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.
Upon reading ULK 46 I was once again reminded of the difficulties
that us prisoners face trying to have our grievances heard. I would like
to share with ULK readers a remedy for this issue that I have
discovered.
Pursuant to Powe v. Ennis, 177 F.3d 393 (5th Circuit 1999); and
Lewis v. Washington, 300 F.3d 829 (7th Cir. 2002), if prison
officials refuse to hear your grievance, your administrative remedies
are exhausted. You do not need a response to your grievance to pursue
your issue in the courts. You need only prove that you filed the
respective grievance.
This can easily be done. First, after you have written your grievance
fill out a Proof of Service form stating that on such-and-such date you
sent so-and-so a grievance regarding such-and-such issue. After you have
filled out the Proof of Service form get it notarized at your facility’s
law library. Secondly make sure to make copies of both your grievance
and the Proof of Service form to keep in your files. Finally, repeat
this process at every level of your state’s grievance system.
For example: In Illinois there is a three-step grievance system. I have
personally used this method in the past (successfully). First, I filed
my grievance with my counselor; next I filed it with my institution’s
grievance office; then I filed it with the Administrative Review Board.
Each time I filed my grievance I also filed a Proof of Service form. By
doing so I was able to show the Court that I had attempted to resolve my
claims through the grievance process. This resulted in the court siding
with me and denying the State’s Motion for Summary Judgement. I am
enclosing proof of this method’s success for MIM(Prisons) to verify.
Although this is not the ideal solution it is one that will allow
prisoners to pursue their legal matters without being obstructed by the
Capitalist swine.
Example Proof Of Service
Hereby comes [your name] to swear under penalty of perjury that on the
date signed below I sent the [prison name] Grievance Officer a grievance
dated [date] concerning the misplacement of my TV and Norelco Razor by
prison authorities through the institutional level mail service.
Executed this ___ day of _____ [month] ________ [year]
_________________________________ [signature]
[get this stamped and signed by a notary public.]
MIM(Prisons) adds: This is a helpful update to the country-wide
grievance campaign and likely is a tactic that can be used in states
other than Illinois. How “easily” this tactic can be employed depends on
the conditions of one’s confinement. As some prisoners are held in
24-hour lockdown, with no access to a law library, and the only receipt
offered for filing a grievance is another beating from prison guards,
they might not be able to easily employ this tactic. But for many
prisoners, this might be a stepping stone from having one’s grievances
altogether ignored, to getting one’s foot in the door in the courts.
Many people have requested copies of our state-specific petitions to
demand grievances be addressed after running into problems with the
grievance system. From all the petitions we have sent out, we’ve heard
few updates about the progress on this campaign. It’s important that we
sum up our political practice and learn from it. And through this
summing up we can determine how to best modify our practice to improve
it. We call this ongoing summing up and improving of our practice
“dialectical materialism.” This is a scientific approach to our
political work that enables us to learn from doing, and when we do this
summing up publicly, through a newspaper like Under Lock &
Key, we can apply these lessons across a broad base of organizers
and be far more effective in the work that we are all doing.
So if you use, or have used, the above tactic, be sure to tell
ULK if it helped you, or what you did to improve it. That way we
can all learn from each others’ practice to improve our own.
In 2010 a comrade in California initiated a campaign to demand that
grievances be addressed by the California prison system. This comrade
created a petition that anyone behind bars could use. The campaign
quickly took off in California and spread to other places where
customized petitions were created for use in 14 different states.
We have reports from some states that are still actively fighting the
corrupt and broken grievance systems using the petitions developed to
demand grievances be addressed. But we also have a number of states for
which we have petitions, but we haven’t gotten an update in a long time.
We still get requests for copies of these grievance petitions, but we’re
not sure if they are being put to use, or if the petition is entirely
ineffective.
The goals of the grievance petition campaign are first to build unity
amongst prisoners around a common goal, and second to try to resolve
grievance problems, in order to help address some brutalities and
injustices of the prison environment. An individual sending out one
petition won’t bring relief, but building with others in your facility
around this campaign will help address at least one of these goals.
Here is the list of states for which we need updates on grievance
campaign work: Arizona Colorado Kansas Montana North
Carolina Nevada Oklahoma Oregon South Carolina
If you are in one of these states, let us know what you did with the
grievance petition. Help us update the campaign, even if it’s just to
say that your work so far hasn’t produced success. Tell us what
grievances you are trying to fight, how you used the petition, and the
participation of your fellow captives.
