Document clandestinely sent from the Long Kesh concentration camp

Signed by five proletarian sons of Italian emigrants, addressed to all Italian proletarians

[This is a translation of a document which appeared in an Italian collection published in 1972 by Lotta Continua, Irlanda: Un Vietnam in Europa (Ireland: A Vietnam in Europe). It is of some interest as a communication from internees in 1971, but especially because of the name of the last signatory.]

On 9 August 1971 between 4 and 4.30 in the morning, the British army broke into hundreds of homes of workers opposed to British imperialism and its servants in the Six Counties of Northern Ireland. Nearly 300 men were dragged away from their women and families, taken in armoured vehicles through the narrow streets of Belfast, Derry and Newry; many were beaten to the point of losing their senses, others thrown bleeding into the barracks of the British army. Later many were tortured for days, and this torture finally led to a British investigation intended to exonerate the torturers, and found the British army guilty of some light “mistreatment”.

Since August 1971, 150 people have been killed, more than 700 imprisoned in concentration camps, thousands of working class houses have been destroyed, and the whole community has been terrorized by British soldiers intent on looting. Men, women and children have been shot dead in the streets: two women in a car [?], a man on his way to work, a child buying sweets, a youth playing football. British imperialism and the conservative British government are persecuting workers who demand justice, equality and democracy. The British army daily commits crimes against the Irish people, while its lying propaganda tells the world its soldiers are peacekeepers. The truth is concealed from English workers and the world is fed lies.

This week another concentration camp has been opened, and now every man opposed to this oppression risks being imprisoned.

There is no law, but the law of the British rifle; every day the Nazi boot pushes harder on the neck of the Irish people.

We are Irish, our fathers are Italian; sons of workers and peasants, we know that the Italian proletariat will raise its voice in angry protest against the brutality of the British army, against its attacks on the Irish people, against its support for the fascist reactionary sectarian government of the Six Counties of Northern Ireland, and against the continued imprisonment of Irish people in concentration camps.

We appeal to you to demand that the British government immediately release all of the men held in concentration camps as a first step towards peace and equality in our country.

We ask you to march on British diplomatic missions throughout Italy and show in this period your solidarity with the Irish people.

Signed:

Cristoforo Notorantonio
Francesco Notorantonio
Angelo Morelli
Antonio Morelli
Federico Scappaticci
Long Kesh concentration camp
Lisburn
County Antrim
Ireland

Letter on Futurism from Gramsci to Trotsky

[Letter from Gramsci to Trotsky, dated 8 September 1922, in Gramsci, Scritti politici, Editori Riuniti. First draft, liable to change, don’t rely on it.]

Here are the answers to the questions on the Italian futurist movement which you put to me.

After the war, the futurist movement in Italy entirely lost its characteristic traits. Marinetti dedicates himself very little to the movement. He has married and prefers to dedicate his energies to his wife. Presently monarchists, communists, republicans and fascists participate in the futurist movement. In Milan recently there was founded a political weekly Il principe [The Prince], which represents or aims to represent the same theories which Machiavelli preached for the Italy of the sixteenth century, that is that the struggle between local parties bringing the nation to chaos, should be set aside by a new absolute monarch, a new Cesare Borgia, who would place himself at the head of all of the disputing parties. The paper is led by two futurists: Bruno Corra and Enrico Settimelli. Even though Marinetti, in 1920, was arrested during a patriotic demonstration in Rome for a vigorous speech against the king, he now works with this weekly.

