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.
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 [email protected] 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, [email protected] 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.
The conditions continue to be much better here at Connally Unit in Kenedy, Texas since I filed that lawsuit on the recreation/lockdowns/food. But of course that could be reversed at any moment so I continue to push it and continue to use it as a tool to organize/mobilize the prisoners to take group action.
We are working on a mass grievance campaign at the moment, to follow up on some of the issues that are in the lawsuit but the administration hasn't adequately addressed. It's really pretty minor stuff, as the main thing was them cancelling rec every day, and they have stopped doing that. But I feel like you're either moving forward or you're going to move backwards, you know? And the real value in a group action like a mass grievance campaign is what it does to raise the consciousness of the group.
There is definitely a lot more interest since people here have seen that we CAN fight back. But the general consciousness level was so low here and the prisoners were so beat down and demoralized that it will take a LOT of work to develop any widespread activist mentality.
I'm going to enclose a copy of a form letter I typed up and sent out to about ten civil rights organizations already. It's pretty self-explanatory. Just trying to get some more support on this lawsuit. And I know your funding is very limited plus you aren't lawyers there, so you're not going to be able to help directly. But I'm sending it on the off chance that someone there might know a lawyer with sympathies towards the cause who might be willing to do something.
Like I explain in the letter, we don't necessarily need actual representation. This is a pretty straightforward case and they are going to want to settle at some point. Obviously they are — that's why they immediately started running rec again once I filed it. They know the records are going to show they were just flat out lying about these so-called staff shortages. But with a lawyer putting additional pressure I think we will get better terms on any settlement and a settlement will happen quicker.
I want to get these improvements locked in with a legally binding written agreement asap so that I can move on to other projects. So if you do happen to know a lawyer or have any other ideas for what you might do with this letter, please keep our struggle here in mind, okay? Thanks.
MIM(Prisons) adds: The pdf linked to this article is a copy of the author's letter ey sent to ten civil rights organizations. The letter outlines the conditions in Connally Unit regarding an egregious lack of recreation time and lack of adequate food. The author is asking for a lawyer to intervene in order to push the lawsuit to a quick settlement. If you are able to assist this struggle, please write to MIM(Prisons) and we will put you in touch with the leader of the suit.
Let's talk about religion. Specifically, let's address the question of whether religion is or is not useful in the struggle against prisons and against imperialism.
Many of today's prison groups and lumpen organizations (LOs) are well rooted in religious ideas, theories and practices. For example, the Nation of Gods and Earths and the Rastafarians are both very influential among New Afrikan LOs. The LOs in prison have had experience in the areas of adopting certain religious values for the sake of defending themselves against total annihilation. Whether using religion, spirituality or faith as a conventional method to serve this goal for prisoners will bring about liberation faster than any other method will be determined by prisoners and prisoner-led efforts. [History has already proven dialectical materialism as an ideology to be far more effective at bringing about liberation than religion and faith, but we agree with testing it as a tactic in certain conditions as discussed below. - ULK Editor]
Prisons are a political effect of the bourgeois imperialist oppressive structure, which is determined to take more of the world's wealth and riches than it gives. Therefore prisons are political and produce political prisoners, as MIM(Prisons) holds: "...all prisoners are political prisoners because under the dictatorship of the bourgeoisie, all imprisonment is substantively political."
Prisoners begin to develop a consciousness of their environment by evaluating the material conditions they are in. Through a process of unity-criticism-unity they often transform themselves into the change they wish to see. This transformation often begins to manifest in individual decision-making skills. One begins to evaluate the pros and cons of indirect and direct action, to spread solutions to fellow prisoners' conflicts, and eventually one becomes sought out by the masses as a leader.
While the reality is that all prisoners are political, as we begin to develop our political consciousness we find that we are prohibited from being directly involved in the politics that we are subject to. When U.$. prisoners take that conscious state of mind to the level of organizing, campaigning and agitating, they become victims of laws criminalizing politicking in prisons. Many prisoners and LOs are well aware of this weapon of the snakes. Prisoners have little to no legal standing in the U.$. bourgeois injustice system to defend against the assaults on their humyn right to politically advocate and demonstrate their class interest as lumpen in the United $tates.
By law, according to the U.$. Constitutional standard, prisoners have a right to grieve conditions relative to the prison environment. They have the right to correspond with members of society, including the press. But when those of the prison population begin organizing the locals into group actions, they are labeled as security threat group leaders. Prisoners are incapable of putting forth a defense to these charges because by state standards their groups are un-sanctioned. Without a license we are prohibited from driving forward the people to a state of consciousness from where they may liberate themselves.
