Federal Prisons

For all it’s self-proclaimed enlightened ways, U.$. imperialism continues to uphold the myth of race in everything it does. Enter the Supreme Court with their historic decision to end affirmative action in higher education. While the “race-conscious” policy did benefit (some in the) oppressed nations, the framework of race, created by the oppressor, continues to setback the progress of the oppressed.

Chief Justice John Roberts wrote in the majority position, “Many universities have for too long… concluded, wrongly, that the touchstone of an individual’s identity is not challenges bested, skills built, or lessons learned but the color of their skin… Our constitutional history does not tolerate that choice.”

We are not in the game of integrating oppressed people into the oppressor nation, but affirmative action based on “race” did prove an effective way to do that. Ending it will mean less oppressed nation people in higher education as recent history in California has shown.(1)

However, the racial statistics used to tout the success of affirmative action can be misleading. Because “race” and not income, or zip code, or cultural background are used in many of these statistics, what looks like perfect representation by skin color may be doing nothing to benefit the New Afrikan masses. Extrapolating from some broad statistics, one author estimates that maybe 7 or 8 of 154 “Black” freshman (5%) at Harvard in 2020 were from families defined in the U.$. as impoverished. Whereas, in the general population, 30% of New Afrikan youth are from impoverished households. This article also cites anecdotes saying the vast majority of black faces at Harvard are from bourgeois African families or had one Euro-Amerikan parent. Again, indicating affirmative action was not really benefiting the New Afrikan nation at Harvard anyway.(2)

The passage of the U.$. Civil Rights Act in 1964, which preceded the “affirmative action” practices we know today, was a comprehensive act to outlaw discrimination in what had been a segregated country. This was not just a result of the organizing of the oppressed within U.$. borders, but the pressure from the Soviet Union (though at that time they’d taken up the capitalist road) and China and the broader national liberation movement taking place across Africa, Asia and Latin America. And while progressive changes took place in the United $tates in the 1960s it did not quell the upsurge of national liberation struggles within U.$. borders because it never addressed the national question like the Soviet Union and China did. Rather it continued to institutionalize the concept of race through the new civil rights laws being passed.

By never addressing the national question, things like affirmative action, or Under Lock & Key can be attacked by the imperialist state as “racist.” To the imperialists the oppressed nations don’t exist, so when we talk about New Afrikans or Chican@s or Euro-Amerikans, they censor our literature for “racism.”

We must identify the principal contradiction to keep our eyes on the prize and not get distracted into dead-end politics. The principal contradiction we see under imperialism is nation, as well within the United $tates we say it is nation. This does not mean everyone from an oppressed nation is an ally. We must think in terms of percentages, not in black and white.

In discussing racism in political repression, Triumphant talks about the neo-colonial era. And we echo this sentiment that “skinfolk ain’t necessarily kinfolk.” That Black bourgeoisie are often playing significant enemy roles, in defense of U.$. imperialism.

However, just because neo-colonialism exists, it does not mean that nation is erased and class is all that matters. Neo-colonialism is still national oppression, it’s just a smarter form.

In reality, not seeing race at all is impossible for us in this racist society. Even when speaking of nations, we use phenotypes to classify people; we are still stuck in this model handed down by the European settlers who created “whiteness.” We must develop a political analysis to guide us that is beyond the myth of race and bloodlines, that instead operates in the material reality of nation, which J.V. Stalin defined as " a historically evolved, stable community of language, territory, economic life, and psychological make up manifested in a community of culture."

Comrade USW36 wrote on this topic:

i too, no longer use “Black” and “White” to define people. i’m a “New Afrikan”, Black is “created” by European settlers to enforce their new “white” identity rule. i hope all Rev Nats study Fanon (and Yaki’s “Meditations”), New Afrika, Native Amerika, and New Aztlan can be freed. We can be united and create a true North Amerikan Revolutionary Nationalist United Front to decolonize and delink from this imperialist juggernaut. Black and White identities won’t help us free any of the NA nations (i’d like also to salute New Asian Pacific Islanders).

If Amerika is the “prison house of nations”, if our aim is to weaken it from the inside, if revolutionary nationalism is viable then this isn’t just a path for New Afrikans it’s for us all, even European-settlers if they commit class-suicide. New Afrika isn’t just descendants of Afrika. It’s a scattered and potentially solidified nation with all sorts of “ethnicities”, and too, anyone can be a New Afrikan; shaming people ’cause they’re not “Black” enough or not at all is bourgeois bullshit. Someone like the Euro-Amerikan teacher Rachel Dolezal shouldn’t have been discarded like trash if she lied about her ethnicity; that could be corrected by self-criticism but if she consciously was willing to fight for the liberation of “New Afrika” then she’s a “New Afrikan” it’s that fucken simple. But we all need to wrestle with these contradictions here in the heart of empire.

A better example than Rachel Dolezal is Yuri Kochiyama, who was actually a citizen of the Republic of New Afrika (RNA), joining at its founding in 1968 along with a 17 year-old Mutulu Shakur. Kochiyama was a close comrade of el Hajj Malik el-Shabazz (Malcolm X when they met). As a child of Japanese descent she spent years in a U.$. concentration camp during WWII. The RNA continues to serve as a model for how to address oppression from within the empire. Armed with Maoism, revolutionary nationalism within the belly of the beast can lead us to a world with out racism.