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Sound advice

Join the Communist Party

Advantages:

  • you will be feared and respected
  • total private liberty
  • ample possibilities for the future
  • group excursions
  • no loss in the case that the System continues
  • gain in the case of revolution (at least in the early stages)
  • meetings with youth
  • admiration of the middle classes
  • plenty of chances for sex
  • possibility of protest
  • rapid career advancement
  • signature of various manifestos
  • impunity for political offences and thought crimes
  • in desperate cases, a martyr’s halo

(Ennio Flaiano, 1969)

Modena City Ramblers for beginners

If a man were looking for a musical niche in which to contend for hegemony, starting an Italian communist Pogues tribute band might seem like a smart way to limit the competition, especially in Emilia Romagna. The Modena City Ramblers, however, have lasted twenty years on the strength of their music, long ago transcending their starting point, and turned out a string of fine albums featuring top-notch collaborators, including Bob Geldof and Billy Bragg. They also put on the kind of show where people jump up and down with their fists in the air. That kind of fist.

The band started in Modena, one of those quietly prosperous Italian cities where skilled workers produce the engineering that makes Italy famous to petrolheads everywhere, factory farmers find a use for every bit of a pig, and everybody, but everybody, voted communist. A friend of mine from the area was an electoral scrutineer in 1992, after the Communist Party had split. One breakaway group was running in an electoral alliance whose logo featured a tiny hammer and sickle. I am told that of the four hundred or so people who voted at that polling station, all voted left, and almost all put their X precisely on the hammer and sickle.

Around the same time, the Ramblers were learning to play Irish music and picking up a taste for the more raucous side of it, though not at the expense of musicianship. They began writing leftie lyrics to Irish tunes, so that anyone acquainted with rebel songs or ballads will be able to sing along, and adding elements from Italian left-wing singer-songwriters such as Francesco Guccini. The result is dynamite.

Their first album, Riportando Tutto a Casa (Bringing It All Back Home, check out the cover) was released in 1994 and included a Pogues-inspired epic about a bunch of Modenese Communists going to Rome for the funeral of Enrico Berlinguer, a rewrite of The Great Song of Indifference, a cranked-up raucous Bicchiere dell’Addio (Parting Glass) featuring Geldof, and their now-definitive version of Bella Ciao. The tone was set, and Combat Folk, as they soon began to call it, was launched.

The next album, La Grande Famiglia (The Big Family), was more of the same, Italian left-wing rebel songs set to Irish tunes, mixed with work dealing with more local politics. The band made a nod to the local singer-songwriter Francesco Guccini, covering La Locomotiva (The Locomotive), an epic about an anarchist railwayman who loses the head and tries to ram the first class special to Bologna. Sicily, a recurring theme in the band’s work, makes an appearance in La Banda del Sogno Interotto (The Band of Broken Dreams) about a group of Palermitans who try to maintain some dignity in a culture that conspires against it.

Around this time I saw them for the first time, at a centro sociale (big politically-conscious squat) in Rome, where they played a benefit for, as I discovered after getting in, The Committee for the Self-Determination of the People of Ireland. They had not long released their third album Terra e Libertà (Land and Freedom) and the final element of their sound, the non-European and especially South American, was in place. The tracks included Cent’anni di Solitudine (One Hundred Years of Solitude), Transamerika (Che Guevara’s road trip), a couple of Balkan inspired songs, Marcia Balcania (Balkan March) and Danza Infernale (Infernal Dance), and Radio Tindouf showcasing an increasing interest in North Africa.

After a live album, Raccolti (Collection), the band released three studio albums similar to Terra e Libertà: a developing `world music’ sound based on global, and Italian, political concerns. The songs are never worthy but usually jump-up-and-downable with a punk attitude integrated with a serious interest in the music and cultures. The next major turn was Appunti Partigiani (Partisan Notes), a collection of songs rooted in the partisan and anti-fascist traditions, including Billy Bragg on Woody Guthrie’s All You Fascists.

The next album, Dopo il Lungo Inverno (After the Long Winter), recorded after changes in the line-up, is one of their weaker efforts, and the next, Bella Ciao Combat Folk for the Masses, was an attempt to reach an international market, with a number of songs in English. Unfortunately, like many bands who have tried to reach an English-speaking audience, they are simply not at home in the language, the songs sound wrong, and the album cannot be counted a success.

