This is the third movie in a new trilogy based off the original 5 film series. Like Rise of the Planet of the Apes (2010), War for the Planet of the Apes (2017) makes many references to the original series. It does a lot to set up for the scenario in the original second film, Beneath the Planet of the Apes (1970). However, the ending seems to crush that possibility. There is a fourth film being planned for the new series, and it is not clear what the scenario will be.
This new series lacks some of the scifi complexities of the original that dealt with space and time travel and mutations and evolution. So far the new series has covered a modest 15 years, in one world, and is a pretty straight forward story of struggle and war between humyns and apes whose brains evolved due to a brain-enhancing virus developed to cure alzheimer's disease in humyns.
In Beneath (1970), the humyn civilization is built around a worship of nuclear weapons and the film is a righteous critique of nukes. In War (2017), the humyns are led by a messianic colonel who blames the man-made viruses for their plight. This leads to an anti-science position that puts these humyns at war with another faction who want to find a medical cure to the plague striking humyns. In the case of nuclear weapons we can say that humyns are taking technological advances into a dangerous direction that threatens all life on Earth. But this new Planet of the Apes series leaves us with the message that we should fear medical advancements. Under capitalism, such fear has a material basis because profits over people can lead to technological disasters in all fields. But in this post-apocolyptic world, there does not seem to be a functioning capitalist economy. So the message amounts to a religious movement calling for a cleansing and opposing attempts at solutions in medical science. This feeds into the fear-mongering of fascist-leaning religious cults, unlike the original series that critiqued genocidal militarism.
In this movie, Koba haunts Caesar, both in dream-like visions and in the ongoing war that he started with the humyns. The mantra of "Ape shall not kill ape" is brought back by Koba in one vision, after Caesar kills a traitor who gave up Caesar's location in an attempt to save himself, leading to the murder of Caesar's wife and older son. Revenge for this event serves as Caesar's motivation through most of this film. When they encounter the traitor at an enemy camp he attempts to notify the humyns of their presence, endangering Caesar's life a second time. While Caesar is very merciful, he cannot abide to absolutes like "Ape shall not kill ape" and still serve the masses of apes at the same time. We later learn that the seemingly ruthless humyn Colonel has also made sacrifices for the greater good of humyns. The Colonel even offers Caesar lessons in not letting his emotions and drive for revenge guide him. This is one positive message of the film, which ends with Caesar returning to the struggle for all apes that he was so dedicated to in the last two films.
One of the new characters introduced in this third film is a goofy source of slap-stick humor. While this may be seen as a desparate attempt to liven up the series, perhaps it is a throwback to the third film in the original series, Escape from the Planet of the Apes (1971), which has a whimsical feel to it that is inconsistent with the two films before and after it. The comic relief character does play an important role in letting us know that more supersmart apes exist in the world. While he got audience laughs, the only funny part about this character in this reviewer's opinion was how the producers introduced the name of the young humyn who joins the ape leadership on their revenge mission. This young humyn is an interesting look at what we could call national or species suicide. She gives the "Apes United Are Strong" salute before playing a crucial role in breaking them free. At one point she asks the orangutang Maurice, "Me? Ape?". Maurice answers by saying her name. A sort of non-answer that seems to say no, but you are one of us. The examples of apes working for the humyns, and this humyn being part of the apes is a blow against identity politics. An individual's politics and the role they play in the world is not defined by what group they were born into, even though we can talk about groups and their roles and positions in society.
On the other side, there are many traitors working for the humyns who were called "donkeys" and treated as servants, while being forced to commit much of the brutality against captive apes to prove their loyalty. This type of mentality is so well-established today that no force is needed to get Black and Brown pigs to be more brutal than their white counterparts. One of the traitor's who beats and abuses Caesar when he enters the work camp comes to his aid at the very end. This comes after we see Caesar act in a firm and principled way in front of the traitor throughout the film. This is not just a nice, fictional story. In his autobiography, set mostly in the first wave of the U.$. prison movement, Black Panther Eddie Conway demonstrates that being politically consistent and being a leader does impact people in ways you may not realize for some time. And that people will come through for the movement when you don't expect it if you set a good example as a leader.
There is something unbelieveable in the way the modern Planet of the Apes films combines the lumbering ape-suited actors, with the scenes of tracking humyns and searching in close combat situations. The idealized images of military and SWAT operations we're so used to in movies today, just don't accomodate the clumsy movements of the apes. The more primitive scenes of war in the original series are actually more congruent and believable.
Overall, there was some good character development in War (2017) that demonstrated some useful lessons for political struggle. Like the other films in this new series there is more of a focus on fast-paced battle scenes than in the original series. And like the others in this new series, it loses some of the more radically progressive aspects of the earlier version. Despite that, the focus on prison struggles, like in Rise (2010), will probably preclude this movie from being screened in U.$. prisons. We are still holding out to see whether the makers of the new series will delve into the subject of the dictatorship of the proletariat, as did the last two films of the original series.
Issue 55 of Under Lock & Key is taking a deeper look at building the United Front for Peace in Prisons at the margins. We've already spent a lot of space debating the role people on Special Needs Yards (SNY), especially in California. While that is an issue we will need to continue to address, here we focus first on white nationalist lumpen organizations, that are more likely to be on the mainline, and how anti-imperialists might relate to them. We also have a few pieces looking at the question of sex offenders who are generally seen as pariahs. That topic is a subset of the SNY discussion. In this article we will focus on the white nationalist question, and the question of oppressed nations allying with whites in general. In many cases handling this question properly will have a big impact on our success, because there are a lot of white people in prisons and many of them team up with white nationalist orgs.
So there are a few principles of dialectical materialism that we should apply in our analysis of groups which are often considered pariahs of the revolutionary movement: 1) dialectics differs from metaphysics in that metaphysics believes a thing has an essence; 2) dialectics in contrast sees everything as always being in a constant state of change; 3) and we can best understand that change by looking at the contradictions within that thing, while also considering the external contradictions that may influence it (them). To put it another way, no one is born a white supremacist or rapist, and just because someone's actions were that way in the past doesn't mean they have to be in the future.
What is White Nationalism?
Elsewhere in this issue we talk about white nationalism as an ideology that is a product of imperialism. Another point we must stress when talking about white nationalism is it is the majority ideology among the oppressor nation under imperialism. Most of this issue will be dealing with extreme examples found in imprisoned lumpen organizations. But there is a whole range of white nationalist ideologies, and the lumpen organizations are not necessarily the most extreme. Because the imprisoned lumpen are in the trenches, they must be more scientific than the more privileged wings of the white nationalist movement, and their motivations are often quite different.
In our current political climate in the United $tates, "white nationalism" is a hot topic. It is being used to criticize President Trump and those around em. But most of this criticism is coming from the perspective that former President Obama was not a white nationalist. The split between the left wing and right wing of white nationalism is about how to best manage the oppressed, even when that is not how they think about it. If we recognize that the current imperialist order is one that puts whites in a position of supremacy, then we must conclude that any position that works to preserve that system is white nationalist. Or we may say Amerikan nationalist to avoid confusion when its proponents do not appear white. But even though some internal semi-colony people are sitting at the table, globally, white supremacy in the form of Amerikan hegemony is alive and well.
