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350.org says oil companies cannot continue to reap the rewards of fossil fuels while households face rising energy bills and communities bear the costs of climate devastation.

As communities across the world face devastating heat, droughts, wildfires and growing pressure on public services, US oil giants Chevron and ExxonMobil are among five major oil and gas companies expected to make around $53 billion in combined third-quarter profits.

The scale of these forecast profits comes as families and small businesses struggle with energy affordability, while governments face mounting costs from extreme weather and climate impacts. As the US approaches the midterm elections, energy affordability is a growing concern for households and communities. Across the country, debates over rising electricity demand, the expansion of data centres, and the continued reliance on expensive and polluting fossil fuels are bringing questions about who benefits from the energy system ,and who pays, into sharper focus.

Candice Fortin, US Campaigns Manager,

“As we head into the midterms, energy affordability is on everyone’s minds. Families and small businesses want reliable electricity they can afford, and communities want a say in how their land, water and energy resources are used. Yet as people struggle with energy bills and the impacts of extreme weather, the biggest oil companies are forecast to make billions.

“We need an energy system that puts people first. That means protecting households from losing access to essential electricity during extreme heat and cold, expanding affordable solar and wind power, and ensuring that new sources of electricity demand, including data centres, do not drive up bills or place additional pressure on communities. It also means making sure oil and gas companies pay their fair share towards the costs of the crisis, rather than leaving the public to pick up the bill.”

350.org says governments should make polluters pay through permanent levies on fossil fuel producers and taxes on exceptional profits, using the revenue to help energy-stressed households and accelerate the transition to affordable, clean energy.

The organisation is also calling for stronger protections for households facing disconnection or unaffordable electricity bills, greater access to rooftop and community solar, and transparent safeguards for data centre expansion. These should include requirements for genuinely new and additional renewable electricity supply around the clock, with benefits shared fairly with surrounding communities.

An idea from fifty years ago offers solutions to today's economic, technological and environmental crises, writes Adrian Smith

The post Looking forwards to the Lucas Plan appeared first on Red Pepper.

“Just as we arm our hands to strengthen our blows, we must also fortify our minds. Our imagination, nourished by memories of resistance that has come before, bolstered by a precise projectuality, sharpened by critical thinking and corrosive insight, proves to be an arsenal of choice. […] Obviously there is no shortage of military and political campaigns against existing powers to inspire those who don’t concern themselves with ethical and practical coherence, dismissed as an excess of purism, but there is also no scarcity of revolts against the long conquest of domination over life. And while the tension towards freedom transcends all “isms,” for anarchists, the two-fold challenge is to both grasp the particularities of our contexts with realism and draw on historical experiences that resonate with our uncompromising ideals.”
–History Drowned in Lethe

There was a world in which I was tempted to be charitable to the author of “Good Night Eurocentric Pride“. The article in Tinderbox #9 which it is criticizing certainly had a limitation. On the one hand, it calls us towards a profoundly difficult task: to separate ourselves from the heavy legacy of organized confusion in which revolt has been conflated with its enemies. As “History Drowned in Lethe” astutely analyzes, this confusion was an industry perpetuated by the commissars of the Soviet Union’s departments of propaganda and the ethically and intellectually bankrupt armchair academics who penned various marxist cultural theories that continue to go in and out of fashion. The article suggests, instead and against all this, a project of permanent research, interwoven with all other avenues of struggle, to recover the memory of the rebellions which, wherever and whenever they erupted, left the political charades and armed party cliches behind. On the other hand, the references of “History Drowned in Lethe” itself were thin, and centered — out of a well warranted but perhaps naive enthusiasm — on the intransigent italian anarchist minority in the United States in the early part of the 20th century. There is certainly an incoherence here. Many, many, realities of struggle have contained an incalculable libertarian and informal fringe whether they have taken on the name of anarchism or not, and the article says little to demonstrate in practice how to go about making these inquiries that it argues are completely necessary. In opting for a single example furnished to us in a widely distributed book, Plain Words, the article contravenes the effort which it (rightly) invites all of us to begin making.

