A review of Fred B. Glass, From Mission to Microchip: A History of the California Labor Movement. Oakland: University of California Press, 2016.
In this comprehensive look at California workers—their job experiences and living conditions, antagonisms among them and with the powers that be, their leaders and the rank and file, politicians who claimed to speak for them and some who actually did, their unions and allies, and much more—Fred Glass does for this history what Taylor Branch did in his trilogy account of major portions of the civil rights movement, The King Years. From Mission to Microchip is filled with stories, analysis, history and data. It is a good and important story, well told.
In Glass’s telling, the Franciscan Fathers, often portrayed by others as benign protectors of California’s Native Americans, are anything but. Shepherded into the string of California Missions along the state’s coast, Indians were exposed to diseases to which they were not immune, removed from their villages, forced to work long days at tasks foreign to them and their way of life, denied the right to practice their beliefs, and exploited in many other ways. Their numbers quickly dwindled to a shadow of their pre-colonization presence. When the Fathers were not directly the exploiters, they provided the direct abusers with the rationalization for treating “heathens” as less than human.
The Gold Rush is a similar tale of woe for many. Contrary to the myths, most of those who rushed to the mountains to pan its streams and rivers for riches ended up working for others, and receiving a pittance for their labors.
Glass takes us through other major moments in the state’s labor history: the struggle for the 8-hour day; the Workingmen’s Party, which briefly governed San Francisco and then rapidly declined in corruption; the growth of the Los Angeles labor movement, and its demise as a result of the bombing of The Los Angeles Times building by labor union activist James B. McNamara who confessed to the event that killed two dozen people; the 1930s farm labor organizing history; the growth of the Hollywood unions, and the anti-Communist campaign that dramatically weakened them; the San Francisco and Oakland general strikes; the growth of public employee unions; the revolt of women workers, the development of “equal pay for equal work” campaigns, and the formulation of “comparable worth” as a strategic idea for organizing women at work; the decline of industrial work and unions in the state; the dramatic SEIU “Justice for Janitors” campaign… and more.
Throughout most of this history, ethnic and racial antagonism divided California’s working class and made it easy for employers to play one group against another. Among the contending groups: Chinese, Japanese, Mexicans, Irish, “Okies,” African-Americans, Filipinos. Glass emphasizes how destructive these divisions were for organizing.
There are moments when racial and ethnic rivalry and hostility are overcome, largely as a result of visionary labor organizers and leaders who persuade workers that they will not win justice without solidarity. Among the examples: the International Longshoremen’s & Warehousemen’s Union (ILWU) and the United Farm Workers of America (UFW). Glass provides rich stories and analysis on how these moments of unity, sometimes stretching into years, were achieved.
Like the Taylor Branch trilogy, this book has its weaknesses. No book attempting to cover such a span of history can do so without omissions, exaggerations, errors and other problems. I found some of these particularly in the areas where I have the greatest expertise and direct experience. A significant bibliography directs those wanting to delve more deeply into particular pieces of this history.
Although Glass does mention the religious factor, the book exhibits a strange tone-deafness to the role religion plays and played in California (and other) labor history.
For example, during World War II, it was Catholic leadership in ILWU Local 10 that led efforts to maintain earlier won and contractually agreed upon workplace rule gains. There is no mention of Fr. Andrew Boss and the Jesuit University of San Francisco’s Labor-Management School. Ditto for the Association of Catholic Trade Unionists’ ILWU member James Kearney who won ten single year terms as president of Local 10 (by constitutional rule, elected officials can hold full-time office for only two consecutive years before returning to waterfront work). The ironically named Boss challenged Harry Bridges and other leadership close to the Communist Party, and kept that leadership on its toes in the protection of workplace gains by offering a rival center of leadership training.
Missing in Glass’s ILWU account is the fact that the International supported urban renewal (known as “Negro removal”) in San Francisco’s Western Addition, and that a rank-and-file Local 10 vote overcame Bridges post-World War II recommendation against accepting temporary African-American workers into “A-Book” (first class) union membership. (Bridges feared major post-war layoffs.)
