Stuck in the muck
because the economic system
assuring that no one gives a
unless it's to make a
Like a game of duck duck goose
but once chosen before it can rise
the goose is snatched by a
After waiting so long
being oppressed by the strong
And the goose sick of the muck
purified through applying
dialectics to history
grew strong as a moose
cut self from the noose
and taught others
who also began to care
and life was no longer about a
nor games like
duck duck goose
all choosing at once
the common good
and the resolving of
[The motivation for the focus of this issue of Under Lock & Key was to better address the many interested readers who write us coming from a religious background. We also thought that our study pack on the topic could use some updating. And that is the planned outcome of putting this issue together. Therefore it was timely that we recently received an in-depth response to this study pack to spur discussion. One of the readings in the religion study pack is on the struggle of the Tibetan lamas who rose up against the oppressive rule of the Dalai Lama after socialism was established in China. This article begins with a response to that from Legion.]
In the excerpt from Chapter 10: Reform in a Major Monastery(1), I recognize the principal contradiction to be rebellion vs. religious thought (I define religions as a doctrine of ethics derived from "spookism"). When the lamas took the time to work out problem #13 (master their circumference/cipher, 360 degrees/120x3) they came to see the very nature of the Buddhist teachings and began active rebellion against the 10% ruling class. The elimination of classism liberated the poor righteous teachers from the bondage of captivity. When people use religion to secure position, all they do is promote imperialism/colonialism and economic oppression, which is very devastating to the humyn condition. With autonomy you have freedom to see the reality of your power. The feelings of the lamas is in line with the Nation of Gods and Earths (NGE) student enrollment #1, when you master your condition you become owner ruler sustainer, God of your universe.
The lamas also came to the reality that the only way they would find any peace or equality was to unify, arm themselves and defend their position in the face of the oppressor. And when the goal of peace was obtained they went about their lives, with the power of self-determination in the form of religious freedom.
The issue with the blind, deaf and dumb religious belief lies with the fact that traditions and institutional doctrine lead people towards the path of faith instead of scientific discovery. Dialectical materialism is based on history but whose history? The fact is that when technology is stolen and corrupted holes and cracks appear and when one discovers for self the answers become liberating in themselves. For example, ancient Egyptians perfected communism thousands of years before Marxism existed. Yet, through racism and colonialism the history was nearly erased from record books. But with the science beginning to catch up with the absolute truth we can begin to understand why the religious institutions gravitate towards oppression because with knowledge comes power and responsibility.
MIM(Prisons) responds: This analysis is a good example of how the Nation of Gods and Earths (NGE) evolved from indigenous New Afrikan liberation theology by rejecting religion and moving towards materialism. The rejection of faith in favor of scientific discovery puts the NGE ideology close to our own. However, as an amalgamation of ideas from different New Afrikan movements, we do find NGE literature to often refer to things that are not actually based in scientific discovery. An example is in the citing of Egypt as developing communism before Marxism existed. While primitive societies existed in communalist social structures, Egypt in the period mentioned had a highly developed society. And like all complex societies known to date, it had a hierarchical social structure. There is a tendency to rewrite history to paint the past of oppressed nations to be more noble. But this does a disservice to our understanding of how to actually build communism today.
Another feature of the existing religion study pack is a debate among a few members of the NGE, one of whom (Infidel) was in the process of leaving the organization for its promotion of imperialist views and idealism. One piece that particularly triggered Infidel to move away from the NGE was an article from The Five Percenter newspaper (2006) by the God Born King Allah on the relationship between those in prison and those on the outside. Below is a relevant excerpt from that article highlighted by Infidel.
"The fact that the father[sic] respected the American government is very important and he raised our Nation to do the same. The reality that the Father fought for this country in the Korean War showed that he was a true patriot... It showed that his love for the country of his birth outweighed any disappointment he may have had with the treatment his people suffered in the Jim Crow era that he came up in. ... Gods and Earths in the Armed services... are fighting to insure[sic] that people all over the planet can enjoy the Freedoms that their own Nation is still denied in America... the Father...must have seen how the religion of Islam and Muslims would become synonymous to terrorists posing a danger to America way back in 1964. His personal separation from religious Islam and Muslims as well the Nations[sic] separation from them as well in the past and present excludes us from being linked to any terrorist, Muslims or radical Islam, period."
Ey goes on to say the country of Afghanistan is responsible for 9/11. This same newspaper printed a statement calling on members to join the military in October 2001 because "we" were attacked.(2)
One NGE comrade in the study group counters that the article represented a few misguided members, taking a similar position to Legion below. However, we must note that the NGE is a mass organization and it does not have a defined political line. While not the focus of what Father Allah taught the Five Percenters, eir political views were in fact quite reactionary and pro-Amerikkkan in relation to international politics.(3) So as we work and build with the many Five Percenters who do take up an anti-imperialist stance, we think it would be a mistake to see the NGE as an organization made up of anti-imperialists at this time.
Legion responds to NGE debate: NGE have, according to the 8th degree of the 1-14, socialist political views. So, anyone claiming anything else should do the basic knowledge on anything before firing shots into a crowd. I have done the knowledge on United Struggle from Within (USW) principles and built with a few Gods along the way and point after point has a parallel with NGE science. Let's not forget NGE don't practice Islam as religion but as science; a science of everything in life. Religion tends to feed into the imperialistic trend of getting everything funneled to the top while everyone else works hard for nothing.
With regards to Infidel's commentary, I see no reason that one would be confused with comments made, unless it was made to agitate and stir up debate. NGE metaphysics is a philosophy that seeks to explain the nature of being (life) and reality (dialectical materialism). To call the allegorical nature of lessons sham science is false evidence appearing real based on, time after time "Western" science has proven that 1. the Blackman is God, and 2. that the nature of the oppressor is exactly how it's described in the lessons.
