Under Lock & Key

Religion: “Something one believes in devotedly”

My religion is Kingism which gives me faith in myself, a national self-respect, and power to educate the poor and relieve the misery around us. By putting to practice the true essence of Kingism as described in our Kings Manifesto and Constitution (K M/C), I’ve learned from one stage to the next of nation life the importance of understanding the social factors surrounding each stage.

When I was a kid I did things without giving them the serious thought that they demanded. I spent a lot of my younger years being immature and acting on impulses that led me astray (by my own choosing). But I didn’t end my life by believing that all was lost. As I grew older and was being guided by our nation’s literature and mentors of our older leadership, I was being molded and shaped to becoming a better man and king.

Most importantly I always had faith! Faith in myself, faith in my nation, and faith in our creator. I always believed I could overcome any obstacle that was put before me, but like all Kings and Queens, we all need guidance in our lives and courage to withstand the trials of time, to lead us on this golden path of righteousness. A brother showed me from the holy bible 1st Samuel, that looks can be what allures us to failure as men and kings. Following someone who may look like they have it all is not necessarily the path chosen to walk. Listening and responding are vital in our growth as men and leaders. Our creator wants obedience from the heart which derives from love and respect. That’s how one can tell if there is authenticity to the actions and motives behind our family’s behavior. That’s how God knew David was after his own heart. Although he messed up numerous times he didn’t make the same mistakes several times, he had faith, and was loyal in his guidance.

Truth should be the light and source that guides our loyalties. Loyalty is one of the strongest aspects of courage! In essence the summary of 1st Samuel that I’ve learned from should be leadership, obedience and understanding that no government or set of laws can substitute for the rule of our creator. If we possess that fiber we can and will become great kings and the true leaders we were intended to be. We can demonstrate effective leadership under our creator by showing the personal qualities that pleases him and reveal to our nation and people that one person can make a difference.

It takes courage and strength to stand firm in your convictions and even to confront wrongdoing in the face of opposition. But as men and kings we must stand firmly in our position and quest for righteousness. Greatness is often inspired by the quality and character of our leadership. The ultimate greatness that we should desire is to love others as God loves us. Then you’ll achieve greatness.

Sometimes we have to tear down and rebuild our lives. We must understand that once a king becomes critical or too educated, deconstructionism will come naturally for us. But deconstruction is rather useless without reconstruction – without a positive vision. It is the easiest thing in the world to point out what is wrong, who is wrong, and to stand on a pedestal of superiority without doing anything positive or becoming a positive answer to dilemmas as such. After one deconstructs we can find out what you are actually for! An awful lot of activists and reactionaries have no positive vision, nothing they truly believe in and finally no one to love. They get entangled and overwhelmed with what’s wrong and think by eliminating what’s wrong, the so-called contaminated element, that the nation will be pure and right again. This I believe is a major illusion. In this way we are merely in the politics of expulsion. How then can we as a body transform and integrate one that has begun to deconstruct back into the mainline of our K M/C?!

What is true justice and peace? Problem-solving in my opinion by punishing and shunning will not itself create our new vision. Can we conform to our creator’s words and become a solution instead of using one to scapegoat an issue? We must not be hasty about accepting someone’s condemnations of another person, especially when the accuser may profit from the downfall. Hope and meaning give us purpose; let’s find out his/hers and help their transformation. If one does not deconstruct for reconstructing transformation then the element of hope is gone, and love is not intrinsic, then the finality is shunning. Prison sees this phase more than any reality! Remember anything lasting is transformation, not change! We should all allow the ongoing transforming ways of Kingism to be the vaccine that continues to cure the desolate halls of hate, envy, greed, and ego. May the blessings of the ancients and the wisdom of the ages be our guide in all things we do. Peace in Black and Gold yesterday, today, tomorrow, always and forever. Amor de Rey!

MIM(Prisons) responds: This commentary about religion demonstrates well some of the useful qualities of religion while hinting at the significant pitfalls of faith in a creator. This comrade starts off talking about faith in self, and national self-respect. These are important qualities, and applying these to the belief and power to educate the poor and relieve misery around us is a correct way to approach serving the people. The ALKQN has done some very positive work around revolutionary nationalism and organizing.

