MIM(Prisons) is a cell of revolutionaries serving the oppressed masses inside U.$. prisons, guided by the communist ideology of Marxism-Leninism-Maoism.
Under Lock & Key is a news service written by and for prisoners with a focus on what is going on behind bars throughout the United States. Under Lock & Key is available to U.S. prisoners for free through MIM(Prisons)'s Free Political Literature to Prisoners Program, by writing:
MIM(Prisons) PO Box 40799 San Francisco, CA 94140.
We’ve been working hard to express the need to end all hostilities
amongst all ethnicities. Us New Afrikans here in the belly of the beast
known as the Corcoran SHU have just completed a beautiful BAM (Black
August Resistance/Memorial) and we came together to struggle today
[September 9th] for the purpose of unity. We exercised in a group that
consisted of ourselves, a couple southern Hispanics, and a northern
Hispanic. Our study habits still consist of revolutionary literature,
economics, politics and some history where our cultural and social
interactions are similar without division.
We don’t have a short corridor anymore here in this concrete tomb, so
with people arriving from the mainline just to do a SHU term we can
educate them on the importance of the agreement to end all racial
hostilities, and stay on guard because the fascist oppressors will
always try to sabotage our collective struggle. A lot of these
youngsters who come in here don’t have a clue about the
Attica
uprising or Black August Memorial, and how could they when all the
teachers of New Afrikans struggles are still anguishing behind enemy
lines. The importance of us getting out of the SHU is to educate our
youth about their history.
Today we had a group study session on the importance of revolutionary
internationalism, which is the ideological expression of global
revolutionary scientific socialism in service to the oppressed
underclass of the world. We feel that revolutionary internationalism is
the ideological vanguard of global liberation and source of theoretical
development in coordinating disparate national revolutions. Also,
keeping the permanent struggle of ideological mental warfare going in
order to eradicate backwards and unprincipled thinking, or incompatible
ideas or activities, and proving the correctness of the revolutionary
party’s views.
This weapon in which we speak is part of the dialectical processes that
are ongoing and endless, until the principle contradictions of the
oppressed and the oppressor are eliminated. Once this takes place you
will see the transformation of the cultural values, practices and
relationships of the people prepare and condition themselves for a
revolution against the oppressor state. The outcome is uprooting and
destroying the old oppressive rationale and mindset of colonial society
and bringing into being new values which move the people outside of the
colonial mindset and into that of the emerging revolutionary society. We
can accomplish this through the agreement to end all hostilities. So we
strive to do so. It’s a long out-dated situation that produced no
winners, and only losers, and that has also further pushed us into
oppression. We realize that now, and since it’s not too late to correct
it, we struggle collectively to do so.
The grand jury is a mockery, no matter all white or all
black Psychologically conditioned into seeing all pigs as right and
exact Just like a trial jury, the state can never be wrong The
state’s not trying to indict, they’re only playing along, singing a
song To keep the people pacified and from raging against the
machine It’s a police state, a black persyn’s life ain’t worth a
thing They can kill us but we can’t kill them, what kind of justice
is that How can we free the people with all this warring against us
Blacks? “No Egalitarianism, No Peace!” this double standard of law
must stop Calling us extreme for us only responding to them extremely
peeling our caps Leaving it to their mock grand jury like leaving it
to their mock god Til we show them what we’ll do for our blood, we’re
scarred We must do more than just protest, we must boycott We must
organize and educate and revolutionize believe it or not We are the
only people that the constitution don’t protect Shooting us down now
is equivalent to ropes around our necks They’re killing us while
screaming they’re in fear for their lives They pick the fight then go
to crying, telling lies Bullies, that’s all they are, goons for the
rich Take their guns and badges away, they’ll run back to the
sticks 6 conscripted pigs on one Black man, chokehold him to
death And his family is screaming for calm, that’s all we
get “Burn it down!” Michael Brown’s step dad said Look how quick
he was about to face indictment, as a threat Amerikkka fascinates us
but infuriates us more You’re an Amerikkkan if you’re not against
Ms. Justice and her so-called law Having all Black pigs won’t make a
difference either Because their oath is to the anti-egalitarianist
imperialist agenda We are not supposed to fight back or take a
stand Just accept our inferior status, know our place and stand in it
looking grand It’s not angry, extreme or wrong to kill an innocent
black man Criminal background or not, 12 or 90, blam blam Not only
in Amerikkka but in many distant lands Bombing innocent wombmen and
children in Afghanistan But one of theirs get killed they go
Amerikkkan Nam Oppression is oppression here, there and
everywhere Apartheid is apartheid, in Azania, Palestine or
Amerikkka We are occupied by imperialist forces, we can’t afford to
bow The pigs want beef, we gotta bring the whole
cow Egalitarianism now, yes right now
Amerikkkan imperialists often claim that they have overcome their dark
past of slavery. Of course, their wish is to dismiss the stench of the
putrid acts of their forefathers but those acts are memorialized for all
the world to see in documents such as the Declaration of Independence
and the Constitution of the United Snakes. In the former we read, “All
men are created equal” but in the latter we find “excluding Indians not
taxed, three-fifths of all other persons.”(1) This means, of course,
that only white men are created equal. Women and “Indians” (indigenous
Americans) do not count, and Africans count as 3/5 a person. According
to these white Flub Fuckers, I mean Founding Fathers, only white men are
fully human; everyone else is less than, or nothing.
The modern white imperialists say they fought wars to correct their past
stench. These pukes say slavery is a thing of the past; that slavery is
abolished, and we should “forget it and move forward.”
But after the so-called civil war that allegedly abolished slavery, we
find the 13th Amendment to the Constitution was passed. This amendment
reads, in pertinent part: “Neither slavery nor involuntary servitude,
except as punishment for crime whereof the party shall have been duly
convicted, shall exist in the United States, or any place subject to
their jurisdiction.” Are we perceiving a pattern? “All men are created
equal” except. “Slavery is abolished except…”
In the nineteenth century cities were burned, courthouses bombed, and
Presidents assassinated to bring about an end to most slavery in the
united snakes. Is that what it will take to get it through the thick
skulls of the modern imperialists that slavery is repugnant under any
circumstances: no exceptions!
While this article is not broad enough in scope to compare modern
penological practice with nineteenth century slavery, let us note that
today’s prisoners and former slaves:
Are disenfranchised, forbidden to vote in both federal and state
elections.(2)
Are not considered persons nor employees, and may be forced to labor
without compensation.(3)
Do not have any right to wages, nor granted any humane civil
protections under the Fair Labor Standards Act or the Federal Minimum
Wage Law.(4)
Do not have any rights to property in most instances, we are
property.(5)
While Amerikkkan slavery was more severe than incarceration in
Amerikkka’s gulag today, the overwhelming thrust behind both
institutions is a disgusting conviction that one group of humans is
somehow superior and has the right to degrade and deprive the other
group.
No one would seriously argue that the majority of slaves in kkkolonial
Amerikkka was any race other than Afrikan. But what about the prisoners
in Amerikkka’s gulag?