Initially, the question of how and when to strategically ally with white nationalists is a broad one, as it refers to how we might ally with the majority of people in North America. But within that majority there are different classes and political tendencies. And white nationalist prisoners may be at the top of the list of likely allies from that group.
Another argument for the importance of working with the white lumpen is the Marxist analysis of the lumpen as a particularly dangerous, wavering class. If this country is heading in a more fascist direction, white nationalist lumpen youth and former military will be the first bases of recruitment for the fascists. This concern applies to the lumpen in general, but the national split makes it a harder sell for the internal semi-colonies to take up fascism. As always, our strategy is to win over all who can be won over, not to set false limitations based on identity politics or preconceived assumptions.
More so than former military, the white lumpen have connections to the struggles of the oppressed. And it is the massive prison system in this country that we can largely thank for that. The modern prison system is an inherent part of the modern ghetto, which has been lumpenized. While segregation is stronger today in many cases in the ghettos, it is weaker outside of the ghetto. This translates into a stronger class divide within the oppressed nations. The extent of this divide in the white nation is something that requires more research. But from the information we have, white prisoners are much, much more likely to integrate into petty-bourgeois society rather than be caught in a ghetto-like situation upon release. But as long as they remain in prison, whites do experience that ghetto life and the most brutal repression that we have in this country.
Young Patriots, White Lumpen Revolutionaries
One of the best examples we have of white lumpen youth forming an anti-imperialist organization was the Young Patriots Organization, which started in Chicago in the late 1960s. Soon the offshoot Young Patriots Party spread the movement to other parts of the United $tates. Their example demonstrated both the potential and limitations of such an organization. As long as there are pockets of whites that face similar conditions to the oppressed nations, as they do in prison, a revolutionary organization that can speak to and organize white lumpen will strengthen the cause of anti-imperialism. However, the Black Panthers, in particular Bob Lee and the leadership of Fred Hampton, played a very hands-on role in the development of the Young Patriots. In general history does not lead us to expect revolutionary white organizations with correct political lines to take hold in North America without good examples from the internal semi-colonies.
Even after becoming established, the Young Patriots were very limited by the reactionary nature of their own nation. The Patriot base was displaced southern whites who ended up in urban ghettos; a much smaller group, but parallel to the New Afrikans who made the Great Migration. When the Patriots returned to the south they were not received well. Two of the members were killed shortly after returning to the south, because of their organizing.(1) In other words, we are looking at exceptions to the rule where there are pockets of whites who are both separate from the oppressed nations but still living very similar lives and in proximity to them. When Peggy Terry of the Young Patriot-associated organization Jobs or Income Now (JOIN) ran for vice president, with Black Panther Eldridge Cleaver as the presidential candidate in 1968, they received a mere 28,000 votes in California. In contrast, the openly racist George Wallace campaign got 500,000 (almost exclusively white) votes.(2) And finally, for most of their existence the Patriots had more spies watching their organization than they had members.(3) This security issue is something others have pointed out with white nationalist lumpen organizations in prison that can be swimming with federal agents.
Often the Panther rhetoric spoke of the Young Patriots as representing "white power" in a way that was parallel to the Panthers' "Black Power" and Young Lords' "Brown Power". While we generally disagree with that line, the Panthers later called out all other white groups as "fascists" with the exception of the Patriots. The Patriot culture flew in the face of the rest of the white anti-war and student movements, including their confederate flag logo. We might draw a parallel to the Lucasville prison uprising in Ohio in 1993, where it is reported that swastikas, lightning bolts and words like "Supreme White Power" appeared alongside graffiti throughout the prison saying "Black and White Together" and "Convict unity."(4) These white identities, historically associated with power over New Afrikans were transformed in these unique circumstances.
Racism as a Tool of the Oppressor
MIM(Prisons) is cautious about presenting racism as merely a tool of the imperialists to divide "the people" as that is the line of the revisionists who claim that the majority of people in the imperialist countries are proletarians that must be united in their common class interest. As the practice of the Young Patriots demonstrated, this is not the case. However, in prisons is where we see the greatest potential for a class unity with whites that is progressive in the United $tates. And in prison, it is certainly true that racism is a tool that is actively used by the administration, even if often times white nationalists are too willing to play the role of keeping other prisoners in line for the state.
Of course, not all white prisoners are part of overtly racist lumpen organizations. Former-Black-Panther-turned-anarchist Lorenzo Komboa Ervin documented the history of the federal penitentiary at Terre Haute, Indiana, which was transformed from a completely Ku Klux Klan-dominated facility to one where New Afrikans built power in alliance with white prisoners. Ey argues that the anti-racist whites, often imprisoned for anti-war activities, were able to re-educate other white prisoners where non-white prisoners would not be able to.(5) This is an example of the importance of white-specific organizing, though not on the basis of an outward white nationalism.
We must reach people where they are at in a segregated society. We saw this with the Panthers in Chicago who were viewed with great skepticism by the white residents of Uptown, but were welcomed by the Young Patriot leadership. We saw this in Lucasville, where the New Afrikan leaders picked Aryan Brotherhood member George Skatze to stand with them as a representative of white prisoners because of eir history of settling disputes between whites and New Afrikans.
"At some point on this first day George saw a black inmate (Cecil Allen) talking through a bull horn to a small crowd of other prisoners. George went up to listen. To his surprise the man on the bull horn pointed to George and said, 'There's nobody going to be talking to you guys but me or this man right here,' meaning George Skatze."
Accepting their request for help, Skatze later "approached the whites, who were sitting in the bleachers. Putting his arm around a black inmate George said, 'If the guards come in here they're going to shoot us all, no matter what color we are.' We asked George who that black man was. He said, I don't know; I had never met him before."(6)
Veteran of the first wave of the California prison movement, Kumasi describes one scene in the late 1960s where hundreds of prisoners circled around the yard chanting, "Power to the people! Death to the pigs!" Approaching the group of white gangsters on the sidelines ey framed the situation as "are you going to be with us or with the pigs?" And since the reality reflected eir statement, they sure didn't want to be seen as siding with the pigs. As the whites started to join the ranks of the protestors, Kumasi grabbed one of their hands and raised it in the air as they faced the warden. In a segregated society this sort of representation of different nationalities can have powerful effects.
Kumasi has a number of stories about organizing across nationality. Similar to today, the California system was very segregated back then. Various white power and nazi gangs existed, as they do today. The united fronts Kumasi forged with these groups were not long-term and could be quite impulsive. It was really the strength of eir own organization that pushed others to come along. A justification of the line that building up one's own national unity helps build up the united front. Because the movement for change had reached such popularity and support among New Afrikans, it was easier to get the Chican@s to join up (who had not yet been divided between north and south).
A USW comrade has this to say about organizing in California today:
"There has been times when we've done alliances with white nationalist groups in prison. Any time we had a common goal, say shutting down SHUs, or removing informants off yard, assistance with legal work and what not.