It is a critical part of the work of any political organization that we
learn from our practice, and continue to improve our work. By reporting
on your grievance campaign work, you are contributing to the dialectical
materialist method of revolutionary struggle. Together we can improve
our practice to be even more effective over time.
I would like to let you know of a situation that occurred on 1 December
2015, at Ely State Prison in Nevada. A white corrections officer (CO)
was taking a Black prisoner to yard in handcuffs. CO Edwards is a known
racist pig, and while taking this prisoner to yard he slammed his face
against the sally port door. When the prisoner went to his knees, CO
Edwards then slammed his face on the ground. The reason given was that
the prisoner “turned his head too fast.”
The prisoner was taken to the hole. But it caused us to unite. Nevada
has become a highly individualized state. No one wants to get involved
with any struggle. But yesterday a comrade and I pushed the issue, and
we got a large number of prisoners to file grievances. We filed them as
AR340 misconduct complaints against the pig Edwards, which are supposed
to be sent to the Inspector General’s office.
It was nice to see us united. I will keep you updated on this issue.
MIM(Prisons) responds: This comrade is doing the hard work
necessary to build an anti-imperialist movement: repeatedly trying to
inspire others to come together to fight injustices. Even if the action
is small at first, the unity around this one incident helps to build
unity around bigger issues. People learn through action, even if that
lesson is that the oppressors are far more powerful than us right now.
We still have to take the opportunity to offer information about the
criminal injustice system, why we take on these battles, and how they
fit in to our longer term goal of putting an end to the oppressive
system of imperialism.
Mail the petition to your loved ones and comrades inside who are
experiencing issues with their grievance procedure. Send them extra
copies to share! For more info on this campaign, click
here. If
there is a state-wide petition developed, that one should be used
instead of the country-wide petition, because it is more detailed. For a
list of state-wide petitions that have already been developed, click
here.
Prisoners should send a copy of the signed petition to each of the
addresses listed on the petition, and to the MIM(Prisons) address below.
Supporters should send letters on behalf of prisoners.
United States Department of Justice - Civil Rights Division Special
Litigation Section 950 Pennsylvania Avenue, NW, PHB Washington,
D.C. 20530
Office of Inspector General HOTLINE P.O. Box 9778 Arlington,
Virginia 22219
And send MIM(Prisons) copies of any responses you receive!
MIM(Prisons), USW PO Box 40799 San Francisco, CA 94140
In 2001, reporters at the Boston Globe newspaper exposed
widespread sexual abuse of children by priests in the Catholic Church
and the long-running coverup of this abuse by Church leadership. Priests
who were known to have molested children were moved to new parishes
where they repeated the abuse, with full knowledge of Church leadership.
The Globe printed a series of stories that led to the resignation
of Cardinal Law and great embarrassment for the Church. Spotlight
dramatizes the work done by the reporting team at the Globe to
uncover the facts in this case, and the resistance they faced in a city
dominated by the Catholic Church.
Overall Spotlight does a good job demonstrating the tremendous
harm that the institution of the Catholic Church did to thousands
(likely tens of thousands) of youth, and the pervasive influence and
power of the Church in the city of Boston, Massachusetts. No attempt is
made to justify the actions of the Church leadership who covered for the
abusive priests, nor does the movie suggest that anything was changed by
the newspaper stories, instead concluding with a list of hundreds of
cities around the world where similar abuse scandals were uncovered.
It is outrageous and enraging to see the stories of abused children, the
lucky ones who made it to adulthood, and hear about Church authorities
who, upon learning about these cases, moved to silence the abused,
promising it would never happen again, even while they knew the priests
had a history of exactly this same abuse against other children. It is
an interesting contrast that, while quick to believe that all Muslims
are terrorists when a small minority of them fight back against
imperialism, Amerikans presented with so much evidence would never
consider calling all Catholics child molesters. Even non-Catholics in
the United $tates are well indoctrinated to believe that the churches
are forces for good and Christianity is a religion of good people.
In the end the movie lets the Catholic Church off the hook. By focusing
on just this sex abuse scandal, Spotlight portrays the rest of
the Church activities as generally benevolent. Further, it implies that
the abusive priests are just psychologically impaired in some way, and
so this has allowed the Catholic Church to say they’ve solved the
problem by introducing psychological screening for those wanting to
enter priesthood. We believe it is the very institution of the Catholic
Church, along with the patriarchy that it so ardently supports, that
leads priests to be indoctrinated into eroticizing power over helpless
young kids. It’s not a flaw in the individual, but rather the system
itself that is flawed, and not in a way that can be fixed by
psychological screenings. Religion has a long history of supporting the
patriarchal dominance of male power and reinforcing gender inequality.