Recent recordings have seen a return to form and the latest double CD Niente di Nuovo Sul Fronte Occidentale (All Quiet on the Western Front) is a triumph. The basic elements that made them a great band are all present and correct: bouncy rockers (Occupy Wall Street), immigration (Fiori D’arancio e Baci di Caffè; Orange Flowers and Coffee Kisses), the South (Tarantella di Tarantò) the dirtier episodes of Italy’s past, in Il Giorno Che il Cielo Cadde su Bologna (The Day the Sky Fell on Bologna, about the 1980 Fascist bombing of the train station) and the legends of the left, Due Magliette Rosse (Two Shirts of Red, the Italian tennis team’s act of defiance playing in Chile in 1976).

The live act is as solid as ever. Check their website and make a trip to see them if you’re in Italy. Best, if you can manage it, is to see them at a Festa, organized by one of the political parties. You pay less to get in, and the audience isn’t shy about hopping around with a fist up.

Most of the band’s work is worth hearing, but these are some personal favorites.

From their first album, Un Giorno Di Pioggia (A Rainy Day), a love song to Ireland, and its might in deeds of precipitation:

È in un giorno di pioggia che ti ho conosciuta,
il vento dell’ovest rideva gentile
e in un giorno di pioggia ho imparato ad amarti
mi hai preso per mano portandomi via.

It was one rainy day that I first came to know you
The wind from the West softly smiled
On a soft rainy day I learned to love you
You took my hand and you led me away.

Also from their first album, the story of a group of Modenese communists taking the train to Rome for the funeral of Compagno Berlinguer, the General Secretary of the Communist Party, killed by a stroke while he gave a speech during the 1984 European election campaign. A million people attended his funeral, and in the elections the PCI, for the only time in its history, took the largest share of the vote. (Somebody had been listening to The Death Bed of Cu Chulainn.)

From the second album, La Locomotiva tells the story of a railwayman who, inspired by the anarchist movement of the late nineteenth century, decides to ram the train full of bosses on the way to Bologna.

The band have always had an interest in southern Italy, and especially in Sicily. I Cento Passi (The Hundred Steps) is based on the story of Peppino Impastato, the son of a mafioso, who became a radical left anti-Mafia campaigner in his home town, until he was murdered by them. The `hundred steps’ of the title refers to the distance from the family home to the house of a man murdered by the mob. The start of the video is a scene from the film of the same name where Peppino walks his brother down the street.

“Sei andato a scuola, sai contare?”
“si so contare”
“E sai camminare?”
“so camminare”
“E contare e camminare insieme lo sai fare?”
“credo di sì”
“Allora forza, conta e cammina.. 1,2,3,4..”

“You’ve been to school, can you count?”
“I can count.”
“And can you walk?”
“I can walk.”
“Can you walk and count at the same time?”
“I reckon so.”
“Right so, count and walk … 1,2,3,4”

Another great crowd pleaser, Transamerika, from the album Terra e Libertà. The song is about Che Guevara setting off with his mate for a boys’ road trip on a dubious motorcycle.

Sei partito alla grande con Alberto e con la moto
siam venuti tutti quanti a salutarvi
con un augurio, un abbraccio, una risata e una bottiglia
e le ragazze una lacrima ed un bacio

You left us all in style with Alberto and the bike
We came one and all to wave you off
With a `good luck’, and a hug, with a bottle and a smile,
And all the girls with a tear and a kiss.

https://www.youtube.com/watch?v=E8d60yEbfw4

From the most recent album, Due Magliette Rosse, is the story of Adriano Panatta and Paolo Bertolucci who played for Italy in the 1976 Davis Cup final against Chile. The final was held in Santiago, and the Italian left asked that the team boycott the Pinochet regime. Enrico Berlinguer made contact with the players and told them to go, and deny the Fascists their victory. In their doubles match, Panatta and Bertolucci played in red shirts.