In the case of the United Farm Workers, the problem is greater. There is no mention of the Protestant California Migrant Ministry, and the roles played in UFW by Reverends Chris Hartmire, Jim Drake (who led the union’s boycott division), Gene Boutillier (who was, for a period, the union’s legislative lobbyist) and other of its staff members who were important full-time workers for the union. Nor is there mention of Marshall Ganz as UFW’s director of organizing and his rootedness in the Jewish social justice tradition and faith.
The controversy caused within UFW by Chavez accepting an award from Philippines’ dictator Ferdinand Marcos is acknowledged, but its devastating impact on church support for UFW is not. (It also alienated Chavez from key Filipino leaders and other rank-and-file union members, as well as from many of the student volunteers.)
The meaning for Chavez of “the march” from Delano to Sacramento is also misunderstood in its portrayal by Glass. It was an important factor in the passage of state collective bargaining legislation for farm workers. However, “Peregrinación” (pilgrimage) and “Penitencia” (penitence for sins) were intended for exactly what the words mean. It was secular people who called it a “march.”
Frank Bardacke’s book, Trampling Out the Vintage: Cesar Chavez and the Two Souls of the United Farm Workers, is central to understanding the union. Bardacke explains why: “What many of the liberals and radicals on the staff of the union could never understand was that all the fasts, the long marches and the insistence on personal sacrifice…were not publicity gimmicks, they were essential Chavez.”
Chavez emerged from the Community Service Organization (CSO), where he started as a rank-and-file member and became Executive Director. CSO, Glass tells us, “was supported by the Catholic Church….” The conservative Los Angeles Archdiocese, whose Archbishop was characterized by Saul Alinsky as a “pre-historic muttonhead,” was anything but supportive. However, local priests, religious women and lay leaders were. That distinction is central to understanding Chavez’s training.
Alinsky’s central role in all this history is only tangentially mentioned by Glass. In addition to hiring Fred Ross and funding CSO, Alinsky’s training was the underpinning of the Migrant Ministry’s support for the union. And other bishops did support Chavez. Unfortunately, Bardacke’s book doesn’t help much in clarifying Alinsky’s role either.
Recognizing the impossibility of gaining official church sanction for CSO, and having had an earlier negative experience with a “coalition” organization, Alinsky-staffer Fred Ross developed an “individual membership” organization, rather than Alinsky’s usual “organization of organizations.” It was the discipline of one-to-one conversations, followed by house meetings, then a large membership meeting that taught Chavez how to build the National Farm Workers Association (NFWA)—predecessor to the UFW.
Glass is in good company. There are small, and some large, errors in the aforementioned King years trilogy by Taylor Branch. No single writer of broad histories like this can master all the facts. No matter. Both Glass and Branch make major contributions. And from these rich resources, those interested in particular aspects of the histories can dig more deeply into various periods, organizations, campaigns, and histories.
Thank you, Fred Glass, for this important book.
Mike Miller directs ORGANIZE! Training Center (OTC). His organizing background includes almost five years as a field secretary for the Student Nonviolent Coordinating Committee (SNCC) and directing a Saul Alinsky organizing project. In 1972, he started OTC. He has taught organizing within the University of California, at Stanford, San Francisco State University, Lone Mountain, Notre Dame, and University of Wisconsin (Milwaukee). He writes and lectures in the field. His books include, The People Fight Back: Building a Tenant Union, A Community Organizer’s Tale: People and Power in San Francisco, Community Organizing: A Brief Introduction, and the co-edited People Power: The Community Organizing Tradition of Saul Alinsky.
Copyright: © 2017 The Author(s). This is an open-access article distributed under the terms of the Creative Commons Attribution 4.0 International License (CC-BY 4.0), which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited. See http://creativecommons.org/licenses/by/4.0/