...If we take a look at the "Arab" movement vs. the NGE movement, you find mostly similarities. Let's be logical about it. Keep in mind, I make no apology for another man's statements. Just facts. NGE has been at the forefront of the Third World in America (prisons). MIM's focus is on prison. "Arabs" get labeled terrorists by the same people that lock up young Gods for borning knowledge. Plus, most overlook the fact that the father served before not after he came into the NOI.
...Infidel also states, "You claim to have 7.5 ounces of superior brain power (compared to the white man's 6 ounces. Please tell me you don't actually believe this, brother)..." Man is God, so God is Man, period. The 7 reps Man-God/God-Man, 5 reps Justice/Power. Therefore NGE does have manpower and the "white man" whom prior to 1492 did not exist (people were referred to as Irishman, Englishman, Dutchman, etc), created as an oppression tool this version of equality that only applied to the genocidal pilgrims who trekked across the Atlantic. The white man is only available on paper and as a mindstate. I know plenty of so-called Black men who are white as snow and vice versa. Black is dominant consciousness, white is weak consciousness.
...The focus would be very different if MIM(Prisons) and NGE knew each other in depth from inception. But, like many others before and to the present, most humyns get stuck on doctrine instead of looking at the bigger picture. Supreme Power Allah told me in civilization class people get so wrapped up in the designs of one tree, that they fail to recognize the forest. When you debate over small things, big things never become material. HC [the coordinator of the MIM-led study group] says, "such a persyn will not be able to be as effective fighting imperialism if they don't learn and apply the science of dialectical materialism." Once again I emphatically state, we focus on manifesting using metaphysics, or in layman's terms we make apparent to the senses reality and reality is the answer to the equation. Numbers and letters, formulas and theories are what? Science.
MIM(Prisons) responds: Legion is one of those comrades who have taken up anti-imperialism. By the time we heard from em, ey had already gained a good understanding of USW and the United Front for Peace in Prisons (UFPP). Not only that, but ey had put the UFPP into practice(4) applying the scientific method to the laboratory of the U.$. prison environment. This leads us to put more weight in eir words above, which we have a lot of unity with. In the last paragraph ey talks about finding common ground rather than dogmatically debating minutia to divide us. MIM(Prisons) hopes this issue of ULK in particular works at that common goal.
Legion uses metaphysics as a term analogous to science. Metaphysics can be used to mean different things, and we are not sure what its meaning is here for Legion. However, we typically use metaphysics to define a type of materialism that is antithetical to dialectical materialism. Where dialectics recognizes things as always changing, based on contradictions found within the thing, metaphysical materialism sees things as static, or even eternal. For example, a metaphysical position would be that humyns are greedy, while a dialectician might say that humyns in a certain time and place (ie. 20th century United $tates) have developed greedy tendencies on average.
Where we see metaphysical tendencies in the NGE lessons is in the meaning put into numbers and letters. As if the number 7 or 360 has eternal meaning and power and aren't just concepts created by the humyn brain.
Legion critiques Infidel for making literal readings of the NGE ideological foundations. We cannot speak to how they are more often interpreted. We like Legion's interpretation of them as metaphors that might fit in with Loco1's ideas on how religion is an important tool for the imprisoned lumpen.(5) However, we also know that things like the story of Yacub have been and continue to be interpreted as literal truths by many in different New Afrikan organizations. So we would not be so quick to dismiss Infidel's critique. The creeping of religious idealism into NGE ideology is also reflected in the following quote from Tupac Shakur when asked, 20 years ago, what religion ey follows:
"I talked to every god there was, in jail. I think that if you take one of the 'o's out of good, it's god, if you add a 'd' to evil it's the devil. I think some cool motherfuckers sat down a long time ago and said let's figure out a way that we can control motherfuckers, and that's what they came up with, is the Bible, woo woo. Because if God wrote the Bible, I'm sure there would have been a revised copy by now. You know what I mean? Because a lot of shit has changed.
"...I think heaven is just, when you sleep you sleep with a good conscience, you don't have nightmares. And hell is when you sleep, the last thing you see is all the fucked up things you did in your life. ...it's hell on earth because bullets burn. There's people that got burnt in fires... All that's here... Heaven is now, look, we sittin up here, big screen, this is heaven, for the moment. Know what I mean? Hell is jail, I seen that one. Trust me. This is what's real, and all that other shit is to control you.
"...I believe in God... It makes sense that if you good in your heart, then you're closer to God. But if you evil then you're close to the devil. That makes sense. I see that every day. All that other spooky shit don't make sense. And I don't even believe, I'm not dissin' it, but I don't even believe in the brothers, I was in jail with 'em and having conversations with brothers; 'I'm God, I'm God.' You God? open the gate for me. You know how far the sun is and how far the moon is, how the hell do I pop this fuckin' gate? And get me free up outta here. Then I'll be a Five Percenter for life! But, never seen it." (6)
Like Legion, Tupac calls for a materialist approach that works here in this world. His critiques of religion parallel those of the NGE in rejecting spookism but not the concept of God altogether. Yet, Pac also had criticism for the Five Percenters he encountered while in prison. Another way to put what he said is that combating idealism is more than just rejecting the God in the sky. Most of the idealist European philosophers that Lenin and Engels spent so much time critiquing did not believe in a God above.
