Biography & Autobiography

Fearless honesty. Deep despair. Resilient discovery. Profound forgiveness. Revolutionary hope and liberation.

Submerged is the story of one woman's journey from a nightmare of childhood sexual abuse through a world of drug gangs and murder to prison and, ultimately, personal redemption through faith and a dedication to helping others.

This is Sheena King's story, a raw, harrowing memoir anchored in revolutionary and transformative love. It is, at the same time, a story shared by tens of thousands of women, especially women of color who are incarcerated as the result of events that began with abuse by someone who should have been there to protect and nurture them.

During her years in prison, Sheena found the strength to free herself through the process of helping countless other victims of childhood abuse. Now she offers her memoir with the express hope that it will help many more.

As Rikeyah Lindsay of the Abolitionist Law Center writes in her foreword, “This book shows that we must take our collective healing and liberation seriously, interrogating the root causes and demanding accountability not only for ourselves but also for the systems that create the conditions for so much harm to occur.” With Lindsay's foreword and an introduction by Victoria Law, Submerged offers essential insights for all who want to understand and participate in the growing movement for alternatives to incarceration.

In her own introduction Sheena King writes: “I’ve told my story. Now tell yours. It will free you.”

“We are not worth more, they are not worth less.” This is the mantra of S. Brian Willson and the theme that runs throughout his compelling psycho-historical memoir.

Willson’s story begins in small-town, rural America, where he grew up as a “Commie-hating, baseball-loving Baptist,” moves through life-changing experiences in Viet Nam, Nicaragua and elsewhere, and culminates with his commitment to a localized, sustainable lifestyle.

In telling his story, Willson provides numerous examples of the types of personal, risk-taking, nonviolent actions he and others have taken in attempts to educate and effect political change: tax refusal—which requires simplification of one’s lifestyle; fasting—done publicly in strategic political and/or therapeutic spiritual contexts; and obstruction tactics—strategically placing one’s body in the way of “business as usual.” It was such actions that thrust Brian Willson into the public eye in the mid-’80s, first as a participant in a high-profile, water-only “Veterans Fast for Life” against the Contra war being waged by his government in Nicaragua. Then, on a fateful day in September 1987, the world watched in horror as Willson was run over by a U.S. government munitions train during a nonviolent blocking action in which he expected to be removed from the tracks and arrested.

Losing his legs only strengthened Willson’s identity with millions of unnamed victims of U.S. policy around the world. He provides details of his travels to countries in Latin America and the Middle East and bears witness to the harm done to poor people as well as to the environment by the steamroller of U.S. imperialism. These heart-rending accounts are offered side by side with inspirational stories of nonviolent struggle and the survival of resilient communities

Willson’s expanding consciousness also uncovers injustices within his own country, including insights gained through his study and service within the U.S. criminal justice system and personal experiences addressing racial injustices. He discusses coming to terms with his identity as a Viet Nam veteran and the subsequent service he provides to others as director of a veterans outreach center in New England. He draws much inspiration from friends he encounters along the way as he finds himself continually drawn to the path leading to a simpler life that seeks to “do no harm.&rdquo

Throughout his personal journey Willson struggles with the question, “Why was it so easy for me, a ’good’ man, to follow orders to travel 9,000 miles from home to participate in killing people who clearly were not a threat to me or any of my fellow citizens?” He eventually comes to the realization that the “American Way of Life” is AWOL from humanity, and that the only way to recover our humanity is by changing our consciousness, one individual at a time, while striving for collective cultural changes toward “less and local.” Thus, Willson offers up his personal story as a metaphorical map for anyone who feels the need to be liberated from the American Way of Life—a guidebook for anyone called by conscience to question continued obedience to vertical power structures while longing to reconnect with the human archetypes of cooperation, equity, mutual respect and empathy.

Deeply personal, astutely political, Fighting Times: Organizing on the Front Lines of the Class War recounts the thirteen-year journey of Jonathan Melrod to harness working-class militancy and jump start a revolution on the shop floor of American Motors. Melrod faces termination, dodges the FBI, outwits collaborators in the UAW, and becomes the central figure in a lawsuit against the labor newsletter Fighting Times, as he strives to build a class-conscious workers’ movement from the bottom up.

A radical to the core, Melrod was a key part of campus insurrection at University of Wisconsin–Madison. He left campus for the factory in 1973, hired along with hundreds of youthful job seekers onto the mind-numbing assembly line. Fighting Times paints a portrait of these rebellious and alienated young hires, many of whom were Black Vietnam vets.