<sup>Notes:
1. Nina Totenberg, 29 June 2023, Supreme Court guts affirmative action, effectively ending race-conscious admissions, NPR.
2. Bertrand Cooper, 19 June 2023, The Failure of Affirmative Action, The Atlantic.</sup>

Revolutionary Greetings,

The USW update requests that we report some progress. Well the truth is there is no progress. I just went 4 days on hunger strike, ate 2 meals and did another 2 days without meals; none of which were logged in on daily 229 except the lie that I accepted trays when I didn’t. No mental health staff or medical came to see me, nurses walked right past my hunger strike sign on my cell door 3 times a day the entire time without even looking my way.

Today, 7/19/23, approx. 4:26 pm, prisoner Devin Lamm nextdoor to me in H2304 just cut himself and I’m talking really bad. The prisoner has a serious history of self harm. He has had over 25 blood transfusions. He is the 8th most cutter (self harmer) in the state of Florida, and I’ve repeatedly witnessed him tell the head psychologist, Dr. E, and every staff member and overseer here that he wants to kill himself and they all ignored him until today.

He is on CM (close management) for having a plastic bag of carrots in his cell. He was shipped to FSP for writing grievances and outside organizations about abuse and his gender dysphoria. He just got continued on C14-3 without reason except that he writes grievances regarding administrative neglect and abuse; heat and lack of air circulation due to overseas keeping the pipe chase open; disrupting the exhaust fans from pulling air into the cells from outside; and the fact that J Pay/Securus Technologies is making hundreds of thousands of dollars daily via the JPG tablets, but won’t issue chargers. Only two or three chargers on the wings of 51 prisoners, arguing and fighting about getting their tablets charged up.

He cut himself, we kicked and screamed “man down in 2309, man down in 2309” until the overseers came rushing in once that one overseer hit his radio. He was taken out on a stretcher - only then we knew how bad he had cut himself. At 7:45 pm, on my way to the shower, an orderly was cleaning up his cell and when I looked there was a puddle of blood still liquid. It had to be a few cups of blood on the floor in his cell.

I watched the look on the face of Dr. E, who stood right outside my cell watching Devin Lamm fight for his life while overseers placed him in handcuffs and strapped him to a stretcher. The prisoner who has repeatedly informed him that he was going to kill himself in word and in writing is now laying on a cell floor swimming in his own blood - all because he was repeatedly ignored by an entire administration which kept lying to the people outside who prisoner Lamm had kept writing about prison conditions.

Another prisoner asked me to get on his tablet and email his brother who has news connections on the outside. I wrote his brother a whole page about the lack of tablet charging situation. His brother called Warden Donald Davis. Donald Davis tells his brother that there are charging stations in the wing and every prisoner’s tablet is charged up 3 times a day: a pure 100% lie. That’s what we are dealing with here at FSP, Department of Cruelty.

The Supreme Court of the United $tates (SCOTU$) has been busy this past year. With the overturning of Roe v. Wade still fresh in the public consciousness, the last month has seen the demise of student loan relief and affirmative action.

None of these rulings are of grave interest to Maoists on Occupied Turtle Island. College is seldom in reach for the lumpen and proletariat of this continent, and affirmative action in universities (especially Harvard, the topic of this case) concerns the comprador classes of the oppressed nations more than it does the masses. Despite its faux celebration of diversity, the 15% “African-American” portion of Harvard’s student population is anything but representational. The interesting aspect of these rulings, insofar as they exist, is how the rulings relate to the broader Amerikan assimilation strategy of the oppressed nations. The rulings may indicate a more general wavering of assimilation as a strategy for semi-colonial management or that the strategy has been sufficiently completed such that it may begin gradual discontinuation. There is also the strong possibility that we are witnessing the legal expression of the reactionary wing of social-fascist hegemony overpowering its liberal elements.

Though the material impact of these rulings on Maoist organizing are not terribly significant (especially within prisons), the spree of rulings serve as an opportunity to reflect on the nature and purpose of law in bourgeois society. We’ll take the time here to briefly glance over the persynal ideologies and behaviors of two of the more noteworthy SCOTU$ members, use these to reflect on the liberal worldview of law more generally, then transition to a materialist explanation of law and justice. Let’s begin with some words from Chief Justice Roberts.

In a September interview with Colorado Springs 10th Circuit judges, 2022, Roberts described the “gut wrenching” experience of his daily commute to the Supreme Court. Following a draft opinion leak that revealed the Court’s intention to overturn Roe v. Wade, the building had been surrounded by a staff of guards and newly-erected barricades. This change was to the discomfort of Roberts and his colleagues, who shared stake in the tale that their careers were in justice, and not law. After lamenting the oppressive arm of the state’s failure to keep an appropriate distance from him, Roberts spent the majority of the remaining interview pearl-clutching over the public’s lack of faith in the Court’s independence from politics. He painted a troubling tale of what Amerika would look like if the courts were just a piece of political machinery like Congress of the Presidency. His persistence in the apolitical nature of SCOTU$ was unwavering.

