Wednesday, April 30, 2014

STAUGHTON LYND ON THE LABOR MOVEMENT...AND MORE


I'm a busy man today, so I was thinking I'd end up with some second rate piece to present here due to my rush.  Well, you may think that is what happened.  I don't.  I haven't really done a whole lot on your basic union movement before...and for a reason (but we won't go into that here).  Today, that changes with an interview with a pretty exceptional human being by the name of Staughton Lynd.  You may not always agree with him, but you have to respect his long, long tenure and involvement in all kinds of movements.  Lynd is eighty-four years old and he still obviously has plenty to say. In the last few years he has published two new books and republished a third, not to mention a memoir coauthored with his wife Alice.  As the Zinn Education Project puts it:


In an epoch of imperial hubris and corporate class warfare on steroids, the release of these books could hardly have come at a better time. Soldier, coal miner, Sixties veteran, recent graduate—there’s much to be gained by one and all from a study of Lynd’s life and work. In so doing, it’s inspiring to discover how frequently he was in the right place at the right time and, more importantly, on the right side.

David Moberk wrote an article last summer entitled "New Visions from the New Left."  In it he talks about Lynd and his thoughts today.


Lynd, a historian punished in the late ’60s by academia for his early leadership in the civil rights and anti-war movements, retooled as a lawyer and moved to Youngstown, where he and his wife, Alice, used their legal, organizing and writing skills on behalf of workers and then prisoners, as jails replaced factories in the area.

...Lynd argues that the Left should stop organizing as unions, community groups and civil rights organizations have done in the past—sending outsiders into communities to pull people together on behalf of a project, then move on. Instead, he recommends a model of “accompanying,” in which an individual spends an extended time with a community and commits to “equality, listening, seeking consensus and exemplary action.”

Unlike religious or political missionaries bringing the true religion, an individual “accompanying” others treats them as equal collaborators and fellow “experts,” learning from them while sharing his own views honestly.

Lynd says, people need to experience the direct democratic exercise of power, such as through the rank-and-file oriented “Solidarity Unionism” that he contrasts with typical union hierarchies. “There’s a question of power, changing the nature of capitalism,” Lynd tells In These Times. “Gar and I have very similar goals, a participative society. But I am much more concerned than he appears to be with the taking of power, and by that I don’t mean taking over the state as much as challenging basic capitalist institutions that hold this society together.”

“Our most urgent priority is not to give someone else the authority to act on our behalf [or] the responsibility to remake the world,” Lynd writes. “No, we need to remake the world ourselves, right now, from below and to the Left.”
As “the sum of my best wisdom and counsel as an elder,” he proposes that “100,000 young radicals spread evenly across the United States”  beyond the hipdoms of major metropolitan areas to live in the country’s many Youngstowns, accompanying their neighbors on a journey to a new America. “Then see what happens in 25 years.”

Agree, disagree, critique, or praise...

This is a remarkable man.

The following is from ZNet.


An Interview With Staughton Lynd About the Labor Movement






For more than 50 years, Staughton Lynd has been a leading radical in the United States. He was an engaged supporter of the Black Liberation Movement in the Deep South in the early 1960’s, most notably as coordinator of the Freedom Schools during Mississippi Summer in 1964. He was an active opponent of US aggression in Indochina, including as chairperson of the first national demonstration against the war in Vietnam in April 1965.[1] In recent decades, Lynd has been an attorney representing prisoners, particularly at the Ohio State Penitentiary in Youngstown, and has written a book, a play and numerous articles about the 1993 uprising at the Southern Ohio Correctional Facility in Lucasville.[2]
Since the late 1960’s, Lynd has also been deeply involved in the labor movement as an activist, attorney and prolific writer.[3] Inspired by Marty Glaberman, Stan Weir and Ed Mann,[4] Lynd has been a passionate and prolific proponent of decentralized, rank-and-file driven unionism. In November 2014, Haymarket Books will publish a book by Lynd entitled Doing History from the Bottom Up: On E.P. Thompson, Howard Zinn, and Rebuilding the Labor Movement from Below and a new edition of his book Solidarity Unionism: Rebuilding the Labor Movement from Below with an introduction by radical labor scholar and activist Immanuel Ness will be published by PM Press in Spring 2015.

Piascik: What is your general view of the state of organized labor in the United States today?
Lynd: My general view, like that of everyone else, is that the labor movement is in catastrophic decline. My particular view is that the reason for this decline is not the Supreme Court, or the McCarthy period, or anything that might be remedied by changing the top leadership of unions, but the model of trade union organizing that has existed in all CIO unions since 1935. The critical elements of this model are: 1) Exclusive representation of a bargaining unit by a single union; 2) The dues check-off, whereby the employer deducts dues for the union from the paycheck of every member of the bargaining unit; 3) A clause prohibiting strikes and slowdowns for the duration of the contract; 4) A “management prerogatives” clause giving the employer the right to make investment decisions unilaterally.
In combination these clauses in the typical CIO contract give the employer the right to close the plant and prevent the workers from doing anything about it. So long as collective bargaining agreements conform to this template, the election of a Miller, a Sadlowski, a Carey, a Sweeney, or a Trumka will not bring about fundamental change.
         
Piascik: You have written extensively about the working class upheaval of the 1930’s, both the early years of the decade and the formation of the CIO.[5] How and why was the CIO consolidated as a top-down organization?
Lynd: It tends to be forgotten that the CIO was created by John L. Lewis. There is now a significant body of scholarship to the effect that 1) Lewis centralized the administration of the UMW so as to minimize the traditional influence of local unions and ran the national union in an altogether high-handed manner; 2) Lewis went out of his way to assure the business community that if they bargained with the CIO such phenomena as wildcat strikes would become a thing of the past; 3) many liberals and radicals such as Roger Baldwin of the ACLU opposed the Wagner Act, believing correctly that the result would be exactly what has occurred and that alternatives such as the Progressive Miners in southern Illinois would be steamrollered; 4) contrary to popular belief, the revival of unionism among miners began from below before the passage of the National Recovery Act with its Section 7 during the Spring of 1933 and the long-lasting miners’ strike the following summer was created and persisted in by rank-and-file miners despite endless attempts by Lewis and his lieutenant Philip Murray to settle it from above.