It is widely known that the united snakes imprisons more people than any
other nation per capita. It is said the United $tates has just 4.4% of
the world’s population yet locks about 25% of all the world’s prisoners
in its gulags.
As of 31 December 2012, there were 1,570,397 people in bondage in
federal and state correctional facilities in the United $tates (not
including jails). That year Black males were incarcerated at a rate 610%
higher than white males (Blacks 2,841 per 100,000 U.$. residents vs
whites 463 per 100,000).(6)
In state facilities at the end of 2011 there were 509,677 Black men and
women prisoners which is 38% of the total prisoner population of
1,341,804. By contrast white men and women accounted for only 34.7%. And
yet Blacks comprise just 13% of the entire U.$. population whereas
whites are 80%.(7) Said another way, of the 41,455,973 Blacks in the
united snakes, 509,677 are in a state correctional facility
(approximately 1%) serving a prison sentence, but merely 465,180 of the
255,113,682 whites (1/5 of 1%) are in prison. Mathematically five times
as much of the Black population is in prison compared to white
population.
Does this mean Blacks are more “criminally active” than whites? Let the
documents speak. Of the 9,390,473 arrests in 2012, 6,502,919 or 69.3% of
the arrestees were white. There were only 2,640,067 Blacks arrested, or
28.1% of all arrestees were Black. So how is it the majority of the
prisoners are Black? Because the white imperialist injustice system
prosecutes Blacks and crushes them with lengthy prison sentences while
the majority of whites have charges dropped, or lowered to lesser
offenses, or get probation/pretrial diversion, or have expensive
attorneys for trial, etc.
While imperialists do not profit from the labor of prisoners as their
forefathers did from slaves, imprisonment keeps Blacks from competing
against upper class whites in the job market. The labor aristocracy
maintains its white hegemony. Be sure not all white imperialists are
Caucasian. Ask President Obama, Oprah Winfrey, and Marco Rubio what they
think of the 13th Amendment and the deprivation of basic rights to
prisoners economically. The next time an imperialist Amerikkkan sings
jingoism about the United $tates correcting its addiction to slavery and
exploitation, simply say “bullshit.” But soon the people will crush it.
Til then let us educate with plans to eradicate.
MIM(Prisons) responds: This comrade makes a solid case for the
existence of national oppression within the United $tates today, as
evidenced by the disproportionate treatment of New Afrikans compared to
whites in the criminial injustice system. And by correctly noting that
the imperialists do not profit from the labor of prisoners, this writer
also provides the reason why we do not call prisoners, even those forced
to work for no wages, slaves. (See ULK 8 for more on the
U.$.
prison economy). Further, unlike slaves, prisoners can not be bought
and sold like property. And so on this point we disagree with the
author: we do not call prisoners “property” just like we don’t consider
prisoners to be “slaves.”
Every article in ULK
44 is on point!
“Baltimore:
Contradictions Heightening” leaves me hoping there are boots on the
ground to guide the demonstrators into an organized resistance. It seems
from historical examples that destruction of property and forcible
removal of merchandise gets results, e.g. Rodney King, whereas candles
and prayer obtain imperialistic praise, e.g. Trayvon Martin in Florida.
When a kkkapitalist suffers economic harm, imperialist forces will crush
a few of their own thug enforcers to restore the facade of calm. Destroy
the property of the bourgeoisie and the killers of oppressed citizens
get arrested.
Loco1’s article on the
sovereign
citizen movement does much to dispel myth and urban legend. But
often the hope of fallacy is stronger than the cold fist of truth.
Recently a rumor has spread that prisoners may file a 42 USC 1983
petition for just $35 if they tell the clerk to “file it in the green
file without the protection of admiralty law.” Even though I’ve shown
men an order from a magistrate judge, and a letter from the court clerk,
both stating $400 is the filing fee ($350 if in forma pauperis
is granted), prisoners still insist they only have to pay $35. I even
showed them an order denying a prisoner’s request to “file his petition
for $35.”
As for the sovereign citizen rubbish, it is historical fact that even
when a legal remedy does provide liberation, the supreme court of the
united snakes devises methods to make it inapplicable to the oppressed.
Look up Dred Scott. Consider that “a prison inmate … is not an employee
within the meaning of the [Federal Labor Standards Act].”(1) Does anyone
honestly believe that an imperialist court of pig justices would uphold
the sovereign citizen argument? Even if the argument was rooted in sound
legal principles (and your articles shows it is not), the imperialist
powers in the court are not going to say the government that empowered
them is a fraud and void.
And
Rashid
is incorrect, especially on the subject of the labor aristocracy. First,
MIM’s definition can be validated by simply engaging in discussion with
prison staff, including teachers. Those people do not identify with the
workers in other nations. Recently a teacher told me that his gas prices
should be lower because “Iraq owes us their oil in exchange for our
blood in liberating them.” When I replied that I don’t recall any Iraqis
ever asking us to invade their country and plunge it into civil war, he
said, “You only hear what you want to hear.” I was also informed it is
fair for a factory worker in India to earn 46 cents an hour because
“Amerikkka and England built that country for them.” Really? And second,
just because members of revolutionary groups are possibly from bourgeois
or aristocratic backgrounds, it does NOT mean those groups as a whole
will support revolution. But neither does it automatically exclude one
from the fight. There were Germans who fought against the nazis. And
Americans who fought for the bastards.
How can we unify the common interest of the prison population at Kern
Valley State Prison (KVSP) when you have those who understand the needs
of the masses and address them accordingly in direct opposition of those
who place their own personal agendas as well as status above the needs
of the people. President John F. Kennedy once said “ask not what your
country can do for you, but what you can do for your country.”(1) This
statement transcends class, ethnic, political and economic spheres. In
1964, Clarence 13X (2) did something for his people that was at times
hidden from even the initiated parties in the NOI/FOI umbrella (Nation
of Islam), he liberated the people through the development and synthesis
of the supreme mathematics and supreme alphabets.(3) He exposed the true
nature of the Black man (Blackman is jet black, brown, red, yellow
peoples) to the masses.(4) When coupled with the Supreme Wisdom lessons
given to the Honorable Elijah Muhammad the result is the 120 degree Book
of Life; a tool used to promote mental, physical and spiritual growth,
through diligent study of the social science of life.
An experiment was conducted to evaluate the principal contradiction of
prisoner vs. selfish individuals from a Nation of Gods and Earths (NGE)
perspective. Father Allah (formerly Clarence 13X) stated “I’m not pro
Black, no am I anti white, I’m pro righteousness and anti
devilishment.”(5) The 33 degree of the I-40 defines a devil as any man
which is made weak and wicked or any grafted, live germ from original is
a devil.(6) The I-40 defines the 5% on the poor part of the planet earth
as poor righteous teachers who are all-wise and righteous.(7) So the God
Body put into practice a blueprint established in Message to the
Blackman in America.(8) To see who in fact would make a concession
for the sake of the whole (prisoners) or plot scheme and manipulate for
parasitic status, personal wealth and physical lust (selfish
individuals). The entire range of programs can be found in Message to
the Blackman in America. The core of these programs are in direct
line with
United
Front for Peace in Prisons (UFPP) principles of peace, unity,
growth, internationalism, independence, written in language specific to
oppressed youth (those without knowledge of self).