Containing dozens of archival photographs, Fighting Times captures the journey of a militant antiracist revolutionary who rose to the highest elected ranks of his UAW local without compromising his politics or his dedication to building a class-conscious workers’ movement. The book will arm and inspire a new generation of labor organizers with the skills and attitude to challenge the odds and fight the egregious abuses of the exploitative capitalist system.

Barcelona, 1976: Hired gunmen brutally murder a lifelong friend and fellow anarchist, forcing Farquhar McHarg into a race to document an epic history before he too can be silenced. The first volume of his memoirs finds him a Glasgow boy, dropped by chance into Barcelona’s revolutionary underworld at the tail end of the great imperialist war of 1914–1918, recruited by Spanish anarchists to act as a go-between with Britain’s Secret Service Bureau. McHarg tells of a corrupt and brutal Spanish regime, bent on bringing a rebellious working class back under its heel, and the generous and recklessly idealistic men and women who struggled to transform it after rejecting traditional party politics.

Pistoleros! is a thrilling tale of intrigue and romance, and a sweeping inside view of the saboteurs and spies, the capitalists and bold insurrectionaries of Spain’s bloody past.

Josh Fernandez is a community college professor who finds himself under investigation for “soliciting students for potentially dangerous activities” after starting an antifascist club on campus.

As Fernandez spends the year defending his job, he reflects on a life lived in protest of the status quo, swept up in chaos and rage, from his childhood in Boston dealing with a mentally ill father and a new family to growing up in Davis, California, in the basement shows of the early '90s when Nazi boneheads proliferated the music scene, looking for heads to crack. His crew’s first attempts at an antifascist group fall short when a member dies in a knife fight. A born antiauthoritarian, filled with an untamable rage, Fernandez rails against the system and aggressively chooses the path of most resistance. This leads to long spates of living in his car, strung out on drugs, and robbing the whiteboys coming home from the clubs at night.

Fernandez eventually realizes that his rage needs an outlet and finds relief for his existential dread in the form of running. And fighting Nazis. Fernandez cobbles together a life for himself as a writing professor, a facilitator of a self-defense collective, a boots-on-the-ground participant in Antifa work, and a proud father of two children he unapologetically raises to question authority.

But his parents and academia seem to think Fernandez is failing miserably, putting his children and his students at risk, and they treat Fernandez like he’s a time bomb, ready to explode at any moment. They may have a point.

William Morris—the great 19th-century craftsman, designer, poet and writer—remains a monumental figure whose influence resonates powerfully today. As an intellectual (and author of the seminal utopian News from Nowhere), his concern with artistic and human values led him to cross what he called the “river of fire” and become a committed socialist—committed not to some theoretical formula but to the day by day struggle of working women and men in Britain and to the evolution of his ideas about art, about work and about how life should be lived.

Many of his ideas accorded none too well with the reforming tendencies dominant in the labour movement, nor with those of “orthodox” Marxism, which has looked elsewhere for inspiration. Both sides have been inclined to venerate Morris rather than to pay attention to what he said.

In this biography, written less than a decade before his groundbreaking The Making of the English Working Class, E.P. Thompson brought his now trademark historical mastery, passion, wit, and essential sympathy. It remains unsurpassed as the definitive work on this remarkable figure, by the major British historian of the 20th century.

William Godwin has long been known for his literary connections as the husband of Mary Wollstonecraft, the father of Mary Shelley, the friend of Coleridge, Lamb, and Hazlitt, the mentor of the young Wordsworth, Southey, and Shelley, and the opponent of Malthus. Godwin has been recently recognized, however, as the most capable exponent of philosophical anarchism, an original moral thinker, a pioneer in socialist economics and progressive education, and a novelist of great skill.

His long life straddled two centuries. Not only did he live at the center of radical and intellectual London during the French Revolution, he also commented on some of the most significant changes in British history. Shaped by the Enlightenment, he became a key figure in English Romanticism.

Basing his work on extensive published and unpublished materials, Peter Marshall has written a comprehensive study of this flamboyant and fascinating figure. Marshall places Godwin firmly in his social, political, and historical context; he traces chronologically the origin and development of Godwin’s ideas and themes; and he offers a critical estimate of his works, recognizing the equal value of his philosophy and literature and their mutual illumination.