Piascik: You consistently underscore the importance of local initiatives. What do such initiatives look like in practice and why might they be more fruitful than national reform campaigns?
Lynd: At first glance any imaginable agglomeration of local groups appears helpless in contrast to gigantic international corporations. Indeed, in my early struggles with this dilemma, I highlighted the absence in the steel industry in the 1930s of effective coordination between new local unions improvised by the rank and file in a variety of locations.
The same problem presents itself today as low-wage workers in a variety of communities are simultaneously assisted, but also managed by, existing national unions like the UFCW and SEIU. For the moment, the unions say they only want to help these workers win specific demands through direct action. Down the road, however, these same unions may seek to make local direct actions serve as stepping stones to their familiar objective: exclusive bargaining status, complete with dues check-off and no-strike clause.
I have come to feel that the sense of helplessness experienced by local groups may be exaggerated, even illusory. In a single workplace, workers in a particular strategic unit or department may be able to bring the entire enterprise to a halt. Vicki Starr a.k.a. Stella Nowicki describes how this was true when the “beef kill” stopped work in the Chicago stockyards in the 1930s.[6]
Something like that occurred at the giant Walmart warehouse in Elwood, Illinois, near Chicago, two years ago. That particular warehouse handled most of the products flowing into the multitudinous Walmart distribution points throughout the United States. So severe was the disruption caused when these particular workers walked out for a couple of weeks over local grievances that the company not only granted some of their demands but also welcomed them back to work and paid back pay for the time they were on strike! Thus even when confronted with the challenge of national coordination, inquiry circles back to the willingness of small groups of workers in particular critical segments of the production or distribution process to stop work. 
Energy should go into building strong nuclei of self-activity on the workplace floor. Stan Weir called such entities “informal work groups.” He was convinced that such groupings come into being wherever human brings work together, and develop leadership of a sort from below, as needed. Energy should not go into electing new top officials.

Piascik: Would you elaborate on the drawbacks of the “exclusive representation” stipulation in the NLRA?
Lynd: There are at least three or four drawbacks to the idea of exclusive representation.
 1) The initial contact between a union organizer and a group of workers involves activities meaningless in themselves, such as collecting signatures on cards or petitions which are then forwarded to the NLRB. The obvious alternative is to build solidarity, what Stan Weir called creating a “family at work,” by means of small direct actions.
 2) Once a union is successful in winning a representation election pursuant to Section 9 of the NLRA (now LMRA), it becomes extremely difficult for a group of workers to “decertify,” that is, to choose another union to represent them. In contrast, in Nicaragua during the 1980s a union was selected only for the duration of a single contract, at the expiration of which there was a new election to choose a union to negotiate the next contract.
 3) Self-evidently, the Section 9 process made it seem impossible for a minority of workers to do anything meaningful until it became a majority. As everyone knows this need not be the case, in a workplace or any other setting. The idea of “minority” or “members only” unionism has accordingly been gaining ground. Its leading exponent is Professor Charles Morris, who argues that under the NLRA as originally conceived the employer had a legal obligation to bargain with any group of workers, even if was not a majority.[7] Thus a group in a particular department that was strategic in the enterprise could successfully bargain for better terms for itself. If successful, other workers would be drawn to join the union.
The main problem with Professor Morris’ perspective is that he makes it quite clear that bargaining status for a minority union is only a stepping stone to becoming an exclusive representative. It is my understanding that in many European countries there can be many minority unions, each aligned with a different national political tendency. Such unions may join together for bargaining purposes.
 4) I think the Right has a point when it says that existing law and practice strips away the dimension of voluntariness from union membership.

Piascik: How about automatic dues check-off? It’s taken almost as gospel among progressives and radicals, not just bureaucrats, that it’s essential to the survival of unions.
Lynd: When Alice and I did interviews for what became Rank and File, roughly in 1970, we asked: What do you think is the main reason for the failure of CIO unionism to fulfill its promise? The answer that received more support than any other was, ‘The dues check-off.’
 Sylvia Woods said that in her UAW local at Bendix during World War II they deliberately did not seek the check-off, because what happens when you have it is: everybody sits on their duffs and nobody does anything.[8] The argument for dues check-off is inseparable from the argument for exclusive bargaining status. If you believe that a voluntary minority can accomplish more than an involuntary majority, the check-off recedes in importance.
Moreover, absent the check-off there is of necessity a greater tendency for activists to stay in the workplace rather than seeking a desk at “union headquarters” in a separate building.
Piascik: Given the severe constraints of no-strike and management prerogative clauses, why is there virtually no discussion even among rank-and-file oriented unionists of the need to get rid of or even modify them?
Lynd: I have asked myself this question over the years.
I believe that the Wagner Act is Exhibit 1 for many radicals and liberals looking back on the successes and failures of the New Deal and of their own lives. I think of my own father, Robert S. Lynd. As a member of the governing board of the 20th Century Fund in the 1930s, he critiqued the Wagner Act for mistakenly presuming that the Act would equalize the bargaining power of management and labor. Yet at a UAW educational conference after World War II, my dad delivered a speech that was well received by the delegates and, according to Victor Reuther, reprinted as a pamphlet by the UAW because of insistent rank-and-file demand. Therein my father said that organized labor was the only force big enough to counter big business, and that the country would move toward socialism or fascism depending on the outcome of this confrontation.
Roger Baldwin of the ACLU, on the other hand, opposed the Wagner Act because he saw how Lewis would use the mechanism of exclusive representation to squeeze the life out of the Progressive Miners in southern Illinois, the union actually preferred by the membership. See Cletus Daniels’ book on the ACLU in the 1930s.[9] 
It is always easier to blame someone for the failure of a cherished remedy to deliver a solution than it is to critique the remedy itself. It is especially puzzling that folk on the Left have been so insensitive to the dictatorial heavy hand that John L. Lewis laid on dissidents within his own union, and on nay-sayers within nascent CIO unions. When an initial convention of the UAW voted not to support Roosevelt in 1936 and to look toward a new labor party, Lewis prevailed through UAW president Homer Martin and CIO staff man Adolph Germer to have that vote reversed.
In truth, we live through the cycle of over-adulation of a leader, followed by disillusion with his or her performance, over and over. Labor historians and union staffers sequentially idolize Lewis, Reuther and Murray, followed by Arnold Miller, Sadlowski, Sweeney, Carey, Trumka and others, only to recognize when the smoke clears that the structure of unionism in the United States has not changed . . . but to go looking for another maximum leader!
 As we sang in the 1960s, When will they ever learn?
Piascik: What experiences did you have with unions that led you to your present conclusions?
Lynd: Let me describe three experiences. 1) About 1969 or 1970, while still living in Chicago, I attended with some friends a Labor Against The War gathering at the hall of Harold Gibbons’ Teamsters local in St. Louis. The occasion was sponsored and steered by top national officers such as the Foners, Emil Mazey, Jerry Wurf, and as it turned out, Harry Bridges. The labor movement was five years late in opposing the Vietnam War, leaders like Walter Reuther having supported the war, but the occasion was promising. I found myself attending a rank-and-file caucus. We offered a motion from the floor that there be a single day on which workers all over the country would protest the war in whatever manner suited their circumstances (extended lunch hours, leafleting, local union resolution, press conference, etc.) His voice dripping with sarcasm, Mazey invited delegates to vote on this crazy idea. The resolution passed by about 3 to 1. So the apparatchiks canvassed over lunch and brought on Harry Bridges in the afternoon to ask the delegates to withdraw their approval. They did.
 2. In Youngstown, the international Steelworkers refused to support a campaign against the steel mill shutdowns. Their advice was to be concerned about benefits: what Ed Mann and John Barbero derisively called “funeral arrangements.” The national union red-baited Gar Alperovitz and myself. We were defended by the Catholic bishop of the Youngstown diocese, Father James Malone. After our spirited campaign but courtroom defeat in district court, the Steelworkers refused to file even a friend of the court brief in support of our appeal to the federal Sixth Circuit. Now the national union makes happy talk about worker buyouts, more than thirty years too late.
 3. Packard Electric, now known as Delphi Packard, had about 12,000 employees when we moved to Youngstown in 1976. Along with or next to GM Lordstown it was the largest employer in the Youngstown area. The local had originally been part of the UE and there was a clause in the local union constitution to the effect that any contract amendment had to be approved in a membership referendum. When the local violated this clause by agreeing to new language permitting 10 or 12 hour days without membership approval, we went to federal court and won. The company and union pushed through an approval process in a fog of misleading propaganda that we were unable to rebut. There are now less than 1,000 workers for Delphi in Youngstown and over 40,000 in Mexico.
 The national leadership of these mainstream unions was simply endlessly behind the curve of membership sentiment.