The first task was to free the God Body from the open-ended oppression
of the privileged entitled hierarchy of Islam. That happened 9 October
2014, when 25 independent parts came together and collectively
established a Universal Parliament(U.P.) and began building during
cipher Saturdays. The U.P. was offered every other Thursday for a
“trial” period. Because of the KVSP operational procedures, the God Body
does not have the luxury of everyday contact, so Thursdays and Saturdays
became show and prove days. The results were complex in nature. The main
principal contradiction of prisoner vs prison came into play. The
administration, short of Security Threat Group profiling us, made going
to the chapel a hassle, made getting the God Body out on ducats to U.P.
an uphill battle. The God Body was informed beforehand also of the
possible delay tactics and threat assessments. Certain free staff, whom
due to fear of the unknown, began to spread chaos and confusion among
ill-informed followers. This resulted in hostile posturing on their
part. Yet the truth had revealed a sense of security was lost when “all
of the wise people walked off.”
The next task, was to provide the God Body with study material to engage
in informed conscious development. Collectively the God Body pooled all
resources together so that no one was lacking. Then certain elements
began to replace sound science with political slander for sympathy (an
act that would eventually lead to a divided front). The pooling of
resources was a show of growth, certain elements viewed this growth as a
chance for a power grab for personal gain, such as establishing credit
with parasites. Allying with capitalist movements that even Mao himself
would wish to execute. The movement isn’t about short-term “runs.” The
movement is constant, generational, so, in order to preserve the
integrity of the God Body resources were issued as needed to prevent
selfish deeds. Resulting in mysterious bed moves occurring at odd hours
of the night.
The next task was to apply peace (9) towards the population. Peace
happens to be the final goal of what we will achieve.(11) So rules of
A-yo you immediately placed the God Body as a threat to the status quo.
This shed light on those that had intentions of using the God Body for
selfish interests. Elements began to poke and pry into affairs, blowing
any and every situation into all out war, when in reality, those
elements were upset that the God Body demonstrated peace and harmony
instead of the usual chaos and confusion. An extra insight was gleaned
also, when a proletariat has no major opposition or when elements feel
the enemy has come and gone it may eat itself because peace may be seen
as weakness. Prisoners vs. prisons, as a personal opinion, ensures
opposition larger than a divided yard. The demonstration resulted in a
pruning effect. The selfish individuals cut themselves off from the God
Body, actually returning to an oppressed state.
The next task, was extending support to other righteous people who
adhere to the absolute truth. In motion as we speak, is the movement to
secure close ties between the Black man’s nation. At this point I would
like to address the notion that there are no white god bodies. Azreal
and Azreal Wisdom are both well known poor righteous teachers deeply
rooted in the movement. This movement allows for the entire NGE to
thrive as one strong nation. To criticize one of your own for developing
and implementing applied science to build up, not tear down, the nation
shows a clear lack of study of the supreme sciences involved in the use
and practical application of the 120 degree Book of Life. Those selfish
individuals would voice the rhetoric of racial infiltration. The reality
is, the God Body is not a circle within a circle. It is 3 dimensional
and metaphysical. Able to assert its chemistry and algebra across all
aspects of life. If elements reach out to parasites for support you
can’t honestly say you God Body.
The next task was and still is liberating the Black man. How can we make
free a nation with plantation psychosis? Wanting to be free and actually
being free is the principal contradiction. Those that preach and teach
freedom yet don’t know freedom should take notes on how struggles are
pushed. You can’t be free and married to the master outside of self.
I-self-lord-and-master(12) is how to be free! Drugs, yard sex, debt,
drama, is house nigga politics. Freedom, liberation, and independence
comes from struggle, hard work dedication, blood, sweat and tears.
Re-education and active development promote independence. Each one teach
one according to h own knowledge. (13)
After synthesis of accumulated findings the God Body can survive if and
only if the selfish individuals remain outside of the body. During the
qualitative experiment the selfish individuals main objective was to
establish a parasitic egg inside of the God Body to bring the movement
to a stand still. One selfish individual after another removed
themselves from the body citing the fast of Ramadan as the reason for
removal. Yet, through efforts of the prisoners working to liberate the
God Body Ramadan is a non-issue. The question I pose to the world is how
long will it take for selfish individuals to stop pretending and start
presenting?
MIM(Prisons) responds: We salute the comrades of the Nation of
Gods and Earths and other organizations at Kern Valley doing this
important work as part of the struggle to build a United Front for Peace
in Prisons. It sounds like they are really putting in the work with the
right attitude of protracted struggle. While we have
some
criticisms of the NGE ideology related to Supreme Mathematics and
Supreme Alphabet and their tendencies towards idealism and
metaphysics that we’ve addressed in more depth elsewhere(14), this
comrade demonstrates the dialectical materialist method in eir practice
above. And it is that kind of experimentation in the laboratory of U.$.
prisons that will allow USW to learn and grow into an effective
organization.
In this analysis the comrade mentions a few principal contradictions,
all of which are important to discuss. However, it is important to note
the context of each one, as each thing has a principal contradiction
that defines that thing at a given moment in time. For instance, the
contradiction of prisoner vs. selfish individuals is one that we might
reframe as the necessity for the lumpen to come together as a class to
survive and its tendency to resort to selfish individualism following
the capitalist model, which allows for short-term gains for some. This
is an important contradiction that we think defines the First World
lumpen class, and is therefore principal. The contradiction that defines
the internal semi-colonies in the United $tates we think is that between
assimilation and liberation, which is related to the contradiction
discussed of wanting to be free and actually being free. And finally,
there is the contradiction between prisoners and the state, which is the
principal contradiction defining the prison system. Those interested in
an in-depth discussion of the principal contradiction in the prison
movement can write us for an essay we have on that topic for USW
comrades.
Many prisoners view the organization formerly known as the Mens Advisory
Council (MAC), now known as the Inmate Advisory Council as servants of
the people behind prison walls. Most of the people believing this
fallacy are the new or relatively newer and younger prison population,
and even some older prisoners who should really know better by now.
However, for those of us who do know better we not only know the true
limitations of the MAC but their true purpose within these walls, and so
it’s not for nothing that some of us refer to the MAC organization for
what it really stands for: “Man Against Convict.”
The original idea for what came to be known as the Mens Advisory Council
can be traced back to the turbulent 60s and 70s inside of California
prisons and the violent years that followed which included a relatively
high number of staff assaults, prisoner-on-prisoner violence, and both
peaceful and violent protests. The Council was initially conceived of by
socially conscious prisoners as a way to not only encourage and develop
dialogue between prisoners themselves to avert unnecessary violence
between the white, Chican@, New Afrikan and First Nations, but also as a
way to develop this same dialogue between prisoners and the prison
administration. In this way then the precursors to the MAC were meant to
function not only as representatives of the prisoner population with
prison administrators, but as advocates of prisoner rights.
