuate the same old lies of “War Against Weapons of Mass Destruction”; which “evolved into spreading democracy...”, and “humanitarian assistance”; all created thousands of deaths, destruction of the environment, unrest, refugees, borders, for profit detention centers and prisons...🏴☠️
🚩All those who have voted and supported wars anywhere, killing “others” and destroying the planet are prime perpetuators of Terrorism in the world▪️🏴☠️
🚩Finally, let’s not forget the States themselves have been the greatest sponsors of mass killings in the world▪️🏴☠️
🚩In solidarity for integrity and truth; essential ingredients for justice▪️🖤
- Mason Amin
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They say the Pharaohs built the pyramids Do you think one Pharaoh dropped one bead of sweat? We built the pyramids for the Pharaohs and we're building for them yet.
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Thus I came to condemn capitalism, not through any oppression endured by me personally, but through that very deification of efficiency which capitalism had taught me, for its own purposes.
- Anna Louise Strong
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James Connolly on 12 July: "the Orangemen of Ulster, led by King Carson, will be celebrating the same victory as the Pope celebrated [329] years ago".
James Connolly
July the 12th in Forward, 12 July, 1913.
As this Saturday is the 12th of July, and as I am supposed to be writing about the North of Ireland in particular, it becomes imperative that I say something about this great and glorious festival.
The Anniversary of the Battle of the Boyne is celebrated in Belfast by what is locally known as an Orange Walk. The brethren turn out and take possession of the principal streets of the city, and for the space of some hours they pass in processional order before the eyes of the citizens, bearing their banners, wearing their regalia, carrying symbols emblematic of the gates of Derry, and to the accompaniment of a great many bands.
Viewing the procession as a mere ‘Teague’ (to use the name the brethren bestow on all of Catholic origin), I must confess that some parts of it are beautiful, some of it ludicrous, and some of it exceedingly disheartening.
The regalia is often beautiful; I have seen representations of the Gates of Derry that were really a pleasure to view as pieces of workmanship; and similar representations erected as Orange arches across dingy side streets that, if we could forget their symbolism, we would admire as real works of art.
The music (?) is a fearful and wonderful production, seemingly being based upon a desire to produce the maximum of sound in the minimum of space. Every Orange Lodge in the North of Ireland, and many from the South make it a point to walk, and as each Lodge desires to have a band without any regard to its numbers, the bands are often so near that even the most skilful manipulator cannot prevent a blending of sounds that can scarcely be called harmonious.
I have stood on the sidewalk listening to a band, whose instruments were rendering:
Jesus, lover of my soul,
Let me to thy bosom fly.
Whilst another one about twenty yards off was splitting the air with:
Dolly’s Brae, O Dolly’s Brae,
O, Dolly’s Brae no more;
The song we sang was kick the Pope
Right over Dolly’s Brae.
But the discord of sound allied to the discord of sentiment implied in a longing to fly to the bosom of Jesus, and at the same time to kick the Pope, did not appear to strike anyone but myself.
For that matter a sense of humour is not one of the strong points in an Orangeman’s nature. The dead walls of Belfast are decorated with a mixture of imprecations upon Fenians , and, the Pope, and invocations of the power and goodness of the Most High, interlarded with quotations from the New Testament. This produces some of the most incongruous results. What would the readers of Forward say to seeing written up on the side of a wall off one of the main streets, the attractive legend:
God is Love,
Hell Roast the Pope.
Of course, the juxtaposition of such inscriptions on the walls appears absurd, and yet, the juxtaposition of sentiments as dissimilar is common enough in the minds of all of us, I suppose.
To anyone really conversant with the facts bearing upon the relations of the religious in Ireland, and the part played by them in advancing or retarding the principles of civil and religious liberty, the whole celebration appears to be foolish enough.
The belief sedulously cultivated by all the orators, lay and clerical, as well as by all the newspapers is, that the Defence of Derry and the Battle of the Boyne were great vindications of the principles of civil and religious liberty, which were menaced by the Catholics, and defended by the Protestants of all sects.
The belief we acquire from a more clear study of history in Ireland is somewhat different. Let me tell it briefly. In the reign of James I, the English Government essayed to solve the Irish problem, which then, as now, was their chief trouble, by settling Ireland with planters from Scotland and England. To do this, two million acres were confiscated, i.e., stolen from the Irish owners. Froude, the historian, says:
“Of these, a million and a half, bog-forest and mountain were restored to the Irish. The half a million of fertile acres were settled with families of Scottish and English Protestants.”