One problem with focusing on the serious harm the Catholic Church does
to Amerikkkans is the omission of the even greater harm the Church has
done globally. Consistently a force for reaction, the Church at best has
pretended neutrality while watching dictators murder, plunder, and
oppress entire nations of people. Just as Spotlight shows the
power and influence of the Catholic Church in all levels of Boston’s
city politics, in many cases there is documentation of this Church’s
support for and work with reactionary governments around the world.
As a strong centralized religious institution with a long history, the
Catholic Church is an easy target for people looking to document the
reactionary role of religious institutions. But they are just one
example of the harm religious institutions have on society. After
overthrowing the imperialists and putting a government in power that
serves the interests of the oppressed (a dictatorship of the
proletariat), the people will have the power to ban reactionary
institutions. When we see the tremendous harm that the Catholic Church
did to so many children over so many years, it should be obvious that
this institution should be outlawed. And those who perpetuated and
covered up the molestation should face the people’s courts. There is no
justification for allowing such dangerous institutions to continue.
Yet, we don’t need to outlaw religion as a belief under the dictatorship
of the proletariat. As Mao explained about their policy in China under
socialism:
“The Communist Party has adopted a policy of protecting religions.
Believers and non-believers, believers of one religion or another, are
all similarly protected, and their faiths are respected. Today, we have
adopted this policy of protecting religions, and in future we will still
maintain this policy of protection.” (Talk with Tibetan Delegates,
October 8, 1952)
It is not that we want to force people to change their beliefs. Rather
we think that once we eliminate reactionary culture and institutions and
teach all people how to reason with dialectical materialist methodology
they will give up old ideas and beliefs that are not based in science.
Just as Confucianism was discarded by most Chinese so too will other
religions be discarded by humynity as we advance towards a world without
the oppression of groups of people.
I filed a Step 1 grievance about the illegality of the restrictions on
indigent correspondence. I cited Guajardo v. Estelle in my
grievance. Below is the response I received from the Assistant Warden.
“The Unit Law Library operates in accordance with applicable policy. No
action is warranted.” - J. Alvarez, Asst. Warden
by a Pennsylvania prisoner December 2015 permalink
We, captives in the dungeon of the United Snakes of Amerikkka, have to
realize that imperialism and religion were some of the main reasons many
oppressed nations stay oppressed. I say this because religion instills
false hope and cannot be trusted to bring an individual truth. Truth is
within us. It’s not some dogma that’s external. A lot of us look for
happiness in goods, money, fame, etc. But those things are illusions.
What’s real is our consciousness and attaining a higher realm of
consciousness.
Imperialists use religions as a way to divide and conquer. Religion is
also used to create racism and slavery. I am talking about mental
enslavement. Militaries are built to protect the imperialist religions
so that they can keep you in a daze and exploit you and control you.
When the Europeans sailed to Africa they used religion as a tool to
pacify. And in turn the Africans were turned into consumer goods used to
work the lands taken from the First Nations. So we can see how religion
is good and bad. But man must know thyself. And all superstitions should
be thrown away.
Revolution will defeat imperialism before religion does. And not because
of turning the other cheek. But realizing that this school of thought
does nothing but enslave minds to support a corrupt system to oppress
nations all over the world. So I conclude to say revolution will bring
heaven here on this earth. But religion will bring hell and divide us
all. Unite and fight imperialism.
MIM(Prisons) responds: We have a lot of unity with this comrade’s
comments on religion as a tool of national oppression. However, we do
not agree that “What’s real is our consciousness and attaining a higher
realm of consciousness.” Lenin wrote the book Materialism and
Empirio-Criticism to refute the ideology of subjective idealism
which remains popular to this day among those who want people to focus
on raising their own consciousness while ignoring the external material
world, as if self-improvement is a revolutionary act in and of itself.
As Lenin explained, “the fundamental premise of materialism is the
recognition of the external world, of the existence of things outside
and independent of our mind…” Ey makes it clear that we must look at
matter and not just consciousness as a part of the materialist method:
“Matter is primary, and thought, consciousness, sensation are products
of a very high development. Such is the materialist theory of knowledge,
to which natural science instinctively subscribes.” This is important
because if we focus only on our own consciousness we will never be
compelled to act to create material change in the world. This is
essentially what religions tells people, but religion focuses the
consciousness-raising on knowing a god or higher power. Both approaches
will leave the suffering in the real world untouched.