And for some years this precursor to the MAC org did what they set out
to do, maintaining both a level of favorable and positive bias towards
the prisoner population as well as enjoying a righteous level of
credibility amongst prisoners themselves. Both the precursor to the MAC
organization as well as the MAC itself tackled issues ranging from
visiting policy and procedure, to basic hygiene and sanitation issues,
to quantity and quality of food, to how our mail was to be properly
handled.
As time went on however the MAC went from an organization representing
the interests of the prison population as a whole to being co-opted by
the powerful lumpen chiefs and representing their narrow and
counter-productive interests, from which it was then taken and turned
into an organization working in the interests of prison administrators.
Today the IAC functions as an extralegal means for prison administrators
to get from us exactly what they want, which is a highly passive and
compliant prisoner population. As such, the MAC/IAC organization has
become just another tool of the prison administration used to control us
not unlike the tools on a pigs belt; like the pepper spray they use to
gas us, or the batons they beat us with – just another tool.
I would like to take this concept even further. One can even liken a MAC
rep to a neo-colonial ruler in the Third World who, thru their
representation in government, gives the illusion of independence and a
real self-determination to their compatriots; a nominal independence or
a fictious level of power. This is not to say that the MAC/IAC never get
anything done or accomplish anything for us. Quite the contrary, they do
manage to accomplish a small victory from time to time. But prisoners
get it twisted when they begin to believe that the MAC/IAC reps are
there to serve or win anything for us. We must be clear about one thing
here, the MAC reps accomplish nothing for us that the administration
doesn’t allow them to. In other words, in the battle for prisoners’
rights, prison administrators do not lose to the MAC/IAC, rather they
concede. Concessions in the prison realm are “necessary evils” to prison
administrators as they are used to lend a level of legitimacy to the
MAC/IAC org and hence continue their support from the wider prisoner
population. Just like the system of neo-colonialism in the Third World,
nominal leaders are allowed to govern and rule exactly because the
imperialists allow them to, but these leaders must also have the support
of the masses so that they may keep on ruling, or else the entire system
collapses.
Surely there will be some who want to consider my allegations to be
untrue, but it is hard to argue with my thesis when you see the MAC/IAC
reps actively working against you. All you have to do is look closely at
your MAC/IAC reps and ask them, what have they done for you lately? What
oppressive and repressive policies have they helped the pigs peacefully
implement and transition to with or without prisoners’ consent? Not for
nothing that a lot of the MAC/IAC reps are flat out hustlers and
silver-tongued liars looking to swindle you out of your rights and
privileges. Indeed if we look closely at these MAC/IAC reps we can see
that they are messenger boys and running dogs to the administration
because they have to be.
This is not to say that all MAC/IAC reps are bad. Of course there are
some who actually seek out and take up these positions because they are
truly interested in bringing positive change to the oppressed prison
population, but these people are few and far between. These people
however are also naive because they actually believe that they can bring
real change to the prison environment thru steady reform, therefore they
can also be some of the most convincing and legitimizing aspects of this
oppressive prison apparatus and hence the most lethal to the prison
movement for they will try the hardest to convince you of working within
the system.
For those of you still not convinced of what I’m talking about, let’s
examine CCR Title 15, Article 3, Inmate Councils, Committees and
Activity Groups 3230. Establishment of Inmate Advisory Councils:
(a) Each warden shall establish an inmate advisory council which is
representative of that facility’s inmate ethnic groups. At the
discretion of the warden, subcommittees of the council may also be
established to represent sub-facilities or specialized segments of the
inmate population.
…
The council shall operate only under the constitution and by-laws as
prepared by the council’s inmate representatives with the advice and
guidance of designated staff and approved by the warden.
…
Inmate advisory council representatives shall not, as a council
representative, become involved with inmate appeals unless the matter
affects the general inmate population and such involvement is authorized
by the warden.
…
A staff person at the level of a program administrator or higher
shall be designated as the inmate advisory council coordinator.
Facility captains shall be directly involved in council activities
within their respective programs and may delegate specific aspects of
supervisor, direction and responsibilities for council activities within
their unit to subordinate supervisors.
Now let’s look at what is described as the decision making process
in matters of foreign policy on an international level and the general
rules and concepts of how a strong nation (namely Amerikan imperialism)
interacts and deals with weak nations (those in the periphery):
“The structure of a decision making process – the rules for who is
involved in making the decision, how voting is conducted, and so forth –
can affect the outcome, especially when a group has indeterminate
preferences because no single alternative appeals to a majority
participation. Experienced participants in foreign policy information
are familiar with the techniques for manipulating decision making
process to favor outcomes they prefer. A common technique is to control
a group’s formal decision rules. These rules include the items of
business the group discusses and the order in which proposals are
considered … Probably most important is the ability to control the
agenda and thereby structure the terms of debate.”(1)
Foreign policies are thus described as
“the strategies used by governments to guide their actions in the
international arena. Foreign policies spell out the objectives state
leaders have decided to pursue in a given relationship or situation as
well as the general means by which they intend to pursue those
objectives….States establish various organizational structures and
functional relationships to create and carry out foreign policies.
Officials and agencies collect information about a situation through
various channels; they write memorandums outlining possible options for
action; they hold meetings to discuss the matter; some of them privately
outside those meetings to decide how to steer those meetings. Such
activities, broadly defined are what is meant by the foreign policy
process.’”(1)
The Machiavellian implication of all this is all very apparent then, and
one must be a special kind of naive to not see the resemblance between
imperialist foreign policy and how prison administrators choose to deal
with the prison population; the majority of whom come from the oppressed
nation lumpen.
Amerikan imperialism is hostile to the oppressed global majority and
their foreign policies are reflective of this hostility. Likewise prison
administrators’ dealings with the prison population mirrors Amerikan
foreign policy exactly because prisons are extensions and tools of
national oppression and social control, and so it is logical and to be
expected that Amerikan foreign policy and the policy of prison
administrators are two sides of the same oppressive coin. Whereas one
deals with the oppressed nations on an international level, the other
deals with the oppressed nations on a domestic level. Furthermore, as a
matter of foreign policy U.$. borders are the structures used to keep
Third World workers out and unable to gain access to their portion of
wealth stolen by U.$. imperialism, whereas prisons are used to keep the
oppressed nation lumpen in their place and away from this same global
metropolis.
It has been said many times before, prison is a microcosm of society and
it is time we begin to actively engage in this society. Marxist
philosophy holds that we are all products of our environment and just as
our environment has the power to influence and mold us, so do we have
the power to influence and mold this same environment. We shouldn’t be
relying on individuals or small cliques of people to speak and act for
us. We should rely on ourselves and our sheer numbers to bring change.
Therefore, it is time that this whole business of MAC/IAC reps be done
with and put to an end. It would be a positive qualitative development
for the prison masses to begin relying on themselves. Individuals don’t
make hystory, the masses do.
Prisoners day - September 9th - must be kept silent no more. This
particular day, marking its ground breaking appearance on 9 September
1971, is making a slow steady trod towards mass movements and prisoner
organizations from the east coast to the west.