Since then, details have come to light concerning the life of another member of the Court, longest-serving Judge Clarence Thomas, a man who shares in Roberts’ conviction of the apolitical nature of the Courts. To describe the findings of investigators who began breaking stories in April of this year as aspects of Thomas’ persynal life is misleading. We don’t believe there’s anything persynal about them. Of particular note in the latest news splash was Thomas’ close relationship with prominent Republican financier Harlan Crow, a collector of Nazi memorabilia and real-estate mogul of $29 billion in assets. Though Thomas forgot to put them on his financial records, flight records reveal he has enjoyed over two decades of apolitical weekly summer visits to Crow’s private resort in the Adirondacks, vacations on Crow’s superyacht, and flights on Global 5000 jets. Thomas’ grandnephew also enjoyed the generous patronage of Crow, who had paid his way through private boarding school. In 2005, a case involving Trammell Crow Residential Co. found itself before the Supreme Court. The company was being sued $25 million for (allegedly) using copywritten building designs. The order by the court denying the petition to hear the case consisted of a single sentence. Thomas did not recuse himself from the ruling.

This brings us to the fable we are told of the nature of law in the liberal world order. When we think of law, we are often brought to conjure images of court debates, evidence inquiry, or statuettes of scale-holding, blindfolded wimmin dressed in Graeco-Roman garb. These images are designed to have us associate law with the long history of philosophic investigation into the matter, of which there are over two millennia of content. More specifically, we are meant to sympathize with the enlightenment-era revival of these ideas, lest we think in units of cities and societies, as Socrates or Plato would have us do, rather than individuals, like Kant and the liberal framework he filtered these discussions through. But any talk of justice or morality is incomplete without discussing how these ideas change (or, much more likely, reinforce) the way humyn beings relate to each other in society. Indeed, it should tell us something that Amerikan conventions of justice derive from the social traditions of ancient Greek Hoplite classes. That is to say, the quarter of Greek society (in the case of Athens, the most “equalitarian” example one could choose from) that sat atop a social pyramid of slaves. Though the law did not extend agency to these lower classes, it was very concerned with them.

Only the wretchedly naive buy into the Court’s mythos of impartiality. In part, this is due simply to how unsubtle they are about this reality. The Supreme Court, for instance, is known for its habit of pre-planning sessions to throw a few bones to liberalism before saving the announcement of profoundly reactionary rulings for the end (this particular session was no exception: loan relief and affirmative action were taken to roost only after the entre of indigenous adoption and limitations on gerrymandering). Though intentions don’t matter in politics as they are speculative and unknowable to anyone but the subject, the behavior of the Court in these matters is apparent; they are deeply concerned with their relation to partisan politics and structure their role in the state apparatus around this reality.

But all this is to miss the main essence of the bourgeois fiction about legal justice. The ideology of Roberts, and bourgeois dictatorship in general, insists on an illusion that neither the Greeks nor Kant were ever under the spell of. We find justice and law proposed to us as a single concept, yet the two are barely related. The illusion of the synonymity of justice and law depends on the thinker approaching law from an individualist perspective. It may, for instance, feel like justice when someone who starts a petty fight on the street gets charged, but law is not manufactured on the individual level; as policy, it is a society-wide institution and serves a society-wide function. Law serves a far more critical function than social conventions of justice. When you think of Lady Justice, do you recall that she carries a sword in her right hand?

Despite their ideological pretenses, the courts admit this distinction between law and justice in their united front of “originalist” interpretation. When interrogation of the practical effects of their decisions prevent the Justices from waxing over the moralist namesake of their title, the oft heard defense for their ultra-reaction is that their job is not to make ethical decisions, but to interpret the constitution as it was written. Even the antipode of this wing who believe the constitution is a “living document” work within the same framework: the text will give us the answers and it is therein that law will be made.

To posit legal interpretation as an objective endeavor (sometimes referred to as “textualist reading”) is a difficult argument to take seriously, despite two centuries of top Amerikan legal minds insisting that we do so. Indeed, “objective law” is an oxymoron. The Maoist understanding of legality is much less fanciful: law is the codification of social relations. Under capitalism, that means the writing down of acceptable parameters for ownership and exchange in such a way as to ensure the maintenance and expansion of current (capitalist) relations. This can be seen in the early history of law, which followed, in all its independent developments, agriculture – the great first-permitter of primitive accumulation.