"The only way for this to function is by creating a different set of politiks/policies than those used amongst the other LOs. As long as it does not interfere with the LOs' goals to end oppression. It is my opinion that even when dealing with oppressor nation LOs we must keep a move ready to be made once achieving certain goals due to the history the oppressor nation LOs have and because of their values as humans. We wouldn't like to see the LOs of the oppressed be set back a step or two after gaining ground. I think that even unity of some form can be achieved with pariahs — taking into account what they've done and what they are willing to do to not only redeem themselves but to benefit the struggle even at the cost of sacrifice. There is a place, space, form and energy for everyone in a struggle. It is our responsibility to organize, learn, and organize again."
What these histories demonstrate is that in cases where the white nationalists aren't completely in bed with the pigs, they tend to see themselves as prisoners and the pigs as their foes, like everyone else. And it is the unity around demands for all prisoners, ones that are nationality-neutral, that we will see opportunities for united front. So while national unity may need to come first, class unity will always be important in the prison movement.
White nationalism in general, whether of the left-wing or right-wing variety, is based in an alliance with imperialism. But there are examples in history of portions of the white population in the United $tates who may have overt racist overtones without the attachment to imperialism. Or at least with a mixed relationship to imperialism. And in many cases this racism is more motivated by fear of the other, or just self-protection than it is any deep investment in racist ideology itself. The AB comrade who wrote "The Enemy of my Enemy" seems to be an example of this white nationalism based in youthful ignorance. And the experience of the prison system has given em the opportunity to learn about the lives of the oppressed, and to live that life emself. George Skatze from Lucasville was also an example of this, someone who stood with New Afrikan prisoners and literally put eir life on the line in the struggle for prisoner rights and then later at the hands of the state when ey was one of the comrades who did not make a deal with the state to avoid death row as some of the charged prisoners did.
While others suggest we fight racism as a way to end oppression, we say to fight oppression to overcome racism. And in some cases oppression itself will overcome racism, by uniting those once divided by ideas of race. Our ideas are a product of our material conditions, and in participating in the transformation of our conditions our ideas change.
Calculating the transfer of wealth from exploited nations to imperialist countries is a difficult task. Even those with the knowledge and time to do the research find that bourgeois economics does not look at things in terms that Marxists do. There are a number of excellent books by Marxists on this topic on our literature list.(1) Adding to this research is a recent report from Global Financial Integrity (GFI), which they call "the most comprehensive analysis of global financial flows impacting developing countries compiled to date."(2)
The main conclusions of this report are:
"since 1980 developing countries lost US$16.3 trillion dollars through broad leakages in the balance of payments, trade misinvoicing, and recorded financial transfers... the report demonstrates that developing countries have effectively served as net-creditors to the rest of the world with tax havens playing a major role in the flight of unrecorded capital. For example, in 2011 tax haven holdings of total developing country wealth were valued at US$4.4 trillion, which exacerbated inequality and undermined good governance and economic growth."(2)
According to the report, China is responsible for about a quarter of the Third World's net resource transfers to the First World. Despite a growing finance capitalist class, China is still the largest proletarian nation providing wealth for Amerikans and other First World nations. A long fall from grace from when it was the most advanced socialist economy in history, reinvesting all of its wealth into building its own self-sufficiency and serving the needs of its own people.
Last year, the so-called "Panama Papers" brought more light to the issue of tax havens, and the role they play in allowing finance capitalists to move money in ways that avoid having to pay taxes to the states they operate in and often avoiding other legal restraints on how they do business. GFI points to tax havens, as well as illegal movement of capital goods, as playing large roles in facilitating this transfer of wealth from the exploited countries to the imperialist core countries.
Possible solutions to this problem provided in the cited articles are debt forgiveness, shutting down tax havens, and enforcement of fines by agencies such as the World Trade Organization (WTO).(3) Having powerful people monitor and fine other powerful people is like the fox guarding the hen house, and will never make fundamental changes in a system whose whole purpose is the drive for profit.
MIM(Prisons) supports the call for debt forgiveness for poor countries. As the report states, "for every $1 of aid that developing countries receive, they lose $24 in net outflows."(2) A campaign to resist these predatory aid programs combined with forgiveness of existing loans would loosen the current death grip of imperialism on the exploited nations of the world. And if we consider the numbers below, 1:24 is a gross underestimation of the scale of exploitation going on.
Another powerful move to provide some relief to the poor under capitalism would be to enforce a global minimum wage through a body such as the WTO. Economist Arghiri Emmanuel showed the relationship between wage levels and the transfer of wealth between nations in the form of unequal exchange. While this recent work by GFI is more in-depth than most by looking at illegal practices such as reporting false prices to avoid taxes and restrictions, it ignores the hidden transfer of wealth that is enabled by the low wages that are violently enforced on the proletariat of the exploited nations. This transfer of wealth is not included in the $16.3 trillion transfer of wealth calculated by GFI. MC5 of MIM estimated wealth transfer to the imperialist countries at $6.8 trillion in just one year (1993), as did Zak Cope, who looked at 2009 with a similar lens but different approach to MC5.(4)
While GFI states that, "Every year, roughly $1 trillion flows illegally out of developing and emerging economies due to crime, corruption, and tax evasion", their vision of a capitalism with more integrity would only eliminate an estimated 15% of the value exploited from the majority of the world for the benefit of the imperialist nations. We ally with such bourgeois internationalists on some of the demands mentioned above, but also take it further than they will to eliminate imperialism in all its forms and create a world without any form of exploitation or oppression, whether illegal or not.
"The imperialists export fascism to many Third World countries via puppet governments. And imperialist countries can turn to fascism themselves. But it is important to note that there is no third choice for independent fascism in the world: they are either imperialist or imperialist-puppets. Germany, Spain, Italy and Japan had all reached the banking stage of capitalism and had a real basis for thinking they could take over colonies from the British and French. ... The vast majority of the world's fascist-ruled countries have been U.$. puppets." — MIM Congress, "Osama Bin Laden and the Concept of 'Theocratic Fascism'", 2004
What MIM wrote about Osama Bin Laden in 2004 is just as true for the Islamic State today. Those who call the Islamic State fascist use an unsophisticated definition of fascism that may mean anything from "bad" to "undemocratic" to anti-United $tates. But the idea that it is in the Third World where we find fascism today is correct.
Much funding for the Islamic State has come from rich Saudis. For this, and other reasons, many people have tried to put the fascist label on the obscurantist monarchy of Saudi Arabia. Despite having almost the same per capita GDP (PPP) as the United $tates, it is by geological luck and not the development of imperialist finance capital that Saudis enjoy such fortune.