Any prisoner subscribing to Under Lock & Key, or the
variety of political newsletters free to prisoners, can attest to the
constant reminders of the one day that prisoners stood up in unity to
get shot down, and lifted back up year after year. For many who are
familiar with the Attica uprising, just hearing the name Attica
reawakens the stories told about the protest back east, where a select
few brothers of a mixture of lumpen organizations were put in a position
to stand for something and not just fall for anything. A protest from
which many political prisoners take inspiration today in their thirst
for freedom. Attica became legendary.
Many prisoners were forced into the tombs of the beast, known as the
control unit facilities, for their commitment to keeping alive the
memory of the day that history was made by prisoners struggling for a
common cause. These prisoners forced into the tombs of the beast, who
spoke from the grave to the injustice of the system, became the silent
force of an already nuclear-reactor-type vibration within U$ prisons.
As time went on so then did the minds and movements of the masses, its
leaders, and the lumpen organizations charged with serving the interest
of the prisoners. The lines of the parties involved with commemorating
the anniversary of Attica were crossed and compromised. The dream of
rehabilitation and reforms set many in backward positions compliant to
the interest of the enemy of the prisoners, the state.
Details of the September 9 uprising and certain individuals involved
began meaning less and less. The historical facts, leadership, and goals
became gossip of he said she said, your homie got my father killed.
The state understood the importance of stemming the tide with the tactic
of division, thus a line was drawn between the political prisoner and
the prisoner just trying to do their time and get back to what they knew
as freedom. The latter wanted nothing to do with the former, as these
old timer political prisoners were viewed as extreme in their ideas and
objectives. The former, on the other hand, wanted nothing to do with the
latter, who at each turn of the age began to appear as a type of
foreman, respecting the privileges and rewards for the good behavior of
not upsetting the system. Even to this day these lines are the principal
contradiction between the prisoner mass and the few political leaders.
Attica served as an example to both sides of the fence. Power is in
people’s unity. With the support of the people at Attica in 1971, time
stood still long enough for prisoners to occupy the prison yard and a
few dorms. In a stand off with state police, prisoners demanded to be
afforded humyn decency.
The end result was the murders of many who knew they had nothing to lose
but their chains. Attica’s effect is on all prisoners. Attica’s effect
lives with prisoners even today. Let prisoners refresh their memories in
as many uprisings as possible with peace as the objective.
It is not at this time that prisoners should be waging war with each
other. Nor should we, in the United $tates, be taking up armed struggle.
We must learn that prisoners must not prey on other prisoners with
exploitative practices that result in the beefs that go beyond prison
yards and effect more than just the local factions. But prisoners must
consider the conditions of the entire class which it is rooted in and
decide what direction it as a whole will move in.
Attica gave birth to many many great prisoner demonstrations and prison
uprisings across the United $tates. More recently in Texas, California,
North Carolina, and Georgia, just to name a few.
The day of solidarity is rooted in a reality that prisoners must at some
points and time, for a specific frame of time, put to the side their
differences in order to pool the energy and resources for the causes
that contribute to tearing down this system as they know it. And after
that, if they want to go back to their state of parasitic lifestyles,
then they can take it up with the people.
The September 9 Day of Peace and Solidarity is the prisoner’s memorial
day; the convict holiday. It is the one day that prisoners as a whole
can safely cross the lines of divide that have been expanded over the
ages of time. Prisoners at this time can become festive in their
anticipation of the entertainment, education, application and advocation
of a vocal prisoner mass speaking up and out to the injustice of the
U.$. prison system.
USW invites all those who have committed to the
five
principles of the United Front for Peace in Prisons to participate
in the coming September 9 celebrations. Submit high quality artwork to
our Strugglen Artist Association to be printed and circulated within
your prison, spreading the message of peace on September 9. Our comrades
MIM(Prisons) offer political books free of charge that your group can
study and write or draw your interpretations of the reading. You can
even just write a statement describing the nature of your local
September 9 celebration program.
It is now the age of speak up speak out for prisoners. If prisoners can
build upon their shared experiences like the uprisings in the past,
their voices can speak to their interests aligned with the
internationally oppressed, and begin upsetting the system one state at a
time.
Then and only then will the power be reinstated in the leadership who
are most capable of representing the interests of the whole, without
fear of retaliation or repression for their leadership roles. The
September 9 Day of Peace and Solidarity prepares all prisoners for the
day that all must make the decision of whether they’ll stand up for
something or fall for anything.
The sovereign citizens movement has become among the top domestic
terrorist groups on the FBI’s list in the United $tates for refusing to
cooperate with the government. People of this movement assume an
artificial independence as a nation and refuse to file taxes, carry any
type of license or hold a social security card. Question is, where does
the anti-imperialist movement stand with these individuals and how does
their approach to liberation compare to that of Marxism-Leninism-Maoism.
It is reported that more than 300,000 people are self-declared sovereign
citizens in the United $tates, and it is predicted to be one of the
fastest growing movements in U.$. history.(1) So it is a reasonable
question to ask whether these people are on to something or not.
It appears that the sovereign citizens movement is currently one of a
mixture of oppressed nation lumpen, bourgeois nationalists and petty
bourgeois organizations across the United $tates. For example, among
those claiming to be sovereign citizen organizations are the New Afrikan
groups like the Moorish Nation, the Mawshakh Nation of Nuurs and the
Washitaw Nation, both Islamic and Hebrewic. Then there are the white
nationalists responsible for publications and broadcasting programs for
the movement: From the Embassy of Heaven, The Aware Group, the Republic
of Texas, Rightway LAW, Freedom Bound International and Amen-Ra BTO,
Inc.; and personalities like David W. Miller, Charles Weisman, Alfred
Adask, George Gordon and Brent Johnson.
Lumpen class in search of answers
The talk of sovereign citizens in prison was first heard by the author
in 2009, promoted by a variety of lumpen prisoners professing to be
card-holding members of the jailhouse lawyers National Lawyers Guild.
They claimed to possess the mysterious knowledge, which utilized in U.$.
courts could result in riches from financial settlements, as well as the
potential of an early release for prisoners who have learned the craft
of cracking the code described as redemption.
Lumpen in the United $tates, in general, are always looking for a come
up, but they rarely consider at what cost will they come up. They, in
general, believe that if they can just grow their underground economy
they can free themselves. This viewpoint is a product of the lumpen’s
relationship to capitalism as belonging to internal semi-colonies.
Lumpen are excluded from the prosperous imperialist economy overall, yet
given tastes of that wealth via these underground economies that also
provide an illusion of acting outside of the system. It seems that the
popularity of the sovereign citizens movement in prisons can be
explained this way, the difference being that it actually claims to be
based in law.