Due magliette rosse nello stadio della morte,
Due magliette rosse come sangue nelle fosse,
Per le donne di Santiago, e la loro libertà,
Sfidavano il potere con grande dignità.

Two shirts of red in the stadium of death,
Two shirts of red for when the ditches bled.
For the women of Santiago, and for their liberty,
They stood up to power with pride and dignity.

Bella Ciao is the great song of the Italian left, and the Modena City Ramblers have made it their own. They end each gig with it, to a sea of bouncing fists.

Antonio Gramsci: The ape people

The ape people

A new translation of The Ape People, from L’ordine nuovo, 2 January 1921.

Fascism has been the latest “show” put on by the urban petit bourgeoisie in the theatre of national political life. The end of the miserable Fiume adventure is the final scene of the show. It can take its place as the most important episode in the process of intimate dissolution of this class of the Italian population.

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Antonio Gramsci: The Turin factory council movement

A new translation of Gramsci from L’ordine nuovo, 14 March 1921.

One of the members of the Italian delegation, lately returned from Soviet Russia, recounted to the Turin workers that the stage to be used to welcome the delegation from Kronstadt was emblazoned with the following inscription: “Long live the Turin general strike of April 1920.”

The workers heard this news with much pleasure and great satisfaction. The major part of the members of the Italian delegation sent to Russia had been against the April general strike. They held in their articles against the strike that the Turin workers had been victims of an illusion and had overvalued the importance of the strike.

The Turin workers thus learned with pleasure of the act of sympathy of the Kronstadt comrades and said to themselves: “Our Russian communist comrades have better understood and valued the importance of the April strike than the Italian opportunists, thus giving the latter a good lesson.”

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Antonio Gramsci: Workers and peasants

A new translation of Gramsci’s Workers and peasants from L’ordine nuovo, 3 January 1920.

Industrial production must be controlled directly by the workers organized by company; the activity of control must be unified and coordinated through purely worker trade union organisms; the workers and socialists cannot consider useful to their interests and to their aspirations a control of industry exercised by the (corrupt, venal, unaccountable) functionaries of the capitalist state, which can only signify a resurgence of the committees for industrial mobilization, useful only to capitalist parasitism.
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Gramsci: The events of 2–3 December (1919)

A new translation of Gramsci’s The events of 2–3 December (1919), L’ordine nuovo, 6-13 December 1919.

Petit bourgeois

The events of 2–3 December are a final episode of the class struggle. The struggle was not between proletarians and capitalists (this struggle develops organically, as a struggle for wages and hours and as a tenacious and patient labour for the creation of an apparatus of government of production and of the masses of men who might replace the present apparatus of the bourgeois state); it was between proletarians and small and middling bourgeois. The struggle was, in the final analysis, for the defence of the liberal democratic state, for the liberation of the liberal democratic state from the confinement in which it is held prisoner by a part of the bourgeois class, the worst, the vilest, the most useless, the most parasitic: the small and medium bourgeoisie, the “intellectual” bourgeois (“intellectual” because in possession, through a simple and cursory career in middle school, of low and middle certificates of general study), the bourgeoisie of father-son public functionaries, shopkeepers, small industrial and agricultural proprietors, businessmen in the city, usurers in the country. This struggle developed in the only form in which it could develop: disorderly, tumultuous, with a raid in the streets and the squares with the aim of freeing the streets and the squares of an invasion of putrid and voracious locusts. But this struggle, be it indirectly, was connected to another struggle, to the higher class struggle between proletarians and capitalists: the small and medium bourgeois is in fact the barrier of corrupt, dissolute, putrefying humanity with which capitalism defends its economic and political power, servile, abject humanity, humanity of goons and lackeys, today become the “boss servant” which wants to take from production a larger slice not only of the salary earned by the working class, but of the same slice taken by the capitalists; to expel it from the social field, as a swarm of locusts is expelled from a half destroyed field, with fire and iron, means freeing the national apparatus of production and exchange of a leaden bridle which suffocates it and stops it functioning, means purifying the social environment and finding oneself against the specific adversary: the class of capitalist owners of the means of production and exchange.
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Gramsci: Unions and the dictatorship

A new translation of
Unions and the dictatorship by Antonio Gramsci.