But contrary to how the response portrays “History Drowned in Lethe”, at no point does it make the argument that anarchists should not seek to contribute to non-anarchist struggles, whether anti-colonial or otherwise. It’s clear that the text is instead arguing, in light of a widespread tendency to romanticize authoritarian points of reference, that this romanticization doesn’t serve us. To address this obstacle, it proposes making a greater effort to familiarize ourselves with the subversive currents of the anarchist heritage, as well as the “revolts against the long conquest of domination over life”. It should go without saying that this is a far cry from the solipsism of claiming that only struggles characterized by anarchist participation are worth contributing to or learning from, particularly as situations characterized by mass-anarchist participation are also criticized (Spain ’36). Rather, it’s a question of nourishing and sustaining an anarchist dream of freedom while intervening in social reality — a reality which cannot be confused with the anarchist movement.

Reading on, I cannot make a reasoned engagement with “Good Night Eurocentric Pride”. All such illusions quickly fall away given that the entire substance of “History Drowned in Lethe” — and despite its limitations, the exact danger it seeks to warn of — is evidenced clearly in the very fabric of this response.

The response alleges that “History Drowned in Lethe” ignores the “emerge[nce of the] Black Liberation Army from tensions with the authoritarian central leadership of the Black Panther Party”. It is very difficult to evaluate a statement like this. The Black Liberation Army was an avowedly marxist-leninist armed organization which directly discouraged the idea and practice of a full autonomy within the black liberation armed struggle, as this section from the B.L.A. Study Guide (compulsory reading for all members by 1977) sums up: “[Regarding democratic centralism] some complain bitterly of the authoritarian aspect and prefer a loose federation of individuals and/or collectives, each free to pursue their own course, and none bound to the will of the majority. Such a mode of operation causes factionalism, disintegration, and often a spilling of blood of our own people. This rightest error stems from petty bourgeois individuals and opportunism and has no place in Marxist Leninist Organisation.”

...

ARREST FOR ATTEMPTED STREET THEATRE
by Camilla Power

On Mayday morning, I’m wondering whether to head to Clerkenwell on the day when pagan, anarchist and socialist hope springs eternal. If I step onto the Green, I am liable to arrest under bail conditions imposed after 25 hours detention in Lewisham Police Station from around 6 pm on the eve of the royal wedding.

What did I do to be banished from the sacred Mayday space? Nothing…yet. I was picked up in one of last week’s preemptive raids during what’s become known in ‘activist’ circles as the Great Royal Wedding Purge. The police have begun to arrest people whom they suspect of thinking of doing something.

These arrests have been written about in terms of democratic rights to free speech. From my perspective, it’s about the human right to ritual participation. My work as an anthropologist combines Darwinian and Durkheimian models on the evolution of ritual as the necessary condition for language. Performative deeds precede and provide the necessary scaffolding for speech. In activist mode, I put theory to empirical test, helping create ritual street theatre to move into and around politically contested spaces, at ritually charged ‘cracks’ in time, establishing symbolic presence. As part of a motley crew known as the Government of the Dead, I’ve worn silly costumes, devised ways to hang and decapitate effigies, spilt fake body fluids, committed cannibalism, cast spells, bodypainted, sung and danced badly.