The picture of Godwin that emerges is one of a complex man and a subtle and revolutionary thinker, one whose influence was far greater than is usually assumed. In the final analysis, Godwin stands forth not only as a rare example of a man who excelled in both philosophy and literature but as one of the great humanists in the Western tradition.

Margrit Schiller was an early member of the Red Army Faction, the West German urban guerrilla group. In 1971 she was captured and charged with a murder she did not commit, and upon her release she returned to the underground, being captured again in early 1974. She would spend most of the 1970s in prison, enduring isolation conditions meant to break the human spirit, and participating hunger strikes and other acts of resistance along with other political prisoners from the RAF.

In Remembering the Armed Struggle, Schiller recounts the process through which she joined her generation’s revolt in the 1960s, going from work with drug users to joining the antipsychiatry political organization the Socialist Patients’ Collective and then the RAF. She tells of how she met and worked alongside the group’s founding members, Ulrike Meinhof, Andreas Baader, Jan-Carl Raspe, Irmgard Möller, and Holger Meins; how she learned the details of the May Offensive and other actions while in her prison cell; about the struggles to defend human dignity in the most degraded of environments, and the relationships she forged with other women in prison.

Also included are a foreword by Ann Hansen, who situates the draconian prison conditions inflicted on the RAF within the context of a global counterinsurgency program that would help spawn the plague of mass incarceration we still face today, an afterword by the late Osvaldo Bayer, and an appendix by J. Smith and André Moncourt summarizing the politics and history of the RAF in the 1970s.

A monumental work, expansive in scope, covering the life, times, and culture of that most famous of the Wobblies—songwriter, poet, hobo, thinker, humorist, martyr—Joe Hill. It is a journey into the Wobbly culture that made Hill and the capitalist culture that killed him. Many aspects of the life and lore of Joe Hill receive their first and only discussion in IWW historian Franklin Rosemont’s opus.

In great detail, the issues that Joe Hill raised and grappled with in his life: capitalism, white supremacy, gender, religion, wilderness, law, prison, and industrial unionism are shown in both the context of Hill’s life and for their enduring relevance in the century since his death.

Collected too is Joe Hill’s art, plus scores of other images featuring Hill-inspired art by IWW illustrators from Ralph Chaplin to Carlos Cortez, as well as contributions from many other labor artists.

As Rosemont suggests in this remarkable book, Joe Hill never really died. He lives in the minds of young (and old) rebels as long as his songs are sung, his ideas are circulated, and his political descendants keep fighting for a better day.

This is the first and best intellectual biography of Guy Debord, prime mover of the Situationist International (1957–1972) and author of The Society of the Spectacle, perhaps the seminal book of the May 1968 uprising in France. Anselm Jappe offers a powerful corrective to the continual attempts to incorporate Debord’s theoretical work into “French theory.” Jappe’s focus, to the contrary, is on Debord’s debt to the Hegelian-Marxist tradition, to Karl Korsch and Georg Lukács, and more generally to left-Marxist currents of council communism. His close reading of Debord’s magnum opus supplies a superb gloss that has never been rivaled despite the great flood of writing on the Situationists in recent decades.

At the same time, Debord is placed squarely in context among the Letterist and Situationist anti-artists who, in the aftermath of World War II, sought to criticize and transcend the legacy of Dada and Surrealism. Jappe’s book offers a lively account of the Situationists’ theory and practice as this “last avant-garde” made its way from radical bohemianism to revolutionary theory and action.

Guy Debord has been translated into many languages. This PM Press reprint edition benefits from a new author’s preface and a bibliographical update.

David Hartsough knows how to get in the way. He has used his body to block Navy ships headed for Vietnam and trains loaded with munitions on their way to El Salvador and Nicaragua. He has crossed borders to meet “the enemy” in East Berlin, Castro’s Cuba, and present-day Iran. He has marched with mothers confronting a violent regime in Guatemala and stood with refugees threatened by death squads in the Philippines.

Waging Peace is a testament to the difference one person can make. Hartsough’s stories inspire, educate, and encourage readers to find ways to work for a more just and peaceful world. Inspired by the examples of Mahatma Gandhi and Martin Luther King Jr., Hartsough has spent his life experimenting with the power of active nonviolence. It is the story of one man’s effort to live as though we were all brothers and sisters.

Engaging stories on every page provide a peace activist’s eyewitness account of many of the major historical events of the past sixty years, including the Civil Rights and anti–Vietnam War movements in the United States and the little-known but equally significant nonviolent efforts in the Soviet Union, Kosovo, Palestine, Sri Lanka, and the Philippines.