The primary development that brings law into being is the social invention of the concept of ownership. This concept of ownership comes about necessarily in pairing with general law. Let’s look at law in its cell form to elaborate this point. Say I am a wheat farmer who labors to produce 20lb of grain. With bourgeois consciousness, I conceptualize this process as myself putting active labor into seed and soil, and seeing (throughout a growing season) that labor be embodied into a crop. Of note here is that I am not my labor. I made my labor, but it is not me. Instead, my labor has been embodied in the crop. This embodiment Marxists call value. However, at this stage, my labor embodied in the crop is only potential value. Value, for Marxists, is a social phenomenon. See, if I were the only person on Earth, objective determinations of value would be impossible as I could subjectively declare the worth of anything around me without challenge. As a farmer in a capitalist economy, however, I do not plant crops because I find wheat persynally valuable. No, I make it so I can sell it on the market. In this process of (market) exchange, the potential value of my product becomes realized value. For the value of my product to realize its value, it must be desired by another persyn who wants to impose their will on the product to the exclusion of others, including myself. This is a fancy way of saying that the buyer wants to be able to eat the grain or bake it into a cake without having to share it between now and then. Here enters the social concept of ownership. When I bring my wheat to market, I have a social right to it and become a social subject. When someone else wants to buy it, they are also a social subject, and if we agree to exchange, the social concept of ownership for the wheat transfers to them. In short: (i) I own the wheat, (ii) I sell them the wheat, (iii) now they own the wheat. When enough members of an ownership class get together and create a society-wide, binding contract to enforce their ownership over objects, that contract becomes law, and the apparatus that enforces this ownership code becomes the state. Wheat is an apt example because agricultural goods formed the foundations of the first states, ruled by land-owning classes.

In the second chapter of Volume 1 of Capital, Marx tells this very narrative (though in denser terminology),

“It is plain that commodities cannot go to market and make exchanges of their own account. We must, therefore, have recourse to their guardians, who are also their owners … In order that these objects may enter into relation with each other as commodities, their guardians must place themselves in relation to one another, as persons whose will resides in those objects, and must behave in such a way that each does not appropriate the commodity of the other, and part with his own, except by means of an act done by mutual consent. They must therefore, mutually recognize in each other the rights of private proprietors. This juridical relation, which thus expresses itself in a contract, whether such contract be part of a developed legal system or not, is a relation between two wills”.

From this humble origin, it may be seen that law is not derived from moral notions. The two are only related insofar as they are like products formed to justify the same class society. Worse, law in our time is inherently unjust, as it is no more than an appendage of the apparatus of the Amerikan state (or Amerikan imperialism when imposed on the world at large). Law is the codified will of a state, itself the guarantor of relations of production and exchange. As such, there are no prisoners who are not political prisoners. But law is not the frontline of class struggle.

Class domination, in both its organized and unorganized form, is much broader than what is officially enshrined by any wing of state power. Beyond mere law, the dominion of this regime is expressed in the dependence of the government on banks, capitalist, labor-aristocratic groupings, the persynal connections of state apparatchiks with the ruling class (a la Thomas), and the semi-colonial management of the oppressed nations. None of these relations have any official codification in law. Nevertheless, it is on legal grounds that bourgeois society protects itself in the continuation and expansion of these horrific realities. State authority, that special force separated from society we know all too well, may bridge the gaps on its own. Bourgeois law need not directly sanction bourgeois right, imperialism, and national supremacy. Indeed, it would be against ruling-class interest to be so explicit. Bourgeois law need only provide the framework to get these tasks done, the state will pick up the slack.

With this origin and purpose of law in mind, considering SCOTU$ as a non-ideological institution becomes as absurd as Justice Roberts’ faint of heart over what the outcome of his job looks like to the portions of humynity who live below the steps of the ornate buildings he spends his life sheltered within. For the masses, the juxtaposition of Hellenic architecture and barbed wire is so far from “gut wrenching” that it’s almost cliche. There is no more fitting a place for riot gear and sandbags than the courts, except perhaps Wall Street and Southern Manhattan.

For the past 30 years of my life I thought that I was somewhat assimilated into the urban culture simply because I vibe to rap music and grew up around Black folks.

But reality has hit me. I’m a racist white male. I’ve unconsciously struggled thru life with a white privilege card. And honestly, I’m disgusted with not only myself but also my white racist peers.

There is NO EXCUSE that it took me 30 years to realize the reality that I’m racist. But now that I have become conscious of my racist tendencies within me. I have reached out to multiple prison support groups/organizations (i.e. ATL/ABC,blackbird publishing, MIM, etc.) to educate myself and have been very fortunate to run into a revolutionary prisoner who makes it his duty to edify the ignorant racist white prisoners.

I know that right now a lot of people are scratching their head saying “is this dude serious”? But YES I’m serious and until we can admit our faults we cannot call ourselves revolutionaries. Just because you’re not screaming racist words or in some Aryan cult doesn’t mean you’re not racist. There are different kinds of racism.

• You have AVERSIVE racism, which means that even though you might not ‘hate’ black folks you still have tendencies to avoid black folks due to your uneasiness, fear, and disgust of them.

• You also have MODERN racism, that means you ignore that racism is even real. You’re so comfortable with the way the ‘ruling class’ wants to segregate us that you just go with the flow and became ignorant to the fact that humans just like us are being abused and oppressed just because of their skin color. I have to admit, this is what happened to me. Taking the easy way out in life.

Admitting to being racist is a bitter pill to swallow. Everything I thought I stood for stands on a shaky foundation. It’s hard to even look myself in the eye in my mirror now. I’ll break down knowing that I’ve allowed corruption and brainwashing to make me think I’m better than other humans just because of my skin color.