With its promises of wealth, stature, independence and self-control,
lumpen prisoners are not blamed for lining up to receive what they’ve
been conditioned to know as being freedom. However, they are cautioned
that everything that glitters isn’t gold. What we see at play is the
principal contradiction that defines the lumpen class in our society:
the individualist tendencies to come up at the expense of others that
are required of an excluded class in a capitalist economy, and the need
for collective action to overcome those conditions and attain true
freedom. We even see the New Afrikan organizations promoting the ideas
of sovereign citizenship have borrowed from the ideas of national
liberation movements as well. But rather than fight for national
liberation of New Afrika, they define their nation in opportunistic ways
as if a nation is something that any group of people can just create out
of thin air. We recognize nations as scientific phenomena, that exist in
the real world and are defined as a group of people with a common
culture, territory, language and economy.
It is important that lumpen prisoners begin to pick out the right
things, that which they have persynally tested, inspected, researched
and referenced to reality in the method of dialectical materialism.
Lumpen prisoners have a problem in the areas of these last four key
words: tested, inspected, researched and referenced. This failure is the
main cause of the material circumstances leading to the divisions
between the individualist lumpen prisoners vs. the self-sufficient
collective of prisoners struggling for liberation within the movement
towards national independence.
Too often lumpen prisoners get something, or hear of something from
another inmate and they just run with it, spreading something that they
are unfamiliar with and misinforming others. The sovereign citizens
movement has benefited from this tendency.
What is sovereign citizens about?
Lumpen prisoners of white oppressor nation origins probably can describe
a more definitive history of this movement beginning somewhere in the
1960s to challenge the legitimacy of U.$. tax laws and the U.$.
government itself. It is doubted whether most oppressed nation prisoners
can describe the founding groups, from Oregon and California, like the
Posse Comitatus, which is based in extreme, unrealistic white supremacy.
The philosophy of the sovereign citizens movement is based in the theory
that the U.$. government is operating as a fraud commercial entity that
is bankrupted and indebted to foreign nations. Many sovereign citizens
movement groups subscribe to this idea in that the original U.$.
government was that of colonial Amerika based in British common law as a
de jure government. After the civil war there supposedly
developed a secondary government de facto of its previous
state-based governments of settlers.
When they say de jure, they mean legal and therefore
legitimate. In contrast, de facto means that it exists but it
is not official. It is common to refer to a de facto government
after a civil war to imply that things have not been settled and brought
back to order. What that order is, is of course a political question in
itself. The dictatorship over the capitalists in the south by the
capitalists of the northern states after the civil war was a progressive
one that marked the end of slavery and forced integration on the white
settlers, though much of the progress on integration was later turned
back by reactionary forces and proved an overall failure. Therefore, to
question the legitimacy of the post-civil war government in the United
$tates has a clear connection to this ongoing reactionary movement for
white supremacy in North America. While these forces see independence
and state’s rights as a means of maintaining their national privilege,
the internal semi-colonies are attracted to national liberation
struggles (and therefore other politics of local control) as means of
ending the national oppression that is the other side of the dialectical
coin. To have an oppressor nation, you must have at least one oppressed
nation.
Many sovereign proponents, like the Whitten Printers, have broken down
the Fourteenth Amendment of the U.$. Constitution to the least common
denominator. They argue that it was created by the de facto
government in order to nationalize Black slaves and afford free Black
slaves with comparable rights of the unalienable Constitutional rights
of white settler state citizens, leading us to question whether they are
reading from the same history books as the rest of us struggling for
self-determination.
These sovereign citizens hold that they are not subject to the
nationalization process to become federal citizens under the Fourteenth
Amendment de facto government because they weren’t slaves, they
aren’t colored, and they never signed into any contract agreements with
the de facto government. Basically, they are royal citizens
holding on to the good ol’ days of the British colonies. Ain’t that
cute.
Critics of the sovereign citizens theory assert that it fails to
sufficiently examine the context of the case law from which they cite
and ignore adverse evidence, such as The Federalist No. 15, where
Alexander Hamilton expressed the view that the Constitution placed
everyone persynally under federal authority. And as the Fourteenth
Amendment itself reads, in part:
“All persons born or naturalized in the United States, and subject to
the jurisdiction thereof, are citizens of the United States and of the
state wherein they reside. No state shall make or enforce any law which
shall abridge the privileges or immunities of citizens of the United
States; nor shall any state deprive any person of life, liberty, or
property, without due process of law; nor deny to any person within its
jurisdiction the equal protection of the laws.”(2)
Additionally,
“The validity of the public debt of the United States, authorized by
law, including debts incurred for payment of pensions and bounties for
services in suppressing insurrection or rebellion, shall not be
questioned.”(3)
All oppressed nation prisoners must be aware of these facts before they
allow themselves to be rallied into support for a movement like the
sovereign citizens. The sovereign citizens movement is a white oppressor
nation movement whose interest is directly in conflict with yours. They
want to preserve imperialism at the cost of your independence and
self-determination. National liberation from the imperialist states is
in the interest of all lumpen prisoners, and the best way to effect this
objective is for all the semi-colonies of the United $tates to support
national liberation struggles of the oppressed.
We must also remind comrades that the fascist movement in Italy and the
Nazi movement in Germany were appealing to a primarily dissatisfied
petty bourgeoisie as well as lumpen and proletarian elements with
rhetoric against the state, the bankers and big businesses at the time
with some nonsensical religious ideas mixed in and lots of chauvinism.
In the event of further imperialist crisis, if the imperialists are
pushed to take a fascist approach to managing the people and economy,
the sovereign citizens and similar movements will be the ready made mass
movements that provide the footsoldiers for such a project. The
oppressed peoples of the world must combat this with proletarian
internationalism and dialectical materialism and break free of the
ignorance that allows us to be suckered by the false claims of such
groups.
MIM(Prisons) adds: We want to give Loco1 props for working on
this review of the sovereign citizens movement. S/he was one of a number
of comrades who have written us about it. And as a very active leader in
USW we asked h to write a critique of the ideology behind the movement.
Loco1 was hesitant at first for lack of information and knowing where to
start.
While limiting access to information helps prevent ideological unity
across the imprisoned lumpen, this article goes to show the greater
importance of method. Loco1 was able to spearhead this critique with
limited resources at h fingertips, but using an analytic approach.
Some of the appeal of the sovereign citizens and similar right-wing
anti-government movements is based in an appeal to authority, where they
cite a bunch of case law in an effort to convince you that they know
what they are talking about. But this reliance on caselaw itself is
idealism. It is similar to those who search for answers in ancient
religions, as if there is a secret out there that just needs to be found
and it will solve all our problems. This is appealing, it is a theme
that sells many movies and books, but it is not reality. A real way to
solve problems is to understand reality, the contradictions that make it
up, and how things are moving so that we can transform reality. No one
has been liberated by sovereign citizen paperwork, because it is just
words on paper, and words on paper cannot magically liberate you from a
real system that is made up of millions of people.
“Of all our studies, history is best qualified to reward our research.