Piascik: You mentioned the unsuccessful efforts by steelworkers to take over control of closed mills in Youngstown 35 years ago. In many places, perhaps most notably Argentina, as well as at Republic Windows and Doors in Chicago, such efforts have been quite successful. Is assuming control of shuttered workplaces something unions, together with communities and local officials, should be attempting to do more of and if so how might it most effectively be done?
Lynd: This is the problem that in Youngstown and Pittsburgh we called, “socialism in one steel mill.” Historically, most single distressed companies that have attempted worker or worker-community ownership have either failed or over time become capitalist enterprises again. One runs into a variety of problems.
 In Youngstown, we felt it would be a cruel temporary solution simply to buy any of the closed mills without modernizing them. Mere purchase might have cost $20 million. Necessary modernization to replace antiquated open hearths would have cost an additional sum of about $200 million, ten times as much. This was at a time when the guaranteed loan fund, created by the U.S. government to assist the industry throughout the country, was only $100 million.
In arrangements for worker “ownership” as at Weirton Steel, the new start-up capital was often derived by cutting workers’ wages and substituting common stock of the company. Pension experts specifically warn against a pension portfolio overly emphasizing any one company. Note, too, that Weirton was advised by Lazard Freres,[10] and that while workers held a majority of the common stock they were not permitted to fill a majority of the seats on the board of directors of the “worker-owned” company.
 In a worker-owned meatpacking plant, the union president became a member of the board of directors. Only in retrospect did it become clear that the arrangement created a conflict of interest.
Note, too, that it is not clear to me that Republic Windows and Doors has been successful. I believe it has passed through a number of ownership arrangements.
I think there is no substitute for public ownership of the “commanding heights” of the economy. In the midst of our Youngstown struggle, representatives of Swedish metalworkers visited us. It was like a fairy story! In Sweden, when a plant was scheduled to close, printouts of available jobs were posted every day on the shop floor. Each worker received a year’s severance pay, and husband and wife were financed by the government to make a trip to a possible new job site. And public assistance went beyond “benefits.” Sweden had three separate steel mills: one in the far North, where iron was abundant; one inland, where the steel was poured; and one on the seacoast. Our visitors told us that the government insisted that they be combined into a single company.
I worked more than 15 years for a public enterprise, Legal Services, that provided legal assistance to persons who could not afford a private attorney. It was a highly decentralized operation, and it worked.
I remain, as I have been for the last 70 years, a socialist.

Piascik: You participated in Occupy Youngstown and have drawn parallels between the Occupy phenomenon and youth-led revolts in 1905 Russia and 1956 Hungary that were joined by workers and became general insurrections. How is this different from traditional views of revolutionary change and how might it apply to the United States specifically and the anti-austerity, anti-imperialist movements around the world in general?
Lynd: There are different groups and sub-groups in any imaginable Rainbow Coalition for fundamental change. After a good deal of thought, I believe that neither soldiers or prisoners can be the basic force for such change. The reason is that neither group is permanent. Prisoners are released one by one onto the street, and usually go back to the old neighborhood. They struggle to survive and not to be again imprisoned. Soldiers, too, hopefully come home.
Students are a distinct group but they, too, are temporary. At Oberlin College, students concerned about criminal justice kept that concern alive for two or three student generations, but then it lapsed.
Thus one comes back in the end to workers. Here also there are divisions and sub-groups. Stan Weir used to emphasize how disruptive it was for the informal shop floor networks formed during the 1930s when conscription for World War II picked them off, one by one, and broke up the sub-groups. Adjunct professors represent a potential for change that has not yet organized itself whereas tenured full professors are unlikely to be helpful, at least in significant numbers.
There is a potential for transformative change within the working class, and, I conclude, only there. Manny Ness says that most full-time workers are now in the Global South, and, as in India and South Africa, have been driven to open revolt, not only against employers but against do-nothing hierarchical unions.
Especially in an economy like that of the United States, stripped of manufacturing, “workers” need to be broadly defined. Moreover, it obviously will make a great deal of difference whether workers are encouraged to focus on individual material benefit, or, in solidarity, on common interests.
As women come into the work force more fully and into positions of leadership I believe that solidarity will be nurtured.

Piascik: You’ve written extensively about Accompaniment as well as about your decision in the 1970’s to “accompany” as an attorney, historian and writer rather than get a mill or factory job. Could you talk a bit about what Accompaniment means and what you would suggest to a recent college graduate or professional who wants to support the kind of working class movement we’ve been discussing?
Lynd: I continue to believe (see the Conclusion of my book Accompanying [11]) that persons with college degrees can make their best contribution not as manual workers, but as the kind of professional they have been trained to become, in daily contact with, and support of, other kinds of workers. Instead of pursuing a professional career in an academic or upper-middle-income setting, a person who acquires credentials to practice as a useful sort of professional — teacher, doctor or nurse, lawyer, etc. — should consider locating and putting down roots at an address that gives poor and working people easy access to him or her. Perhaps I can best explain what I mean by describing my own experience.
After I got graduate degrees in history, my first teaching job was at Spelman College, a school for African American young women (who included future Pulitzer Prize winning novelist, Alice Walker). We lived on campus, around the corner from Howard Zinn and his family. As a result I was able to hold an honors seminar in our living room. It would have been difficult, in the segregated Atlanta of the 1960s, to do so off-campus.
 While I was in Mississippi as coordinator of the Freedom Schools in the summer of 1964, before starting to teach at Yale, Alice found an apartment for us in New Haven, in a moderate-income downtown neighborhood near a good public school. Members of the Yale faculty asked her, “Why would you want to live so close to the university that it will be easy for students to visit you?”
Of course Accompaniment is not just a question of where you live, but of whom you serve. I was fired by the main union-side law firm in Youngstown for assisting individual workers who were at odds with the unions who were the firm’s main clients. When Labor Law for the Rank and Filer was published, Alice and I debated whether to give a copy of the book to the boss. We decided to do so. I was fired at 10 a.m. the next morning.
Fortunately, I had already become a member of the board of directors of the local Legal Services office. I called the executive director, and within a week of my discharge I was practicing employment law as a Legal Services attorney. From time to time, local lawyers at private firms would ask me when I would be moving on to the “real” practice of law. I responded that I was happy as a pig in mud at Legal Services.
 Since retirement, Alice and I have been volunteer attorneys for the ACLU of Ohio. From 1978 to the present moment, 36 years, I have been able to practice law for needy clients whom the Legal Services office or ACLU served without charge!