Legion provides an interpretation of the 7.5 ounce brain that is not based in ideas of race or biology, but rather an analogy for the history of white nation oppression. This is an example of an interpretation that is friendly to our own. In fact, we'd point out that Irishmen existed as separate from the "Native" white nation in North America into the early 1900s. This interpretation of oppressors as evil, while rejecting racial categorizations, was put forth by Father Allah and even further back by other New Afrikan liberation theologists who strove to empower Black people, while rejecting a biological basis for race.(7)
I was brought here on a boat, took away from my kind They had me shackled in some chains, but couldn't lock up my mind Stripped me of the vision, and told me follow the blind I gave 'em blood sweat tears, and they ain't give me a dime
They wanna see me in a cage, and wouldn't allow me to vote I'ts cold sweat and nightmares of my neck in a rope I see they took away my job, and replace it with dope Assassinate the revolution and replace it with hope
No more Black Panthers, cops flood the strip And the cars plus jewels, turn to chains and whips Just a slave to the game, with the name of pimps Rebloodicans at war with the democrats
They wanna stop all the crime? Who told you that? No jobs, no schools, no control'n that Sending troops thru your land, who showed you that The same person selling' dreams, that a hold you back
I'm at the most racist prison in Georgia, Hays State Prison. I am currently on lockdown in the Tier 2 program (long-term solitary confinement) and the other day they shook down a prisoner's room and found two knives. Being that this is a lockdown the Unit Manager Reids and the Lieutenant Jones were pissed because we're not supposed to even have a way to get a knife, plus sharpening them. And there are 7 or 8 cameras in the dorm, so they can't hide this like they used to back in the days when there were no cameras.
They have to report this to the Warden and log it in the log book for everyone to see. They were so mad at this prisoner that they took it out on the dorm by keeping the dinner trays outside the dorm for an hour and a half. Other prisoners in the dorm made a statement to the dorm saying that we all should refuse these trays and make them go get us new hot trays instead of those cold ones outside. Everyone agreed and when the officer came in to pass out the trays (a racist officer) everyone started screaming "We don't want those cold trays! Go get more trays." When the Lieutenant came in he threatened to give out a DR (disciplinary report) to any prisoners who refused to take a tray.
The goal is to not take the trays. If one person takes the trays then no one will get new trays, and we refused our tray by choice. But if no one takes the trays then they have to go get new trays. They have to feed us. So things were going good, the first 5 rooms refused, until Lieutenant got to the 6th one. He took his tray, then two more rooms did after that. Others were refusing but like I said when one takes a tray it's pretty much a failed mission.
My Brother in the room with me and my two other Brothers next door said they was going to get their trays since a few took theirs. They didn't want to go unfed on a weekend where we only get fed two times. I told them "Hell naw! Just because the others took theirs that don't mean we give up an fold! If we got to go hungry and starve just to let the white man know we as Blacks and as prisoners won't go for anything then so be it. We have to sacrifice for the greater purpose."
True, my stomach was touching my back. But I was ready to starve just to show the white man he does not rule me mentally. But unfortunately when the trays got to my two Brothers' room they took them. Then they were in front of our door and my roommate grabbed me one and passed it to me. At first I was going to refuse, well I wanted to, but seeing the tray with food I gave in.
While we were eating, the Lieutenant came to our door and said "Good boys. Y'all keep being good." That made me feel so bad and embarrassed. I let the white man win another war. He made me feel so low like I'm a mutt and he told me to sit, I obeyed, and he rewarded me with a bone and said "good boy."
I was mad at myself. I should have refused the tray even if it means I'm the only one refusing. At least I will feel good about myself and what I did for my self-respect. But I didn't. Another Black man falls to the worst side of a white man. Why are we so weak-minded? Why can't we Blacks stick together against oppressors? Why do we fall for their Willie Lynch tactics?
"My Brother is my Brother and I am my Brother's keeper." "2 Black minds are stronger than one, and one strong Black mind is better than none." I guess I needed that extra mind to motivate me to go further with the protest. And when it didn't I folded, because of feeling alone, vulnerable and hungry.
That day I told myself that won't happen again. If I have to starve by myself then I will. Our ancestors went through much more worse than this. I won't fail them again.
MIM(Prisons) responds: This comrade provides us a good example of self-reflection and learning from our mistakes. Even the best revolutionaries won't be perfect all the time, in fact we will make many mistakes. But the key is always keeping an open mind to learning from these errors. And also learning from the successes and mistakes of others. This was essentially what the Great Proletarian Cultural Revolution was about in China: encouraging people not to blindly accept what their leaders said and instead to be critical of incorrect actions and political line, and to learn from mistakes. During this period in China prisoners were offered an opportunity to learn from their errors, undertake serious self-criticism, and return to society as productive members. Although we don't currently live under a Socialist government which is encouraging and enabling these progressive practices, we can still learn and grow, as this comrade bravely demonstrates.
Solitary Supermax has become me Senses numbed, mind gone crazy Losing it, lost it, am lost Freedom you say? How much does it cost? May I pay in this sweat drip from my brow Years alone or my tired soul? You must tell me how But don't even whisper, "Accept the way this system is" Not a chance you greedy imperialistic pigs Open the Mexican border, leave the Middle East alone Downsize these concentration camps, let my people go! Money, money, that's all you're about Amerikkka's guilty, the gavel comes down.