And when you see that you’ve got problems, all you have to do is examine
the historic method used all over the world by others who have problems
similar to yours. Once you see how they got theirs straight, then you
can know how you can get yours straight.” - Malcolm X, Message to the
Grass Roots
The basis of any social movement is unity. Unification is most often
formed around a common oppression and recognition of necessity by a
sometimes common, sometimes diverse group of people in order to link up
together to fight the oppressive powers that be. On this topic perhaps
the best, yet least known example of a common, yet diverse group of
people coming together to fight off the most oppressive and far reaching
power the world has ever known, was the Asian-African Conference of 1955
held in Bandung, Indonesia. This gathering of Black and Yellow nations
was the first time in hystory that representatives from 29 Asian and
African countries would meet to discuss strategic methods for combating
the effects of imperialism on their people. All of the countries in
attendance were not only newly independent following the beginning of
the disintegration of the old colonial order, but represented a quarter
of Earth’s land surface.(1)
The Bandung Conference was sponsored by the Prime Ministries of
Indonesia, Burma (now Myanmar), Ceylon (now Sri Lanka), India and the
Philippines. The most notable and prestigious country to attend however
was the then-socialist People’s Republic of China. The convocation of
these newly emerging forces was an important step towards the creation
of the Non-Aligned Movement and it is from the legacy of both Bandung
and the Non-Aligned Movement that the concept of the Third World would
later be developed. Most notably barred and excluded from attending the
conference were any and all Western imperialist powers, including the
then-social-imperialist Soviet Union, as the newly emerging forces were
looking to make a clean break from all variations of imperialism.
The Bandung Conference considered problems of common interest and
concern to the countries of Asia and Africa, and discussed ways and
means by which their people could attain fuller economic, cultural and
political cooperation. And while to many today, particularly in the
First World, the idea of the Third World liberating itself from the
artificially-produced poverty of capitalism without the benefit of U.$.
“aid” may seem like a pipe dream, those of us who know the mechanisms by
which imperialism operates know that what is actually ridiculous is the
notion that the United $tates and other imperialist powers would ever
sit idly by as the oppressed and exploited organized for their own
liberation to the point that they are no longer dependent on such First
World aid. As a matter of hystorical perspective, Malcolm X would later
explain the social context for the exclusion of the white man at
Bandung:
“The number one thing that was not allowed to attend the Bandung
Conference was the white man. He couldn’t come. Once they excluded the
white man, they found out that they could get together. Once they kept
him out everybody else fell right in and fell in line. This is the thing
that you and I have to understand. And these people who came together
didn’t have nuclear weapons, they didn’t have jet planes, they didn’t
have all the heavy armaments the white man has. But they had unity.”(2)
To be clear, it’s not that the oppressed Asian and African countries
were excluding the white man out of some sense of racism. Rather they
were excluding the representatives of various white nations because the
issues being discussed at Bandung were in direct contradiction to
Western imperialism and the white nations they are in the service of.
Never before had such unity between the oppressed nations played out
either before or after the 500 years of colonialism which preceded the
conference and which the Bandung 29 were trying to depart from. The
United $tates responded to this political snub which they perceived as a
threat to their political and military hegemony, as well as to their
material interests, with various destructive acts. The most serious of
these being the attempted assassination of Chinese Premiere Zhou Enlai
and the mid-air explosion of the passenger plane “Kashmir Princess.”(3)
Even with such acts of barbarity committed on the part of the
imperialists against the oppressed for daring to carve out an existence
on their own terms, the Bandung Conference was a success as the final
communique of the conference can attest to: economic cooperation on the
basis of mutual interest and respect for national sovereignty, technical
assistance in the form of experts, trainees, pilot projects; the
establishment of the Special United Nations Fund for Economic
Development; the stabilization of commodity trade in the region and the
stabilization of international prices and demands for primary
commodities through bilateral and multi-lateral arrangements, just to
mention some of the more groundbreaking methods by which the Bandung
Conference sought to break the colonialist stranglehold on their
nations.
The Bandung Conference was also convinced that
“among the most powerful means of promoting understanding among nations
was the development of cultural cooperation. The Asian-African
Conference took note of the fact that the existence of colonialism in
many parts of Africa and Asia, in whatever form, not only prevented
cultural cooperation but also suppressed the national cultures of the
people. From the denial of basic rights in the sphere of education to a
peoples basic right to study their own language.”(4)
Out in the so-called free world we can see modern day examples in the
closing of “ethnic studies” departments and the banning of Chican@ and
other Latin American history books in racist Arizona; to the denial of
prisoners’ abilities to learn their people’s true hystory for fear of
“Security Threat Group” validation. What the imperialists and prison
administrators really fear however is the unity of the oppressed based
on common national identities and the creation of revolutionary
nationalist organizations that would surely bring most prisoners
together, as opposed to the divisive gang feuds that currently mark the
reality of many prisons.
In the years following the Bandung Conference, the world saw the rise of
national liberation movements all over the Third World, from guerrilla
armies to People’s Wars in the imperialist periphery, to the fledgling
national liberation movements and armed struggles that under-lied the
Civil Rights movements in the core capitalist countries, principally the
United $tates. Political thinkers attributed these movements in part to
the “Spirit of Bandung” and the example set there for the rest of the
oppressed nations by the Bandung 29, in particular the People’s Republic
of China (PRC). The PRC led by example, showing the world what true
independence and balanced self-reliant development could look like. For
what many oppressed nations could only just begin to aspire to, the PRC
was already doing and had to a large degree already accomplished.
“[The Spirit of Bandung] can be summarized in the following five
principles: (1) respect for the fundamental rights of people as well as
for the goals and principles of the United Nations Charter; (2) respect
for the sovereignty and territorial integrity of all nations; (3)
equality of all nations and people both large and small; (4)
non-intervention and non-interference in the domestic affairs of other
countries; (5) no recourse to acts or threats of aggression or to the
use of force. These five principles were also referred to as the”five
points” of peaceful co-existence.”(5)
The Bandung Spirit Lives On!
Today prisoners from different nations and many different cliques and
sets are taking part in the United Front for Peace in Prisons and are
hence putting United Front theory into practice. Peace and unity between
prison organizations mark not only the beginning stages of national
liberation movements within the oppressed internal nations within the
U.$. empire, but the embryonic stages of the peoples struggle in the
United $tates for socialist revolution in alliance with Third World
communist movements. Just as surely, the Bandung Conference marked the
entrance on the hystorical scene of the people’s liberation movements in
Africa and Asia, and represented the first impetuous rising of countries
still oppressed or scarcely liberated from imperialism. Thus, from this
we take the Five Fundamental Principles for Peace in Prison also known
as the “five points of unity”:
Peace: By organizing to end needless conflict amongst
prisoners we not only struggle against the pigs divide and conquer
strategies, but we set a positive example for others and likewise help
to begin the constructive reconstruction of our prison and lumpen
organizations and nations.
Unity: As against a common oppression we fortify our
peace-treaties by using this opportunity to work together in one form or
another to both better our conditions and understanding of each
other.
Growth: Without growth on an individual level or a
group level our newfound unity will not survive. So comrades should take
the time to build themselves up and each other so as to aid and push the
movement further, as the movement in return will push us all
further.
Internationalism: Mao Zedong said that in wars of
national liberation patriotism is applied internationalism. Within our
conditions this essentially means that in struggling for our own nations
now we effectively aid the struggles of other oppressed nations by
forcing the oppressors to contend with us. Hence on a strategic domestic
and international level our tactics are to pit ten against one.