A friendly speaker, recently describing these planters before a meeting of the Belfast Liberal Association, spoke of them as:
“Hardy pioneers, born of a sturdy race, trained to adversity, when brought face to face with dangers of a new life in a hostile country, soon developed that steady, energetic, and powerful character which has made the name of Ulster respected all over the world.”
And a writer in the seventeenth century, the son of one of the ministers who came over with the first plantation, Mr. Stewart, is quoted by Lecky in his History of England in the Eighteenth Century, as saying:
“From Scotland came many, and from England not a few, yet all of them generally the scum of both nations, who from debt, or breaking the law or fleeing from justice, or seeking shelter, come hither, hoping to be without fear of man’s justice in a land where there was nothing, or but little as yet, of the fear of God ... On all hands Atheism increased, and disregard of God, iniquity abounded, with contentious fighting, murder, adultery.”
The reader can take his choice of these descriptions. Probably the truth is that each is a fairly accurate description of a section of the planters, and that neither is accurate as a picture of the whole.
But while the Plantation succeeded from the point of view of the Government in placing in the heart of Ulster a body of people who, whatever their disaffection to that Government, were still bound by fears of their own safety to defend it against the natives, it did not bring either civil or religious liberty to the Presbyterian planters.
The Episcopalians were in power, and all the forces of government were used by them against their fellow-Protestants. The planters were continually harassed to make them adjure their religion, fines were multiplied upon fines, and imprisonment upon imprisonment. In 1640, the Presbyterians of Antrim, Down, and Tyrone, in a petition to the English House of Commons, declared that:
“Principally through the sway of the prelacy with their factions our souls are starved, our estates are undone, our families impoverished, and many lives among us cut off and destroyed ... Our cruel taskmasters have made us who were once a people to become as it were no people, an astonishment to ourselves, the object of pittie and amazement to others.”
What might have been the result of this cruel, systematic persecution of Protestants by Protestants we can only conjecture, since, in the following year, 1641, the great Irish rebellion compelled the persecuting and persecuted Protestants to join hands in defence of their common plunder against the common enemy – the original Irish owners.
In all the demonstrations and meetings which take place in Ulster under Unionist Party auspices, all these persecutions are alluded to as if they had been the work of “Papists,” and even in the Presbyterian churches and conventions, the same distortion of the truth is continually practised.
But they are told
“all this persecution was ended when William of Orange, and our immortal forefathers overthrew the Pope and Popery at the Boyne. Then began the era of civil and religious liberty.”
So runs the legend implicitly believed in in Ulster. Yet it is far, very far, from the truth. In 1686 certain continental powers joined together in a league, known in history as the league of Augsburg, for the purpose of curbing the arrogant power of France. These powers were impartially Protestant and Catholic, including the Emperor of Germany, the King of Spain, William, Prince of Orange, and the Pope. The latter had but a small army, but possessed a good treasury and great influence. A few years before a French army had marched upon Rome to avenge a slight insult offered to France, and His Holiness was more than anxious to curb the Catholic power that had dared to violate the centre of Catholicity. Hence his alliance with William, Prince of Orange.
King James II, of England, being insecure upon his throne, sought alliance with the French monarch.
When, therefore, the war took place in Ireland, King William fought, aided by the arms, men, and treasures of his allies in the League of Augsburg, and part of his expenses at the Battle of the Boyne was paid for by His Holiness, the Pope. Moreover, when news of King William’s victory reached Rome, a Te Deum was sung in celebration of his victory over the Irish adherents of King James and King Louis.
Therefore, on Saturday the Orangemen of Ulster, led by King Carson, will be celebrating the same victory as the Pope celebrated 223 years ago.
Nor did the victory at the Boyne mean Civil and Religious Liberty. The Catholic Parliament of King James, meeting in Dublin in 1689, had passed a law that all religions were equal, and that each clergyman should be supported by his own congregation only, and that no tithes should be levied upon any man for the support of a church to which he did not belong. But this sublime conception was far from being entertained by the Williamites who overthrew King James and superseded his Parliament. The Episcopalian Church was immediately re-established, and all other religions put under the ban of the law. I need not refer to the Penal Laws against Catholics, they are well enough known. But sufficient to point out that England and Wales have not yet attained to that degree of religious equality established by Acts XIII and XV of the Catholic Parliament of 1689, and that that date was the last in which Catholics and Protestants sat together in Parliament until the former compelled an Emancipation Act in 1829.
