Da Revolutionary Transformation
"It is up to us to organize the people. As for the reactionaries in China, it is up to us to organize the people to overthrow them. Everything reactionary is the same; if you don't hit it, it won't fall. It is like sweeping the floor; where the broom does not reach, the dust will not vanish of itself."(1)
In taking on the charge of fighting a national revolutionary struggle and building an anti-imperialist movement, those leading that movement - a vanguard party made up of internationalist proletarian leadership - have the principal task of educating the backwards masses so that they may come to understand the nature of their suffering and oppression.
The Black Order Revolutionary Organization (BORO) has taken responsibility of being part and parcel of the education and organization of the lumpen and prisoners in the United $nakes, alongside and in fraternity with MIM(Prisons) and the United Struggle from Within (USW), and those lumpen and organizations that work with them.
In our brief history of revolutionary organiz- ing, BORO’s tactical experiences have taught us is that we must struggle vigorously to teach prisoners in a practical way, understanding that a great percentage of U.$. prisoners are victims of mis-education by the colonial school system and practically none have any history of political struggle/activism.
In fact, because of their ignorance of the true laws of hystorical and social development, most prisoners disdain politics and political struggle, and instead have been heavily influenced by idealism, namely religion and metaphysics. There could also be a myriad of other reasons to explain this particular phenomenon, but that is not the purpose of this essay.
The purpose of this essay is to discuss how do we transform the lumpen colonial-criminal mentality into a revolutionary proletarian consciousness. As revolutionaries and aspiring Maoists, we do this by employing the science of revolution — Marxism-Leninism-Maoism, a dialectical and hystorical materialist education.
The first thing we try to teach prisoners is that even though we are in prisyn, we are still defined by our relationship to the means of production, not by our religion or what state or neighborhood we come from. As a comrade demonstrated in ULK 17, "in Marx's theory of 'social relations of production' lies the question of ownership, that is what 'class' owns the tools and what 'class' uses the tools. In this imperialist society the lumpen neither own nor use the tools. We are excluded from production and live under the heel of capitalist relations of production."(2)
The above point is critical to transforming the colonial-criminal mentality into a revolutionary proletarian mentality and is a part of the critical examination of our lives in relation to society in general, and the revolutionary transformation of it, in particular. It's also one of the most difficult steps to take for many prisoners, because it requires that one be critically honest and unreserved in the examination of their lives and critique of one's philosophical understanding of the real world and how it really works. Many of us are afraid to admit our parasitic roles in society. But even these should be critically examined within the context of the society that helped produce us as a class, and not as individuals.
It is idealists who "focus exclusively on conflicts within the individual, which are held to be constant across time and space. However, by not even noticing the presence of class struggle, which is the principal driving force in human action, they are unsuccessful in even explaining, much less changing, human behavior. Contradictions within the individual are reflections of contradictions in society, not autonomous from those contradictions. We define a person's character not in terms of the aspects of the individual as related to each other, but rather in terms of the individual as related to society through the individual's participation in it. An individual's struggle to resolve internal contradictions is dialectically related to other individuals and the struggle of human society as a whole to resolve conflicts in society."(3)
We must continue to provide prisoners with revolutionary educational materials that challenge them to critically study and understand their position in society and how to change it. No effective revolutionary organization can be built in the United $nakes without a powerful base inside of the penal colonies, undocumented workers and ex-prisyners. No effective revolutionary movement in the prisyns can be built without strong ties to a revolutionary movement on the streets. This is the dialectical relationship that exists between those on the inside and those on the outside of U.$. prisons.
If we want to brush away the dust that is capitalist-imperialism, then we must continue to push forward the development of a united front against imperialism. He who does not fear the death of a thousand cuts will dare unseat the emperor!