1.On Lynd’s many years as an activist, see Living Inside Our Hope: A Steadfast Radical’s Thoughts on Rebuilding the Movement by Staughton Lynd (ILR Press, 1997); Alice and Staughton Lynd’s Stepping Stones: Memoir of a Life Together (Lexington Books, 2009); The Admirable Radical: Staughton Lynd and Cold War Dissent, 1945-1970 by Carl Mirra (Kent State University Press, 2010); and Side by Side: Alice and Staughton Lynd, the Ohio Years by Mark Weber and Stephen Paschen forthcoming from Kent State University Press in October 2014.
2.Lucasville: The Untold Story of a Prison Uprising (Temple University Press, 2004). Layers of Injustice, a booklet by Lynd summarizing the Lucasville story and bringing it up to date, is available from him for $5. Send an e-mail to: salynd@aol.com.
3. Lynd has written articles on labor for Radical America, Liberation, The Industrial Worker, Labor Notes and many other publications. Among his labor books, in addition to Solidarity Unionism and the forthcoming Doing History From Below, both mentioned above, are Rank and File: Personal Histories by Working-Class Organizers(Beacon Press, 1973) and The New Rank and File (ILR Press, 2000), both edited with his wife Alice, as well asa new, expanded edition of Rank and File (Haymarket Books, 2011) in which eight interviews from The New Rank and File are added to all the oral histories in the original edition; The Fight Against Shutdowns: Youngstown’s Steel Mill Closings (Singlejack Books, 1982); and Labor Law for the Rank & Filer (PM Press, 2008) with Daniel Gross.
4.Marty Glaberman (1918-2001) was an autoworker and labor historian who lived in Detroit, taught at Wayne State University and wrote extensively about the UAW. Lynd compiled a collection of his writings in Punching Out & Other Writings (Charles H. Kerr Publishing, 2002) for which he also wrote the Introduction. Stan Weir (1921-2001) was a rank and filer and writer, some of whose writings are collected in Singlejack Solidarityedited by George Lipsitz (University of Minnesota Press, 2004). Ed Mann (1928-1992) was a steelworker and long-time officer in the Youngstown local of the Steelworkers Union. Excerpts from Mann’s autobiographical booklet appear as an appendix to the first and forthcoming editions of Lynd’s Solidarity Unionism.
5.See, for example, We Are All Leaders: The Alternative Unionism of the Early 1930’s, Staughton Lynd, editor (University of Illinois Press, 1996).
6.Rank and File, pages 67-88.
7.See Charles K. Morris, The Blue Eagle at Work: Reclaiming Democratic Rights in the Workplace (ILR Press, 2005).
8.Rank and File, pages 111-129
9.Cletus Daniel, The ACLU and the Wagner Act: An Inquiry Into the Depression-Era Crisis of American Liberalism (ILR Press, 1980)
10.Lazard is a global financial and advisory firm headquartered in New York specializing in investment banking and asset management.
11. Accompanying: Pathways to Social Change by Staughton Lynd (PM Press, 2013)
Andy Piascik is a long-time activist and award-winning author who writes for Z, Counterpunch and many other publications and websites. He can be reached at andypiascik@yahoo.com.

Tuesday, April 29, 2014

DONALD STERLING, WHITE SUPREMACY, AND THE FORTY MILLION DOLLAR SLAVE

HMMM....


Hey, don't get me wrong, I was thrilled, ecstatic even when I heard the news that  NBA Commissioner Adam Silver dropped the hammer on the white supremacist known as Donald Sterling.   The owner of the NBA Clippers has been banned for life from associating with the Clippers and the NBA, and fined the maximum of $2.5 million. In addition, commissioner Adam Silver said he has asked the Board of Governors to force a sale of the Clippers.  Silver has only been on the job for a few months.

Good!

Should have been done long ago (and why, in the name of God, was the NAACP actually getting ready to give this guy an award).

You do wonder where everyone has been looking until now.  We're talking about a guy who  has been sued twice for housing discrimination.  Back in 2009 Sterling   agreed to pay a record $2.725 million to settle allegations that he discriminated against African Americans, Hispanics and families with children at scores of apartment buildings he owns in and around Los Angeles.

We should also recall that  according to then-GM Paul Phipps, during an airport meeting with Rollie Massimino—a potential candidate to replace the fired Paul Silas as head coach—Donald Sterling asked the Villanova coach: "I wanna know why you think you can coach these niggers."   Massimino told Phipps he began screaming at Sterling and swore he’d rather die than become coach of the Clippers.

It goes on.  It went on.  ESPN, The Magazine did a little piece on Sterling a while back. Here are a few of the highlights as noted on Deadspin:


"JUST EVICT THE BITCH." It was 2002, and Donald Sterling was talking to Sumner Davenport, one of his four top property supervisors, about a tenant at the Ardmore Apartments. Already the largest landowner in Beverly Hills, Sterling had recently acquired the Ardmore as part of his move to extend his real estate empire eastward toward Koreatown and downtown LA. As he did, Sterling "wanted tenants that fit his image," according to testimony Davenport gave in a discrimination lawsuit brought against Sterling in 2003 by 19 tenants and the nonprofit Housing Rights Center.
...
Cultivating his image, Davenport said, meant no blacks, no Mexican-Americans, no children (whom Sterling called "brats") and no government-housing-subsidy recipients as tenants. So according to the testimony of tenants, Sterling employees made life difficult for residents in some of his new buildings. They refused rent checks, then accused renters of nonpayment. They refused to do repairs for black tenants and harassed them with surprise inspections, threatening residents with eviction for alleged violations of building rules.
...
When Sterling first bought the Ardmore, he remarked on its odor to Davenport. "That's because of all the blacks in this building, they smell, they're not clean," he said, according to Davenport's testimony. "And it's because of all of the Mexicans that just sit around and smoke and drink all day."He added: "So we have to get them out of here." Shortly after, construction work caused a serious leak at the complex. When Davenport surveyed the damage, she found an elderly woman, Kandynce Jones, wading through several inches of water in Apartment 121. Jones was paralyzed on the right side and legally blind. She took medication for high blood pressure and to thin a clot in her leg. Still, she was remarkably cheerful, showing Davenport pictures of her children, even as some of her belongings floated around her.
...
Davenport reported what she saw to Sterling, and according to her testimony, he asked: "Is she one of those black people that stink?" When Davenport told Sterling that Jones wanted to be reimbursed for the water damage and compensated for her ruined property, he replied: "I am not going to do that. Just evict the bitch."
Repairs never came. The shower stopped working, and the toilet wouldn't flush; Jones needed to use a plunger and disposed of waste tissue in bags. Kandynce Jones departed the home she loved but that caused her so much grief when she passed away, on July 21, 2003, at age 67.
He wasn't just horrible with his tenants. He demeaned women, too.
But it's the people who work for Sterling and live in his buildings who say they bear the worst of his unconventional behavior. For years he has run semianonymous ads (crude design jobs he reportedly mocks up himself) seeking "hostesses" for Clippers events and his private parties. In a Times ad last summer, Sterling's company solicited "attractive females" to bring a résumé and photo to his address, where employees reviewed their looks. Some of the women who have gone through this process found it humiliating. "Working for Donald Sterling was the most demoralizing, dehumanizing experience of my life," says a hostess from the 1990s who says she helped set up "cattle calls" to find other women to work the job. "He asked me for seminude photos and made it clear he wanted more. He is smart and clever but manipulative. When I didn't give him what he wanted, he looked at me with distaste. His smile was so empty."
In 1996, a former employee named Christine Jaksy sued Sterling for sexual harassment. The two sides reached a confidential settlement, and Jaksy, now an artist in Chicago, says, "The matter has been resolved." But The Magazine has obtained records of that case, and according to testimony Jaksy gave under oath, Sterling touched her in ways that made her uncomfortable and asked her to visit friends of his for sex. Sterling also repeatedly ordered her to find massage therapists to service him sexually, telling her, "I want someone who will, you know, let me put it in or who [will] suck on it."
...
Sterling's testimony in another case, this one involving former associate Alexandra Castro, underscores his aggressiveness with women. When Castro, whom Sterling met in Las Vegas at Al Davis' birthday party over Fourth of July weekend in 1999, visited his Beverly Hills office, Sterling later stated under oath that she brought a lab report proving she was HIV-negative, freeing him to continue having unprotected sex with his wife. "The woman wanted sex everywhere," Sterling said. "In the alley, in her car, in the elevator, in the upstairs seventh floor, in the bathroom." And he paid her for it. "Everytime she provided sex she got $500," he testified in 2003. "At the end of every week or at the end of two weeks, we would figure [it] out, and I would, perhaps, pay her then."
"When you pay a woman for sex, you are not together with her," he further testified. "You're paying her for a few moments to use her body for sex. Is it clear? Is it clear?"
Sterling isn't a total racist, to be sure. He has a fine appreciation for Asian culture, for one thing.
"He would tell me that I needed to learn the ‘Asian way' from his younger girls because they knew how to please him," Davenport testified in 2004. Davenport also stated: "If I made a mistake, I needed to stand at my desk and bow my head and say, ‘I'm sorry, Mr. Sterling. I'm sorry I disappointed you. I'll try to do better.' "
Sterling's preference for Asians extended to the people he wanted in his buildings. "I like Korean employees and I like Korean tenants," he told Dean Segal, chief engineer at a Sterling property called the Mark Wilshire Tower Apartments, according to testimony Segal gave in the Housing Rights Center case. And Davenport testified that Sterling told her, "I don't have to spend any more money on them, they will take whatever conditions I give them and still pay the rent … so I'm going to keep buying in Koreatown."
But Mexican culture? Certainly not.
Raymond Henson, head of security at the building, who was standing outside the room, heard what happened next. Sterling, according to Henson's 2004 sworn statement, once again expressed his distaste for Mexicans as tenants, saying, "I don't like Mexican men because they smoke, drink and just hang around the house."



Again, why were we still dealing with this guy as late as yesterday?

I'd suggest a glance at the book Forty Million Dollar Slaves by William C. Rhoden.  While the book wasn't as good as I hoped it would be, its author as written on Sports in Black and White effectively:


... continually compares the sports world to the plantation systems of the 19th century, asserting that white owners remain in control of their black “slaves” and derive profit from their labor.

John Garrison Marks adds on the Rice website:


 In the book, Rhoden argues that from the time sports were introduced to plantations in the antebellum South through the present, black athletes have been exploited and denied a place within the power structure of American athletics.  Whenever black athletes are perceived to have gained too much power or to pose a threat to white cultural values, the rules are changed to detriment of blacks.  In essence, the rules of modern athletics are rigged against black athletes to ensure that they are barred from positions of power.

Although basketball and the NBA are steeped in black culture, and while 80% of  NBA players are African-American, the league is no different in some ways than any other professional sports league.


As Jerod Mustaf writes at Sportsblog.com,


 While the NBA is the most diverse professional sports league in the world, the culture of NBA ownership is relatively intact. The fact remains that in 68 years, there is still only one majority-minority owner in the NBA and he(MJ) was only able to purchase from another minority during a 'fire sale'. The question for the owners who have been largely silent on the Sterling matter, is whether they are also part of the culture often mentioned on the Sterling recordings, and is this the investigation that Adam Silver was referring that he would (did?) initiate.  

Josh Levin at Slate makes a direct connection to Sterling and writes:

Elgin Baylor, the Clippers’ longtime general manager, laid out Sterling’s plantation mindset in a 2009 employment discrimination lawsuit. Baylor, an African-American,accused Sterling of saying he “wanted the Clippers team to be composed of ‘poor black boys from the South’ and a white head coach.” (In the years hence, Sterling did bring in Doc Rivers to coach the team, so I guess that’s some kind of progress.) Baylor also alleged that Sterling told Clippers draft pick Danny Manning, in the presence of David Stern, that he was “offering a lot of money for a poor black kid.” 


Rhoden, by the way, does not exempt the vast majority of players, African American sports figures, from criticism.  Where have they been he asks?  How have they become so divorced from their own communities?  Rhoden answers the question in an interesting manner:


"Though integration was a major pivot in the history of the black athlete, it was not for the positive reasons we so often hear about. Integration fixed in place myriad problems: a destructive power dynamic between black talent and white ownership; a chronic psychological burden for black athletes, who had to constantly prove their worth; disconnection of the athlete from his or her community; and the emergence of the apolitical black athlete, who had to be careful what he or she said or stood for, so as not to offend white paymasters. At the same time it destroyed an autonomous zone of black industry, practically eliminating every black person involved in sports -- coaches, owners, trainers, accountants, lawyers, secretaries and so on -- except the precious on-field talent."
I will conclude this with a bit from the site US Slave (citing Sports Illustrated as a source):

Rhoden concludes his mostly bleak but profoundly educational survey with a manifesto. "Winning means ownership: owning teams, owning networks, owning the means of communication, and owning our collective image," he writes. He also proposes the creation of "an association of black professional athletes [that] would galvanize the power of a rich past and a prosperous present and figure out a plan for the future." It remains to be seen how many $40 million slaves will so rise, even in semi-revolt.

The following is from Racism Review.





Donald Sterling is “a Racist”: Feel Better Now?