This comrade also derives some very good values from eir faith in a higher power: the importance of leadership and of loving the people. Ey also stress that “truth should be the light and source that guides our loyalties.” The problem comes in when faith in a “creator” is used as the source of truth. We do not get truth from some higher being; we get truth from study and practice. There are many things in the bible that are clearly not factual and even contradictory to other parts of the bible. This is not a good source of truth either. If we use religion as a basis for truth we will all too often find ourselves on the wrong side of the oppressed vs. oppressor struggle. This is especially true if people think about their work as having the goal of pleasing a god instead of the goal of serving the people.

Groups like the ALKQN tend to pick and choose things from religions that work for them in an eclectic way, rather than accepting the doctrine of any one religion as a whole. This is closer to the materialist method, but it is disguised in religious language, which is misleading.

We disagree with the definition of religion given at the beginning of this comrade’s essay. While it has often been stated by revolutionaries that “the people are my religion,” this is just an analogy. Maoism is an ideology, and dialectical materialism is a philosophy. And as Engels stressed, all philosophy can be divided into two main camps – idealist and materialist – with all religions falling in the idealist camp and Maoism falling in the materialist.

ALKQN though not a religion is essentially religious, most of its struggle and goals are of a sacred nature, much of it is woven into the structure of Christianity.(1)

If ALKQN is not a religion, what is it? It is a mass organization of the First World lumpen class, in particular those of the Boricua and Chican@ nations; peoples whose history has included extreme oppression at the hands of the Catholic Church and who largely took on Catholicism and other forms of Christianity as part of their modern culture. The history of the ALKQN under King Tone’s leadership in New York was a period of strong Catholic influence. ALKQN also incorporates Santería and makes references to Islam and Buddhism at times. This taking of ideas from various cultures represents the eclecticism of the ALKQN. Eclecticism is common in a mass organization, because they, by definition, include people with varying ideas and beliefs. And while religion has been a significant piece of their eclecticism, it is not the defining characteristic of the organization, so we would tend to agree that the ALKQN is not a religion.

The ALKQN is an interesting organization that parallels the Nation of Gods and Earths (NGE) in some ways. The NGE has historically had an anarchist view towards structure and leadership. While the ALKQN does have a structure and hierarchy, like NGE it has strong democratic traditions, in particular around questions of religion, allowing for and even defending a diversity of views. This reflects the United Front for Peace in Prisons principle of Growth. Both organizations have had prayer as part of their cultures, but without a specific belief system around the role of prayer or who they were praying to. The NGE, of course, does not believe in any God outside of humyn beings, indicating a progression of spirituality towards materialism. ALKQN fits more into the traditional definition of a liberation theology with its explicit religious ideas, while urging “members to reflect on their ‘realidad humana’ through rituals and ceremonies which highlight the daily experiences of poverty, unemployment, police brutality, and racism.”(2) More specifically, anti-imperialism from a Third World proletarian perspective has been a strong influence on the ALKQN ideology dating back to the 1960s.(3)

It is eclecticism that allows mass organizations like ALKQN to adapt and survive over long periods of time, unlike the Young Lords Party and the Black Panther Party, which were both crushed by state repression and a lack of conditions to support their specific mission as Maoist vanguards. Kingism is an ideology of the oppressed that promotes fighting the oppressor and it holds back the oppressed by promoting mysticism rather than science.

I am sending my revolutionary greetings to you in Black & Gold. I am an enforcer of the Latin Kings and I am extending an invitation to all Latino inmates to join forces with us to protect one another against all forms of aggression and discrimination. We should build solidarity and unity in a united struggle against this system of oppression. We must fight for our civil and human rights. I am encouraging you to unite with the ALKQN in our United Front against the capitali$t Imperiali$t United Slaves of Amerika. We should join MIM(Prisons)’s United Struggle from Within and start study groups.

MIM(Prisons) adds: We welcome this comrade’s support for United Front work against imperialism. This statement echoes the call to Build a United Front for Peace in Prisons, which was first initiated in 2011. A number of organizations and individuals have signed on to the United Front, and we encourage the ALKQN organization as a whole to take the leadership to a bigger stage and formally become a signatory to the UFPP. We believe that the politically conscious leaders of the ALKQN, including this writer, agree with the five principles of the UFPP: Peace, Unity, Growth, Internationalism, and Independence. And for the leadership of large organizations such as the ALKQN to come together and declare to the membership that these are core principles of their LO will send a powerful message to individuals and other LOs across the country.

For those interested in joining the United Front for Peace in Prisons, send your organization’s name and a statement of unity to MIM(Prisons). Your statement can explain what the united front principles mean to your organization, how they relate to your work, why they are important, etc.