A word often associated with fascism is genocide. More recently Saudi Arabia is getting some "fascist" rhetoric thrown at it from the Russian camp for its war on Yemen. What is currently happening in Yemen is nothing less than genocide. A recent analysis by the Yemen Data Project showed that more than a third of the "Saudi" bombings in that country have targeted schools, hospitals, mosques and other civilian infrastructure.(1) We put "Saudi" in quotes here because the war to maintain the puppet government in Yemen is completely supplied by the imperialists of the U.$., UK and Klanada, along with U.$. intelligence and logistical support. The United $tates has been involved in bombing Yemen for over a decade, so it is a propaganda campaign by the U.$. media to call it the "Saudi-led coalition." In October 2016, the United $tates bombed Yemen from U.$. warships that had long been stationed just offshore, leaving little doubt of their role in this war. A war that has left 370,000 children at risk of severe malnutrition, and 7 million people "desperately in need of food," according to UNICEF.(2)
This is another example where we see confusion around the definition of fascism feeds anti-Islamic, rather than anti-Amerikan, lines of thinking, despite the majority of victims in this war being proletarian Muslims in a country where 40% of the people live on less than $2 a day.
In countries where the imperialists haven't been able to install a puppet government they use other regional allies to act as the bad guy, the arm of imperialism. It is an extension of neo-colonialism that leads to inter-proletarian conflict between countries. We see this with Uganda and Rwanda in central Africa, where another genocide has been ongoing for 2 decades. While Uganda and Rwanda have their own regional interests, like Saudi Arabia, they are given the freedom to pursue them by U.$. sponsorship. And we are not anti-Ugandan, because Uganda is a proletarian country with an interest in throwing out imperialist puppets. Even Saudi Arabia, which we might not be able to find much of an indigenous proletariat in, could play a progressive role under bourgeois nationalist leadership that allied with the rest of the Arab world, and even with Iran.
Sometimes fascism is used as a synonym for police state. Many in the United $tates have looked to the war on drugs, the occupation of the ghettos, barrios and reservations, gang injunctions and the massive criminal injustice system and talked about rising fascism. We agree that these are some of the most fascistic elements of our society. But many of those same people will never talk about U.$. imperialism, especially internal imperialism. This leads to a focus on civil liberties and no discussion of national liberation; a reformist, petty bourgeois politic.
If we look at the new president in the Philippines, we see a more extreme form of repression against drug dealers of that country. If the U.$. injustice system is fascist, certainly the open call for assassinating drug dealers in the street would be. But these are just tactics, they do not define the system. And if we look at the system in the Philippines, the second biggest headlines (after eir notorious anti-drug-dealer rhetoric) that President Duterte is getting is for pushing out U.$. military bases. This would be a huge win for the Filipino people who have been risking their lives (under real fascist dictatorships backed by the United $tates like Marcos) to protest U.$. military on their land. This is objectively anti-imperialist. Even if Duterte turns towards China, as long as U.$. imperialism remains the number one threat to peace and well-being in the world, as it has been for over half a century, this is good for the masses of the oppressed nations.
The importance of the united front against fascism during World War II, which was an alliance between proletariat and imperialist forces, was to point out the number one enemy. While we don't echo the Black Panther Party's rhetoric around "fascism," they were strategically correct to focus their attack on the United $tates in their own United Front Against Fascism in 1969. And it was reasonable to expect that the United $tates might turn fascist in face of what was a very popular anti-imperialist movement at home and abroad. What dialectics teaches us is the importance of finding the principal contradiction, which we should focus our energy on in order to change things. Without a major inter-imperialist rivalry, talking about fascism in a Marxist sense is merely to expose the atrocities of the dominant imperialist power committed against the oppressed nations.
Rather than looking for strategic shifts in the finance capitalist class, most people just call the bad sides of imperialism "fascism." In doing so they deny that imperialism has killed more people than any other economic system, even if we exclude fascist imperialism. These people gloss over imperialism's very existence. But MIM(Prisons) keeps our eye on the prize of overthrowing imperialism, principally U.$. imperialism, to serve the interests of the oppressed people of the world.
Lumpen: The Autobiography of Ed Mead
Available for $20 + shipping/handling from: kersplebedeb
CP 63560, CCCP Van Horne
As anti-imperialists and prison activists, we can recommend Ed Mead's recent autobiography as a useful read. There are a couple inconsistencies with the form and the line promoted in the book, however. While Mead critiques anarchism and reformism in the book, at the end is a list of a number of organizations that struggle for prisoners' rights, and they are all reformist/mass organizations with a couple anarchist groups thrown in. Mead stresses that he does not believe communists should hide their beliefs. Yet it is odd that he finds no communist prison support groups to be worthy of mention. Moreso, it seems that for much of Mead's life ey couldn't find a communist organization to be a part of and support.
We also must question the form of an autobiography. Our culture promotes the idea of writing one's own story. While this author has been told to write an autobiography multiple times, having lived much less of my life than Ed Mead, i don't plan to ever do so. I hope that if i do live as long as Mead i'm too busy fulfilling my tasks in a communist cadre org (or hopefully state by then) to spend a bunch of time writing about myself. Certainly there is some value in terms of the building of humyn knowledge of documenting the conditions of the time and places that Mead experienced. But it does not seem a high priority for communists. It was probably for this reason that i found the first chapters of the book tiring to read. I didn't really need to know all about Mead's family growing up to learn some lessons about how to organize with prisoners effectively. But perhaps that was my own problem as that was never a stated purpose of this book.
The foremost stated purpose of the book by Mead is to "extend an invitation to sections of the lumpenproletariat to join the international working class." While not a bad goal, it does hint at differences we have with Mead and other communists within California Prison Focus (CPF) regarding whether nation or class is the principal contradiction. This has led to divisions in our work to shut down Security Housing Units in California. In the 2000s, MIM was part of the United Front to Abolish the SHU, which was dominated by parties and organizations struggling for national liberation. While CPF was nominally a member, their difference on this issue led to a lack of working together. This was despite the fact that the United Front explicitly allowed for organizational independence in terms of political line outside of our agreement on shutting down the SHU. In the 2010s, CPF was part of the leadership that created the Prisoner Hunger Strike Solidarity coalition. Mead was perhaps the only one who tried to include MIM(Prisons) in that effort. But the coalition structure forced us to the outside this time as MIM(Prisons) refused to subsume our politics to the coalition.
While recognizing whites as obviously having advantages over others, Mead does believe there is a significant white nation working class in this country. While citing Mao favorably multiple times, Mead points out Mao's failure to put class first as a point of disagreement.(p. 164) Mead's line is also reflected in an off-hand comment saying Stalin was wrong to condemn the German social-democrats as social-fascists. We think Stalin and the Comintern correctly saw the class nature and interest of the social democrats as being labor aristocracy and petty bourgeois, who wavered towards fascism, paving its way to power.(1)
Mead talks about "white skin privilege" and uses it as an agitational point to push people to join the class war while discussing eir participation in the militant George Jackson Brigade. Mead admits that eir decision to use revolutionary violence was a direct result of the lack of mass support for abused prisoners.(p. 181) At the same time ey mentions other groups at the time doing similar things and believing that small bands carrying out armed struggle would spread across the country. Mead does not conclude anywhere in the book that it was a mistake to take up this line even though comrades died, while the rest spent the prime of their lives in prison. As we discussed in a recent article on the Black Panthers, it was both common and understandable to conclude that armed struggle would become a reality in the United $tates at that time.(2) Yet, not only are conditions less advanced today, history also proved that armed struggle in the United $tates was premature in the conditions of 1966-72.