Here is an example of choosing a small winnable battle by utilizing a United Front theory in practice among prisoners of Arkansas Department of Corrections (ADC), organized to overcome the oppressive penal system about the human right to wear facial hair. In January 2015, the U.$. imperialist supreme court ruled that ADC could not prohibit prisoner Gregory Holt from growing facial hair for religious reasons. Prior to this ruling prisoncrats argued that prisoners could hide contraband in their hair or beards. With the above court ruling, prisoners had to apply for a religious accommodation script in order to sport a beard. In the spirit of revolutionary change, the prisoners within Arkansas collectively organized and filed 5,600 applications requesting a religious accommodation. Also there were 607 grievances that protested that all prisoners should be allowed to wear facial hair. Because of the surge of prisoner requests and grievances ADC asked the board to remove the restriction, allowing all ADC prisoners to wear beards. Beginning 14 January 2016 all ADC prisoners were allowed to wear facial hair. It just goes to show the power of a United Front, when prisoners put their differences aside to accomplish a common goal.
MIM(Prisons) responds: This is a good example of the power of united action, even in prison where the people have so little power. One element of a United Front that is critical to anti-imperialists is revolutionary leadership. While it is possible for people to come together under even reactionary leadership to effect change, it is revolutionary leadership that makes it possible to consolidate the lessons of the organizing work and push forward from a basic unity around one issue to a broader unity to build a movement that can take on the criminal injustice system. This comrade's example of the fight to wear a beard is a very good starting point. It is an issue that unites many, and beard restrictions are generally religious repression covering for national oppression, disguised as a security issue. We can expose how this repression fits into the broader problem of national oppression, which the Amerikan prison system reinforces. As people see their power to come together to effect change, and understand the system behind the individual problems they are fighting, we can gain more supporters and activists in the anti-imperialist struggle.
The Essential Stalin: Major Theoretical Writings, 1905-52 Edited with an introduction by Bruce Franklin Anchorbooks 1972 511 pages
I finally got to read this priceless gem and it lived up to all my expectations. One of the theoretical weapons in a revolutionary's arsenal should always be this book. Many of us have heard the slanderous claims from many in the "Amerikan left" that attempt to smut up comrade Stalin's legacy, and it's easy to sit back and find fault in someone and snatch rumors out of thin air while confusing many who don't know any better or do not take the time to investigate for oneself what Stalin brought to the international communist movement. This book that displays Stalin's theoretical contributions, from which many new generations of revolutionaries out in society as well as within prisons can continue to glean its political nutrients and replenish the movement today and tomorrow. It is these precious documents which we read from Stalin's own hand and in this way we learn where Stalin stood on the major issues.
In his piece "Marxism and the National Question" we learn of some of the challenges in Stalin's day with nationalism. At the same time he makes clear that Marxists of all stripes must support the self-determination of nations and this includes the right to secede. It is in this piece where Stalin defines what a nation is. Here in United $tates borders we have not only the dominant nation of Amerikkka, but also Aztlán, New Afrika, Boriqua, and several First Nations. Amerikkka, the oppressor nation, does not recognize the above stated oppressed nations on these shores and even deals with those of us who raise the banner of our respective nations by imprisoning us, murdering us and even resorting to torture in prisons to repress our growing resistance. As Stalin points out in his piece "Marxism and the National Question", repressing one's language is a form of national oppression and even after we are imprisoned in Amerika — which in itself is national oppression in today's capitalist society — our languages are repressed, many Spanish words, Mexican indigenous languages like Nahuatl, African Swahilli and other native languages are considered "gang activity" if spoken in many Amerikkkan prisons. Thus our national oppression in Amerika follows us to our grave as even in the most repressive dungeons or torture facilities our national oppression continues!
Stalin's piece "The Foundations of Leninism" defines Leninism but also exposes Trotskyism's shortcomings. As Stalin states in this piece Leninism is the "tactics and strategies of the proletarian revolution" and "the tactics and strategies of the dictatorship of the proletariat" and this is so because Lenin took Marxism and applied Marxist theory to the material world. Marx was unable to see his theories come to fruition so Lenin applied Marxism to Russia and developed more tactics that remain weapons in the arsenal of the people today. Stalin's piece highlights Lenin's contributions to the international communist movement (ICM).
The dictatorship of the proletariat is explained as the bourgeoisie being on the receiving end of suppression while the formerly exploited are now doing the suppression. The Soviets (councils) are explained as well where, like United Struggle from Within (USW), these mass organizations worked to unite different peoples in a forward motion to the path of revolution. "The Foundations of Leninism" has a great depth to it that includes many principles of Leninism among which was Lenin's stance on the national question, particularly Lenin's position on self-determination of the oppressed nations. Stalin gets to the heart of this point when he states:
"Formerly, the principle of self-determination of nations was usually misinterpreted, and not infrequently it was narrowed down to the idea of the right of nations to autonomy. Certain leaders of the second international even went so far as to turn the right to self-determination into the right to cultural autonomy, i.e., the right of oppressed nations to have their own cultural institutions, leaving all political power in the hands of the ruling nation. As a consequence, the idea of self-determination stood in danger of being transformed from an instrument for combating annexations into an instrument for justifying them."(p. 146)
This is powerful and validates what many comrades here have discovered about many "parties" in Amerikkka, who use the idea of self-determination as an instrument for promoting oppression. Groups like the crypto-Trotskyist Revolutionary Communist Party, USA (RCP=U$A) have in fact used self-determination in this exact way. Indeed, if you look at RCP=U$A line, they disagree with the [email protected] nation having a right to self-determination and instead they line up with the Second International and promote the idea of Aztlán being reduced to an "autonomous" region within North America. This, as Stalin reveals, is only a slimy way of RCP-U$A attempting to use the idea of self-determination as an instrument for justifying annexation and oppression.(1)
In "Dialectical and Historical Materialism" comrade Stalin introduces us to Marx and Engels's thought on dialectics and how historical materialism is the application of dialectical materialism in order to study and thus transform society. Dialectical materialism is the process of identifying and then using contradictions to transform our concrete conditions, for example the United $tates government has us locked in these dungeons, in solitary confinement, in slave conditions in order to stifle our advancement mentally, to smother our resistance. When we are locked in these chambers it is to neutralize our ability to rebel, to think, and learn from others while teaching, and to feel the sacred bond of unity! When we turn these torture chambers into revolutionary institutes, where we study the science of revolution, and use prisons as re-education camps, where we learn real history and begin to understand our oppression, this is dialectical materialism in practice! It is using the state's tools of oppression instead to liberate our minds! This is as Stalin describes going from quantitative change into qualitative change or as Engels put it "quantity is transformed into quality."