On April 25th, 2014, TMZ released an audio recording of Donald Sterling, owner of the Los Angeles Clippers chiding his girlfriend for posting photos of herself with Magic Johnson on “The Instagram.” Pleading with her that she can spend her whole life with black people as long as it’s in private and she doesn’t bring them to his game, his tirade sounds like something from another, earlier, less enlightened period of U.S. history. The Internet lit up with calls for Sterling’s head: Clippers players should go on strike and we should boycott the NBA. Prominent musicians and artists spoke out against him and the Los Angeles branch of the NAACP pulled the Lifetime Achievement Award he was slated to receive. Even President Obama, who has been conspicuously silent on issues of race commented on the issue.
Almost all of the commentary has treated Donald Sterling as an anomaly, as an aberration—a throwback to Jim Crow racism. Even President Obama, who, in his response said, “The United States continues to wrestle with the legacy of race and slavery and segregation, that’s still there, the vestiges of discrimination,” falls into this trap. Assuming that Sterling’s comments represent the normally silent and marginal remains of a bygone era that will “percolate up every so often,” is either a misunderstanding of contemporary race relations, or a disingenuous attempt to mischaracterize them.
In reality, we live in a society that is fundamentally structured by race and characterized by persistent racial inequality. Many social scientists have argued that contemporary racism is more subtle, institutionally embedded, and behind the scenes, than the in-your-face, “Negroes need not apply”, racism of the Jim Crow era. Therefore, when “old-fashioned” racism rears its ugly head, scholars and pundits alike seem shocked, or at least disgusted. Incidents like the release of Sterling’s openly racially hostile comments to his girlfriend, Paula Deen’s admission that she uses the n-word and the discrimination suit against her, and the racist comments of Nevada rancher Clive Bundy who suggests African Americans were better off a slaves than they are today, all become the stuff of headlines, media and scholars alike rush to comment and denounce the remaining racist expressions of a bygone era.
We would like to first of all suggest that attitudes like Sterling’s are not rare. Rather, they offered a glimpse into a backstage that many whites witness but rarely speak of. This is the backstage where white daughters are forbidden to date black boys, black jokes are still funny, and private dinner table conversations include the casual use of racial epithets. Secondly and perhaps more importantly, the media spectacle around incidents like this create a racist boogey man that average white people can point the finger at, a tactic that serves to tacitly define “racism,” provides white people with a deviant racist other from which they can disassociate, and simultaneously obscures the multiple ways in which whites participate in color-blind and institutionalized racism.
The self-righteous indignation that the media has shown and that is filling up many Facebook and Twitter feeds in the last couple days about Donald Sterling says, “look, he’s the real racist.” Sterling offers well-meaning liberal white people an opportunity to feel good about themselves for actively denouncing the racist, and gives them an example of “real racism” that they can point to and distance themselves from. As a result, the Sterling incident diverts the attention away from the more pernicious aspects of structural racism; the racism that is embedded in the institutions we all interact in, and shapes the life chances and lived daily lives of people of color.
So while Donald Sterling will face the consequences of his speech, as we all must, we cannot let this occasion pass without pointing out that, for one, he is not a lone aberration. He does not represent a “vestige” or a left over “legacy” of slavery and segregation. On the contrary, Donald Sterling is much more representative than we might like to think. But more than this, Donald Sterling does not let the rest of us off the hook. Racism is not simply a set of attitudes to which one can subscribe or not. Rather, racism works in and through all social institutions. So while we point the finger at Sterling, let us also bring the same critical interrogation to all of the social, political, and economic forces that perpetuate racial inequality. Let this also be an opportunity to take responsibility for the less obvious ways that even well-meaning white people engage in colorblind racism and benefit from the status quo subjugation of people of color through inaction.

Monday, April 28, 2014

THE SALEM WITCH HUNT AND THE BIZARRO WORLD PRESENTED BY WGN TV



Today, we make a quick return to Cultural Mondays.  Recently, I watched the first episode of WGN's Salem.  I had sort of hoped (why, I know not) that maybe the show would be done with some degree of historical accuracy, maybe even present some sort of political perspective to the Salem witch hunts.  Needless to say it did neither.

WGN apparently is living in the late 1600s.  I guess they represent the moderates who while they find Cotton Mather and his Puritan buddies a bit much, are not to enamored with those monstrous witches either.  

In the real world, the one we live in (or our ancestors lived in), there were real women and a few men who were tortured and executed during the witch hunts in Salem.  However, none of them were working with the devil, none of them had some sort of super powers that they used to control people (something which WGN apparently doesn't know).  In fact,  Satanism is not part of the Wiccan religion.  There is no such being in the Wiccan religion; only in the Christian traditions.  Don't tell WGN.  And don't tell them their show is also racist.

As Zack Handlen writes at TV Club:


Salem uses real life to prop up its shallow theatrics, and the result is too distractingly tacky to be enjoyed as pure foolishness. The premise isn’t simply that witches are real—it’s that these witches are, in fact, controlling Salem just as their accusers believed them to be, and their aims are far from noble. The closest the first episode gets to moral ambiguity is the implication that nearly everyone, from the supposedly pure to the thoroughly corrupted, is up to something less than wholesome. This doesn’t excuse the fact that the show’s seemingly sole minority character is introduced performing the sexiest backwoods abortion in the history of television, or a dozen other sins besides.

The real witch hunts were actually not about any of that supernatural stuff anyway.  They were about controlling women, about land grabs and enclosures, about the birth of capital. 

But on WGN its about the witch Mary and her plot to orchestrate the Salem witch trials to her own advantage and to use them to essentially destroy the community so the witches can take over.  Who can blame the Puritans for being upset.

Did I mention that the obvious hero is  a guy named John?  A white male savior of sorts.  A man who went off to defend "his country" against the Indians (and the French), who was captured, has some good things to say about Indians, some bad things to say about Puritans, is mad that "his" woman didn't wait for him, but still loves her (I think), and who even thinks nature isn't so bad.  Kind of a liberal, I would say.

Meanwhile, back to the real world again.  Silvia Federici author of the great book "Caliban and the Witch - Women, the Body and Primitive Accumulation,"  makes the point that the witch hunts of the 16th and 17th century were instrumental to establishing a new capitalist order through 'the development of a 'new sexual division of labour subjugating women's labour and women's reproductive function to the reproduction of the workforce.'  The Church, the State, the early capitalist's were the enforcers. She says the witch hunts were not some oddity of history, but were central to the formation of capitalism.  To get there, the power of women had to be broken.  The witch became the, 


...embodiment of a world of female subjects that capitalism had to destroy: the heretic, the healer, the disobedient wife, the woman who dared to live alone, the obeha woman who poisoned the master's food and inspired the slaves to revolt.

 In her account she highlights:
...the development of a 'new sexual division of labour subjugating women's labour and women's reproductive function to the reproduction of the workforce,' [...] 'the construction of a new patriarchal order based upon the exclusion of women from waged work and their subordination to men' [...] and 'the transformation of the female body into a machine for the production of new workers.

Federici doesn't once mention toads coming out of the mouths captive old husbands  as WGN shows us.