I speak to my fellow racist white peers, it dwells deep within you. It’s there. And embrace that. It’s time to start over and relearn the history you thought you knew, it’s artificial to hide the truth. That you’re not superior to NO ONE. It’s time to embrace the struggle. Because it’s time to truly struggle with ourselves.

Don’t just READ but STUDY revolutionary material and other books that have been written by people of color. Try to visualize the world as they see it and even though it is not humanly possible for a white person to feel the pain and the oppression that black folks have been subjected to for over 400 years. Try to feel their pain. I do it daily now. And one day I will not be racist. But it’s a hard road to travel. Trust me, cuz I’m on it. I won’t stop. I can’t stop. Too much blood has been shed due to this way of thinking. NO MORE EASY WAY OUT!

MIM(Prisons) responds: We welcome this self-criticism from a new subscriber. It is true that we must constantly be examining ourselves and how the oppressive system impacts the way we think and believe. As materialists, we understand we are products of our material conditions. As such, we should refrain from becoming self-flagellating in our examination of self (a religious approach to one’s faults that focuses on the self). It can be a painful and shocking experience as this comrade describes. But the resolution comes through better revolutionary practice in the anti-imperialist movement. We focus inward to better focus and act outward.

MIM(Prisons) resonds: We agree with the author when ey writes, “People miss the point when they blame race,” but we disagree that therefore it is just about class. The idea of “not seeing color” is common among the conservative bourgeoisie protecting white power, but it is also common among the general population in this country, of all nationalities. That’s why the bourgeoisie uses it, it resonates with many and it sounds righteous. It sounds kind of like opposing racism, and for some it really is.

Yet we challenge the Minnesota prisoner to see beyond eir individual experience to take on a sociological understanding of the world we live in. We do not challenge the facts written in the comrade’s poem about how ey came up, and we agree that in prison, in most cases, prisoners are one class facing the same oppressor. But the poem ignores the reality that there is an historically European-descended nation of people that on the whole are living a privileged life off the backs of the world’s majority who are the exploited. One must put on blinders to the majority of the world to talk about Amerikans as the poor and exploited – and this is a type of blindness that we must combat.

“Do the difficult things while they are easy and do the great things while they are small. A journey of a thousand miles must begin with a single step.” -Lao Tzu

The practice of criticism and self-criticism is an essential component of a revolutionary organization. It is more intensely so inside a party based upon democratic centralism and the application of Marxism-Leninism-Maoism. Indeed, the very life of the party depends upon it. Life is a struggle and the ideological-political life of the party depends upon active, integral, ideological-political struggle. It won’t do to let things slide for the sake of friendship or to “keep the peace”. This is how little differences grow into big ones and disagreements turn into splits.

As Mao cautioned:

“I hope that you will practice Marxism and not revisionism; that you will unite and not split; that you will be sincere and open and not resort to plotting and conspiracy. The correctness or otherwise of the ideological and political line decides everything. When the Party’s line is correct, then everything will come its way. If it has no followers, then it can have followers; if it has no guns, then it can have guns; if it has no political power, then it can have political power. If its line is not correct, even what it has it may lose. The line is a net rope. When it is pulled, the whole net opens out.” -Talks With Responsible Comrades At Various Places During Provincial Tour, 1971

We must bear in mind that there are:

“Two types of social contradictions - those between ourselves and the enemy and those among the people themselves [that] confront us. The two are totally different in their nature.” (On The Correct Handling of Contradictions Among The People, February 27, 1957)

It won’t do to confuse one for the other.

“To criticize the people’s short-comings is necessary . . . but in doing so we must truly take the stand of the people and speak out of whole-hearted eagerness to protect and educate them. To treat komrades like enemies is to go over to the stand of the enemy.” (Talks at the Yenan Forum on Literature and Art, May 1942)

Criticism and self-criticism can be “toxic” if it is not done properly. Our aim must be constructive and not to shame any komrades or ourselves. Some people chronically “beat themselves up” over their shortcomings, thinking that will correct their unwanted behavior. often times, they grew up in an abusive parenting situation and thus think this is normal, but it is not. This type of self-criticism only undermines self-esteem. Criticism can be a form of bullying, of mental and psychological abuse. What we want to nurture is constructive criticism that is an expression of Panther Love and true komradeship. We all have issues of bourgeois ideology and it could not be otherwise. We grew up in the sewer of capitalist-imperialism, how could we not need scrubbing?

We not only grew up in it but we still live in it. How could we be sparkling clean? We need to help each other to scrub the parts we cannot reach, to see the filth we cannot see. Sometimes it is hard to see where we are in error or we’ve become “nose blind” to our own smell. Our egos can get in the way. If we have an exaggerated estimation of ourselves, where is the incentive to grow and to become better revolutionaries? Likewise, if we underestimate ourselves, we may need positive feedback from our komrades to build our self-confidence and appreciate our worth to the struggle.

Every komrade should be part of a revolutionary collective, a basic unit of the party. This is imperative to have the benefits of collective wisdom. Our collective is our family, our closest komrades. You don’t want your closest komrades to “look up to you” but to see you as an equal. You want them to understand your strengths and weaknesses and to be there to check you when you need checking, and give you a push when you need pushing, and to catch you when you fall. Every komrade is a work in progress and we must be constantly building each other up and struggling to make each other the best we can be.