Contradictions exist in all matter and phenomena, in the United $tates, in the world, in Amerikkka's prisons, in lumpen organizations, in people's ideology and behavior, etc., and in order to advance any matter or phenomenon one first needs to identify the contradictions. "Dialectical and Historical Materialism" teaches us this process and thus helps us advance our struggles. Lenin said dialectics is the "struggle of opposites", and this struggle must occur in order for development to take place. Mao understood this "struggle of opposites" and he said: "We are confronted by two types of social contradictions — those between ourselves and the enemy and those among the people themselves. The two are totally different in their nature."(2) This struggle of opposites must take place if the people are to develop. But grasping dialectical and historical materialism is useless if at some point we don't put this understanding to practice!
There are much more documents and lessons to be learned within "The Essential Stalin", so much to be grasped and applied to today's contradictions wherever we may be.
There is no justice for the Black man in the United $tates. "All black people, wherever they are, whatever their crimes, even crimes against other blacks, are political prisoners because the system has dealt with them differently than with whites." - George Jackson
The only way to receive justice is to fight. The comrades in prison will have to fight from a different position. They would have to build cadres to take on different tasks. All collectives through a mass line will organize the masses around the problems of their particular prison. Every cadre should have different responsibilities.
For example, there should be a cadre responsible for studying the psychological warfare that is implemented by the correctional officers and finding ways to combat it on a peaceful level. Another would study prisoners' rights and be ready to challenge all violations. A cadre would write down all injustices that are manifested by the officers and pass information on to the cadre leaders. A cadre should be in contact with outside sponsors that can help our struggle by bringing to light our problems to the public. All cadres are just components to the machine. These are only examples.
We must continue the fight, especially on these plantations. However, we have to be on point and tighten our security to protect ourselves from agent provocateurs who claim to be on our side but are actually on the side of the oppressor. Be mindful of those who are always showing up at all the religious services, hoping to identify radical prisoners who may speak at these gatherings. These agents are only there to ear hustle so they can report back to their masters (prison administration). You will be able to identify some of them through their actions. They're always preaching about Black history and Blacks uniting, but they are never doing shit to protect the rights of the prisoners. They speak out against those who are true vanguards of the people and try to turn the masses against these warriors by spreading false rumors in hopes to destroy these men's work and characters. Please do not be fooled! They will stop at nothing until their mission for massa is completed. They are not only working against their own people, they are against the entire prison population! You will see them trying to cut in or befriend every group, organization, or nationality to learn what they can about them. Be very mindful comrades.
There have been many strong Black revolutionaries who have died in prison for the chimurenga (struggle) and they must never be forgotten. Comrades like George Jackson, Hugo Pinell, William Christmas, Howard Tole, James McClain, W.L. Nolen, and the many unknown but dedicated warriors who have fought and never gave up until their deaths, should always be loved and remembered. These brothers taught and trained others to carry on the torch so that the struggle will continue behind these walls. And in response many of them have suffered and remain in lock up (SHU) since the 1990s, 80s, and even the 70s because they refuse to denounce George Jackson!
Majority of the comrades are locked down in long-term isolation (SMU, ADX, and Pelican Bay), not because they have incident reports, but because they are carrying the torch and fighting against the injustice of the Federal and State prisons that our fallen Freedom Fighters gave their lives trying to destroy. We are not terrorists! We are revolutionary Freedom Fighters striving to free the people (Black and white) from the bloody claws of the imperialist monster. All committed liberators should join among their own kind and work together in solidarity. Let's use the comrades that paved the way as examples and continue fighting together, united with one clenched fist! Can't stop! Won't stop! Long live the guerrillas!
MIM(Prisons) responds: This comrade provides a good example of how to think about organizing tactics. We start from the assumption that the only way we can get justice is to fight for it, and then we must think about how we can be most effective in this fight. One key element of our organizing should be building unity, as this writer points out. We can build unity with all who oppose the criminal injustice system, but at the same time, we strive to put forward the most advanced political line to help raise consciousness and build a revolutionary movement. The United Front is an integral part of this movement, but not all participants will be revolutionaries themselves. This is ok, as we seek to unite all who can be united in the fight against the criminal injustice system.