Resolutions on Gender Pronouns and Secure Communications
A couple resolutions passed at our 2015 Congress in July. One was
focused on clarifying our policy on securing our communications outside
of prisons. The full policy remains internal, but it reads in part, “Our
policy is that we do not have cell relations over the internet if the
other cell will not use PGP or equivalent encryption.” This clarifies
our existing practice.
The second resolution was proposed to change our use of pronouns to
reflect the non-binary reality of biological sex categories. This
proposal was taken as a task for further research as comrades were not
well enough informed on the topic to put it to a vote at that time.
Below is our final resolution on this question, as a result of further
research and discussion.
Distinguishing Biology from Gender
As revolutionaries committed to fighting gender oppression, we
distinguish between the biology/physiology of sex (male/female), and the
socially constructed categories of gender (men/wimmin).
Our definition of gender places it firmly within leisure-time:
“Historically reproductive status was very important to gender, but
today the dynamics of leisure-time and humyn biological development are
the material basis of gender. For example, children are the oppressed
gender regardless of genitalia, as they face the bulk of sexual
oppression independent of class and national oppression.
“People of biologically superior health-status are better workers, and
that’s a class thing, but if they have leisure-time, they are also
better sexually privileged. We might think of models or prostitutes, but
professional athletes of any kind also walk this fine line. Athletes,
models and well-paid prostitutes are not oppressed as ‘objects,’ but in
fact they hold sexual privilege. Older and disabled people as well as
the very sick are at a disadvantage, not just at work but in
leisure-time. For that matter there are some people with health statuses
perfectly suited for work but not for leisure-time.”(1)
Our definition of gender has not changed. But with our growing
understanding of the artificially binary definition of biological sex,
MIM(Prisons) is changing our use of language to better reflect the
reality of biology.
A Bit of History on Biology
In the past MIM line has treated the biology of sex as basically binary:
males and females. But humyn biology has never been entirely binary with
relation to sex characteristics. There are a range of interactions
between chromosomes, hormone expressions and sexual organ development.
The resulting variation in anatomical and reproductive characteristics
include a lot of people who do not fit the standard binary expectation.
Studies suggest that as many as 1 in 100 births deviate from the
standard physical expectations of sex biology.(2) To this day anything
deviating from the “normal” binary of distinct male or female is seen by
mainstream society as a disorder to be corrected or covered up. Genital
surgeries are conducted on newborn babies causing lifelong pain and
suffering just to “correct” a body part that is seen as too large or
small, or even just because a baby identified by doctors to be a boy
might grow up unable to pee standing up.(3)
People who are born with variations in sex and reproductive organs that
don’t fit the typical binary are termed intersex. This term
encompasses a wide range of biological expressions, including people
entirely indistinguishable from society’s definition of males and
females without a chromosomal test or other invasive physical
examination. There are even instances where someone would be identified
female by a certain set of criteria (such as an external physical
examination) but male by another set (such as a chromosome test).
The Value of Removing Biologically-determined Pronouns
From studying the history of humyn biology we learn that it’s not
possible to easily identify the biological sex of an individual. In
fact, there’s nothing wrong with having a spectrum of biological
characteristics that we don’t have to fit into two neat categories.
Further, we do not generally see value in identifying biological sex
unless it is the specific topic of discussion. We are committed to
fighting gender oppression. And part of this fight involves teaching
people not to be concerned with the biology of others, and instead to
judge them for their work and the correctness of their political ideas.
Many languages are relatively gender neutral compared to english.
Chinese is just one example. These languages do not suffer from
confusion about the identity of people, and they are arguably much
easier to learn and use in this regard. In Spanish, the transition to a
gender neutral language has already begun with the use of @ in place of
o/a in gendered words. While English does not offer us a similar
gender-neutral option, we have a history of modifying the language to
suit our revolutionary purposes. We have changed America to Amerikkka to
identify the domination of national oppression in this country. And we
have changed woman to womyn to remove the implication that a “woman” is
just an appendage to a “man.”