Ho Chi Minh on Revolution, Selected Writings, 1920-1966
edited and with an introduction, profile written by Bernard B. Fall
Signet 1967

Another thing of interest was his use of aliases. Ho Chi Minh, an alias itself, was actually born Nguyen That Thanh. Among a number of aliases used during the 1920s, Nguyen O Phap, used during his time in France, speaks volumes as to his attitudes and brazenness - so characteristic of the lumpen today - for in translation his name meant “Nguyen Who Hates the French.”(pviii)

The opening chapters/writings of section one (In Search of a Mission) do an excellent job bringing to light Uncle Ho’s awakening and rising of political consciousness, his move from nationalism to internationalism (Marxism/Leninism, socialism and communism), his love and deep admiration for Lenin himself, his intense interest and study of the New Afrikan Nation in the United $nakes, slavery, reconstruction, ku klux klanism and the such, and the atrocities that were committed by the French, that led to the liberation movement the U.$. tried so repugnantly to derail, but failed to do so - the raping, slavery, systematic introduction of opium and alcohol, forced inscription, decapitations, hangings, impailings, burnings, torture, ad infintum.

A quote brings to mind the crux of capitalist Christianity brought down upon the backs of all Third World peoples subject to First World colonialism, neo or otherwise:

“[T]he Annamese peasant is crucified on the bayonet of capitalist civilization and on the cross of prostituted Christianity.”(pg38)

Another quote, in the complementation to U.S.S.R. practice at the time, catches the eye:

“Colonialism is a leech with two suckers, one of which sucks the metropolitan proletariat and the other that of the colonies. If we want to kill this monster, we must cut off both suckers at the same time. If only one is cut off, the other will continue to suck the blood of the proletariat, the animal will continue to live, and the cut off sucker will grow again.”(pg43)

And then a third, in section two (The Comintern Way) which provides writings upon Uncle Ho’s full embracement of the communist international, rings both artistic and still so true, to the colonized brood:

“Justice is represented by a good lady holding scales in one hand and a sword in the other. As the distance between IndoChina and France is so great, so great that, on arrival there, the scales lose their balance and the pans melt and turn into opium pipes and official bottles of spirits, the poor lady has only the sword left with which to strike. She even strikes innocent people, and innocent people especially.”(pg105)

Section 3 (Revolution and Liberation War) goes into tactics and strategy, line, criticism and self-criticism, the counter offensive, the United Front and the formation of the provisional government, various committees and the such, from 1930-1954. This section also covers poems from Uncle Ho’s prison diary. “Autumn Night,” which encapsulates the prisoner’s longing for home; and “word play,” which discovers for the reader the origin of George Jackson’s affectionate and personal title of “The Dragon,” were of the author’s most interest. This section ends by highlighting some of the statistical achievements of the revolution and then goes into section 4 (Reconstruction and Errors) where a healthy dose of criticism and self-criticism is spoke of to both the people and the party of the time.

And the book concludes with Section 5 (At War Again, 1960-1966) which goes into the “Vietnam War” most familiar to us already - the war of U.$. “intervention.”

Overall the book is of an extensive value, Ho Chi Minh’s (Uncle Ho’s) writings are so difficult to retrieve. Not only does it touch on a number of socialist fundamentals throughout, but it provides a literary timeline of the Vietnamese/Annamese struggles not so commonly familiar to us, restricted to such our-story here in the belly of the beast. More specifically though, speaking to those of the USW and any and all LOs (especially) with a revolutionary intent, I recommend the following readings with great earnest: Letter to Comrades in North Vietnam, Twelve Recommendations, Instructions Given at the Conference Reviewing the Second Le Hong Phong Military Campaign, and the Speech Opening the First Theoretical Course of Nguyen Ai Quoc School.

MIM(Prisons) adds: The Vietnamese struggle was a heroic one that is still at the forefront of the global anti-imperialist legacy. After they defeated the imperialists, the most advanced political thinking of the time did not take hold in Vietnam’s leadership, preventing socialism from developing. But Ho Chi Minh was a leader of both a revolutionary United Front and a communist party that successfully fought French and Amerikan imperialists. The United Front led by the communists in Vietnam provides an example for national liberation struggles today. We point readers to a book review of Ho Chi Minh: A Life for a more complete picture of the history of the revolution in Vietnam, and the political line of the post-revolution government.