Book Review: Marxism, Orientalism, Cosmopolitanism Gilbert Achcar Haymarket Books 2013
In part one of this review i addressed the author's apparent disdain for the anti-imperialist Islamic movement. In this concluding article i will expose the author's First World chauvinism as being at the root of his reactionary perspective by explaining how he uses the Christian liberation vs. Islamic fundamentalist concept in religion and politics today from a Marxian perspective, so as to better prepare the reader for his ideas on "internationalism" and "ultra-nationalism" by which he really means revolutionary nationalism. As such, it would seem that the entire premise of this book was not intended as a supplemental analysis of anti-imperialist politics in the Middle East today, but so that the author can push his crypto-Trotskyist agenda. Crypto-Trotskyism is a term used to refer to organizations that exhibit Trotskyist tendencies, but which don’t admit to being Trotskyist. Most significantly they suffer from the same great nation chauvinism as the other Trots: over-emphasizing the role of the oppressor nation working classes, and under-emphasizing the role of liberation struggles of the oppressed nations.(1)
The author begins the final essay of this book titled "Marxism and Cosmopolitanism" by tracing the very hystory of the word cosmopolitanism. He discusses how it went thru many twists and turns, from its beginning in ancient Greek civilization thru the Middle Ages and up until today; at one point progressive, while regressive at another. Hence, we learn that the terms cosmopolitan and globalization are connected in this regard. We also learn that Marx and Engels shared Achcar's disdain at one point or another for any and all national movements, in particular for those centered in the capitalist periphery, preferring, instead to champion the cause of the global proletariat, which in their lifetimes meant focusing on European workers. As a result, Marx and Engels contributed to popularizing the concept of cosmopolitanism as interchangeable with international proletariat, which to many communists of the time was preferable to mentioning by name the plight of English or German workers because of the obvious connotations to nationalism. Such connotations were seen by most as giving legitimacy to nationalist struggles, which at the time were driven by the national bourgeoisie.
Within this context nationalism was viewed as backward and reactionary for the proletariat, as the national bourgeoisie was using this concept to their advantage by inciting the proletariat to kill and be killed by workers of other countries, for the bourgeoisie’s goal of world domination. The communists on the other hand rejected nationalism, considering themselves staunch internationalists; champions of the world proletariat, whose hystoric mission it was to usher in the socialist stage of communist development. This being the accepted theory of the time, well before Mao posited that in the age of imperialism, nationalism of the oppressed nations is internationalism.
All this is important to remember when assessing the text as it pertains to the whole reason why Achcar even wrote this book. More so, it is important to remember because in the following pages the author uses much of this information to attack the practice and political line of Joseph Stalin. And while it is undeniable that Marx and Engels at one point agreed with many of the ideas that Achcar propagates, it is also undeniable that as reality progressed, so did Marx and Engels' thinking, which is more than we can say for Mr. Achcar. So if we want to learn the genuine Marxist stance on nations and nationalism then we should not limit ourselves to what the founders of scientific socialism had to say on these topics early on in their revolutionary careers. Rather, we should study and learn what they advocated and stood for later in their lives once they became full-fledged Marxists. As such, the line that Achcar is pushing is a disingenuous one in which he proclaims that all nationalism, just like all variants of revolutionary Islam, are inherently bad, when in reality it is the nationalism of the oppressor nations and the Western privilege that comes with it that he upholds. As such, Gilbert Achcar should just come out and say what he really thinks; which is that the nationalism of the oppressed is what he believes to be backward and reactionary, while oppressor nation nationalism is inherently progressive due to its linkage to Europeans, their culture and tradition. Thus, just as the author correctly pointed out in "Religion and Politics today from a Marxian Perspective," that Islamic fundamentalism is a concept that can be divided into one that is collaborationist with Western interests and one that is hostile to Western interests, so is nationalism a concept that can be divided into one that is bourgeois and reactionary, and one that is revolutionary and forward looking.
"Cosmopolitanism" as Anathema: the Stalinist Perversion
Trotskyists of various stripes have always hated on Stalin for a multiplicity of reasons, primarily however for his theory of socialist development. As Stalin's line on socialist development progressed it eventually came to stand for the national liberation struggles of the oppressed nations, not only within Europe but outside the continent as well. He correctly saw the revolutionary character of the anti-imperialist movement in the colonies as both hostile to Western interests and potentially pro-Soviet. Trotsky on the other hand had nothing but contempt for Asians, Africans and [email protected] Americans, believing them too backward and weak to ever launch successful liberation struggles and/or engage in socialist construction absent the immediate help of the European working classes, a theory that was proven incorrect when an onslaught of colonial countries broke free of the imperialist framework following the end of World War II. And so it is within the context of "globalization" and anti-imperialist struggles in the 21st century that Gilbert Achcar now attempts to rehabilitate Trotsky's theory of the world revolution led by the so-called proletariat of the advanced capitalist countries vis-a-vis the rehabilitation of cosmopolitanism; vis-a-vis his criticisms of Joseph Stalin. To accomplish this however, Achcar must go in depth into the hystory of the Soviet Union, in particular into the propaganda campaigns against cosmopolitanism which Stalin had initiated at the end of World War II, as well as to the campaigns in favor of Soviet patriotism which Stalin also had initiated to prepare the Soviet masses for the Nazi invasion.
According to Mr. Achcar these campaigns were nothing more than a cover for Stalin's anti-Semitism. Yet interestingly enough, in making these accusations the author inadvertently puts forth a plausible explanation for the oppression of notable Jews during this period in the Soviet Union; thereby paving the way for a materialist explanation of these actions and the clearing of Stalin's name as far as anti-Semitism goes.
Achcar like so many anti-communists before him cannot contain his contempt for the progress made under Stalin and so he jumps on the bourgeois bandwagon of blaming Stalin for the so-called Jewish pogroms that were said to have taken place beginning in 1949 alongside the further elaboration and popularization of Soviet patriotism as a concept over that of cosmopolitanism. In addition, the author also contends that these campaigns were one and the same as the so-called anti-Marxist movement which supposedly took place during this period. What these campaigns actually represented however were struggles in the realm of ideas between revolutionaries and counter-revolutionaries battling for the "hearts and minds" of the Soviet masses, and indeed the future of the revolution.