We are not “carbon copies” of one another, our struggles are complimentary. Collectively we are stronger than our individual strength. Teamwork makes us each more powerful and competent. It minimizes our individual shortcomings and makes us wiser and more capable. A team of horses or oxen can pull more weight for longer than each can individually. The party is stronger than many times its number of individuals acting on their own judgment and initiative. The base of this strength is the basic unit of the Party and its democratic centralism. At each level there are committees up to the central committees and at each level we must practice criticism and self-criticism and work together to achieve collective wisdom and cheeks and balances.

MIM(Prisons) adds: While we do not have a party at this time, these same principles should still be applied at the local cell level. This is why we have said a cell should have at least 3 members to function in a healthy way.

We’ve been a bit strained on support lately. One thing we forgot to do in ULK 81 is promote our annual fund drive for the Fourth of You-Lie (July 4th). The good news is you can donate any time of year! The bad news is, so far we’ve only received a quarter of the amount in donations, and a quarter of the amount in payments for literature from our readers inside U.$. prisons that we received in 2022. But we’re already half way through the year! We have been rebuilding and expanding our reach over the last few years, so there’s a lot of catching up to do to sustain our growth.

Prisoners, the amount we ask you to send is about $4 or 7 stamps to cover a year subscription to Under Lock & Key. We know not everyone has that in prison, so anyone who can send more, all funds go directly to sending materials to prisoners.

The Old Gringo
by Carlos Fuentes
1985

Fuentes has written a couple dozen novels and many consider him one of Mexico’s literary icons. I previously picked up one of his novels that I never got to finish so when I stumbled upon this novel I was determined to complete it and learn more about how Fuentes sees the social reality of Mexico.

This novel is set during the Mexican Revolution, depicting the mystery of a real life dissapegrande in 1914. Protagonist “The Old Gringo” is an Amerikkkan journalist who travels to Mexico “to die”.

Fuentes is a skillful storyteller who nudges you through the story with comedy and nuance. At the end of chapter 2, Fuentes quotes “The Old Gringo” as saying: “To be a gringo in Mexico . . . Ah, that is euthanasia”.

Ahh if only . . . It’s known through historical records that during the time of the Mexican Revolution, at least with Pancho Villas line, being a gringo in Mexico actually was euthanasia. Villa at one point gave ‘gringos’ 24 hours to leave Mexico or get the wall. The white oppressor nation was 86’d, but today, sadly Amerikkkans are welcomed by the Mexican bourgeoisie and petty-bourgeoisie who partially are dependent on dollars from El Norte. Mexico’s economy overall depends largely on U.$. dollars.

The Mexican Revolution was essentially a revolution against capitalism internally and U.$. imperialism externally, which in the form of “foreign investors” was exploiting Mexican resources while the people starved. On page 29 Fuentes writes on this and the remedy:

“. . . flee from the Spanish, flee from the Indians, flee from the servile labor of the encomienda, accept the great cattle ranches as the lesser evil, preserve like precious islands the few communal lands, the rights to land and water guaranteed in Nueva Vizcaya by the Spanish Crown, avoid forced labour and, for a few, seek to preserve the communal property granted by the King, resist being rustlers or slaves or rebels or displaced Indians, but, finally, even they, the strongest, the most honorable, the most humble and at the same time the most proud, conquered by a destiny of defeat, slaves and rustlers, never free men, except by being rebels”.

Here Fuentes skillfully walks us through the dilemma of landless people who even out of the most humble circumstances are left with one choice to be free: rebellion. Fuentes also hits on a struggle close to the Chicano nation, which is the land grant struggle enshrined in the Treaty of Guadalupe Hidalgo. Mexican@s, like Chican@s were given land grants that were to honor contracts and titles for communal lands that families and villages held since the arrival of the Spaniards. Much of these lands had been held in common “communally” for even hundreds of years BEFORE Spanish colonization. During the time of the Mexican revolution the capitalists on both sides of the false U.$. border began to disregard land titles and confiscate communal lands by force. Fuentes rightfully highlights that rebellion is the remedy.

It was refreshing to see Fuentes mention the encomienda system, something rare in novels these days. The encomienda system was a debt peonage system in Mexico where, although Mexico is commonly touted as ending slavery before AmeriKKKa, it continued with this plantation-like labor servitude before during and after the Mexican Revolution of 1910.

A good chunk of the book is spent on bourgeois ideas of ‘The Old Gringo’ and the White Teacher, Harriet Winslow who is actually his daughter. Lots of descriptive wordage is spent in an attempt to captivate the reader in an agonizing trip that results in a yawner. But every now and then Fuentes shakes us out of our literary coma with a sharp and vibrant realness that pulls us back into captivating fiction, as on page 64 when he quotes Villa’s General Arroyo:

“Ask yourself how many like me have taken up arms to support the revolution,, and I am talking about professional people, writers, teachers, small manufacturers. We can govern ourselves, I assure you, Senorita. We are tired of a world ruled by caciques, the Church, and the strutting aristocrats we’ve always had here. You don’t think we are capable, then? Or do you fear the violence that has to precede freedom?”