From what we know about Mead in real life and from reading the book, it is clear that ey was good at and focused on uniting all who could be united. And while we say it is better for communists to work within cadre organizations than mass organizations, as Mead did much of eir life, ey certainly did so in a principled way according to the book. And most of those principles are ones that we too support.
As mentioned, i came to this book in search of some lessons on anti-imperialist organizing in prisons. And while some of the stories are very abbreviated, the book is not short on examples of Mead's efforts, pitfalls and successes. Mead talks about the importance of determining the principal contradiction at each prison ey organized in. While in most cases ey sait it was related to nation, ey said it was related to sexism in Walla Walla, which led to the formation of Men Against Sexism.(3) Interestingly, Mead takes the position that while nation is principal inside prisons, it does not make sense to build a Black-only prison movement (at least on a large scale).(p. 280) We are sympathetic to this view and spend a lot of time calling for unity between nationalities in prison, while promoting national liberation as a strategy for the oppressed nations overall. A couple of good lessons are well-put in Mead's own words:
"...if the immediate demands address prisoners' rights and living conditions, then the backwards elements will either be won over or neutralized by the growing consciousness of the rest of the population."(p. 305) This was one of the most inspiring parts of Mead's story. In a situation where the prison system was dominated by one lumpen organization (LO) that was guided by self-interest, Mead had the revolutionary fearlessness to organize those victimized by the LO to build a mass movement that the whole population came to identify with.
"An organization that depends upon one person for direction is doomed to fail; each level of cadre should be able to take the place of a fallen or transferred comrade, even if that person occupies a leadership position."(p. 306) Mead learned this from experience, both in situations where ey was that sole leader and others where ey was surrounded by a dedicated cadre. Inspiring stories include the first strike ever at McNeil Island, which had 100% participation.(p. 139) While many of the challenges of prison organizing are still the same decades later, you'll find many other inspiring stories in this book as well. It demonstrates both the importance of the prison movement as part of the overall movement for liberation and against imperialism, while showing the limitations of a prison movement that is not complemented by strong movements on the outside. As the current struggle focused on police murders continues to ferment, we work to build a prison movement, and they will feed each other as we move towards the next revolutionary period in history.
Uhuru of the Black Riders Liberation Party - Prison Chapter: 2016 marks the 50th anniversary of the founding of the original Black Panther Party for Self-Defense (BPP) by Dr. Huey P. Newton and Bobby Seale. This year also marks the 20th anniversary of the founding of the Black Riders Liberation Party, the New Generation Black Panther Party for Self-Defense, under the leadership of General T.A.C.O. (Taking All Capitalists Out).
The original BPP arose out of an immediate need to organize and defend the New Afrikan (Black) nation against vicious pig brutality that was taking place during the 1960s and 70s; while at the same time teaching and showing us through practice how to liberate ourselves from the death grip of Amerikkkan-style oppression, colonialism and genocide through its various Serve the People programs.
The Black Riders Liberation Party (BRLP) came about in 1996 when former Bloods and Crips came together in peace and unity while at the Youth Training School (a youth gang prison) in Los Angeles. The BRLP, which follows the historic example set by the original BPP, is a true United Lumpen Front against pig brutality, capitalism, and all its systems of oppression.
The political line of the BRLP, as taught by our General, is Revolutionary Afrikan Inter-communalism, which is an upgraded version of Huey's Revolutionary Intercommunalism developed later in the party. Revolutionary Afrikan Intercommunalism is a form of Pan-Afrikanism and socialism. This line allows us to link the struggles of New Afrikans here in the Empire with Afrikans on the continent and in the diaspora. Thus Revolutionary Afrikan Intercommunalism is, in essence, revolutionary internationalism as it guides us towards building a United Front with Afrikan people abroad to overthrow capitalist oppression here in the United $tates and imperialism around the globe.
Our Black Commune Program is an upgraded version of the original BPP's Ten-Point Platform and Program, which includes the demand for treatment for AIDS victims and an end to white capitalists smuggling drugs into our communities. [The Black Commune Program also adds a point on ecological destruction as it relates to the oppressed. -MIM(Prisons)]
Mao recognized, as did Che, that every revolutionary organization should have its own political organ — a newspaper — to counter the psychological warfare campaign waged by the enemy through corporate media, and to inform, educate and organize the people. Like the original BPP newspaper, The Black Panther, the BRLP established its own political organ, The Afrikan Intercommunal News Service, and took it a step further by creating the "Panther Power Radio" station to "discuss topics relative to armed self-defense against pig police terrorism and the corrupt prison-industrial complex," among other topics.
Like the original BPP, the BRLP have actual Serve the People programs. When Huey would come across other Black radical (mostly cultural nationalist) organizations, he would often ask them what kind of programs they had to serve the needs of the people because he understood that revolution is not an act, but a process, and that most oppressed people learn from seeing and doing (actual experience). The BRLP's programs consist of our Watch-A-Pig Program, Kourt Watch Program, George Jackson Freedom After-school Program, Squeeze the Slumlord project, BOSS Black-on-Black violence prevention and intervention program, gang truce football games, and Health Organizing Project, to name just a few. These lumpen tribal elements consciously eschew lumpen-on-lumpen reactionary violence and become revolutionaries and true servants of the people!
Finally, the BRLP continues the example set by the original BPP by actively building alliances and coalitions with other radical/revolutionary organizations. George Jackson stated that "unitary conduct implies a ‘search' for those elements in our present situation which can become the basis for joint action." (1) In keeping with this view and the BPP vision of a United Front Against Fascism, in 2012 the BRLP launched the Intercommunal Solidarity Committee as a mechanism for building a United Front across ideological, religious, national and ethnic/racial lines.
While I recognize that the white/euro-Amerikkkan nation in the United $tates is not an oppressed nation, but in fact represents a "privileged" class that benefits from the oppression and exploitation of the urban lumpen class here in the United $tates and Third World people, there exist a "dynamic sector" of radical, anti-racist, anti-imperialist white allies willing to commit "class suicide" and aid oppressed and exploited people in our national liberation struggles. And on that note I say "Black Power" and "All Power to the People."
Wiawimawo of MIM(Prisons) responds: For this issue of Under Lock & Key we received letters attempting to feature the BRLP (like this one) as well as to critique them. For years, MIM(Prisons) and the readers of ULK have been watching this group with interest. We made a few attempts to dialogue directly with them, but the most concerted effort happened to coincide with the release of an attack on us by Turning the Tide, a newsletter that has done a lot to popularize the work of the BRLP. No direct dialogue occurred. We thank this BRLP comrade for the article above. The following is a response not directly to the above, but to the many statements that we have come across by the BRLP and what we've seen of their work on the streets.
On the surface the BRLP does have a lot similarities to the original BPP. It models its platform after the BPPs 10 point platform, which was modeled after Malcolm X's. The BRLP members don all black as they confront the police and other state actors and racist forces. They speak to the poor inner-city youth and came out of lumpen street organizations. They have worked to build a number of Serve the People programs. And they have inspired a cadre of young New Afrikans across the gender line. In order to see the differences between MIM, the BRLP, and other organizations claiming the Panther legacy today, we need to look more deeply at the different phases of the Black Panther Party and how their political line changed.