Building on MIM’s Legacy
For most of MIM’s history, it used gender-neutral pronouns of “h”
instead of his, her, him, hers; and “s/he” instead of she or he. Ten
years ago at MIM’s 2005 Congress, a resolution was passed on
gender-neutral pronouns, which read:
“MIM hereby extends its policy on anti-patriarchal language (including
such spellings as ‘womyn,’ ‘wimmin,’ ‘persyn,’ and ‘humyn’) to cover the
use of gender-neutral third-person singular pronouns. Henceforth
feminine pronouns will be used for persyns of unknown sex who are
friends of the international proletariat and masculine pronouns will be
used for enemies of unknown sex.
“Examples: ‘From each according to her abilities, to each according
to her needs.’ ‘A true comrade devotes her life to serving the
people.’ ‘The enemy will not perish of himself.’ ‘A labor
aristocrat derives much of his income from superprofits.’
“This rule applies only to the otherwise ambiguous cases when sex is not
stated. Accordingly, George Bu$h is still ‘he’ and Madeleine Albright is
‘she,’ although both are enemies. All MCs, HCs, and others close to MIM
are ‘she’ at this time, since their real sex cannot be revealed, for
security reasons.
“Traditional patriarchal grammar maintains that ‘he’ is the only correct
‘gender-neutral’ pronoun in all of the examples above. MIM’s realignment
of the pronouns along the lines of ‘Who are our friends? Who are our
enemies?’ is more egalitarian and corresponds fairly well to the facts
at this point in history.”
While we see great value in the above resolution, in applying it to our
practical work we ran into many problems. Regular readers of
ULK may recognize that MIM(Prisons) has defaulted to the old
MIM practice of using “h” and “s/he” pronouns.
The vast majority of MIM(Prisons)‘s subscribers are cis-males, meaning
they were classified as male at birth and they self-identify as male
today. (Note that these criteria are not material tests of one’s sex.)
Much of our subscribers’ reasons for being imprisoned in the first place
is related to this male classification. And they are held in facilities
that are “male only.” Prison is an environment which heightens all of
society’s contradictions, and this environment tends to be even more
violent in reinforcing social codes of conduct (including “male” and
“female” social markers) than the outside world.
In our practice of running a prisoner support organization with our
organizing resting heavily on the written word, we have seen it as too
confusing to use “she” pronouns for our cis-male comrades. Further, the
2005 resolution is not clear on whether prisoners as a whole, who are of
the lumpen class, should be referred to as “she” or “he.” Historically
the lumpen is a vacillating class, which is in a tug-of-war between
bourgeois and proletarian influence. Determining if the lumpen are
“friends of the international proletariat” is sometimes unclear. Thus
the use of “h” and “s/he” was much more useful in our specific work.
We believe this new writing policy will have a positive impact for our
transgender, transexual, and genderqueer subscribers and contributors as
well. The preferred pronouns of these groups are often individually
self-selected, as is how they present their gender identification. (Note
that preferred pronouns and gender identification are not material
definitions of one’s sex or gender.) Defaulting everyone’s pronouns to a
singular set of gender-neutral pronouns reduces the subjectivism
inherent in this type of identity politics. We hope our new writing
policy will draw this movement into a more materialist and
internationalist direction.
New Writing Policy
When referring to an individual in the third persyn, we will use either
their name or the neutral pronouns of ey, em, and eir to replace s/he
and h. Ey, em, and eir are singularized versions of they, them, and
their and we believe these more accurately reflect the biological sex of
humyns, in that they downplay the inaccurate binary which has developed
over thousands of years of patriarchal history. We also think ey/em/eir
will have the greatest ease of use, from the wide selection of gender
neutral pronoun sets which have been proposed in the past.(5)
We define men and wimmin as those who are oppressors in leisure time and
those who are oppressed in leisure time, respectively, and regardless of
biological genitalia or reproductive capacity.(4) This is the strand of
oppression called gender. When referring to people or individuals when
gender is relevant, we will refer to them as men or wimmin and use he or
she pronouns. (Similarly, we don’t always reference other defining
characteristics of our correspondents, but we do refer to someone as
“New Afrikan” or “clean-shaven” when relevant.)
