The Final Speech from The Great Dictator

I’m sorry, but I don’t want to be an emperor. That’s not my business. I don’t want to rule or conquer anyone. I should like to help everyone – if possible – Jew, Gentile – black man – white. We all want to help one another. Human beings are like that. We want to live by each other’s happiness – not by each other’s misery. We don’t want to hate and despise one another. In this world there is room for everyone. And the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way.

Greed has poisoned men’s souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical. Our cleverness, hard and unkind. We think too much and feel too little. More than machinery we need humanity. More than cleverness we need kindness and gentleness. Without these qualities, life will be violent and all will be lost….

The aeroplane and the radio have brought us closer together. The very nature of these inventions cries out for the goodness in men – cries out for universal brotherhood – for the unity of us all. Even now my voice is reaching millions throughout the world – millions of despairing men, women, and little children – victims of a system that makes men torture and imprison innocent people.

To those who can hear me, I say – do not despair. The misery that is now upon us is but the passing of greed – the bitterness of men who fear the way of human progress. The hate of men will pass, and dictators die, and the power they took from the people will return to the people. And so long as men die, liberty will never perish. …..

Soldiers! don’t give yourselves to brutes – men who despise you – enslave you – who regiment your lives – tell you what to do – what to think and what to feel! Who drill you – diet you – treat you like cattle, use you as cannon fodder. Don’t give yourselves to these unnatural men – machine men with machine minds and machine hearts! You are not machines! You are not cattle! You are men! You have the love of humanity in your hearts! You don’t hate! Only the unloved hate – the unloved and the unnatural! Soldiers! Don’t fight for slavery! Fight for liberty!

In the 17th Chapter of St Luke it is written: “the Kingdom of God is within man” – not one man nor a group of men, but in all men! In you! You, the people have the power – the power to create machines. The power to create happiness! You, the people, have the power to make this life free and beautiful, to make this life a wonderful adventure.

Then – in the name of democracy – let us use that power – let us all unite. Let us fight for a new world – a decent world that will give men a chance to work – that will give youth a future and old age a security. By the promise of these things, brutes have risen to power. But they lie! They do not fulfil that promise. They never will!

Dictators free themselves but they enslave the people! Now let us fight to fulfil that promise! Let us fight to free the world – to do away with national barriers – to do away with greed, with hate and intolerance. Let us fight for a world of reason, a world where science and progress will lead to all men’s happiness. Soldiers! in the name of democracy, let us all unite!

The Final Speech from The Great Dictator

Solo andata – Canzoniere Grecanico Salentino

We, the uncountable doubling each checkerboard square
we pave your sea with bodies so many you could walk on it
you cannot count us: if you try, we multiply,
we children of the horizon, washing us up, spilling us out.
No police can abuse us
more than what we’ve suffered already.
We’ll serve as your servants the children you never had
our lives will be your adventure tales.
We carry Homer and Dante, the blind man and the pilgrim,
the smell that you’ve lost, the equality you’ve repressed.
No matter the distance, millions of paces, we will come,
we are the feet and we carry your weight.
We shovel the snow, comb the lawns,
beat your rugs, collect your tomatoes and insults.
We are the feet and we know every step of the ground,
we are the red and the black of the earth,
the overseas made of worn-out sandals,
that pollen and powder in the wind tonight.
One of us, in our name, has said:
“You cannot be rid of me.
Yes, I’ll die,
yet after three days I will rise again and return.”

Solo andata – Canzoniere Grecanico Salentino

Vlad Taneev’s speech in Kim Stanley Robinson’s “Blue Mars”.

Transcript and intro by Claybird:

Here is a small excerpt from Kim Stanley Robinson’s book, “Blue Mars”. In my paper back it goes from pages 142 to 147.
The “metanationals” referenced are super-large corporations that generally exceed the power and economic scope of nation-states within the Mars-trilogy reality. The “underground” referenced is a sort of shadow society made up of radical elements within Martian society trying to live apart from the former capitalist society. The excerpt is from a section of the book where a huge congress/symposium is taking place to create a new Martian constitution/government.
When you see “… …” it is because I have removed sections only really relevant to the book and not the main ideological push of the section presented.