APSP, AAPRP, NBPP
The BRLP regularly presents itself with the tagline, "the New Generation Black Panther Party for Self-Defense." And it is not the first, or the only organization, to claim this mantel. The African Peoples' Socialist Party (APSP) was perhaps the first, having worked with Huey P. Newton himself at the end of his life. That is why in discussing the Panther legacy, we need to specify exactly what legacy that is. For MIM, the period of 1966 to 1969 represented the Maoist phase of the BPP, and therefore the period we hold up as an example to follow and build on. Since the time that Huey was alive, the APSP has shifted focus into building an African Socialist International in the Third World. We see this as paralleling some of the incipient errors in the BRLP and the NABPP that we discuss below.
While the APSP goes back to the 1980s, we can trace another contemporary organization, the All-African People's Revolutionary Party, to the 1960s.(1) The brain-child of Ghanan President Kwame Nkrumah, the AAPRP in the United $tates was led by Kwame Toure, formerly Stokely Carmichael. The AAPRP came to embody much of the cultural and spiritual tendencies that the Panthers rejected. The BPP built on the Black Power and draft resistance movements that Carmichael was key in developing while leading the Student Non-violent Coordinating Committee (SNCC).(2) Carmichael left SNCC, joining the BPP for a time, and tried to unite the two groups. But the Panthers later split with SNCC because of SNCC's rejection of alliances with white revolutionaries, their promotion of pan-Afrikanism and Black capitalism. Carmichael's allies were purged from the BPP for being a "bunch of cultural nationalist fools" trying "to undermine the people's revolution..." "talking about some madness he called Pan-Africanism."(3)
In the 1990s, we saw a surge in Black Panther revivalism. MIM played a role in this, being the first to digitize many articles from The Black Panther newspaper for the internet and promoting their legacy in fliers and public events. MIM did not seem to have any awareness of the Black Riders Liberation Party at this time. There was a short-lived Ghetto Liberation Party within MIM that attempted to follow in Panther footsteps. Then the New Black Panther Party began to display Panther regalia at public rallies in different cities. While initially optimistic, MIM later printed a critique of the NBPP for its promotion of Black capitalism and mysticism, via its close connection to the Nation of Islam.(4) Later the NBPP became a darling of Fox News, helping them to distort the true legacy of the BPP. Last year the NBPP further alienated themselves by brutalizing former Black Panther Dhoruba bin Wahad and others from the Nation of Gods and Earths and the Free the People Movement. While there is little doubt that the NBPP continues to recruit well-intentioned New Afrikans who want to build a vanguard for the nation, it is evident that the leadership was encapsulated by the state long ago.
Readers of Under Lock & Key will certainly be familiar with the New Afrikan Black Panther Party, which was originally an independent prison chapter of the NBPP. Their promotion of Maoism and New Afrikan nationalism was refreshing, but they quickly sided with Mao and the Progressive Labor Party against the BPP and more extreme SNCC lines on the white oppressor nation of Amerikkka. They went on to reject the nationalist goals of the BPP, embracing Huey's theory of intercommunalism. The NABPP and the BRLP both embrace forms of "intercommunalism" as leading concepts in their ideological foundations. And while we disagree with both of them, there are many differences between them as well. This is not too surprising as the theory was never very coherent and really marked Newton's departure from the original Maoist line of the Party. As a student of David Hilliard, former BPP Chief of Staff, pointed out around 2005, Hilliard used intercommunalism as a way to avoid ever mentioning communism in a semester-long class on the BPP.(5) In the early 1970s, Huey seemed to be using "intercommunalism" in an attempt to address changing conditions in the United $tates and confusion caused by the failure of international forces to combat revisionism in many cases.(6)
Probably the most important implication of Huey's new line was that he rejected the idea that nations could liberate themselves under imperialism. In other words he said Stalin's promotion of building socialism in one country was no longer valid, and Trotsky's theory of permanent revolution was now true. This was in 1970, when China had just developed socialism to the highest form we've seen to date through the struggles of the Great Proletarian Cultural Revolution, which also began 50 years ago this year. Huey P. Newton's visit to China in 1971 was sandwiched by visits from war criminal Henry Kissinger and U.$. President Richard Nixon. Chinese Premier Zhou Enlai, who would go on to foster normalized relations with the U.$. imperialists, stated that China was ready to negotiate or fight the United $tates in 1971.(7) The Panther visit was a signal of their development of the second option. But after 1971, Chinese support for the Panthers dissipated as negotiations with the imperialists developed.
A bigger problem with Huey's intercommunalism was how do we address the Amerikkkan oppressor nation when ey claims there are no more states, there are no more nations? In eir "speech at Boston College" in 1970 ey specifically refers to Eldridge Cleaver's "On the Ideology of the Black Panther Party" in order to depart from it. Newton rejects the analysis of the Black nation as a colony of Amerikkka that must be liberated. That Cleaver essay from 1969 has great unity with MIM line and is where we depart with the NABPP and BRLP who uphold the 1970-1 intercommunalism line of Huey's.(8)
Black Riders and NABPP Interpret Intercommunalism
To take a closer look at the BRLP itself, let us start with General T.A.C.O.'s essay "African Intercommunalism I." Tom Big Warrior of the NABPP camp has already written a review of it, which makes a number of critiques that we agree with. He calls out the BRLP for accepting "race" as a real framework to analyze society, yet the NABPP line also rejects nation based on Huey's intercommunalism. At times, the NABPP and BRLP still use the term nation and colony to refer to New Afrika. This seems contradictory in both cases. Tom Big Warrior is also very critical of the BRLP's claim to update Huey's theory by adding African cultural and spiritual elements to it. This is something the Panthers very adamantly fought against, learning from Fanon who wrote in Wretched of the Earth, one of the Panthers' favorite books: "The desire to attach oneself to tradition or bring abandoned traditions to life again does not only mean going against the current of history but also opposing one's own people".(9) This revision of intercommunalism is one sign of the BRLPs conservatism relative to the original BPP who worked to create the new man/womyn, new revolutionary culture and ultimately a new society in the spirit of Mao and Che.
The NABPP is really the more consistent proponent of "revolutionary intercommunalism." In their analysis a worldwide revolution must occur to overthrow U.$. imperialism. This differs from the MIM view in that we see the periphery peeling off from imperialism little-by-little, weakening the imperialist countries, until the oppressed are strong enough to impose some kind of international dictatorship of the proletariat of the oppressed nations over the oppressor nations. The NABPP says we "must cast off nationalism and embrace a globalized revolutionary proletarian world view."(10) They propose "building a global United Panther Movement." These are not really new ideas, reflecting a new reality as they present it. These are the ideas of Trotsky, and at times of most of the Bolsheviks leading up to the Russian revolution.