Hartsough’s story demonstrates the power and effectiveness of organized nonviolent action. But Waging Peace is more than one man’s memoir. Hartsough shows how this struggle is waged all over the world by ordinary people committed to ending the spiral of violence and war.

Up a Creek, With a Paddle is an intimate and often humorous memoir by the author of Lies My Teacher Told Me, James W. Loewen, who holds the distinction of being the best-selling living sociologist today. Rivers are good metaphors for life, and paddling for living. In this little book, Loewen skillfully makes these connections without sermonizing, resulting in nuggets of wisdom about how to live, how to act meaningfully, and perhaps how to die. Loewen also returns to his life’s work and gently addresses the origins of racism and inequality, the theory of history, and the ties between the two. But mostly, as in his life, he finds rueful humor in every canoeing debacle—and he has had many!

A nice Jewish boy from suburban Boston—hell, an Eagle Scout!—David Gilbert arrived at Columbia University just in time for the explosive Sixties. From the early anti-Vietnam War protests to the founding of SDS, from the Columbia Strike to the tragedy of the Townhouse, Gilbert was on the scene: as organizer, theoretician, and above all, activist. He was among the first militants who went underground to build the clandestine resistance to war and racism known as “Weatherman.” And he was among the last to emerge, in captivity, after the disaster of the 1981 Brink’s robbery, an attempted expropriation that resulted in four deaths and long prison terms. In this extraordinary memoir, written from the maximum-security prison where he has lived for almost thirty years, Gilbert tells the intensely personal story of his own Long March from liberal to radical to revolutionary.

Today a beloved and admired mentor to a new generation of activists, he assesses with rare humor, with an understanding stripped of illusions, and with uncommon candor the errors and advances, terrors and triumphs of the Sixties and beyond. It’s a battle that was far from won, but is still not lost: the struggle to build a new world, and the love that drives that effort. A cautionary tale and a how-to as well, Love and Struggle is a book as candid, uncompromising, and humane as its author.

David Ranney’s vivid memoir describes his work experiences between 1976 and 1982 in the factories of southeast Chicago and northwest Indiana. The book opens with a detailed description of what it was like to live and work in one of the heaviest industrial concentrations in the world. The author takes the reader on a walk through the heart of the South Side of Chicago, observing the noise, heavy traffic, the 24-hour restaurants and bars, the rich diversity of people on the streets at all hours of the day and night, and the smell of the highly polluted air.

Factory life includes stints at a machine shop, a shortening factory, a railroad car factory, a structural steel shop, a box factory, a chemical plant, and a paper cup factory. Along the way there is a wildcat strike, an immigration raid, shop-floor actions protesting supervisor abuses, serious injuries, a failed effort to unionize, and a murder. Ranney’s emphasis is on race and class relations, working conditions, environmental issues, and broader social issues in the 1970s that impacted the shop floor.

Forty years later, the narrator returns to Chicago’s South Side to reveal what happened to the communities, buildings, and the companies that had inhabited them. Living and Dying on the Factory Floor concludes with discussions on the nature of work; racism, race, and class; the use of immigration policy for social control; and our ability to create a just society.

The first collection of its kind, this anthology by members of the Mohawk Warrior Society uncovers a hidden history and paints a bold portrait of the spectacular experience of Kanien'kehá:ka survival and self-defense. Providing extensive documentation, context, and analysis, the book features foundational writings by prolific visual artist and polemicist Karoniaktajeh Louis Hall (1918–1993)—such as his landmark 1979 pamphlet, The Warrior's Handbook, as well as selections of his pioneering artwork. This book contains new oral history by key figures of the Rotisken'rhakéhte's revival in the 1970s, and tells the story of the Warriors’ famous flag, their armed occupation of Ganienkeh in 1974, and the role of their constitution, the Great Peace, in guiding their commitment to freedom and independence. We hear directly the story of how the Kanien'kehá:ka Longhouse became one the most militant resistance groups in North America, gaining international attention with the Oka Crisis of 1990. This auto-history of the Rotisken'rhakéhte is complemented by a Mohawk history timeline from colonization to the present, a glossary of Mohawk political philosophy, and a new map of Iroquoia in Mohawk language. At last, the Mohawk Warriors can tell their own story with their own voices, and to serve as an example and inspiration for future generations struggling against the environmental, cultural, and social devastation cast upon the modern world.