For the Presbyterians the victory at the Boyne simply gave a freer hand to their Episcopalian persecutors. In 1704 Derry was rewarded for its heroic defence by being compelled to submit to a Test Act, which shut out of all offices in the Law, the Army, the Navy, the Customs and Excise, and Municipal employment, all who would not conform to the Episcopalian Church. The alderman and fourteen burgesses are said to have been disfranchised in the Maiden City by this iniquitous Act, which was also enforced all over Ireland. Thus, at one stroke, Presbyterians, Quakers, and all other dissenters were deprived of that which they had imagined they were fighting for at “Derry, Aughrim, and the Boyne.” Presbyterians were forbidden to be married by their own clergymen, the Ecclesiastical Courts had power to fine and imprison offenders, and to compel them to appear in the Parish Church, and make public confession of fornication, if so married. At Lisburn and Tullylish, Presbyterians were actually punished for being married by their own ministers. Some years later, in 1712, a number of Presbyterians were arrestcd for attempting to establish a Presbyterian meeting house in Belturbet.
The marriage of a Presbyterian and an Episcopalian was declared illegal, and in fact, the ministers and congregations of the former church were treated as outlaws and rebels, to be fined, imprisoned, and harassed in every possible way. They had to pay tithes for the upkeep of the Episcopalian ministers, were fined for not going to the Episcopalian Church, and had to pay Church cess for buying sacramental bread, ringing the bell, and washing the surplices of the Episcopalian clergymen. All this, remember, in the generation immediately following the Battle of the Boyne.
The reader should remember what is generally slurred over in narrating this part of Irish history, that when we are told that Ulster was planted by Scottish Presbyterians, it does not mean that the land was given to them. On the contrary, the vital fact was, and is, that the land was given to the English noblemen and to certain London companies of merchants who had lent money to the Crown, and that the Scottish planters were only introduced as tenants of these landlords. The condition of their tenancy virtually was that they should keep Ireland for the English Crown, and till the land of Ireland for the benefit of the English landlord.
That is in essence the demand of the Unionist Party leaders upon their followers today. In the past, as the landlords were generally English and Episcopalian, they all, during the eighteenth century, continually inserted clauses in all their leases, forbidding the erection of Presbyterian meeting houses. As the uprise of democracy has contributed to make this impossible today in Ireland, the landlord and capitalist class now seek an alliance with these Protestants they persecuted for so long in order to prevent a union of the democracy of all religious faiths against their lords and masters.
To accomplish this they seek insidiously to pervert history, and to inflame the spirit of religious fanaticism. The best cure I know of for that evil is a correct understanding of the events they so distort in their speeches and sermons. To this end I have ever striven to contribute my mite, and while I know that the sight of the thousands who, on July 12, will march to proclaim their allegiance to principles of which their order is a negation, will be somewhat disheartening. I also know that even amongst the Orange hosts, the light of truth is penetrating.
In conclusion, the fundamental, historical facts to remember are that:
The Irish Catholic was despoiled by force,
The Irish Protestant toiler was despoiled by fraud,
The spoliation of both continues today
under more insidious but more effective forms,
and the only hope lies in the latter combining with the former in overthrowing their common spoilers, and consenting to live in amity together in the common ownership of their common country – the country which the spirit of their ancestors or the devices of their rulers have made – the place of their origin, or the scene of their travail.
I have always held, despite the fanatics on both sides, that the movements of Ireland for freedom could not and cannot be divorced from the world-wide upward movements of the world’s democracy. The Irish question is a part of the social question, the desire of the Irish people to control their own destinies is a part of the desire of the workers to forge political weapons for their own enfranchisement as a class.
The Orange fanatic and the Capitalist-minded Home Ruler are alike in denying this truth; ere long, both of them will be but memories, while the army of those who believe in that truth will be marching and battling on its conquering way.
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The Commercial Crises in England. — The Chartist Movement. — Ireland
Frederick Engels in La Réforme
The Commercial Crises in England. — The Chartist Movement. — Ireland [128]
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Source: MECW Volume 6, p. 307;
Written: on October 23, 1847;
First published: in La Réforme, October 26, 1847.