On the eve of the wedding, several cars and a van load of police – maybe twenty odd officers of the law – swooped on a south London street corner to round up a theatrical troupe. Suddenly I was in the midst of the most extraordinary street theatre yet; what’s so exciting is you never know who is going to turn up and take part. The police were the ones in costume, apart from the detective and shifty undercover surveillance; we were distinctly underdressed. We’d been moving theatrical props – some quite heavy. And the police knew the drill of the choreography, stringing themselves into a line between us and the suburban street, backing us steadily against the London brick walls behind. Slyly, they ringed around a white van which they suspected we were walking towards. We just waited expectantly to be auditioned while the detective in the suit flashed his badge and pointed to some of us, denying others – ‘no, he’s alright’ – as if he were casting us for roles. The only one who happened to be wearing some fancy dress got picked on; as did my close friend and colleague Chris Knight, a Professor of anthropology – best known for his top hat, dark glasses and vampire blood Baron Samedi look – but now in a motheaten jumper. By a stroke of fortune, a Channel 4 documentary team and an independent filmmaker were on hand to film the whole episode. A friend pointed out later, more police officers were needed to arrest us than for the Krays!

I was under suspicion of conspiring to cause a public nuisance. But what had I done? No ritual had yet been performed. The police wanted to know about a superbly crafted guillotine, decked with red and red-and-black flags either side of the legend ‘Some Cuts Are Necessary’ and louchely associated with a cariacature dummy Prince Andrew, adorned with a cardboard Knight Grand Cross of the Royal Victorian Order. This august decoration was in fact pinned onto the flesh and blood Andrew by his mum in an investiture on March 26. No one noticed the goings on that Saturday at Court. Some royal rituals are best kept under wraps, it seems.

After the ritual drama on the street, the procedural boredom of the booking in, and then, the royal dungeon: perpetual fluorescent glare which never acknowledges circadian rhythm, the hard and sticky plastic mattress, steel loo, ‘cushion’ on the ledge which can never be angled right to rest your neck comfortably…even a numb doze is rudely disturbed by random clattering checks through the cell door aperture and callouts for inedible meals. With the demeaning requirement to ask humbly for every petty comfort, this had a special character of intermingling Monarchical and Disciplinary Punishment

As Victor Turner tells of such liminal states of sensory deprivation, you enter ‘the realm of primitive hypothesis’, where you have power to take apart and put together the world as you know it in novel combinations. Could it be that the Royal Household, amid all the Kate/Wills mania, images plastered ubiquitous as maoist icons of young love, felt challenged? Could they be sufficiently challenged in their pageantry by our cardboard cutout, straw-stuffed constructions held together with cable ties and gaffer tape that they let fall to their inner cabal, they would not be amused by any rival rebellious spectacle? The police, smarting from the anarchist poke breaching Charles and Camilla’s body politic, would have scrambled into action.

The Government of the Dead is versed in lowdown mummer’s tricks for transforming corpses into the stuff of feasts. It regularly rehearses a Rabelaisian carnival of bloodshed and dismemberment, ruthless slaughter ‘transformed into a merry banquet’, as Bakhtin puts it: ‘bloodshed, dismemberment, burning, death, beatings, blows, curses and abuses – all these elements are steeped in “merry time”, time which kills and gives birth’. EAT THE BANKERS was the slogan under which top-hatted Chris Knight/Mister Mayhem zombie-walked, urging fellow zombies to ‘snack on bankers’ brains’ at the April 1 G20 Financial Fools Day Banquet at the Bank.

...

Upon my arrest on Feb/6/76, some of the first groups of people who came to show solidarity, along with my own People, in recognition of my status as a Prisoner of War, were the anti-authoritarian groups of both Canada and the U.S.A. The respect, recognition, love and solidarity they gave not only to me but to my People is something I will always cherish and hold dear to my heart. This show of solidarity proved to me that not all Euro-Americans were our enemy.

Throughout the first months of our organizing the Leonard Peltier Defense Committee (LPDC), the anti-authoritarians were the people who gave us what knowledge, resources, and skills they had to build an effective organization. I questioned why they would help my People and myself, as at the time, we believed all white people were wasichus; the evil ones. They proved to us that this was not the case and that they too hated the wasichus. They too were resisting and fighting imperialist oppression being committed by their race, but not their People. They did not consider themselves to be part of a People so evil.