As a member and a strong representative of the ALKQN, I would like to thank ECC.1:1 for understanding/recognizing that the Time for Peaceful Revolution article printed in ULK 17 left more questions than answers.

This particular attempt for a peaceful revolution reminds me of a specific religion claiming to be the most righteous group, but then turn around and bash another religion, spending all their time and energy preaching hatred.

As the Nation Man that I am, I’m obligated to correct and respond to the Komrade’s article, in an attempt to enlighten and educate those that do not have a proper understanding of the ALKQN. Because a real righteous person will not only strive for perfection, but will also take time to help, hope or pray that the next person will get on the right path.

I am very well aware of, and advocate, revolutionary criticism. I encourage all types of criticism from all walks of life. However, in order to give a positive or negative criticism, it is important that one has the correct knowledge of the subject they are criticizing, and from reading the komrade from New York’s article, it’s obvious that not only does he not know the true purpose of Kingism, but he also failed to build on a peaceful revolution.

The ALKQN was founded in 1940, not by Lord Gino Gustavo, but by (RIP) King Gentle. The five principles/points of the Holy Crown are Love, Honor, Obedience, Sacrifice and Righteousness. The purpose of the ALKQN is to promote prosperity and freedom through love and understanding to all oppressed people of the world; to train our people to become aware of our social and political problems and of the conditions that we are subjected to live under as a third world people; to provide the aid and way in our search for peace and unity; and to promote and encourage educational and vocational learning in order to train our people in the art of survival.

In the early stages of Kingism, the title was just Almighty Latin Kings Nation. It wasn’t until the sixth decade of the twentieth century that the title ALKN changed to Almighty Latin Kings and Queens Nation. The ALKQN is a global organization with chapters all around the world, and to say that New York was the first state to recognize and acknowledge our beautiful sisters as Queens is just false. Diana Rodriguez, who was born and raised in Chicago, played a major role in the 60s for the sisters in the struggle and the Nation.

Although this Komrade expressed personal feelings, which created more confusion then solutions, I do believe some good came out of this publication, because it definitely caught the attention of many Komrades in New Jersey’s Department of Corrections. It is definitely time for peaceful revolution, because through violence alone we as lumpen organizations will only achieve but so much and get but so far in our quest for liberation, peace and justice.

Today’s struggle and oppression is not so much as it was in the 50s, 60s and 70s. In that time we faced a more physical oppression, with police brutality and so forth. Not to say that police brutality does not exist today, because it certainly does. However, in today’s materialistic society, we face a more psychological aspect of oppression. And after being pushed and beaten so many times, one just pushes back with the use of violent defense. But when faced with psychological oppression, how can we expect one to fight back when one isn’t mentally strong enough to resist such an oppressive tactic? And for this very reason, we must create a peaceful revolution, and education is the key that will liberate us from our mental shackles.

I’m sure the Komrade from New York is trying to point out the fact of the ever growing problem of police collaboration, which is a major problem in our quest for progress in any lumpen organization. However, I would like to add that one must not live life with resentment, as it is a proven fact that it can eventually take a toll on one’s life.

In conclusion, I accept all feedback for a peaceful revolution. I believe all lumpen organizations should come together in unity and stand firm in our quest for peace, justice, freedom, progress and prosperity.

ECC.1:1 of ALKQN/PLF responds: To the representative of the ALKQN-NJDOC sub-region and furthermore to all members of the lumpen organization (LO) in question, the following “feedback” is for all of us, as natural allies, together, to chew on and digest:

First and foremost I want to stipulate that it is the essence of the following statement around which future dialogue should be provoked throughout this nucleus of ours. In the above response the representative states that “it is important that one has the correct knowledge of the subject they are criticizing, and from reading the comrade from New York’s article [see ULK 17 for said article, titled Time for a Peaceful Revolution, which was written by a third party and criticized by both the above representative and myself], it is obvious that… he [does] not know the true purpose of Kingism…” The representative goes on to address certain characteristics of our organization such as the stated purposes of our organization as listed in our organization’s Chapter Constitution; the principles listed therein, as well; and a bit of history concerning the constantly debatable year of our founding and just exactly who or whom founded the same. This statement should be used as the stepping stone for our developing discussion due to the perpetually subconscious question mark so many of us “representatives” have in relation to such things as our “true” history (accounts vary depending upon where and by whom you were coronated). Similarly, and more importantly, we lack a clear and concise political line drawn from the KM/C(King Manifesto and Constitution) and upheld by some form of a centralized body made accessible to the entire organization itself, as opposed to the conceptual authority on a national level that today, for all intents and purposes, seems to be more illusory than real.