"Some girls fancy sailors, others fancy soldiers. But you, my dear, are a fag hag!"

Lola Miesseroff's childhood certainly predisposed her to be a rebel. She was born in Marseilles in 1947 to immigrant parents, her mother a Russian-Jewish social worker, her father an Armenian-Russian with a sandpaper-making workshop in sheds left behind by the Americans. The family ran and lived in a nudist colony, a place where the men were allowed to be feminine, the women masculine. Hers was what she calls a "degendered" childhood: "I never suffered from identity problems. There were two genocides in my background, one Jewish, the other Armenian, and my education was Russophone, naturist and libertarian, not least with respect to love and sex. In other words, we were marginal in every possible way."

Lola’s picaresque memoir Fag Hag tracks her peregrinations through what she calls the "Outer Left"—always deeply committed and involved in women's liberation, sexual liberation, gay, and LBGTQ liberation—yet always on the fringe of formal organizations (or driven there) because of her belief that anarcho-communist revolution (not her term) trumps all (inter)sectional struggles without reducing them. From Marseilles to Avignon and Paris, Lola's trajectory epitomizes a far left that opposed a spirit of provocation and raillery to the austerity of many militant groupuscules and experimented enthusiastically with communal and polysexual living.

"I have dredged my memory," Lola writes, "in the hope that revisiting the past might help illuminate our present; if it doesn't, I shall have failed. I want to contribute in some small measure to the struggles of today by exposing the strengths and weaknesses of the struggles of the past, and to contest fragmented identity politics in favor of all-for-one-and-one-for-all. Which is my way of continuing to challenge the power structure."

"Some girls fancy sailors, others fancy soldiers. But you, my dear, are a fag hag!"

Lola Miesseroff's childhood certainly predisposed her to be a rebel. She was born in Marseilles in 1947 to immigrant parents, her mother a Russian-Jewish social worker, her father an Armenian-Russian with a sandpaper-making workshop in sheds left behind by the Americans. The family ran and lived in a nudist colony, a place where the men were allowed to be feminine, the women masculine. Hers was what she calls a "degendered" childhood: "I never suffered from identity problems. There were two genocides in my background, one Jewish, the other Armenian, and my education was Russophone, naturist and libertarian, not least with respect to love and sex. In other words, we were marginal in every possible way."

Lola’s picaresque memoir Fag Hag tracks her peregrinations through what she calls the "Outer Left"—always deeply committed and involved in women's liberation, sexual liberation, gay, and LBGTQ liberation—yet always on the fringe of formal organizations (or driven there) because of her belief that anarcho-communist revolution (not her term) trumps all (inter)sectional struggles without reducing them. From Marseilles to Avignon and Paris, Lola's trajectory epitomizes a far left that opposed a spirit of provocation and raillery to the austerity of many militant groupuscules and experimented enthusiastically with communal and polysexual living.

"I have dredged my memory," Lola writes, "in the hope that revisiting the past might help illuminate our present; if it doesn't, I shall have failed. I want to contribute in some small measure to the struggles of today by exposing the strengths and weaknesses of the struggles of the past, and to contest fragmented identity politics in favor of all-for-one-and-one-for-all. Which is my way of continuing to challenge the power structure."

“Theft exists only through the exploitation of man by man…when Society refuses you the right to exist, you must take it…the policeman arrested me in the name of the Law, I struck him in the name of Liberty.”

In 1887, Clément Duval joined the tens of thousands of convicts sent to the “dry guillotine” of the French penal colonies. Few survived and fewer were able to tell the stories of their life in that hell. Duval spent fourteen years doing hard labor—espousing the values of anarchism and demonstrating the ideals by being a living example the entire time—before making his daring escape and arriving in New York City, welcomed by the Italian and French anarchists there.

This is much more than an historical document about the anarchist movement and the penal colony. It is a remarkable story of survival by one man’s self-determination, energy, courage, loyalty, and hope. It was thanks to being true and faithful to his ideals that Duval survived life in this hell. Unlike the well-known prisoner Papillon, who arrived and dramatically escaped soon after Duval, he encouraged his fellow prisoners to practice mutual aid, through their deeds and not just their words. It is a call to action for mindful, conscious people to fight for their rights to the very end, to never give up or give in.

More than just a story of a life or a testament of ideals, here is a monument to the human spirit and a war cry for freedom and justice.