According to Achcar, the cosmopolitans appear to have been something like a Trotskyist sect operating inside the USSR, who were agitating around the need for openness with the West and glorifying the West. Now remember, this is 1949 and the Cold War is cracking, all of the Soviet Union's wartime imperialist allies have retrained their guns on the communists. And although the author certainly doesn't say it, the Communist Party under Stalin certainly believed that these "cosmopolitans" were in the service of Amerikan imperialism carrying out intelligence gathering activities and engaging in building public opinion for counter-revolution and coup d'etat, just like the types of activities that CIA sponsored groups carry out in Third World countries with anti-western governments. It would seem then these cosmopolitans and other so-called "Marxists" were actually involved in sabotaging socialism from within with actions which thoroughly alarmed the Soviet government. But according to Achcar these were the real "Marxists," the real "internationalists" because they followed the teachings of the young Marx; but when did Marx ever speak of colluding against a socialist state?
Furthermore, the author states that in analyzing Stalin's anti-Semitism we cannot afford to begin in the post-war period, but must start with the publication of Marxism and the National Question, which Achcar describes as "a superficial and dogmatic essay on this most complex of questions."(2) Stalin denies the existence of a Jewish nation within Europe's borders, based on the Jewish people's lack of a common territory. Apparently Gilbert Achcar disagrees with the Marxist definition of nations preferring instead Otto Bauer's The Question of Nationalities and Social Democracy, which clearly defines Jews as a nation based solely on their "common cultures" by which they should really just say religion. The author further claims that it is in this hystorical period that Stalin began his first anti-Marxist campaigns in which he sought to squelch all opposition and secure his position of power. Achcar goes on to argue that Stalin's ideas on internationalism reflected only a narrow and selfish outlook which took into account only the internationalism of the "pan-Tsarist" Russia organization of the Russian Social Democratic Labour Party when, in Marxism and the National Question, he mentioned the principle that the party strove to "unite locally the workers of all nationalities of Russia into single, integral collective bodies, to unite their collective bodies into a single party."(3) In defending this principle Achcar states, "Stalin launched a fierce attack on nationalism, putting Great Russian chauvinism on equal footing with the nationalism that was expanding among oppressed nationalities in the USSR - in a definitely non-Leninist fashion."(2) However, this is an extreme misrepresentation of Stalin's line on Achcar's part. Stalin criticized the national chauvinism that was beginning to develop among some of the more reactionary sectors of the oppressed nations in the Tsarist empire and certainly not the nationalism of the oppressed themselves. Apparently, the author believes that national chauvinism should only be criticized when it originates with the oppressors and by people of the offending nation themselves and not by anyone else. In other words, only Russians can criticize Great Russian chauvinism and only the oppressed nations can criticize any chauvinism that originates within their own nations. This is certainly an ironic point that those who have actually read Marxism and the National Question will note. But Stalin was right to criticize the chauvinism of the oppressed nations in the old Russian empire, especially when that chauvinism has the potential to foment violence amongst the oppressed. Chauvinism is chauvinism no matter who propagates it.
Later on Mr. Achcar comes out with an ass-backwards refutation of Stalin's theory of socialism in one country first, attempting to tie it back to Stalin's "anti-Semitism" (Achcar's term for his denial of a Jewish nation) and Soviet patriotism. The line goes as follows: "Socialism in one country: this theoretical innovation central to Stalinism actually laid the groundwork for a Soviet patriotism, coupled with a sui generis internationalism that amounted in fact to the internationalism of Soviet patriotism. Communist members of 'bourgeois nations' had a duty to identify with the thriving 'fatherland of socialism.' Indeed, their Soviet patriotic duty could very well have taken as its motto 'our country, right or wrong!'"(4)
The following paragraphs is where accusations of Jewish repression and anti-Marxism by Stalin really gets interesting.
To give some real context to these accusations, which Achcar himself provides, I will say that prior to the beginning of the Second World War an expansive campaign was begun in the Soviet Union to create and solidify a hegemonic Soviet patriotism for the explicit purpose of strengthening the bonds and common interests of the Soviet Republics against the impending threat of fascism. Stalin was well aware that not only the German fascists, but the soon to be imperialist allies were all working hard to divide the Soviet people from within on the basis of old national grievances which were common under the Tsar. And, as stated earlier, there were counter-revolutionaries inside the USSR consciously working against the Soviet masses. These were the cosmopolitans who by and large were composed of "real Marxists." The struggle between the two opposing forces is recounted and explained by Achcar:
"The patriotic mutation was brought to completion after the Soviet Union entered the Second World War, engaging in what the Stalinist regime called the 'Great Patriotic War.' This went along with the rehabilitation of the Greek Orthodox Church and the resurrection of Slavophilism. "Soviet Patriotism" became a highly praised virtue in the Soviet Union and in the world communist movement while Stalin's brand of 'internationalism' reached its logical conclusion in the 1943 dissolution of the Comintern.