The international class struggle has culminated in the victory of the workers and peasants of two international proletariats. In Russia and in Hungary the workers and peasants have established the proletarian dictatorship and in Russia as much as in Hungary the dictatorship had to sustain a bitter battle not only against the bourgeois class, but also against the unions: the conflict between the dictatorship and the unions was thus one of the causes of the fall of the Hungarian soviet, since the unions, though they never openly attempted to overthrow the dictatorship, operated always as “splitting” organisms of the revolution and incessantly planted discontent and cowardice amongst the workers and the red soldiers. Even a rapid examination, of the reasons and the conditions of this conflict cannot fail to be useful in the revolutionary education of the masses, the which, if they must be convinced that the union is perhaps the most important proletarian organism of the communist revolution, because on it must be founded the socialization of industry, because it must create the conditions in which private enterprise disappears and cannot be reborn, must also be convinced of the necessity of creating, before the revolution, the psychological and objective conditions under which will be impossible every conflict and every division of power between the various organisms in which the struggle of the proletarian class against capitalism is embodied.

The class struggle has assumed in all the countries of Europe and of the world a strictly revolutionary character. The conception, which is due to the Third International, according to which the class struggle must be directed towards the installation of the dictatorship of the proletariat, has the upper hand over the democratic ideology and spreads irresistibly amongst the masses. The socialist parties adhere to the Third International or at least they adhere to the fundamental principles developed at the Moscow Congress; the unions on the other hand have remained faithful to “true democracy” and miss no occasion to induce or oblige the workers to declare themselves adversaries of the dictatorship and to refuse demonstrations of solidarity with the Russia of the soviets. This stance of the unions was rapidly overcome in Russia, since the development of the organizations of trade and industry was accompanied in parallel and with a more accelerated rhythm by the development of factory councils; it has instead eroded the base of proletarian power in Hungary, has caused in Germany great slaughters of communist workers and the birth of the Noske phenomenon, has caused in France the failure of the general strike of 20—21 July and the consolidation of the Clemenceau regime, has blocked until now every direct intervention of the English workers in the political struggle and threatens to sunder deeply and dangerously the proletarian forces in every country.

The socialist parties are acquiring ever more a definitely revolutionary and internationalist profile; the unions tend on the other hand to embody the theory (!) and the tactic of reformist opportunism and to become merely national organisms. From them is born an unsustainable state of affairs, a condition of permanent confusion and of chronic weakness for the working class, which increases the general imbalance of society and favours the sprouting of ferments of moral breakdown and of barbarization. The unions have organized workers according to principles of class struggle and have themselves been the first organic forms of this struggle. The organizers have always said that only the class struggle can bring the proletariat to its emancipation and that union organization has precisely the aim of suppressing individual profit and the exploitation of man by man, since it is proposed to eliminate the capitalist (the private proprietor) from the industrial process of production and to thus eliminate classes. But the unions cannot immediately bring about this aim and so they turn all their strength to the immediate aim of bettering the conditions of life of the proletariat, demanding higher salaries, reduced working hours, a body of social legislation. Movements followed movements, strikes, and the condition of life of the workers became relatively better. But all the results, all the victories of union action are set on the old basis: the principle of private property remains intact and strong, the order of capitalist production and the exploitation of man by man remain intact and thus are complicated in new forms. The eight hour day, the pay rise, the benefits of social legislation do not touch profit; the imbalances which union action immediately brings about in the test of profit recompose themselves and find a new accommodation in the play of free competition for the nations in the world economy such as England and Germany, in protectionism for the nations with a limited economy such as France and Italy. Capitalism, that is, directs to the amorphous national masses or to the colonial masses the increased general costs of industrial production.