Now that my case has gained international attention and is becoming a cause to rally around, other Peoples are standing with us. But the first people who supported us, at least the strong-hearted ones, are still with us. These people, whom my own People call the good-hearted ones, were with me from the beginning of my imprisonment. I was very concerned when I heard that some of them, who are also imprisoned warriors, were not going to be recognized as political prisoners or POWs. Neither I nor my People want to work with those who will not recognize their own warriors. So I was pleased to hear that FN! [Freedom Now!] and other such organizations have changed their views on this very critical issue.

From the beginning of these new organizations, one of the questions I repeatedly asked was how they defined political prisoners and prisoners of war. Some wanted to blanketly define all Indian prisoners as political prisoners or POWs. This I could not agree with. There is a certain truth to it; because of imperialist oppression, through socio-economic conditions or outright aggression against Indian Nations, all Indian prisoners are in a sense political prisoners. But I for one, along with all traditionalist and progressive Indians, cannot identify as political or justify in any way, someone who has, for example, raped a sister, molested a child, or murdered an elder. I decided I would have to withdraw my name from any organization which used this blanket type of definition. Again, I was pleased to learn that this was not going to be the policy of these organizations.

My greatest disappointment, in all my years of struggle, occurred just recently, when I saw the lack of support for the courageous warriors at Oka. The knowledge that some of my own People failed to stand up to protest the invasion of Oka broke some of my spirit as a warrior. But it also awakened me to the realization that I must work harder to build unity among my own People and their nations.

In today’s world, we see nations whom many of us considered allies turning into new imperialists to join the old. We as warriors, and our organizations, must build our own foundation of unity from which to struggle, to protect the environment, stop the spread of nuclear weapons, and to resist colonialism. There are still a few small nations holding strong — but in truth, we now have to depend on ourselves for sanctuary in the struggle to free our homelands. We must build a unity so strong that no matter how oppressive our enemy becomes, they cannot destroy it.

Through this Tribunal, let us begin a new day, a new organization, a new movement. Let us hold our fists high, and put the oppressors on notice that we have just begun to fight, for not only our political prisoners and prisoners of war, but for our nations and for our freedom.

In the Spirit of Crazy Horse

As ‘We Have Fed You All for a Thousand Years’ this poem is possibly the most widely reprinted item from Freedom.

In September 1893 the London anarchist newspaper Freedom : A Journal of Anarchist Communism published a poem called ‘A Humble Reminder : To the Propertied Classes’, credited to ‘N.’[1] It’s an anti-capitalist protest, lamenting the ‘workers’ dead’ whose deaths enriched those ‘propertied classes’. It rails at the rich ‘We have fed you all for a thousand years, / And you hail us still unfed’. I do not know who ‘N.’ was, though they seem to be connected to the Freedom milieu. Freedom had published another poem by them, ‘The Pet Voter’, in August 1892.[2] Max Nettlau used the same initial when writing in Freedom in June 1891; the Fabian socialist Edith Nesbit had a poem ‘A Word For The Children’ in Freedom in February 1891 (‘The right to give help is your own, / The right to claim it theirs.’) Neither seems a convincing candidate for the authorship of this poem.
The Kipling connection

‘N.’ introduced their poem by saying it was ‘slightly altered from Rudyard Kipling’s Ode in praise of English Enterprise.’ That’s a reference to Kipling’s ‘Song of the Dead’ published four months earlier in The English Illustrated Magazine (May 1893). ‘N.’s address to the propertied classes ‘For if blood be the price of England’s wealth, / Good God, we ha’ paid in full’ rewrites Kipling’s address to the sea ‘If blood be the price of admiralty, / Lord God, we ha’ paid in full!’.[3] The ‘Humble Reminder’ changes Kipling’s poem – but leans heavily upon it. Mark Leier said ‘strictly speaking the poem is not a parody of Kipling’s poem but a re-working of the words based on the original verse and meter.’[4] It reminds me of Utah Philips’ comment on IWW songmaking: ‘The Wobblies liked to steal the hymn tunes ‘cos they were pretty and change the words so they made more sense.’[5]

