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Hossam el-Hamalawy

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Hossam el-Hamalawy

Tag: socialism

Journalists.. Which side are you on?

Posted on 20/07/200831/01/2021 By 3arabawy

I’ve started reading this awesome book: “Shaking the World: Revolutionary Journalism by John Reed,” which I bought from Bookmarks. I want to quote some excerpts from preface, written by Paul Foot on 28 September 1998:

I write this on the day after marching to lobby the Labour Party conference in Blackpool and I am reading the newspapers. Blackpool was chock full of journalists. They crammed into the Winter Gardens, scavenging for gossip. Is Tony Blair falling out with Gordon Brown? What is Robin Cook going to say about electoral reform? At least 500 of the best journalists of our generation spent their day searching for and producing, exactly nothing.
Meanwhile the march of several thousand surged through the streets. These marchers had stories to tell: real stories, about hospitals starved of nursing care, about slashed firefighting capabilities, about impoverished old age pensioners and corrupt local authorities. Yet not a single of those conference journalists even considered spending a moment with the marchers. In the next morning’s papers, full of idiotic intrigue, the entire march had been obliterated.
No wonder the word ‘journalist’ has become almost a term of abuse in socialist circles. If this is the way journalists behave, surely they must be part of the capitalist conspiracy to exploit and humiliate working people? In truth, however, the word journalist describes only a person who writes about the contemporary world. Since the single most obvious fact about the contemporary world is that is ultimately divided into two classes, a journalist can write for one class or the other. Of course it is much easier and more profitable to write on behalf of the authorities. But the history of the century is lit up by journalists who wrote against the stream.
Perhaps the greatest of these was John Reed. He was born in 1887 into a privileged family and was taught to be a ‘writer’. He developed the necessarily elegant and sophisticated writing style. A glorious career in American journalism was cut short when he was sent to cover a strike by the Industrial Workers of the World at Paterson, New Jersey. What he saw in that strike–he was cast into prison almost by accident and left to rot–convinced him that there were two sides to every story and he eagerly ranged himself on the side of the exploited people everywhere.
The difference between Reed and the sort of journalists who clambered around the conference hall at Blackpool was marvelously illustrated during his coverage of the Mexican Civil War in 1913. When he arrived on the scene, the official O’Boozes covering the war were getting drunk and filling rubbish at Presidio, on the US side of Rio Grande. Reed swam the river and did not rest, until he came to the camps of the revolutionaries Zapata and Villa. He reported the war from the point of view of the starving people who were claiming the land for themselves. These reports made him famous, but his fame never for a moment deflected him from his political commitment. His language became less and less ornate, more and more direct.
When the Russian Revolution broke out in October 1917, Reed,who was reporting the world war in Europe, made a bee-line for it. The result is perhaps the greatest piece of journalism ever: Ten Days that shook the World. The book’s brilliance is not just its descriptive power, but its understanding and admiration for the swirling initiatives of the mass working class party which kept the revolution going.

Bolshevism and religion

Posted on 17/07/200801/01/2021 By 3arabawy

Lenin on The Attitude of the Workers’ Party to Religion:

The proletariat in a particular region… is divided, let us assume, into an advanced section of fairly class conscious Social Democrats [the name used by socialist groups in Russia], who are of course atheists, and rather backward workers…who believe in god, go to church, or are even under the direct influence of the local priest… Let us assume furthermore that the economic struggle in this locality has resulted in a strike. It is the duty of a Marxist to place the success of the strike movement above everything else, vigorously to counteract the division of the workers in this struggle into atheists and Christians, vigorously to oppose any such division. Atheist propaganda in such circumstances may be both unnecessary and harmful—not from the philistine fear of scaring away the backward sections, of losing a seat in the elections, and so on, but out of consideration for the real progress of the class struggle, which in the conditions of modern capitalist society will convert Christian workers to Social Democracy and to atheism a hundred times better than bald atheist propaganda.
We must not only admit workers who preserve their belief in God into the Social Democratic party, but must deliberately set out to recruit them; we are absolutely opposed to giving the slightest offense to their religious convictions, but we recruit them in order to educate them in the spirit of our program, and not in order to permit an active struggle against it.

Bolshevism and religion

Posted on 17/07/200807/02/2021 By 3arabawy

By John Molyneux:

[T]here is the question of the relationship of the revolutionary party to religious workers. Any such party operating in a country where religion remains strong among the mass of the population, which is much of the world, must reckon with, indeed count on, the fact that the revolution will be made by workers of whom many will still be religious. The vast mass of workers will be liberated from their religious illusions not by arguments, pamphlets or books, but by participation in the revolutionary struggle, and beyond, in the building of socialism. In such a situation it is incumbent on the party to ensure that religious differences, or differences between the religious and the non-religious, do not obstruct the unity of working class struggle. Moreover, insofar as the party becomes a truly mass party, leading the class in its workplaces and communities, it will inevitably find in its ranks a layer of workers who remain religious or semi-religious. To reject such workers because of their religious illusions would be sectarian and non-materialist. It would be to share the religious/idealist mistake of regarding religion as the most important element in consciousness and consciousness as more important than practice. At the same time, the party must not become a religious party, or party whose policy, strategy or tactics are shaped by religious considerations. Revolutionary victory requires that the party should be guided by the theory that expresses the collective interests and struggle of the working class, namely Marxism. Therefore the party must ensure that on this matter it educates and influences its religious members rather than vice versa.

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