Fuentes captures the reality of freedom. It is a process that can only be birthed through the canal of violence. Capitalism leaves no other option. The reformists will have us attempt to vote freedom into reality, which has never been realized. Even many so-called “revolutionaries” have not developed the correct line on liberating a nation, the truth is that the oppressor will never relinquish their power willingly. Although conditions today are not ripe for armed struggle and we do not promote that stage of resistance today, the truth is as Mao put it: political power grows out of the barrel of a gun.

‘The Old Gringo’ travels to Mexico to join the revolution. A journalist and veteran of the U.$. civil war, he goes to die in Mexico. Perhaps tired and demoralized from an AmeriKKKan life. Yet, he ends up being the conscious voice of the white nation, especially when Harriet Winslow defends the “forefathers” in an evening debate with The Old Gringo. He hands it to her by replying “We are caught in the business of forever killing people whose skin is of a different color”. And forever killing non-whites has indeed been AmeriKKKa’s business since its inception. Fuentes delivers the stark reality of the white nation. Our ancestors in their graves confirm this and would applaud Fuentes for translating this even in novel form.

I have read many novels but none that analyzed William Randolph Hearst, the media magnate/U.$. propagandist. In this novel ‘The Old Gringo’ is a journalist working for Hearst before leaving to ‘die in Mexico’.

Hearst was known for war-mongering and saber rattling through his bourgeois rags in the interest of the U.$. empire. When the Mexican Revolution popped off Hearst had front page headlines urging AmeriKKKa to act, prodding the U.S. government to intervene formally.

Fuentes goes past merely mentioning this and even provides a succinct but excellent political analysis of this in the most simplistic way where on page 81 he describes The Old Gringo participating in the propaganda campaign aimed at Mexico during the revolution:

“This land . . . He had never seen it before; he had attacked it by orders of his boss Hearst, who had enormous investments in ranches and other property and feared the revolution; but as he couldn’t say ‘Go protect my property’ he had to say ‘Go protect our lives, there are North American citizens in danger, intervene!’”

In a nutshell Fuentes deciphers U.$. imperialism. Protecting property abroad for U.$. interests, well put Fuentes. Many of the wars in the modern day stem from this protection of U.$. interests. This war was brought to the surface some years back when U.$. Vice President Chaney , who had been part owner of Halliburton, was outed when the public learned Halliburton profited from the very war that Dick Cheney endorsed. Capitalism profits from death.

‘The Old Gringo’ ends with General Arroyo shooting and killing ‘The Old Gringo’ after The Old Gringo begins the papers (land grant deeds) identifying that the communal lands belonged to the people. The papers destroyed, the land is no longer the peoples’. One can say that ‘The Old Gringo’ in the story represents AmeriKKKA, that old land thief AmeriKKKa who one day will face justice.

I have long been a fan of novels, particularly those revolutionary gems that capture a world not yet here. Culture, which books and art fall into, is powerful and a huge tool for our battle in the realm of ideas. Proletarian literature is crucial to our movement globally and particularly the Chicano Movement (CM). The CM hasn’t churned out a lot of revolutionary novels based in dialectical materialism that depict our social and economic reality. Fuentes could have dug deeper, perhaps inserted characters from political trends or parties of the time in order to analyze these political lines, or highlight the fallacies in them. Nonetheless, despite the shortcoming in the book, it did highlight some key points and does so in an inviting way and is worth a read.

This prison of Saguaro Correctional Center has been doing prisoners dirty with the prices. For example, Ramen in the year of 2021 was for a 2-8 oz pack $0.45 and then year of 2022 is $0.56 and now the year of 2023 is $0.63. Ramen in the real world is $0.23 cents, so this is wrong. Coffee keefe 100% colomb reseal 3oz in the year of 2021 was $4.29, and then it went up $1.82 to $6.11 and now year of 2023 it went up again $0.98 to $7.09; and that is so crazy to me. Japanese wash cloth in the year of 2021 was $3.00 and it went up $1.89 in 2022 and 2023 to $4.89, and all other commissary goes up as well and that doesn’t include tax. All that prison does to people that are poor and weak is not doing good out in the real world and families of prisoners are trying their best too, but when a prisoner is stuck in the hole in prison it’s hard to get out and make money.

The Stop Cop City struggle is ongoing.

We explored some of the developments of the Cop City struggle in our article The Struggle Against Cop City in Atlanta in ULK 81. Cop City, or the “Atlanta Public Safety Training Center” as the state calls it, has recently begun construction in Weelaunee Forest in Southwest Atlanta. This effort is funded primarily by the City of Atlanta and is to be owned and operated by the Atlanta Police Foundation. This is a pig training center with a supposed construction cost of $90 million, which will include a fake cityscape for police to learn tactics for suppressing urban resistance. This pig training center is part of a larger assault by the Amerikan state on New Afrikan communities and neighborhoods, along with the rise in gentrification, mass surveillance, police brutality and imprisonment rates. Some readers may remember the establishment of the community-run Rayshard Brooks Peace Center in 2020 and the subsequent state repression. No one can doubt that New Afrikan oppression is intensifying as the police and prison apparatus of the state continues to wreck havoc for the interests of the Euro-Amerikan nation.