Union action thus shows itself incapable of overcoming in its domain and with its means, capitalist society, shows itself incapable of leading the proletariat to its emancipation, of leading the proletariat to the achievement of the high and universal end which it had initially set itself.

According to syndicalist doctrines, unions should have educated workers in the management of production. Since the industrial unions, it was said, are an integral reflex of a particular industry, they will become the cadres of workers’ ability to manage that particular industry; the union roles will act to make possible a choice of the best workers, of the most studious, of the most intelligent, of the most apt to master the complex mechanism of production and of exchange. The worker leaders of the leather industry will be the most capable in managing that industry, and so on for the metal industry, for the book industry, etc.

Colossal illusion. The choice of the union leaders was never made on criteria of industrial competence, but of merely legal, bureaucratic or demagogic competence. And the more the organizations became larger, the more frequent became their intervention in the class struggle, the more widespread and deep their action, the more it became necessary to reduce the leading office to an office purely of administration and accounting, the more industrial technical capacity became a non-value and bureaucratic and commercial capacity took the upper hand. There was thus formed a real and proper caste of union functionaries and journalists, with a corps psychology absolutely in contrast to the psychology of the workers, which ended with assuming towards the working mass the same position as the governing bureaucracy towards the parliamentary state: it is the bureaucracy which reigns and governs.

The proletarian dictatorship wishes to suppress the order of capitalist production, wishes to suppress private property, because only thus can the exploitation of man by man be suppressed. The proletarian dictatorship wishes to suppress the difference of classes, wishes to suppress the class struggle, because only thus the social emancipation of the working class can be completed. To reach this end the Communist Party educates the proletariat to organize its class power, to make use of this armed power to dominate the bourgeois class and to set the conditions in which the exploiting class will be suppressed and cannot be reborn. The task of the Communist Party in the dictatorship is thus this: to organize powerfully and definitively the class of workers and peasants in a dominant class, check that all the organisms of the new state really develop revolutionary work, and break the ancient rights and relations inherent in the principle of private property.

But this action of destruction and control must be immediately accompanied by positive work of creation of production. If this work does not succeed, political strength is in vain, the dictatorship cannot hold: no society can hold without production, even less so the dictatorship which, establishing itself in conditions of economic breakdown produced by five years of war worsened by months and months of bourgeois armed terrorism, thus needs intense production.

And this is the vast and magnificent task which should be opened to the activity of the industrial unions. They precisely will have to begin the socialization, they will have to initiate a new order of production, in which the enterprise will be based not on the owner’s desire for wealth, but on the common interest of the social community which for every branch of industry comes out of the generic formlessness and solidifies in the corresponding workers’ union.

In the Hungarian soviet the unions absented themselves from all creative work. Politically the union functionaries placed continual obstacles before the dictatorship, constituting a state within the state, economically they remained inert: more than once the factories had to be socialized against the will of the unions. But the _leaders_ of the Hungarian organizations were limited spiritually, they had a bureaucratic-reformist psychology, and they continuously feared losing the power which until then they had exercised over the workers. Since the function for which the unions had developed until the dictatorship was inherent in the predominance of the bourgeois class, and since the functionaries did not have technical industrial capacity, they maintained the immaturity of the proletarian class in the direct management of production, they maintained “real” democracy, that is the maintenance of the bourgeoisie in its principal positions of the proletarian class, they wanted to perpetuate and worsen the era of the agreements, of the labour contracts, of social legislation, to be capable of making their competence valued. They wanted the international revolution … to be awaited, not being able to understand the international revolution was happening precisely in Hungary with the Hungarian revolution, in Russia with the Russian revolution, in all of Europe with the general strikes, with the military decrees, with the conditions of life made impossible for the working class by the consequences of war.