The witch hunts were no joke.  In a review of Federici's book, Alex Knight writes and I will quote here at length:


During the 15th – 17th centuries the fear of witches was ever-present in Europe and Colonial America, so much so that if a woman was accused of witchcraft she could face the cruellest of torture until confession was given, or even be executed based on suspicion alone. There was often no evidence whatsoever. The author recounts, “for more than two centuries, in several European countries, hundreds of thousands of women were tried, tortured, burned alive or hanged, accused of having sold body and soul to the devil and, by magical means, murdered scores of children, sucked their blood, made potions with their flesh, caused the death of their neighbors, destroyed cattle and crops, raised storms, and performed many other abominations” .

In other words, just about anything bad that might or might not have happened was blamed on witches during that time. So where did this tidal wave of hysteria come from that took the lives so many poor women, most of whom had almost certainly never flown on broomsticks or stirred eye-of-newt into large black cauldrons?

Caliban underscores that the persecution of witches was not just some error of ignorant peasants, but in fact the deliberate policy of Church and State, the very ruling class of society.

...The Witch Hunt initiated a period where women were forced to become what she calls “servants of the male work force” (115) – excluded from receiving a wage, they were confined to the unpaid labor of raising children, caring for the elderly and sick, nurturing their husbands or partners, and maintaining the home. In Federici’s words, this was the “housewifization of women,” the reduction to a second-class status where women became totally dependent on the income of men."

The author goes on to show how female sexuality, which was seen as a source of women’s potential power over men, became an object of suspicion and came under sharp attack by the authorities. This assault manifested in new laws that took away women’s control over the reproductive process, such as the banning of birth control measures, the replacement of midwives with male doctors, and the outlawing of abortion and infanticide.4 Federici calls it an attempt to turn the female body into “a machine for the reproduction of labor,” such that women’s only purpose in life was supposedly to produce children.
... For Silvia Federici, it’s no accident that “the witch-hunt occurred simultaneously with the colonization and extermination of the populations of the New World, the English enclosures, [or] the beginning of the slave trade” (164). She instructs that all of these seemingly unrelated tragedies were initiated by the same European ruling elite at the very moment that capitalism was in formation, the late 15th through 17th centuries. Contrary to “laissez-faire” orthodoxy which holds that capitalism functions best without state intervention, Federici posits that it was precisely the state violence of these campaigns that laid the foundation for capitalist economics.But we also learn that this was just one component of a broader move by Church and State to ban all forms of sexuality that were considered “non-productive.” 

...For elite European nobles and clergy, the Witch Hunt succeeded in stifling a working class revolution that had increasingly threatened their rule. Even more, Silvia Federici puts forward that the Witch Hunt facilitated the rise of a new, capitalist social paradigm – based on large-scale economic production for profit and the displacement of peasants from their lands into the burgeoning urban workforce. In time, this capitalist system would dominate all of Europe and be dispersed through conquistadors’ “guns, germs and steel” to every corner of the globe, destroying countless ancient civilizations and cultures in the process.6 Federici’s analysis is that, “Capitalism was the counter-revolution that destroyed the possibilities that had emerged from the anti-feudal struggle – possibilities which, if realized, might have spared us the immense destruction of lives and the environment that has marked the advance of capitalist relations worldwide”.


And now back to the world of WGN where there is a character (so far the lone African American) most who watch the show Salem will not realize was an actual historical figure.  That is Tituba.  Tituba was likely a West Indian slave who herself was accused of witchcraft at Salem, arrested in 1692. African American feminist historians depict Tituba as black. With Tituba married to a man named John Indian, at the time the trans-Altantic slave trade was transporting Africans throughout and among the Caribbean islands, also known as the West Indies, Tituba's racial identity, they say, is only obscured to those who erase the history of slavery.  Others say she was  a member of the Arawak Indian tribe from present-day Guyana or Venezuela, where she was stolen into slavery and eventually bought by Samuel Parris, a merchant in Barbados (also a Harvard man, I must say), before he moved to Boston in 1680.   

Tituba, black (which is what I and WGN think she was), Indian, both, whatever, was subjected to the same gender restrictions placed on Puritan women...and upon blacks.  And Puritan men had only two views of women: the good wife and the bad witch.  And we know what they thought of blacks...and Indians.

Henry Louis Gates, Jr. writes at The Root:



In any case, the winter of 1691-92 is when Tituba—the Tituba of Salem—first appeared in the historical record. By then she was likely in her late 20s or early 30s. The reason for her appearance: accusations of witchcraft. Parris’ 9-year-old daughter, Elizabeth, and 11-year-old niece, Abigail Williams, were suffering repeated episodes of falling down, shaking and babbling. Speculation, even by their doctor, swirled around a supernatural source, perhaps even a curse.

Tituba is forced to confessed with the use of enhanced interrogation techniques available at the time that she was a witch.   Tituba was known throughout Salem to tell tales from her African folklore tradition that both frightened and fascinated children and adults alike, stories later seen as evidence of her personal witchcraft.  She was not merely forced to confess.  Her jailers wanted more and eventually  she named other witches, Good and Osborne, as her accomplices. Confession is what the judges were looking for, and Tituba's "evidence" of a conspiracy of witches in Salem Village stimulated the court and the ministers a license to hunt and kill witches with a religious fervor and zeal.

Though Tituba was not executed for her participation as a witch, she was forced to languish in jail for thirteen months after Parris refused to pay her imprisonment costs. She was finally freed from jail when an unknown person redeemed her jail fees and took her from the Village. Nothing is known about her life beyond Salem Village.

On WGN, at least in the first episode which I have seen, Tituba's slavery is never mentioned.  In fact, virtually nothing about her is mentioned.  She is just presented as a rather seductive looking, black woman, who with the help of Satin forcefully  aborts her mistress' fetus (against her will), sacrifices it, and then proceeds to lead her to the dark side.  

Speaking of that "abortion," the anti-abortion folks should perhaps make it into one of their videos to show outside clinics.  Katie Yoder writing at NewsBusters describes the scene in the show this way,



Mary Sibley ...Confronted with an out-of-wedlock pregnancy by her beau John Alden (Shane West) who left her for war, Mary relies on her mysterious confidante, Tituba, for help. Tituba and Mary decide on abortion in return for power from the devil. 



But as they head into the dark forest to commit the deed, Mary hesitates, “I've changed my mind. I want to go back.” Tituba warns, “There is no place for that child in Salem,” and questions what the town’s leader might “do to you when he finds out you're pregnant with John's baby?” She continues, “Do not fear the woods. The woods are gonna take care of that little soul. And you.” 



Against Mary’s repetitive pleas, Tituba threatens more harshly, “You want to live? Lie still.” and pushes, “You don't have a choice, Mary.” 




When Mary cries at the sight of her flat stomach after the ritual filled with a dark demons, flesh-eating beetles and black ooze crawling up her spread legs, Tituba consoles, “All the world shall be yours in return.” 

Unfortunately, Salem will have a following.  I watched it and I assure it will have a following.  People will view it for entertainment, but they will absorb a message and the message is not a good one. 

If you ask me, its as if WGN decided to do a story on the Holocaust in which they failed to mention the reasons for the rise of nazism, failed to mention anti-Semitism, did present the Nazis as not such good folks who went overboard, but added that the world of the Jews really was the one presented in the Protocols of the Learned Elders of Zion and in Mein Kampf. .