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The commercial crisis to which England finds itself exposed at the moment is, indeed, more severe than any of the preceding crises. Neither in 1837 nor in 1842 was the depression as universal as at the present time. All the branches of England’s vast industry have been paralysed at the peak of its development; everywhere there is stagnation, everywhere one sees nothing but workers thrown out on the streets. It goes without saying that such a state of affairs gives rise to extreme unrest among the workers who, exploited by the industrialists during the period of commercial prosperity, now find themselves dismissed en masse and abandoned to their fate. Consequently meetings of discontented workers are rapidly increasing. The Northern Star, the organ of the Chartist workers, uses more than seven of its large columns to report on meetings held in the past week [reports on the Chartist meetings in The Northern Star October 16, 1847]; the list of meetings announced for the present week fills another three columns. The same newspaper mentions a brochure published by a worker, Mr. John Noakes [John Noakes, The Right of the Aristocracy to the Soil, considered. The report on its publication appeared in The Northern Star October 23, 1847], In which the author makes an open and direct attack on the right of the aristocracy to own its lands.
“English soil,” he says, “is the property of the people, from whom our aristocrats seized it either by force or by trickery. The people must see that their inalienable right to property prevails; the proceeds of the land should be public property and used in the interest of the public. Perhaps I shall be told that these are revolutionary remarks. Revolutionary or not, it is of no concern; if the people cannot obtain that which they need in a law, they must get it without law.”
It will not seem surprising that in these circumstances the Chartists should have recourse to most unusual measures; their leader, the famous Feargus O'Connor, has just announced that he is shortly to leave for Scotland, where he will call meetings in all the towns and collect signatures for the national petition for the People’s Charter, which will be sent to the next Parliament. At the same time, he, announced that before the opening of Parliament, the Chartist press is to be increased by the addition of a daily newspaper, the Democrat. [129]
It will be recalled that at the last elections Mr. Harney, editor-in-chief of The Northern Star, was put forward as the Chartist candidate for Tiverton, a borough which is represented in Parliament by Lord Palmerston, the Foreign Secretary. Mr. Harney, who won on the show of hands, decided to retire when Lord Palmerston demanded a poll.[130] Now something has happened which shows how the feelings of the inhabitants of Tiverton differ from those of the small number of parliamentary electors. There was a vacancy to fill on the borough council; the municipal electors, a far more numerous class than that of the parliamentary electors, gave the vacant seat to Mr. Rowcliffe, the person who had proposed Mr. Harney at the elections. Moreover, the Chartists are preparing all over England for the municipal elections which will take place throughout the country at the beginning of November.
But let us turn now to England’s greatest manufacturing district, Lancashire, a part of the country which has suffered under the burden of industrial stagnation more than any other. The situation in Lancashire is alarming in the highest degree. Most of the factories have already stopped work entirely, and those which are still operating employ their workers for only two or at the most three days a week. But this is still not all: the industrialists of Ashton, a very important town for the cotton industry, have announced to their workers that in a week’s time they are going to reduce wages by 10 per cent. This news, which is causing alarm among the workers, is spreading across the country. A few days later a meeting of workers’ delegates from all over the county was held in Manchester; this meeting resolved to send a deputation to the owners to induce them not to carry out the threatened reduction and, if this deputation achieved no results, to announce a strike of all workers employed in the Lancashire cotton industry. This strike, together with the strike of the Birmingham iron-workers and miners which has already started, would not fail to assume the same alarming dimensions which signalled the last general strike, that of 1842.[131] It could quite well become even more menacing for the government.
In the meantime starving Ireland is writhing in the most terrible convulsions. The workhouses are overflowing with beggars, the ruined property owners are refusing to pay the Poor Tax, and the hungry people gather in their thousands to ransack the barns and cattle-sheds of the farmers and even of the Catholic priests, who were still sacred to them a short time ago.
It looks as though the Irish will not die of hunger as calmly next winter as they did last winter. Irish immigration to England is getting more alarming each day. It is estimated that an average of 50,000 Irish arrive each year; the number so far this year is already over 220,000. In September, 345 were arriving daily and in October this figure increased to 511. This means that the competition between the workers will become stronger, and it would not be at all surprising if the present crisis caused such an uproar that it compelled the government to grant reforms of a most important nature
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