Even stranger is the BRLP suggestion that, "once we overthrow the Amerikkkan ruling class, there will be a critical need to still liberate Africa."(11) The idea that the imperialists would somehow be overthrown before the neo-colonial puppets of the Third World is completely backwards. Like the APSP, the NABPP and the BRLP seem to echo this idea of a New Afrikan vanguard of the African or World revolution. MIM(Prisons) disagrees with all these parties in that we see New Afrika as being closer to Amerika in its relation to the Third World, despite its position as a semi-colony within the United $tates.(12)
The NABPP claims that "Huey was right! Not a single national liberation struggle produced a free and independent state."(13) And they use this "fact" to justify support for "Revolutionary Intercommunalism." Yet this new theory has not proven effective in any real world revolutions, whereas the national liberation struggle in China succeeded in building the most advanced socialist system known to history. Even the Panthers saw steep declines in their own success after the shift towards intercommunalism. So where is the practice to back up this theory?
We also warn our readers that both the NABPP and BRLP make some outlandishly false statistical claims in order to back up their positions. For example, the NABPP tries to validate Huey's predictions by stating, "rapid advances in technology and automation over the past several decades have caused the ranks of the unemployed to grow exponentially."(13) It is not clear if they are speaking globally or within the United $tates. But neither have consistent upward trends in unemployment, and certainly not exponential trends! Meanwhile, in an essay on the crisis of generational divides and tribal warfare in New Afrika the BRLP claims that the latter "has caused more deaths in just Los Angeles than all the casualties in the Yankee imperialist Vietnam war combined!!!"(14) There were somewhere between 1 million and 3 million deaths in the U.$. war against Vietnamese self-determination. [EDIT: Nick Turse cites Vietnam official statistics closer to 4 million] Los Angeles sees hundreds of deaths from gang shootings in a year. We must see things as they are, and not distort facts to fit our propaganda purposes if we hope to be effective in changing the world.
We will conclude with our assessment of the BRLP based on what we have read and seen from them. While we dissect our disagreements with some of their higher level analysis above, many of their articles and statements are quite agreeable, echoing our own analysis. And we are inspired by their activity focusing on serving and organizing the New Afrikan lumpen on the streets. In a time when New Afrikan youth are mobilizing against police brutality in large numbers again, the BRLP is a more radical force at the forefront of that struggle. Again, much of this work echoes that of the original BPP, but some of the bigger picture analysis is missing.
In our interactions with BRLP members we've seen them promote anarchism and the 99% line, saying that most white Amerikkkans are exploited by capitalism. BRLP, in line with cultural nationalism, stresses the importance of "race," disagreeing with Newton who, even in 1972, was correctly criticizing in the face of rampant neo-colonialism: "If we define the prime character of the oppression of blacks as racial, then the situation of economic exploitation of human beings by human being can be continued if performed by blacks against blacks or blacks against whites."(15) Newton says we must unite the oppressed "in eliminating exploitation and oppression" not fight "racism" as the BRLP and their comrades in People Against Racist Terror focus on.
This leads us to a difference with the BRLP in the realm of strategy. It is true that the original BPP got into the limelight with armed confrontations with the pigs. More importantly, it was serving the people in doing so. So it is hard to say that the BPP was wrong to do this. While Huey concluded that it got ahead of the people and alienated itself from the people, the BRLP seems to disagree by taking on an even more aggressive front. This has seemingly succeeded in attracting the ultra-left, some of whom are dedicated warriors, but has already alienated potential allies. While BRLP's analysis of the BPPs failure to separate the underground from the aboveground is valuable, it seems to imply a need for an underground insurgency at this time. In contrast, MIM line agrees with Mao that the stage of struggle in the imperialist countries is one of long legal battles until the imperialists become so overextended by armed struggles in the periphery that the state begins to weaken. It is harder to condemn Huey Newton for seeing that as the situation in the early years of the Panthers, but it is clearly not the situation today. In that context, engaging in street confrontations with racists seems to offer more risk than reward in terms of changing the system.
While the BRLP doesn't really tackle how these strategic issues may have affected the success and/or demise of the BPP, it also does not make any case for how a lack of cultural and spiritual nationalism were a shortcoming that set back the Panthers. BRLP also spends an inordinate amount of their limited number of articles building a cult of persynality around General T.A.C.O. So despite its claims of learning from the past, we see its analysis of the BPP legacy lacking in both its critiques and emulations of BPP practices.
While physical training is good, and hand-to-hand combat is a potentially useful skill for anyone who might get in difficult situations, there should be no illusions about such things being strategic questions for the success of revolutionary organizations in the United $tates today. When your people can all clean their rifle blind-folded but they don't even know how to encrypt their email, you've already lost the battle before it's started.
Finally, the BRLP has tackled the youth vs. adult contradiction head on. Its analysis of how that plays out in oppressed nations today parallels our own. And among the O.G. Panthers themselves they have been very critical as well, and with good cause. It is clear that we will need a new generation Black Panthers that is formed of and led by the New Afrikan youth of today. But Huey was known to quote Mao that with the correct political line will come support and weapons, and as conditions remain much less revolutionary than the late 1960s, consolidation of cadre around correct and clear political lines is important preparatory work for building a new vanguard party in the future.
A California prisoner wrote: In the article entitled "The Myth of the 'Prison Industrial Complex'", MIM(Prisons) quotes Loic Wacquant, reasoning that "fewer than 5,000 inmates were employed by private firms." MIM(Prisons) reasons that since "there is not an imperialist profit interest behind favoring jails ... the concept of 'PIC' is a fantasy."(2) This reasoning is fundamentally flawed. The definition, relied upon here, is not one used by the crusaders of that movement, but rather, is one attributed to the term by MIM(Prisons). In other words, I've yet to see an advocate who claimed that the entire premise of the prison industrial complex is based on direct prison labor for the "imperialist." The truth is, since there's nothing "complex" about direct prison labor, the MIM(Prisons)-attributed definition severely trivializes the true meaning of the PIC. The term has to mean more.
To avoid further distortions — and unreasonable deduction — let's look at the plain meaning of the term (see Merriam-Webster's Collegiate Dictionary). (a) Prison, I believe, is self-explanatory. (b) Industry: a distinct group of productive enterprises; esp: one that employs a large personnel and capital. (c) Complex: a whole made up of, or involving, intricately interrelated elements.
In light of this definition, the question becomes does the apparatus referred to as the PIC represent a "distinct group of productive enterprises" that "employs a large personnel and capital," "made up of, or involving intricate interrelated elements"? Answer: Yes, of course. The conglomerate, that is the PIC, consists of hundreds of corporations and unions, including phone companies that literally engage in bidding wars to contract with the prison; the California Correctional Peace Officers Association, their labor union, is one of the biggest in the state, which isn't to discount the plumbers and electricians unions, big food and cosmetic companies, like Doritos, Colgate and many more, all garner impressive profits off of the prison population. Additionally, many small impoverished towns have routinely used prisons to stimulate their economies. And so, per definition, this intricate network of parasitic companies siphoning millions of dollars from both the government and our families does meet the definition of the term prison industrial complex. In a nutshell, while not disputing the facts relied upon by MIM(Prisons) in its article, I believe those facts are being misapplied in this situation. To keep using PIC is not inaccurate or "a fantasy."