LOs don't register their groups with the state, they don't report their activities to the state, and the majority of LOs don't pay taxes on any income of the organization; all behaviors criminalized by the state. Essentially, prisoners being involved in a public manner in/with prison politics are whooped from the jump start.
It is therefore no coincidence that religious/spirituality groups that focus on the lumpen have become quite popular within U.$. prisons. They provide a more free outlet for expression and camaraderie. Of course, this has been a role played by religious organizations since the days of the Roman empire, when the church recruited the labor of those who had no legal warrant to sell their labor. This can lead to these religious bodies being a voice in service of the oppressed or to the religious body suppressing the desires of the oppressed to the benefit of the oppressor.
At different times religion has played different roles ideologically and politically. Many New Afrikan lumpen read in Dr. Suzar's Blacked Out Through Whitewash that:
"'Jesus, was the Panther? An original name for Jesus was... son of the Panther!' (Blavatsky: The Secret Doctrine).
"Even the Bible refers to him as 'the Lion of the tribe Juda.' (Rv. 5:5) 'Jesus in fact, was a Black nationalist freedom fighter... whose goals were to free the Black people of that day from the oppressive... White Roman power structure... and to build a Black nation.' (I Barashango)
"Schoenfield reports in The Passover Plot p 194: 'Galilee, were[sic] Jesus had lived... which was home of the Jewish resistance movement, suffered particularly. The Romans never ceased night and day to devastate... pillage [and kill].'
"In the Black Messiah p91, Rev. A.B. Cleage Jr. writes that Jesus was a revolutionary 'who was leading a [Black] nation into conflict against a [white] oppressor... It was necessary that he be crucified because he taught revolution.' Jesus stated, 'I have not come to send peace, but a sword.' (The Holy Bible - Mathew 101.34 - King James Version)"(1)
Depending on the leadership of the religious institutions and the cleverness of the lumpen, religion and politics can go hand-in-hand with one another. Devout members of the left will disagree and dogmatic rightists will call for a lynch mob. But at the end of the discussion the outcome is to be decided by those directly related to and at the source of the phenomenon.
It is the position held by MIM(Prisons) that i admire most:
"In some ways communism is the best way for religious people to uphold their beliefs and put an end to the evils of murder, rape, hunger and other miseries of humyns. Some argue that Jesus Christ must have been a communist because he gave to the poor."(2)
Many prisoners utilize liberation theology as a means to merge their political strengths with the legal warrant of the First Amendment right to freedom of religious exercise as the defense against political attacks from the police state.
The lumpen's religion is the exception to the world's norm of religion as representing the status quo. There are many prisoners who fall into the wash of all faiths, but there is a powerful source of prisoner liberation theologists at the forefront of the anti-imperialist prison movement too. It is possible that this very source is the face of the prison struggle for the age we are entering. Working smarter is working harder within the belly of the beast.
Prisoners should struggle to have their political interest respected by the state, but they should not concentrate more on convincing the police state that prisons are inappropriate, and the greatest crimes are being committed by themselves. They know this good and well already. LOs must concentrate on tactics that will forge united fronts capable of pushing the forces of history forward faster.
We conclude with a quote from Russian leader V.I. Lenin:
"We must not only admit workers who preserve their belief in God into the Social-Democratic Party, but must deliberately set out to recruit them; we are absolutely opposed to giving the slightest offense to their religious convictions, but we recruit in order to educate them in the spirit of our programme, and not in order to permit an active struggle against it."(3)
[A comrade in the Virginia prison system sent us a proposal for a United Front among lumpen organizations in that state. When we sent some feedback on the statement we got this response explaining that so far it has been difficult to build support for the united front. The author also explains why this statement is focused on New Afrikan lumpen groups. MIM(Prisons) did not substantively edit the peace treaty except to remove one point of conduct prohibiting sagging pants. In discussion with the author we agreed that this is divisive on a point that is not critical to the united front. - MIM(Prisons)]
The inspiration for this peace agreement is the Agreement to End Hostilities that the imprisoned comrades put together in California back in 2012. Unlike the California prison system, there isn't a legacy of revolutionary formations in the Virginia prison system. There is virtually no code of conduct, no guidelines of discipline, etc. amongst the general population and even within the lumpen organizations here. Pretty much "anything goes." So the peace treaty is an attempt to establish a "Central" code of conduct or guidelines of discipline that all organization affiliates could accept and embrace, which will then establish unity and have us all moving in one accord.
When I say "us", I am referring to New Afrikans because as Huey Newton stated: "there can be no black-white unity until there first is black unity." And as it presently stands, there is virtually no black unity in the Virginia prison system as it pertains to the "struggle." So, before we can work towards black-white/black-brown unity, we first have to establish black-black unity.