In the above response the representative (and I use this title respectfully) brings up the more violent, defensive tactics of the (North Amerikan?) struggle of the 50s, 60s and 70s, in the face of their (perceptually) physical oppression of “that” time. Without getting into the stark and violent physical oppression being inflicted upon the people of the Middle East (Third Worlders who constitute “our people” as dictated by the KM/C and therefore constitute the very real, physical oppression we are experiencing, as a whole, right now, today…) I will attempt, for the most part, to construct my address around the (assumably) ideological justifications of the above author’s advocacy for a “peaceful revolution” as a representative of the LO in question, and do so from the starting point of a very interesting section of the KM/C itself which, I might add, by the way, was written to serve as nothing more consequential than a “guide.”

For (s)he who knows and knows that (s)he knows… the section of the KM/C titled “Fearlessness” is almost a verbatim, word-for-word quote of Mohandas Gandhi (see Gandhi, Selected Writings) who was the progenitor of “Satyagraha,” or non-violence – the “peaceful revolution,” if you will. But does this mean that we, as members of the LO from which the KM/C was written, should all of a sudden and wholeheartedly adopt the methods of Satyagraha? No! And the reasons are multifaceted. True, an in-depth research of the KM/C will discover a plethora of influences, all related to “revolution” in one form or another. Remember, the KM/C is but a “guide,” a field-manual, if you will, of sorts. And for those of us passing before the Turning Wheel of Change who think we know what Gandhi’s message fully entailed, but don’t (and who would assume a certain indication as a result of the above revelation), here’s another quote of his, and one to dissipate any illusions, for these are his words as well:

He who cannot protect himself or his nearest and dearest or their honour by non-violently facing death, may and ought to do so by violently dealing with the oppressor. (ibid)

Ahora, let’s take another revolutionary/historical influence. While Gandhi was indeed a pacifist by all means, Ernesto “Che” Guevara was an advocate of armed struggle, bar none. And where exactly does any portion of his particular philosophy fit into the teachings of the KM/C? How about within and throughout the very core of the KM/C itself? In reading Guevara’s Socialism and Man in Cuba one will not only find the New Man - New King reproduction but the actual blueprint (pre-, pending-, post-revolutionary war consciousness of the individual) for the class-based three stages of “Reyismo”: primitive, to conservative, to either an accomplice to the anti-King system or a New King (or Queen), which in even more political terms is read as lumpen-proletariat, to proletariat, to either labor aristocrat/national bourgeoisie or Third World internationalist/revolutionary. But does this mean that we should all of a sudden and wholeheartedly (blindly) adopt the methods of, say, “focoism,” Che’s theory that the masses will be inspired to overthrow the oppressor’s regime at the guerilla’s declaration and launch war against the same? No!

What then, exactly, does all this mean? Gandhi or Che? Armed struggle or Satyagraha? Violence or non??? Neither. What it means – and this is the culmination of my address to, and call for, further dialogue amongst the Subjects of Decision to whom this appeals – is that 1) yes, “the time for revolution is at hand… a revolution of the mind, the revolution of knowledge, a revolution that will bring freedom to the enslaved;” but that 2) this “revolution of the mind,” this “revolution of knowledge,” is neither simply just a polar shift from one extreme to another (i.e. violence to non-violence) nor evident in the rising of ones GPA, per se, but an actual, dynamic, radical and revolutionary change in our world outlook to the “Almighty Eye” that now sees through the lens of dialectical and historical materialism; and 3) that this, that or any other form of “revolution” to be applied at any given time or place (all things considered and compared) should and must be determined not by any one particular representative, capítulo and/or region of the Federation alone, submerged within the context of their own reality, but by an organized body of professional revolutionaries, a vanguard party of the intelligentsia, the political cadre studied in the science of Marxism and found throughout the entire Nation/LO in question, as a whole.