The connection to Kipling persisted. He was credited in many of the reprints (inevitable, perhaps, given that the author remained unknown and their debt to Kipling was clear). There were even articles discussing what it would mean if the poem were by Kipling.[6]
Reprinted and recited

Once printed, it was always possible for the poem to reappear, and this one spread beyond the anarchist press, becoming a standard of labour movement papers. The title often changed, varying from ‘The Cry of Toil’ to ‘The Capitalist’. Just as the connection to Kipling is sometimes there and sometimes not, the text varies between the poetic ‘ha’’ to the everyday ‘have’.

Apparently a version was published in Wilkes-Barre, Pennsylvania in 1895.[7] The Portland anarchist newspaper The Firebrand reprinted the poem (anonymously) as ‘The Workers Outcry’ in 1897.[8] Changes had been made to Americanise the text: instead of pounds the third line talks of ‘there’s never a dollar of all your wealth’.

Sometimes you can read about the poem’s life off the printed page. In May 1897 Miss Olive Keep recited ‘We have fed you all for a thousand years’ at a gathering of the Socialist Labor Party. [9]. In August 1899, The Carpenter, a union journal for ‘Carpenters, Stair Builders, Machine Wood Workers, Planing Mill Men, and Kindred Interests’ reprinted the ‘Firebrand version’ (with credit).[10] In 1904 the poem reappeared as ‘The Price of England’s Wealth’ in Glasgow’s The Voice of Labour.[11] This version talks of ‘sovereigns’ rather than ‘pounds’ or ‘dollars’ but there are other changes: I can’t tell if it’s rewritten from the Freedom or Firebrand version.

The anarchist journal Mother Earth (‘published every 15th of the month’) reprinted ‘The Cry of Toil’ (credited to Kipling) in April 1908.[12] On April 18, 1908 it appeared in the IWW’s Industrial Union Bulletin (also credited to Kipling).[13] Once the poem was reprinted in the IWW songbook, and was later put to music (‘about 1916’ by Rudolf von Liebich), it was firmly established as a classic of working class protest.

In November 1913 strikers in Auckland used a line from the poem on their banner during the 1913 Waterfront Strike: ‘If blood be the price of your cursed wealth, good God we have bought it fair’.[14] It’s not often we get the names of people who helped circulate the text but ‘Gordon’ suggested it (as ‘The Workers’ Answer’) in the 1917 compilation New songs for Butte Mining Camp.[15]

As ‘We Have Fed You All for a Thousand Years’ this poem is possibly the most widely reprinted item from Freedom. In March 1969 it was reprinted (from the IWW songbook, credited to an ‘unknown proletarian’) on the front of the third issue of the Bulletin of the Anarchist Black Cross. The band Palm Ghosts released a version in August 2026. Questions remain: Who was N? How did it get into Mother Earth? If anyone sees any evidence, please let us know.
Notes

1, https://www.katesharpleylibrary.net/qrfmk0
2, https://www.katesharpleylibrary.net/31zfks
3, See https://www.kiplingsociety.co.uk/poem/poems_dead.htm
4, ‘Kipling Gets a Red Card,’ Labour/Le Travail n.31 (Spring 1993), 163-8.
5, Utah Phillips, intro to ‘Dump the Bosses Off Your Back’ on his album We Have Fed You All for a Thousand Years (1983).
6, See ‘The New Kipling’ in Brisbane’s Daily Standard Saturday 2 May 1914. https://trove.nla.gov.au/newspaper/article/178878885
7, ‘The Cry of Labor’, Mar 24, 1895 in the Sunday News. Not seen, reference from: https://weneverforget.org/hellraisers-journal-from-the-spokane-industrial-worker-cry-of-toilwe-have-fed-you-all-for-a-thousand-years/
8, The Firebrand : For Burning Away Of The Cobwebs of Ignorance and Superstition, March 7 1897. https://www.katesharpleylibrary.net/v41r69
9, The times (Washington [D.C.]), May 3, 1897 https://www.loc.gov/resource/sn85054468/1897-05-03/ed-1/
10, https://archive.org/details/carpenter19unit/mode/2up? Page 7
11, https://www.katesharpleylibrary.net/nk9c3s
12, https://archive.org/details/mother-earth/Mother%20Earth%20v03n02%20%281908-04%29%20%28-covers%20Harvard%20DSR%29/
13, https://archive.org/details/v2n08-apr-18-1908-iub/mode/2up?q=%22we+have+fed+you+all+for+a+thousand+years%22
14, https://natlib.govt.nz/records/22878480
15, https://archive.org/details/newsongsforbutte00unse/