“What you said about government and business is absurd,” he stated coldly. It was a tone of voice that had not been heard much at the congress so far, contemptuous and dismissive. “Governments always regulate the kinds of business they allow. Economics is a legal matter , a system of laws. So far, we have been saying in the Martian underground that as a matter of law, democracy and self-government are the innate rights of every person, and that these rights are not to be suspended when a person goes to work. You.”—he waved a hand to indicate he did not know Antar’s name—“do you believe in democracy and self-rule?”
“Yes!” Antar said defensively.
“Do you believe in democracy and self-rule as the fundamental values that government ought to encourage?”
“Yes!” Antar repeated, looking more and more annoyed.
“Very well. If democracy and self-rule are the fundamentals, the why should people give up these rights when they enter the workplace? In politics we fight like tigers for freedom, choice of residence, choice of what work to pursue—control of our lives, in short. And then we wake up in the morning and go to work, and all those rights disappear. We no longer insist on them. And so for most of the day we return to feudalism. That is what capitalism is—a version of feudalism in which capital replaces land, and business leaders replace kings. But the hierarchy remains. And so we will handover our lives’ labor, under duress, to feed rulers who do no real work.”
“Business leaders work,” Antar said sharply. “And they take the financial risks—”
“The so-called risk of the capitalist is merely one of the privileges of capital.”
“Yes yes. Don’t interrupt me. Management is a real thing, a technical matter. But it can be controlled by labor just as well as by capital. Capital itself is simply the useful residue of the work of past laborers, and it could belong to everyone as well as the few. There is no reason why a tiny nobility should own the capital, and everyone else therefore be in service to them. There is no reason they should give us a living wage and take all the rest that we produce. No! The system called capitalist democracy was not really democratic at all. That is why it was able to turn so quickly into the metanational system, in which democracy grew ever weaker and capitalism ever stronger. In which one percent of the population owned half the wealth, and five percent of the population owned ninety-five percent of the wealth. History has shown which values were real in that system. And the sad thing is that all the injustice and suffering caused by it were not at all necessary, in that the technical means have existed since the eighteenth century to provide the basics of life to all.
“So. We must change. It is time. If self-rule is a fundamental value, if simple justice is a value, then they are values everywhere, including in the work place where we spend so much of our lives. That was what was said in point four of the Dorsa Brevia agreement. It says everyone’s work is their own, and the worth of it cannot be taken away. It says that the various modes of production belong to those who created them, and to the common good of the future generations. It says that the world is something we all steward together. That is what it says. And in our years on Mars we have developed an economic system that can keep all those promises. That has been our work these past fifty years. In the system we have developed, all economic enterprises are to be cooperatives, owned by their workers and by no one else. They hire their management, or manage themselves. Industry guilds and co-op associations will form the larger structures necessary to regulate trade and the market, share capital, and create credit.”
Antar said scornfully, “These are nothing but ideas. It is utopianism and nothing more.”
“Not at all.” Again Vlad waved him away. “The system is based on models from Terran history, and its various parts have all been tested on both worlds, and have succeeded very well. You don’t know about this partly because you are ignorant, and partly because metantionalism itself steadfastly ignored and denied all alternatives to it. But most of our microeconomy has been in successful operations for centuries in the Mondragon region of Spain. The different parts of the macroeconomy have been used by the pseudo-metanat Praxis, in Switzerland, in India’s state of Kerala, in Bhutan, in Bologna Italy, and in many other places, including the Martian underground itself. These organizations were the precursors to our economy, which will be democratic in a way capitalism never even tried to be.”…

…Antar’s objections did not seem like much. Metanational capitalism’s track record at this point did little to support it; in the last century it had precipitated a massive war, chewed up the Earth, and torn its societies apart. Why should they not try something new, given the record?
Someone from Hiranyagarba stood and made an objection from the opposite direction, noting that they seemed to be abandoning the gift economy by which the Mars underground had lived.
Vlad shook his head impatiently. “I believe in the underground economy, I assure you, but it has always been a mixed economy. Pure gift exchange coexisted with a monetary exchange, in which neoclassical market rationality, that is to say the profit mechanism, was bracketed and constrained by society to direct it to serve higher values, such as justice and freedom. Economic rationality is simply not the highest value. It is a tool to calculate costs and benefits, only one part of a larger equation concerning human welfare. The larger equation is called a mixed economy, and that is what we are constructing here. We are proposing a complex system, with public and private spheres of economic activity. It may be that we ask people to give, throughout their lives, about a year of their work to the public good, as in Switzerland’s national service. That labor pool, plus taxes on private co-ops for use of the land and its resources, will enable us to guarantee the so-called social rights we have been discussing—housing, health care, food, education—things that should not be at the mercy of market rationality. Because la salute non si paga, as the Italian workers used to say. Health is not for sale!”…