Revolution is both ever-pliable and omnipresent, so such questions as “violence or non-violence” should not be asked in search of a cure-all method or application of resistance but, at the very least, should be considered based upon the objective and subjective conditions of any given situation, place and/or time of the entire movement, as a whole, in flux. Yet, before we can even begin to ask “when and where,” we must first ask “by whom and how” should such decisions be both determined and detailed for either the execution and or debate of all those considered, and in accord? The principal question then boils down to this: a Leninist vanguard-style political party within the LO in question (and this could mean any LO in question) or a continuation of confusion, uncertainty, mis (and a lack of) communication and both the overwhelming atmosphere of counter-revolutionary conduct and the ever discouraging counter-revolutionary calls from those “above.”

The debate has already begun within our particular LO alone (as well as within others) and is active in a number of states. To those of the ALK(Q)N who are familiar with Leninist party-building and his work titled What is to be Done? the call for your sanctioning power, the weapons and shields that are your words and ideas - the power to create - is being sounded. I look forward to pushing this conversation forward with more of you within the pages of Under Lock & Key (ULK).

And so I close, with a bon-apetite, and both a special appreciation for the response made by the representative above and a complimentary mint to top things off, served up by Chairman Mao himself, so as to give those first-time ULK readers something further to consume:

We are advocates of the abolition of war, we do not want war, but war can only be abolished through war, and in order to get rid of the gun it is necessary to take up the gun.

Editor’s Note: We receive many letters critical of lumpen organizations (LOs) from prisoners across the country reflecting the contradictory aspects of the lumpen class. Some are from alleged former members, wishing to do exposés of these organizations. For the lumpen to be internally critical is a necessary step for the development of a proletarian consciousness among the oppressed inside U.$. borders. However, to print public criticisms without providing real alternatives and leadership does more harm than good.

Our task is to develop a united front among those groups of people who have an interest in opposing imperialism. We must work with the material given us and not disregard the masses because of their backwardness. Not working for the pigs is a start, but we only print parts of this critique to allow our comrade to respond and illustrate a better approach for all who are facing similar situations.

Greetings Comrades,

It’s time for a peaceful revolution here in the state of New York Department of Correctional Services because with violence we are not going to accomplish anything. Especially with all these rats running around who will sell their souls for an extra tray or a roll (cigarette). Speaking about rats, let’s start with the ALKQN. The reality here is that this organization was founded in 1939-1940 by Lord Gino Gustavo to stop the abuse and terribly degrading way us Latinos were being treated in Chicago by the pigs inside and outside of the walls of lost souls, to stand up as people against the unjust government that was oppressing us and pouring drugs into the Latino communities. The ALK (ALKQN is for NY only, not Chi-town) was a revolutionary movement; a strong radical group of men who seriously believed in their people as a whole made up of Blacks, Latinos, and peoples of all races and ethnic backgrounds.

Nevertheless, here in NYS DOCS the ALKQN has become a major joke. These infidels work for the facilities’ administration and closely with the pigs. This has been a trend for these pig-loving maggots in Attica CI. These so-called revolutionary dudes cut, stab, steal, rob, and intimidate prisoners just for the pigs. In return these pig-lovers get TVs, radios, or beat overdose tickets for their cooperation.

I don’t understand where these dudes went wrong but one thing for sure is simple. They need to stop working for the pigs and administration and really rise up and make a positive stand for what we as a whole are supposed to be about: respect, honesty, unity, knowledge, loyalty and most of all love.

a New York prisoner

ECC.1:1 for ALKQN/PLF responds: In response to the above critique of the particular lumpen organization (LO), the question still remains as to whether or not this is an honest attempt at revolutionary criticism in the spirit of Maoism, or more blatantly just a simple expression of mummified discontent.

The beginning paragraph starts off with both a call for “peaceful” revolution and a mutual denouncement of violence because, based upon the writer’s logic, “with violence we are not going to accomplish anything…” As debatable as any theory of “non-violent” revolution may be in the pages of ULK, there is still 1) an absolute lack of any kind of historical reference upon which to build from in the author’s writing and 2) an immediate diversion of the topic into one that appears to be an attempt to dichotomize the LO in question based upon either A) the ill-perceived “Chicago-New York Complex,” B) what the writer would/may have the masses believe to be the general practice of the membership of the latter and/or C) a convolution of both.

In direct response to A), the attempt to dichotomize the LO in question based upon either city of locale or a feeble attempt at label differentiation is a prime example of the type of demagoguery that only serves to disunite and confuse both present and future generations and the masses as a whole. As to both B) and C), the indication that police collaboration is a problem unique to the New York brand of the LO in question is one based upon both fallacy and a disillusionment of reality. Police collaboration is a threat to all LOs, their respective branches, sections, sets, chapters, etc. It is a threat to any organized group, party, etc. that opposes U.$. policy, period!