Image: A protest march in Auckland during Waterfront Strike; Price Collection, Alexander Turnbull Library by William Archer Price, (1866-1948) https://tiaki.natlib.govt.nz/#details=ecatalogue.125674

• anarchism
• poetry

As ‘We Have Fed You All for a Thousand Years’ this poem is possibly the most widely reprinted item from Freedom.

In September 1893 the London anarchist newspaper Freedom : A Journal of Anarchist Communism published a poem called ‘A Humble Reminder : To the Propertied Classes’, credited to ‘N.’[1] It’s an anti-capitalist protest, lamenting the ‘workers’ dead’ whose deaths enriched those ‘propertied classes’. It rails at the rich ‘We have fed you all for a thousand years, / And you hail us still unfed’. I do not know who ‘N.’ was, though they seem to be connected to the Freedom milieu. Freedom had published another poem by them, ‘The Pet Voter’, in August 1892.[2] Max Nettlau used the same initial when writing in Freedom in June 1891; the Fabian socialist Edith Nesbit had a poem ‘A Word For The Children’ in Freedom in February 1891 (‘The right to give help is your own, / The right to claim it theirs.’) Neither seems a convincing candidate for the authorship of this poem.
The Kipling connection

‘N.’ introduced their poem by saying it was ‘slightly altered from Rudyard Kipling’s Ode in praise of English Enterprise.’ That’s a reference to Kipling’s ‘Song of the Dead’ published four months earlier in The English Illustrated Magazine (May 1893). ‘N.’s address to the propertied classes ‘For if blood be the price of England’s wealth, / Good God, we ha’ paid in full’ rewrites Kipling’s address to the sea ‘If blood be the price of admiralty, / Lord God, we ha’ paid in full!’.[3] The ‘Humble Reminder’ changes Kipling’s poem – but leans heavily upon it. Mark Leier said ‘strictly speaking the poem is not a parody of Kipling’s poem but a re-working of the words based on the original verse and meter.’[4] It reminds me of Utah Philips’ comment on IWW songmaking: ‘The Wobblies liked to steal the hymn tunes ‘cos they were pretty and change the words so they made more sense.’[5]

The connection to Kipling persisted. He was credited in many of the reprints (inevitable, perhaps, given that the author remained unknown and their debt to Kipling was clear). There were even articles discussing what it would mean if the poem were by Kipling.[6]
Reprinted and recited

Once printed, it was always possible for the poem to reappear, and this one spread beyond the anarchist press, becoming a standard of labour movement papers. The title often changed, varying from ‘The Cry of Toil’ to ‘The Capitalist’. Just as the connection to Kipling is sometimes there and sometimes not, the text varies between the poetic ‘ha’’ to the everyday ‘have’.

Apparently a version was published in Wilkes-Barre, Pennsylvania in 1895.[7] The Portland anarchist newspaper The Firebrand reprinted the poem (anonymously) as ‘The Workers Outcry’ in 1897.[8] Changes had been made to Americanise the text: instead of pounds the third line talks of ‘there’s never a dollar of all your wealth’.