We are given shoes - and the cement to walk on jacket and pants - and
the gum to chew on unwrap the plastic - open the box Let’s see
just how much money we can blow on socks symbols stitched outward -
seams pink and frilly made in amerikkan sweatshops - made in Vichy
Chile Teresa Marie is nine and has worked here years fifty cents a
day for her blood sweat and tears she lives in a mud hut with her
family’s chickens and old rusty barrel - a couple flat rocks home
sweet home - here’s Teresa’s kitchen her father shot by a U.$.-backed
dictator her mother raped by a drunken U.$. soldier the baby’s
half white and starving to death fifty pennies a day - eight mouths -
no milk left you walk into the store - air conditioned -
complaining she walks in the mud shoeless - sharp rocks -
daily you are proud as apple pie to be an amerikkkan she has
nightmares: “U.$. soldiers are coming to get me” bigger fatter
stitched corporate brand name socks skinnier jumpier malnourished
children walking on rocks you’re depressed - on medication but at
least you don’t stink powdered. deoderized - pampered.
christianized you want Jesus to save you - LOL - ya right behind
her hut in an old tree knot a penny a week out of the several she’s
got a smile lights her face as she turns to cook dinner her
brother needs ammo - revolutionary clandestine U.$. pig killer
In MIM(Prisons)’s response to
“How to
Unite with White Lumpen” in ULK 46, it is pointed out that
white supremacists in prison generally do not make for allies in the
anti-imperialist struggle.
It is necessary to distinguish between white supremacist and so-called
white people. A white supremacist whole-heartedly believes the purported
“white race” is superior to all other skin colors. Because of this
supposed superiority, they believe it is moral and destined that they
should rule, dominate, and oppress/extort/enslave people of other skin
tones/colors. Naturally, these views are not scientific nor are they
compatible with Marx-Lenin-Maoist ideology.
In prison I’ve encountered varying groups of white supremacists: Aryan
Brotherhood, Odinists, Wotan, Christian identity, to name a few. Each
group has two prominent things in common: 1. Non-white races are not
equal and it isn’t wrong to treat them as inferior subhuman species; and
2. These groups idolize Hitler and the politics of National Socialism
(Nazism). Ironically, Hitler would have enslaved and/or exterminated
most of these white supremacists just as he did “white” poles, Czechs,
Russians, etc.
In the prison context my experience has been that the white prisoners
who are not affiliated with any lumpen organizations are more open to
anti-imperialist truth. Those who have been rejected, impoverished, put
in institutions at an early age, and generally shit upon by Amerikkkan
society have no allegiance to it. Don’t be blinded by the white, but
wisdom says don’t look for gold in a sack of pennies.
MIM(Prisons) responds: We agree with this writer’s assessment of
the greater potential to appeal to unaffiliated white prisoners than
those who are a part of explicitly supremacist groups. Different units
and facilities have their own unique cultures (as in the article under
discussion, the facility was reported to be controlled by the Black
Muslim population, a unique condition indeed). It’s certainly possible
that Amerikkkans in Virginia prisons are friendly to socialist ideas at
a higher-than-average rate. Whether they’re devoting their lives to
fighting against imperialism and oppression is another question
altogether, and is not something MIM(Prisons) has noticed in our work.
We still think it is worth noting that we are talking about national
oppression, not racism, and even the whites who have led very difficult
lives have been raised on an unconscious diet of national superiority.
It’s not that everyone is consciously racist, but the white nation as a
whole enjoys privileges that individuals don’t even notice in day-to-day
life.
White people don’t notice that the cops aren’t stopping them just for
“looking suspicious”, whereas cops regularly stop Black and Chican@
people for this reason, or none at all. White people don’t notice that
they’re receiving better treatment in so many situations, just as a
privilege of the nation to which they were born. At the same time,
whites are taught that they deserve better (as they are taught that New
Afrikans are more likely to commit crimes, Muslims are all terrorists,
Chican@s are lazy, etc.) and those who want to fight on the side of the
world’s oppressed must consciously fight against this mis-education.
That is what the article “How to Unite with White Lumpen” is about –
unaffiliated whites, who supposedly are not conscious white
supremacists, are very likely to get defensive in protecting their
superiority on questions of imperialism and liberation of oppressed
nations (i.e. on questions of reducing their national superiority).
We’re speaking in terms of generalizations and national tendencies
discovered through studying history and practice, not painting every
single Amerikkkan as an inherent, conscious and unchangeable white
supremacist.
We say Amerikkkans working against the interests of the predominantly
white Amerikkkan nation are “committing national suicide.” We encourage
them to do so, while not holding our breath waiting on them to take the
plunge. We call on all people to join the anti-imperialist struggle and
consciously work to end whatever national or class oppression they may
benefit from, for the benefit of humynity and the world as a whole.