Independence: Then and now independence has always been
the ultimate aim, both at Bandung and in the prison movement. By
building our own institutions and programs of the oppressed independent
of the U.$. prison administrators and their inmate lackeys we help
solidify and consolidate the prison movement. Just as the sponsoring
countries at Bandung cut out the white man and found that their unity
and movement could only be strengthened as a result, so must we cut out
all the prison administrations’ officially sanctioned prisoner
representatives because they cannot truly serve us, but have only served
to better oppress and suppress us.
For all these things to work we need not only unified resistance to
oppression, but the one crucial aspect that was missing at Bandung. We
need vanguard leadership and mass struggle working together so that the
prison movement will truly get somewhere and not merely stagnate and die
after a few petty reforms are put in place. Hence we need correct
leadership to guide that resistance. Correct leadership and struggle
comes from a correct understanding of material reality and of the
correct methods for influencing that reality; not sporadic and
short-lived rebellions where the masses learn nothing but the taste of
defeat with incompetent leadership that has no one’s interest at heart
except for their own, and who clearly lack the vision of carrying the
struggle forward until true change and reform is won. This is the
difference between victory and defeat, and it is the kernel of truth
which we must all grasp if we want to change our reality.
Connected to this kernel of truth is the fact that the prison movement
will be dialectically connected to the streets and to the national
liberation movements of the internal semi-colonies. All that is left for
us to do is to grasp these truths as part of the objective laws of
development for our cause and vigorously build on them. As such there
can be no successful prison movement without the help of the rest of the
oppressed nation masses and various revolutionary organizations outside
of prison walls, just as there cannot be any successful national
liberation movements for the oppressed without the help and leadership
of the revolutionary lumpen in the semi-colonies and behind prison walls
playing a vital and pivotal role.
“The lumpen has no choice but to manifest its rebellion in the
university of the streets. It’s very important to recognize that the
streets belong to the lumpen, and that it is in the streets that lumpen
will make their rebellion.” - On the Ideology of the Black Panther
Party, Eldridge Cleaver 1970
The recent killing of two New York City (NYC) cops must be viewed as a
conscious act of war taking place within the context of national
oppression, just as the killing of Eric Garner and countless others from
the oppressed internal nations of New Afrika, Aztlán and the various
First Nations at the hands of filthy pigs were and will continue to be
acts of war that the police wage against the oppressed for the dominant
white nation known as Amerika. Yet if we listen to the politicians we
hear them desperately trying to switch the narrative of these killings
as having nothing to do with the wave of recent protests currently being
directed against police brutality and police repression since the murder
of Michael Brown in Missouri on 9 August 2014. Instead they tell us that
these killings are the result of a depraved criminal element who the
police have all along been trying to protect us from.
In a recent public address NYC Mayor Bill de Blasio declared the deaths
of these pigs to be “an attack on all of us” and asked that protesters
put their demonstrations on hold as it was now time to “move forward and
heal divisions.” Others, including the pigs themselves, have called on
protestors to “tone down their language.” One reactionary on a CNN
roundtable even went so far as to categorize the killing of those cops
as “an attack on the very heart of democracy and the people that uphold
that democracy”! And that is a very funny statement to make as i
could’ve sworn that the heart of democracy lies with the people and not
with the special bodies of armed men. Instead of democracy we have power
arising from society which places itself above the people and becomes
more and more alienated from them. These arms of the state have been
tasked with managing the irreconcilability of both national and class
antagonisms.
But why are the politicians so anxious to stop the masses from making
the connection between the state-sanctioned murders of Eric Garner (and
others) and NYC pigs? Because they know that context is everything
regardless of what the pigs, the politicians or any other member of the
liberal and conservative white media have to say. The killing of those
pigs was carried out by a subjective revolutionary force outside of an
objective revolutionary scenario. Therefore, the lesson for us to take
away from this is that the killing of those two cops was undoubtedly
political, just as sure as all prisoners are political.
Does this however mean that we support such a strategy of attacking the
existing power structure absent a revolutionary situation? No, because
that is not an effective way of advancing the needs of the oppressed,
nor does it advance our own revolutionary agenda. What is for sure,
however, is that the death of two of NYC’s “finest” is sure to be used
as another pretext to round up and spy on political activists as well as
to further clamp down on “crime” in the big rotten apple, which directly
translates into more repression for the lumpen.
In The Correct Handling of a Revolution by Dr. Huey P. Newton,
Minister of Defense for the Black Panther Party, Newton hit on the
correct methods of both leadership and struggle within the New Afrikan
community of his time. This analysis still holds good today and
revolutionaries from the oppressed nations should take note:
The vanguard party must provide leadership for the people. It must
teach the correct strategic methods of prolonged resistance through
literature and activities. If the activities of the party are respected
by the people, the people will follow the example. This is the primary
job of the party. …
There are basically three ways one can learn: through study, through
observation, and through actual experience. The Black community is
basically composed of activists. The community learned through activity,
either through observation of or participation in the activity. To study
and learn is good but the actual experience is the best means of
learning. The party must engage in activities that will teach the
people. The Black community is basically not a reading community.
Therefore it is very significant that the vanguard group first be
activists. Without this knowledge of the Black community one could not
gain the fundamental knowledge of the Black revolution in racist
America.
While leaving out some focoist rhetoric characteristic of the BPP which
we fundamentally disagree with, this excerpt is part of the most correct
aspect of the mass line and how we relate to the masses on a day-to-day
and strategic level. V.I. Lenin, leader of the first socialist state,
the Soviet Union, from 1917-1924, dealt with one aspect of the
lumpen-proletariat in his time quite relevant at the present moment –
their tendency to engage in spontaneous and disorganized armed struggle
against the state and in “expropriation” of private property. Lenin
vehemently condemned those Bolsheviks who disassociated themselves from
this by proudly and smugly declaring that they themselves were not
anarchists, thieves or robbers. He attacked “the usual appraisal” (2)
which saw this struggle as merely “anarchism, Blanquism, the old
terrorism, the act of individuals isolated from the masses, which
demoralize the workers, repel wide strata of the population, disorganize
the movement and injure the revolution.”(3) Lenin drew the following
keen lessons from the disorganized period of this struggle:
“It is not these actions which disorganize the movement, but the
weakness of a party which is incapable of taking such actions under its
control. The Bolsheviks (communists) must organize these spontaneous
acts and must train and prepare their organizations to be really able to
act as a belligerent side which does not miss a single opportunity of
inflicting damage on the enemy’s forces.”(4)
In short, it’s not necessarily that we disagree with the actions of
Ismaaiyl Brinsley, rather his timing was off. It is exactly these types
of actions by the oppressed nation lumpen which make them both the hope
of the liberation movements of the internal semi-colonies, as well as
the potential spearhead of the oppressed nations against a rising
fascist threat here in the United $tates. In the end it doesn’t matter
whether these pigs wear cameras or not. What matters is how we respond,
as that is the difference between liberation and more repression.