Sometimes you can read about the poem’s life off the printed page. In May 1897 Miss Olive Keep recited ‘We have fed you all for a thousand years’ at a gathering of the Socialist Labor Party. [9]. In August 1899, The Carpenter, a union journal for ‘Carpenters, Stair Builders, Machine Wood Workers, Planing Mill Men, and Kindred Interests’ reprinted the ‘Firebrand version’ (with credit).[10] In 1904 the poem reappeared as ‘The Price of England’s Wealth’ in Glasgow’s The Voice of Labour.[11] This version talks of ‘sovereigns’ rather than ‘pounds’ or ‘dollars’ but there are other changes: I can’t tell if it’s rewritten from the Freedom or Firebrand version.

The anarchist journal Mother Earth (‘published every 15th of the month’) reprinted ‘The Cry of Toil’ (credited to Kipling) in April 1908.[12] On April 18, 1908 it appeared in the IWW’s Industrial Union Bulletin (also credited to Kipling).[13] Once the poem was reprinted in the IWW songbook, and was later put to music (‘about 1916’ by Rudolf von Liebich), it was firmly established as a classic of working class protest.

In November 1913 strikers in Auckland used a line from the poem on their banner during the 1913 Waterfront Strike: ‘If blood be the price of your cursed wealth, good God we have bought it fair’.[14] It’s not often we get the names of people who helped circulate the text but ‘Gordon’ suggested it (as ‘The Workers’ Answer’) in the 1917 compilation New songs for Butte Mining Camp.[15]

As ‘We Have Fed You All for a Thousand Years’ this poem is possibly the most widely reprinted item from Freedom. In March 1969 it was reprinted (from the IWW songbook, credited to an ‘unknown proletarian’) on the front of the third issue of the Bulletin of the Anarchist Black Cross. The band Palm Ghosts released a version in August 2026. Questions remain: Who was N? How did it get into Mother Earth? If anyone sees any evidence, please let us know.
Notes

1, https://www.katesharpleylibrary.net/qrfmk0
2, https://www.katesharpleylibrary.net/31zfks
3, See https://www.kiplingsociety.co.uk/poem/poems_dead.htm
4, ‘Kipling Gets a Red Card,’ Labour/Le Travail n.31 (Spring 1993), 163-8.
5, Utah Phillips, intro to ‘Dump the Bosses Off Your Back’ on his album We Have Fed You All for a Thousand Years (1983).
6, See ‘The New Kipling’ in Brisbane’s Daily Standard Saturday 2 May 1914. https://trove.nla.gov.au/newspaper/article/178878885
7, ‘The Cry of Labor’, Mar 24, 1895 in the Sunday News. Not seen, reference from: https://weneverforget.org/hellraisers-journal-from-the-spokane-industrial-worker-cry-of-toilwe-have-fed-you-all-for-a-thousand-years/
8, The Firebrand : For Burning Away Of The Cobwebs of Ignorance and Superstition, March 7 1897. https://www.katesharpleylibrary.net/v41r69
9, The times (Washington [D.C.]), May 3, 1897 https://www.loc.gov/resource/sn85054468/1897-05-03/ed-1/
10, https://archive.org/details/carpenter19unit/mode/2up? Page 7
11, https://www.katesharpleylibrary.net/nk9c3s
12, https://archive.org/details/mother-earth/Mother%20Earth%20v03n02%20%281908-04%29%20%28-covers%20Harvard%20DSR%29/
13, https://archive.org/details/v2n08-apr-18-1908-iub/mode/2up?q=%22we+have+fed+you+all+for+a+thousand+years%22
14, https://natlib.govt.nz/records/22878480
15, https://archive.org/details/newsongsforbutte00unse/

Image: A protest march in Auckland during Waterfront Strike; Price Collection, Alexander Turnbull Library by William Archer Price, (1866-1948) https://tiaki.natlib.govt.nz/#details=ecatalogue.125674

• anarchism
• poetry