… “So nothing will be left to the market,” Antar said.
“No no no,” Vlad said, waving at Antar once more irritably than ever. “The market will always exist. It is the mechanism by which things and services are exchanged. Competition to provide the best product at the best price, this is inevitable and healthy. But on Mars it will be directed by society in a more active way. There will be not-for-profit status for vital life-support matters, and then the freest part of the market will be directed away from the basics of existence towards non-essentials, where venture enterprises can be undertaken by worker-owned co-ops, who will be free to try what they like. When the basics are secured and when the workers own their own businesses, why not? It is the process of creation we are talking about.”
Jackie, looking annoyed at Vlad’s dismissals of Antar, and perhaps intending to divert the old man, or trip him up, said, “What about the ecological aspects of this economy that you used to emphasize?”
“They are fundamental,” Vlad said. “Point three of the Dorsa Brevia states that the land, air, and water of Mars belong to no one, that we are the stewards of it for all the future generations. This stewardship will be everyone’s responsibility, but in case of conflicts we propose strong environmental courts, perhaps as part of the constitutional court, which will estimate the real and complete environmental costs of economic activities, and help to coordinate plans that impact the environment.”
“But this is simply a planned economy!” Antar cried.
“Economies are plans. Capitalism planned just as much as this, and metanationalism tried to plan everything. No, an economy is a plan.”
Antar, frustrated and angry, said, “It’s simply socialism returned.”
Vlad shrugged. “Mars is a new totality. Names from earlier totalities are deceptive. They become little more than theological terms. There are elements one could call socialist in this system, of course. How else remove injustice from economy? But private enterprises will be owned by their workers rather than be nationalized, and this is not socialism, at least not socialism as it was usually attempted on Earth. And all the co-ops are businesses—small democracies devoted to some work or other, all needing capital. There will be a market, there will be capital. But in our system workers will hire capital rather than the other way around. It’s more democratic that way, more just. Understand me—we have tried to evaluate each feature of this economy by how well it aids us to reach the goals of more justice and more freedom. And justice and freedom do not contradict each other as much as has been claimed, because freedom in an unjust system is no freedom at all. They both emerge together. And so it is not so impossible, really. It is only a matter of enacting a better system, by combining elements that have been tested and shown to work. This is the moment for that. We have been preparing for this opportunity for seventy years. And now that the chance has come, I see no reason to back off just because someone is afraid of some old words. If you have any specific suggestions for improvements, we’ll be happy to hear them.”

Vlad Taneev’s speech in Kim Stanley Robinson’s “Blue Mars”.

Τανγκό του Μοντρεάλ


Επτάμισι το πρωί στο μετρό του Μοντρεάλ
είναι γεμάτο μετανάστες
ξυπνάει νωρίς νωρίς
ο κόσμος αυτός

αν η γέρικη καρδιά της πόλης
χτυπάει λοιπόν ακόμα,
χάρη σ’ αυτούς είναι

η γερασμένη καρδιά της πόλης
με τους σπασμούς της
τα εμφράγματά της
τις αρρυθμίες της
και όλα της τα ψεγάδια

και όλους τους λόγους του κόσμου που θα είχε
να σταματήσει
να τα παρατήσει

Ζεράλντ Γκοντέν, συλλογή Σαρζέν, 1983
(κουτσοαπόδοση στα Ελληνικά από μένα)

Όταν έγραψε αυτό το ποίημα, ο Γκοντέν ήταν Υπουργός Μετανάστευσης στην κυβέρνηση του Ρενέ Λεβέκ, του πρώτου πρωθυπουργού του Κεμπέκ προερχόμενου από το αποσχιστικό Parti Québécois. Νωρίτερα, κατά τη διάρκεια της Κρίσης του Οκτώβρη, ο Γκοντέν ήταν ανάμεσα στους σχεδόν 500 κεμπεκουά πατριώτες που φυλακίστηκαν από την κυβέρνηση του Πιερ Τρουντώ ως ύποπτοι για συνεργασία με το FLQ.

Άκου τώρα, Υπουργός Μετανάστευσης, προερχόμενος από εθνικοπατριωτικό κόμμα να γράφει τέτοια, ε;

Τανγκό του Μοντρεάλ

Περί προδοσίας στην ιστορία της μετανάστευσης

(Αυτο-αναδημοσίευση από τη στήλη αναγνωστών της Κατιουσας.)