Assuming the writer is/was an actual member of the LO in question, the proposed solution to “rise up and make a positive stand for what we as a whole are supposed to be about: respect, unity, knowledge, loyalty and most of all love” is a solution nowhere apparent throughout the entire critique itself.

Finally, if one does not understand (as stated by the writer where s/he wrote that “I don’t understand where these dudes went wrong”) then the study of the class structure of the internal semi-colonies of the United $nakes is what one must understand. Three hundred sixty degrees of knowledge of revolutionary theory and practice. Anything else is just anti-King babble at its best, and pig work dividing the oppressed for the imperialists at its worst.

I read ULK 9 and enjoyed the attention given to education in this issue. The political education of the lumpen should be central to the revolutionary movement of north amerika. There are three pillars in any true revolutionary process: organization, politicization, and mobilization of the masses. In other words, theory before practice and unity before everything else. I am in my fourteenth year of incarceration on a life sentence. I came in at the age of 18 and I have observed the forging of lumpen alliances for a number of various reasons over the years. Very rare is it to find a lumpen organization (LO) with a sound political line and/or agenda, and even more rare is it to find an LO of such a professed platform that actually practices what they pretend to preach. I am also a representative of the ALKQN and so I write from the same side of the battle lines as the rest.

It should go without saying that a movement absent foundational theory is bound to fail, but the truth is these things need to be said, explained, understood, and accepted. One of the primary and principle things that we, as individual and collective members of today’s LOs have to establish is the question of political theory and exactly what kind of society we aspire to affect. The Maoist Internationalist Ministry of Prisons is aiding us in this way, yet there is much more political work to be done amongst ourselves. The ability to define the difference between capitalism and socialism is fundamental to our level of education. But so is the realization that we, in general, as the lumpen proletariat, referred to by Marx as the ‘underclass,’ have the task of eradicating the remnants of the former (that are so deeply planted in our subconscious that we more often than not fail to even realize or acknowledge) before we can truly even hope to successfully set out to establish the latter. Sufficient political work needs to be undertaken in the goal to raise collective political consciousness. Classes are essential to such a program. We need the demand for unity on every corner, and the serious dedicated attempts to effectively study and debate the materials we are afforded by such groups as MIM(Prisons).

Some of our respective LOs have histories that stretch back into the 1940s. Many of our LOs have revolutionary grassroot origins. There are those of us who realize this and who are struggling to re-align ourselves, and those around us, with the spirit of those beginnings. But it is a mistake and an unseen obstacle in our failing to analyze, consider, and take into account the opportunism so many of our leaders began to shroud themselves with at the beheading of the Black Panther Party for Self-Defense. This opportunistic spirit is what helped magnify the influx of both the drug and “gang-banging” culture we so readily embraced throughout the late 70s and all the way into the early 90s. It also resulted in the influx of brothers and sisters who were met with open arms, and empty heads. That era, for the most part, was declared a victory by the federal government. Our communities were war-torn, drug and crime infested, and the U.$. prison industrial complex was impregnated with more bodies of color than any other place in the world. And a new era began, the era of programming.

All these things need to be taught. If we are to become serious and elemental in the fights against imperialism we must come to accept ourselves, the lumpen, first as a product and consequence of capitalist society, and then, as the spear-head of the revolution - a true socialist revolution, for ourselves, and for the people of the Third World.

Every one of us has a responsibility and an obligation to the true meaning of our respective LO to manifest it in our every breath, action and thought. The label must become second to the representation. For in the end there can be no division nor dividing factors in the United Front. As revolutionaries, we are perpetual teachers. We must teach ourselves and each other, and in some cases even our very own leadership. A plunge in morale is a result of our own fears and failures to teach. As revolutionaries it is up to ourselves not to become discouraged or weary, and it is up to ourselves to muster the physical, moral, and intellectual effort it takes to dare others to learn and to teach. In the words of Nelson Mandela, “Much work remains to be done among us all to raise the level of political consciousness so that every cadre, however high the position they may occupy, is schooled in the policies of our movement, its character, its strategy and tactics.”

Education/political consciousness is key; unity in that line is the lock; the safe is the imperialist/capitalist mindframe that must be cracked; and the new man or woman, the turning wheel of change, the revolutionary, is the hidden treasure within.