“Soviet patriotism mutated into full-fledged chauvinism after Moscow emerged victorious from the war, especially when the Soviet Union faced renewed ostracism with the start of the Cold War. It is against this historical background that the campaign against 'cosmopolitanism' unfolded."(5)
We agree with the decision to disband the Comintern, which was done because
"it became increasingly clear that, to the extent that the internal as well as the international situation of individual countries became more complicated, the solution of the problems of the labor movement of each individual country through the medium of some international centre would meet with insuperable obstacles."(6)
Leszek Kolakowski is then cited favorably by Achcar as giving the Trotskyist perspective of these events:
"In 1949 the Soviet press launched a campaign against 'cosmopolitanism', a vice that was not defined but evidently entailed being anti-patriotic and glorifying the West. As the campaign developed, it was intimated more and more clearly that a cosmopolitan was much the same thing as a Jew. When individuals were pilloried and had previously borne Jewish sounding names, these were generally mentioned. 'Soviet patriotism' was indistinguishable from Russian chauvinism and became an official mania. Propaganda declared incessantly that all important technical inventions and discoveries had been made by Russians, and to mention foreigners in this context was to be guilty of cosmopolitanism and kowtowing to the West."(5)
Achcar then describes how, according to Isaac Deutscher, Stalin ordered a crackdown on Jews in the Soviet Union following "massive demonstrations of sympathy by Russian Jews who in 1948-49 greeted Golda Meir the first ambassador to Moscow of the newborn state of Israel..."(7)
According to Deutscher the crackdown was in response not only to this unauthorized public display of support by Soviet citizens, but because Israel "stunned" Stalin by siding with the West in the cold war. Yet the author would have us believe that "unauthorized public displays of support" for a foreign head of state invited to Russia by Stalin would take precedence in this "crackdown" over that of the machinations of cosmopolitans and their collusion with a tool of Western imperialism, as is the sub-text that lies hidden beneath these events. Indeed, just a paragraph down from this Achcar says that Soviet authorities began to close down Jewish theaters, periodicals and publishing houses while purging personnel and arresting various Rabbis and other Jewish public figures soon thereafter. But aren't these institutions that which have been traditionally used by the imperialists to agitate for counter-revolution in anti-imperialist nations? If Jewish pogroms really took place, then why is it that only certain people and institutions were being repressed and not Jewish people as a whole? Clearly these were political moves with a basis in national security that were happening and not oppression based on nationality (or religious beliefs) as Achcar would have us believe. As a matter of fact, when we turn the page of this book we find a much more coherent and realistic assessment of these campaigns as detailed by F. Chernov in his article: "Bourgeois Cosmopolitanism and it's reactionary role" as published and featured in Bolshevik, the theoretical and political magazine of the central committee of the All Union Communist Party (Bolshevik). It begins by reporting that Soviet newspapers
"unmasked an unpatriotic group of theatre critics of rootless cosmopolitans, who came out against Soviet patriotism, against the great cultural achievements of the Russian people and other people in our country."
Chernov's article then states:
"Cosmopolitanism is the negation of patriotism, its opposite. It advocates absolute apathy towards the fate of the Motherland. Cosmopolitanism denies the existence of any moral or civil obligations of people to their nation and Motherland..."
"Present day bourgeois cosmopolitanism with its call for the repudiation of national sovereignty, with its notions of 'one-world government,' the creation of the 'United States of Europe,' etc. is an ideological 'basis' and 'consecration' of the assembling under the aegis of American imperialism of the union of imperialists in the name of the struggle against the toiling masses, against the Soviet Union and peoples democracies, against the irresistible growth over the entire world of the forces of socialism and democracy.
"The party unmasked the anti-patriotic, bourgeois-cosmopolitan essence of servility before the capitalist West. It revealed that this cringing before foreign countries inevitably leads to national treason and betrayal of the interests of the Soviet people and the socialist fatherland. The unmasking of unpatriotic groups of bourgeois cosmopolitans, the struggle against the ideology of bourgeois cosmopolitanism, is a striking expression of the concern of the Bolshevik Party about the education of the toiling masses of our country in the spirit of life-giving, Soviet patriotism."(8)
This portion of the essay and the book then end with the statements that: "With the start of 'de-Stalinization' in Kruschev's Soviet Union, the eyes of many communists were opened; more accurately, their mouths were opened, as it is difficult to believe that they had not been aware of the realities they denounced when the green light finally came from Moscow..."(9)
"With the end of the Stalinist campaign, 'cosmopolitanism' faded away as a major issue in communist circles, as well as in the public debate in general..."(10)
Of course it did, but only because the cosmopolitans and other revisionists were now in power and the Soviet Union was starting on the capitalist road. The final pages of this book then shift back to Trotskyist political line as Gilbert Achcar outlines how Marx, Engels and Lenin thought cosmopolitanism, i.e. proletarian internationalism charts the course towards communism, i.e. "socialist globalization" and how national liberation struggles in the Third World "can fit perfectly in the cosmopolitan struggle for global transformation as necessary moments of this struggle, as components of the global struggle..."(11)
But when the oppressed nations finally rise up in revolt against imperialism these national liberation struggles won't just be "necessary moments" or "mere components" of the global struggle: but instead will mark the beginning of a long stage of socialist transition and development in which the people of Africa, Asia and [email protected] America will band together in a Joint Dictatorship of the Proletariat of the Oppressed Nations against the former oppressing and exploiting nations.
In summation, the author opens this book with the chauvinist First World belief that Western domination of the world brought progress to the hordes of uncivilized savages and barbarians thru the spread of Christianity. Apparently, revolution, progress and development are phenomena inherent only to white people and deliverable in the future only thru a multi-nation working class approach, led of course by the workers of the core capitalist countries.
This is why he views with such disgust the success that revolutionary Islam is having in repelling Western forces, because in those movements he sees the reactionary and backward Islamic fundamentalists doing what he says they cannot; engage and win against the imperialists. Likewise, this is why he cannot stand Stalin and must tear him down, because in his practice and political line he sees the backward national liberation and self-determination movements of the oppressed nations as they came to fruition all throughout the 20th century by using revolutionary nationalism to establish socialism in their countries and then vigorously defending it. While the only thing that Trotskyists could do was complain and criticize that the Soviet Union was moving contrary to what the young Marx and Engels had envisioned in their early years. Such is the hallmark of Trotskyism which holds that socialism is impossible in countries of the Third World before the imperialist countries have had revolutions. Such is the hallmark of Trotskyism which needs but to depart from the reality of material conditions and enter the jungle of idealism to carry out the lofty goals of the white worker elite.