Καινούριους τόπους δεν θα βρεις, δεν θάβρεις άλλες θάλασσες.
Η πόλις θα σε ακολουθεί. Στους δρόμους θα γυρνάς
τους ίδιους. Και στες γειτονιές τες ίδιες θα γερνάς·
και μες στα ίδια σπίτια αυτά θ’ ασπρίζεις.
Πάντα στην πόλι αυτή θα φθάνεις. Για τα αλλού — μη ελπίζεις—
δεν έχει πλοίο για σε, δεν έχει οδό.
Έτσι που τη ζωή σου ρήμαξες εδώ
στην κώχη τούτη την μικρή, σ’ όλην την γη την χάλασες.
Κ.Π. Καβάφης, Η Πόλις

Στα μάτια κάποιων εργατών το «εξωτερικό» έχει μια αύρα χιλιαστικής σωτηρίας. Αρκεί να τα βροντήξουν όλα κάτω και ξαφνικά θα σταματήσουν να είναι «μελαψές φυλές κοντοπόδαρες» και «κωλοέλληνες» και θα ξαναγεννηθούν ως «πανέλληνες» που με την ατομική σκληρή δουλειά τους «στην οθόνη σκυμμένοι», θα λυτρωθούν από τον λεγόμενο υγιή καπιταλισμό και θα γίνουν «θεϊκά δεμένοι με την οικουμένη». Αν υπάρχει κάποια προδοσία στην ιστορία της μετανάστευσης, είναι ακριβώς αυτή η ρατσιστική παραμύθα.

Η ταξική πάλη δεν σταματάει στη Γευγελή ή στις αναχωρήσεις του Ελευθέριος Βενιζέλος. Μια γρήγορη ματιά στη σελίδα του Εργατικού Συλλόγου Ελλήνων του Κεμπέκ επιβεβαιώνει την ανάγκη για οργάνωση, για ενημέρωση και για διεκδίκηση των δικαιωμάτων των εργατών το ίδιο στην ομογένεια όπως και στην μητρόπολη. Η ομογένεια στο Τορόντο, στην Νέα Υόρκη και αλλού κουβαλάει πολλές προσωπικές ιστορίες στυγνής εκμετάλλευσης νεόφερτων μεταναστών σε εστιατόρια, κατασκευαστικές, και μαγαζιά πατριωτών αφεντικών. Οι ιεραρχικές δομές της Ελληνικής πραγματικότητας αναπαράγονται ακέραιες, ενώ επιπλέον υπάρχουν και κομμάτια της  παροικίας που δεν πέρασαν ποτέ …Μεταπολίτευση.

Αλλά και πέρα από την αγκαλιά της παροικίας, ο καπιταλιστικός παράδεισος είναι, όπως παντού, ιεραρχικά δομημένος και σκορπάει μιζέρια και θάνατο. Στο Οντάριο, χρειάστηκαν χρόνια αγώνα για να αυξηθεί το κατώτατο ωρομίσθιο στα 15$. Στη Βρετανία, οι δείκτες ανεργίας κρατιούνται πλασματικά χαμηλοί με τα «συμβόλαια μηδενικού χρόνου». Στις ΗΠΑ, δεν υπάρχει καθολική ασφάλιση υγείας. Ταυτόχρονα, ο λεγόμενος υγιής καπιταλισμός τους βασίζεται σε δολοφονικές ρατσιστικές ιεραρχίες στο εσωτερικό και σε ωμές ιμπεριαλιστικές παρεμβάσεις στο εξωτερικό. Με άλλα λόγια, κάθε κοινωνία, ακόμα και εκείνες του λεγόμενου υγιούς καπιταλισμού, έχει τις αντιφάσεις της, τους αγώνες που πρέπει να δοθούν και να κερδηθούν.

Ο ατομικός δρόμος είναι (αυτο-)καταστροφικός είτε  κανείς τον επιλέγει στα Άνω Λιόσια, είτε στη Ντάνφορθ του Τορόντο. Οι προηγούμενες γενιές μεταναστών εργατών έδωσαν τεράστιες μάχες με ανεπτυγμένο αίσθημα «ταξισυνειδησίας». Όπου μπόρεσαν, έχτισαν ομογενειακές οργανώσεις όπως την «Ελληνοκαναδική Δημοκρατική Οργάνωση» στο Τορόντο και τον «Εργατικό Σύλλογο Ελλήνων του Κεμπέκ» στο Μοντρεάλ. Οργανώθηκαν, έχτισαν σχέσεις με το εργατικό και αντιιμπεριαλιστικό κίνημα στις νέες πατρίδες τους και κράτησαν επαφή με το ταξικό κίνημα στην Ελλάδα, στηρίζοντάς το όπως μπορούν.

Όσοι από εμάς αναγκαζόμαστε να φύγουμε από την Ελλάδα πρέπει να συνεχίσουμε αυτή τη δουλειά. Μόνο ως οργανωμένοι, συνειδητοί μετανάστες εργάτες μπορούμε να απαντήσουμε στη βαρβαρότητα.

Η φωτό είναι από τον 902 κι από την είδηση: “Καναδάς-Αγωνιστική Παρέμβαση στην παρέλαση του Τορόντο για την 28η Οκτωβρίου“.

Περί προδοσίας στην ιστορία της μετανάστευσης