In response to these developments, many diverse groups have organized against Cop City. For a while construction in Cop City was stalled because of forest defender activists occupying the intended site of deforestation, resisting raids by police to move them off the site. In this struggle an indigenous anarchist who went by the name Tortuguita was viciously murdered by police agents in a final raid of the forest.

Ongoing Developments in the Struggle

As the Stop Cop City movement continues, dozens of forest defenders and other protesters have been arrested on various felonies, from “domestic terrorism” to “intimidation of an officer.” For example, on 5 March 2023, Atlanta police arrested 23 protesters on “domestic terrorism” charges due to alleged property damage and trespassing, and that number has since risen to more than 40 over the last few months.(1, 2) These felonies are at least 20-year sentences in Georgia.

The state’s repeated arrests were an obvious cause for concern. A non-profit, the Atlanta Solidarity Fund, organized funding to bail out these protesters who were the target of state repression. On 31 May 2023, the 3 organizers of that fund have also been arrested, charged with “money laundering” and “charity fraud.”(3) This is yet another example of the state suppressing even the most legal forms of resistance.

While the DeKalb district attorney has declined to prosecute the arrests related to Cop City due to the unpopularity of Cop City, the Georgia attorney general has taken the cases and will still prosecute them.(4)

A “Stop Cop City” referendum petition has been filed (and approved on 21 June 2023) that will put Cop City on the Atlanta ballot if 75,000 signatures are produced in less than 60 days after the approval.(5) Many of the groups against Cop City have focused on this effort, which may have the unfortunate effect of completely legalizing the struggle (which is not a strategy for long-term political development).

Bigger than Cop City

As Maoists we always seek to develop a dialectical materialist perspective that correctly denotes the relations of nation, class, and gender at play. Cop City is no exception. One of the most critical weaknesses of the Stop Cop City movement is that an advanced politics (one that is revolutionary nationalist and aimed at the long-term struggle) is not yet a leading line. If this problem is not properly resolved, the movement will give way to movementism and the Stop Cop City struggle will fizzle out like the 2020 BLM struggle, becoming co-opted into liberal electioneering politics.

We must also look at the global nature of Cop City. The Atlanta Police Foundation is funded by Amerikan finance kapital, from the likes of Wells Fargo, JP Morgan, Amazon, Delta Airlines, and Waffle House.(6) Prisons and policing are not a struggle unique to the United $tates. The development of these bourgeois state organs are being rapidly replicated around the world. Cop City can and will be a test run for building pig facilities among the Third World nations as capitalism-imperialism decays. The struggle against Cop City will thus also play a part in the larger anti-imperialist struggle, and this is why developing a revolutionary nationalist line on Cop City is a must in this struggle.

Towards a preliminary analysis, we can say that Cop City is an intensification of New Afrikan oppression in Atlanta. The Euro-Amerikan nation – both Euro-Amerikan kapital and Euro-Amerikan communities – is united towards the policy of increased policing, gentrification, and imprisonment of New Afrikan and other oppressed nation communities. The Stop Cop City movement requires a united front, one that includes all those groups opposed to these methods of oppression, whether these groups be New Afrikan, Indigenous, Chicano, Euro-Amerikan, etc, but maintains some form of dialectical-materialist, revolutionary nationalist leadership in order to expand scientifically.

We have readers often tell us they want to start non-profits, but the Cop City arrests show that there are limitations to this type of organization: the state can and does retaliate against non-profits who pose a threat to the Amerikan state’s interest. The Atlanta Solidarity Fund is one example, where the Amerikan state has no problem arresting protesters or even legal organizers under charges of money laundering if they pose enough of a threat to its expansionary interests.

Cop City reminds us of the need for independent institutions of the oppressed which are flexible and secure, and involve the masses at every step of operation. Campaigns like “Stop Cop City,” or “Abolish Control Units,” attack the war apparatus that is aimed at the population within U.$. borders, especially the internal semi-colonies. As the above recent events demonstrate, we must build organizations that are prepared for the repressive response of the state.

<sup>NOTES:
1. Sarah Taitz and Shaiba Rather, 24 March 2023, “How Officials in Georgia are Suppressing Political Protest as ‘Domestic Terrorism’”, ACLU News and Commentary.
2. Natasha Lennard and Akela Lacy, 2 May 2023, “Activists Face Felonies for Distributing Flyers on ‘Cop City’ Protester Killing”, The Intercept.
3. Jeff Amy and Kate Brumback, 31 May 2023, “3 activists arrested after their fund bailed out protestors of Atlanta’s ‘Cop City’”, ABC News.
4. Pamela Kirkland, 23 June 2023, “DeKalb County district attorney withdraws from prosecution related to proposed ‘Cop City’ training center near Atlanta”, CNN.
5. Joi Dukes, 24 June 2023, “‘Stop Cop City’ organizers in race against time for petition signatures”, FOX 5 Atlanta.
6. Margaret Kimberley, 25 Jan 2023, “Cop City Kills Before It Opens”, Black Agenda Report.</sup>