All that said, here is a review (which I think is far too kind and far too hopeful and fails to understand what is going on here) written by Heather Greene and which I found at The Wild Hunt: A Modern-Pagan Perspective.






Review: WGN America’s Salem

On Sunday WGN America debuted its first originally-scripted TV series: Salem. Crafted in the horror genre, the show follows in the footsteps of the popular American Horror Story: Coven.  WGN uses the tag line: “The Witch Hunt Has Begun – In Salem, witches are real, but they are not what they seem.”
On opening night Variety reported that the show earned “1.5 million viewers” which is “seven times the network’s season-to-date average in the 10 p.m. timeslot.” WGN is capitalizing on the recent popularity of witches in order to launch its new original production offerings. In July the network will premiere its second series, Manhattan, and then in 2015, Ten Commandments.
WGN America's Salem Promotional Poster
WGN America’s Salem Promotional Poster
WGN’s Salem is the latest in a very long-line of television and film productions using the city as its setting. Hollywood began its love-affair with the trials in 1909 with the release of Edison’s In the Days of Witchcraft. Perhaps the most famous rendering of the Salem story is Arthur Miller’s play “The Crucible” which transforms the city’s history into an allegory for McCarthy-era politics. Kate Fox, executive director of Destination Salem said, “The Salem Witch Trials are a rich and compelling subject for novelists and screenwriters…”
In this latest adaption, the witches are rendered as actual creatures. WGN’s Salem presents a historically-derived Puritan world complete with “witch” panics alongside the genuine existence of Satanic-based witchcraft. In doing so, it attempts to offer a far more complex ethical structure than past Salem or witch stories.
When production was initially announced, a group of Salem citizens and business owners discussed the potential for damage caused by yet another Hollywood show conflating history and horror. Should they protest? Elizabeth Peterson, director of Salem’s Witch House, said:
The Witch House is the only historic site left that was an absolute witness to the conversations and phenomena [of that time].  It is our responsibility to dignify and intellectualize that history. 
After multiple conversations, the group opted for a different approach. Fox said, “I will welcome the opportunity [the show] will afford to talk about the destination Salem with viewers who may find a new interest in our town.”
Salem Witch House [Photo Credit: Scott Lanes]
Salem Witch House [Photo Credit: Scott Lanes]
After seeing the show Peterson said, “I’m not worried that [Salem] could be mistaken as historical because it is so fantastical.” She points out that show contains many inaccuracies but it’s presented in such a way that there is no danger in mistaking it for fact. In other words, WGN’s Salem is not even pretending to be real. It is pure horror entertainment.
Due to the continued fascination with the trials, Salem and New England in general have ascended historicity to become a modality within American popular myth. Salem as a backdrop is strongly rooted within Hollywood’s own narrative symbolism. Even Samantha makes a trip to Salem for a Witches Convention in 1970. If you make a witch movie or show, it should be set in a small town in New England.
Just as it capitalizes on historical lore, WGN’s Salem also makes use of the archetypal Hollywood Satanic witch. Narratively speaking these witches are villagers who have sold their souls to the Devil for personal gain. They perform magic with oils, frogs, lizards, hogs, blood and fire. They hold sabbats in the dark woods wearing beastly masks. They have familiars and understand the nuances in “life, love, war and death.”
Visually speaking the witches are monstrous, zombie-like creatures that only appear in quick cuts or extreme close-up. Such shots are often flanked by tilted visions, screams and flashes of light. These are all very typical elements of the modern horror montage. To counter that extreme, these same witches appear as their respectable former selves during the day and are shot in a non-dynamic simple composition.
At first it might seem WGN’s Salem is yet another horror show fostering the negative representations of witches. It is after all presenting a typical Satanic witch story. However it does do something a bit different. It offers an atypical dynamic morality that embraces the complexity of contemporary social issues. This complexity is best demonstrated though three characters: John Alden, Cotton Mather and Mary Sibley.
John Alden is defined as the imperfect but good secular American. He fights for “his country,” befriends Native Americans and stands against the Puritan moral panic. At one point he tells Mather, “She needs a doctor not your prayers.” John is the open-minded, modern cowboy who believes in love and even Paganism. When Anne Hale explains that Mather calls drawing “idolatry” or nature worship, Alden responds, “There are worse things to worship.”
Cotton Mather is the polar opposite. He represents the religious zealot who publicly defines life through absolutes found in the testimony of his books. Giles Corey describes Mather as the “most dangerous type of fool…The kind that thinks he knows everything.” Mather is further demonized through his apparent hypocrisy. While inspecting the wounds on an hysterical young girl, Mather pushes her dress up to her thighs. At that point, the camera rhythmically cuts between his face, her face and his hands on her thighs. Then the show abruptly cuts to a salacious scene of Mather in a brothel. The viewer is left wondering if Mather abused the girl.
WGN America's Salem Poster
WGN America’s Salem
To complete the triad, there is Mary Sibley, the witch.  As a young unwed pregnant girl, Mary is led to witchcraft by Tituba in order to escape public shame and punishment. The show posits that Mary and ostensibly the others turn to the Devil in order to escape the horrors of Puritanism. However at the same time, Mary is also depicted as cruelly toying with John Alden, driving a young girl mad and killing Giles Corey. Her vengeance knows no boundaries.
These witches are morally complex representing a type of social defiance that is very contemporary. The show appears to oppose the tyrannical religious teachings of its conservative Christian environment.  At one point Giles Corey says, “Puritans know their sun is setting. Nothing like a new enemy … to get people behind ya.” This statement recalls recent discourse surrounding the religious climate in the Unites States.
Similarly Puritan leader George Sibley yells out, “We cannot expect God to be on our side if we tolerate abominations or those that commit them.”  While he is referring to “fornication,” his line resembles language used to counter the Marriage Equality movement.
WGN’s Salem explores the progressive ethics that are now appearing within contemporary American discourse. It is mediating the mythological Salem story through very current cultural politics. The witches themselves are the tipping point that places the viewer into the uncomfortable position of liking the goal but disliking the means. Through them we can ask, “success at what the cost?”
Are these witches representative of real Witches, Wiccans or Pagans?  No they aren’t.  As with the use of Salem, the witches are merely typical Hollywood archetypes representing social defiance. In fact the narrative makes a direct distinction between a “nature worshipper” and the Witch.
How the show proceeds over its run will be interesting. How will it negotiate the issues presented? How will it handle race and explain the origins of the young, beautiful Tituba as instigator of Salem’s witchcraft?  What is Nathan and Anne Hale’s story?
With all that said, was it a good entertainment? It was average, sensationalistic and at times campy. It falls into the category of recent shows pushing the limits of television horror by exploring the limits of our humanity. If the show continues on its current course, it may hold a season worth of interest beyond that, who knows.
- See more at: http://wildhunt.org/2014/04/review-wgn-americas-salem.html#sthash.trIC61fi.dpuf