I am sad to inform you that it was not a success on a large scale, although a few individual members from various lumpen organization embraced the peace treaty. I grant you permission to modify the peace treaty as you see fit. It is only an idea, and as with all ideas, they evolve over time and blossom into something transformative and revolutionary.
The United Lumpen Front for Peace & Unity in Virginia Prisons
The basis of any real and lasting unity amongst all lumpen "tribal" or "street" organizations inside Virginia prisons requires an agreement on the following points and guidelines. We must hold each other accountable if any one of our comrades fail to uphold these points and guidelines.
Points of Unity & Peace
Peace: We organize to end the needless and petty disagreements, conflicts and violence between ALL lumpen organizations in the Virgina prison environment. Our captors (the pig administrators) use Willie Lynch style divide-and-control tactics so that we fight, oppose and oppress each other instead of using our time and energy on challenging and changing unjust and inhumane prison conditions. If we want to change our conditions, defend ourselves from racist oppression and regain control of our own lives and destinies, we must establish lasting peace in all Virginia prisons and organize across lumpen "tribal" and "street" organizational lines for our own survival.
Unity: We must achieve power by uniting, bonding, and struggling side by side with people in other lumpen organizations who face the same oppression, the same genocide, and the same enemy for our own common interests and survival.
To maintain lasting unity, we must establish a mutual love and respect between all lumpen organizations, and maintain an open line of communication so that we can peacefully and strategically handle any conflicts or disagreements that may arise. This is especially needed in Virginia prisons because of how our captors (i.e. pig investigators) use snitches/informants to pass rumors that divide us and keep us oppressed. The reactionary pig administration uses such tactics because they see the end of their control within our unity.
Proposal of Guidelines to Achieve Peace and Unity Amongst Lumpen Organizations in Virginia Prisons
We must establish a committee made up of two people from all lumpen "rival" organizations. This committee will facilitate an open line of communication and networking between all lumpen organizations, and at all times work to maintain peace and unity in the event conflicts and/or disagreements arise. Therefore, those people appointed to this committee must have considerable respect and influence within their respective organizations. This committee shall meet once a month (or as needed) to address grievances, resolve conflicts and disagreements, and discuss strategies on how we can best fight oppression and improve our living conditions in a collective manner. In addition to the above, in order to create structure in our prison environment based on discipline and militancy, and draw a clear line of distinction between us and our common enemy, this committee should establish the following rules for all lumpen organization members:
People from different lumpen organization should strive to eat together in the cafeteria, walk the yard together, work out together, study history together and smile and show love and respect for each other at all times. This will allow us to build a bond based on Black-on-Black bulletproof love and unity, and allow us to see each other as allies and comrades instead of rivals and enemies.
Stop laughing, joking, playing, and engaging in casual conversations with ALL prison staff members. Don't initiate any conversation with them unless it's for the purpose of trying to get personal matters taken care of. If prison staff members speak, then it is up to that individual prisoner to choose to speak back out of courtesy, or not. This draws a clear line of distinction between us and our common enemy and will cause our oppressors/captors to take us seriously and have much more respect for us than at present. This also builds unity because it will give us the sense that we are doing something collectively.
Stop throwing your hoods up, peacing each other up, stacking, etc. in front of (or in clear view of) all prison staff members. The wise should always move in silence and we should never expose who we are, what we are, or who our comrades are to the pig administration.
No one should engage in the creation or passing of any rumors or gossip. The pigs use rumors and gossip to sow seeds of dissent and distrust amongst the oppressed. If a comrade attempts to create or pass any rumors or gossip it must be immediately reported to a committee member.
Every accusation made against a comrade should be backed up with true facts and not based on assumptions or poor intelligence, information, or understanding.
Everyone who has a minimum of ten years left to serve must attend the law library, study and learn the law, and work on their own case, or assist another comrade on their case.
Workouts (exercises) at least three times a week should be mandatory for everyone with Black lumpen hood/tribal organizational ties. All Black lumpen hood/tribal organizations were birthed out of the Black struggle and the need to protect and defend our neighborhoods, ourselves and our communities. We must be in the best physical condition to effectively defend ourselves, our comrades, our people and our communities from racist oppression and white supremacy.
These guidelines are a work in progress, therefore they can be amended/modified to fit your specific environment or area for maximum effect as long as they adhere to the two points of peace and unity.
"Settle your quarrels, come together, understand the reality of our situation, understand that fascism is already here, that people are already dying who could be saved, that generations more will die or live poor butchered half-lives if you fail to act. Do what must be done, discover your humanity and your love in revolution. Pass on the torch. Join us, give up your life for the people." - Comrade George Lester Jackson