Wiawimawo of MIM(Prisons) responds: The definition derived above from the dictionary is a literal interpretation of the words piecemeal and does not reflect how proponents of the term define it. If you look at definitions by those who use the term they usually allude to a collaboration between government and private industry. As we point out in the article being responded to, the term prison industrial complex is appropriated from the term military industrial complex, which we will take some time to explain in more depth to further demonstrate why prisons do not play a similar role under imperialism. We argue that to use the term PIC is to imply that prisons do play this role that is crucial to imperialism's economic success. Further, despite this critic's claim to the contrary, the line that prisons are profiting off of prison labor is quite commonly presented by those who use the PIC term. (See recent call by September 9th strike organizers for the most recent example)
War and prisons serve a similar role in oppressing other nations to enforce the will of imperialist interests on them. As we all know these days, prisons and torture are an integral part of U.$. imperialist excursions throughout the world.
What is militarism? MIM answered, "Militarism is war-mongering or the advocacy of war or actual carrying out of war or its preparations."(1) But what causes militarism under imperialism and what purposes does it serve? We already mentioned the important purpose of controlling other peoples. But there are other economic benefits to militarism under imperialism that are strong enough to lead humynity to war, to the slaughter of thousands of people. Namely, militarism can artificially increase demand enough to buoy a struggling economy, and war can solve problems of over-production under capitalism through its great destructiveness. It can do this because it is both productive in the Marxist sense, and destructive. In fact, one of our critiques of the PIC line is that the injustice system is not productive at all as the definition proposed by the reader above suggests. This makes it qualitatively different from the weapons industry.
The injustice system is not a productive system. Despite some small productive enterprises within it, U.$. prisons are designed to pay a bunch of people to do nothing while preventing a bunch of other people from doing anything. A large portion of working-age oppressed nation people are prevented from contributing to their nations economically or otherwise. Meanwhile prison guard unions are one of the most obvious examples of non-productive "labor" under imperialism.
As we've mentioned before, the military industrial complex represents a whopping 10% of U.$. GDP.(2) And as most of us know, under capitalism there is a problem when demand is not high enough. It is a problem of circulation. When capital circulation slows, profits decrease, so finance capital stops investing, and without intervention this leads to a self-feeding cycle of decreased production, decreased profits and decreased investment. Not only is production of war machines big, but it is mostly determined by the state. Therefore it becomes a useful tool for the state to interfere and save capitalism from crisis. It just needs to order some more fighter jets and things get better (maybe).
Now, the astute reader might ask, doesn't this create another downward cycle where the state has to tax the people, thereby decreasing their consumption rates, in order to buy all those fighter jets? Well, finance capital has developed much more complicated solutions to this problem than just taxing the people. It so happens that the state also controls money supplies, which of course is a primary tool for such Keynesian strategies for preventing crisis. But in addition to creating money out of nowhere, the imperialists are able to squeeze money out of their partners. In fact, the U.$. domination of military production is one way that it maintains its dominance in the world, controlling 31% of global arms exports.(3)
The Islamic State has been a great benefactor of U.$. militarism, snatching up advanced U.$. weaponry from local puppet forces. They are also the most popular of many strong movements influenced by Wahhabism, an ideology that evolved from Sunni Islam and is promoted by the House of Saud, the ruling royal family of Saudi Arabia. It just so happens that Saudi Arabia is the number one importer of U.$. war production, accounting for 11.8% of exports in that industry, followed closely by India, Turkey and then Taiwan.(4) These are countries that are largely able to fund their own military purchases, thus providing a great influx of money to the U.$. without having to tax Amerikans to increase production. So when people ask why the U.$. works so closely with Saudi Arabia while claiming to be fighting radical Islam, this is the answer, along with the fact that Saudi Arabia does its oil sales in dollars, which also props up the U.$. economy. In recent presidential campaigns we've seen Bernie Sanders and Donald Trump campaigning for Saudi Arabia (and other countries) to do more to carry out war efforts against the oppressed to take some of the burden off of the United $tates.
Of course, much of the arms market is controlled not just by U.$. financial interests, but political interests as well. It is not a free market. In 2014, the Amerikans gave out $5.9 billion in foreign military aid, with Israel getting more than half of that ($3.1B), followed by Egypt ($1.3B), Iraq ($300M), Jordan ($300M), and Pakistan ($280M).(5) This accounts for around half of U.$. military exports. So these countries are big consumers of U.$. arms, with the help of subsidies from the United $tates itself. But that money is not just given away, much of it is in loans that must be paid back by those countries with interest and always with other obligations that benefit the imperialist countries.
All that said, the United $tates still spends far more on war than any other country. Amerikkka's own spending is an order of magnitude greater than what is exported to other countries. So our continued invasion of the Third World will be playing a bigger role in propping up the U.$. economy via the military industrial complex than all of its exports ($610B vs. something like $10B in exports).(3) But as long as those invasions enable imperialist profits, incomes in the First World can stay high, and the tax money to pay for war can continue.
Another reader recently wrote in response to another article on the same topic, "MIM(Prisons) on U.S. Prison Economy"(6):
"If it is MIM(Prisons)'s position that the prison industrial complex doesn't generate private profit for some, I would regard that line as practically irresponsible.
"I'm beginning to exit my comfort zone here. I don't have the vast field of data I have examined previously to my avail, but it is my determination that as capitalism advanced to imperialism, market capitalism evolved, or is evolving, toward the monopoly of all aspects of society."
One should not come away from our article thinking that our position is that no one profiteers off of prisons. We agree that there is a great trend towards privatization of state services in advanced capitalism. The first subheading in our article is "Profiteering Follows Policy," where we state,
"Private industries are making lots of money off prisons. From AT&T charging outrageous rates for prisoners to talk to their families, to the food companies that supply cheap (often inedible) food to prisons, to the private prison companies themselves, there is clearly a lot of money to be made. But these companies profits are coming from the States' tax money, a mere shuffling of funds within the imperialist economy."
And we also recognize that many individuals are benefiting from prison jobs. Yet when we call these people parasites, we are told that they are the exploited proletariat. But when we say that prisons are about national oppression, we are told that it is about profits because look at all the money the prison guards are making. The reality is, Amerikkkans support more prisons because they support national oppression. And some of them get paid to participate directly.
Our specific critique of the use of "prison industrial complex" is explained in more depth in the article "The Myth of the 'Prison Industrial Complex'", so we won't repeat that here. But in essence, the PIC thesis is deflecting the critique of the white oppressor nation's willing and active participation in the oppression of the internal semi-colonies for over 500 years on this continent, in favor of aiming attacks at the likes of Doritos and Colgate. Our critic above doesn't address those points, and therefore does not make a strong case for why it is a correct term. We think they are correct in their letter to us when they write, "Believe me, we — the actual 'oppressed nations' — don't care what you call it, just change it!" This reflects the reason why we do focus on prisons: it is a frontline issue for the oppressed nations in the United $tates, who are the principal mode for change in this country. So the prison movement is important in the anti-imperialist struggle in the United $tates, but not because prisons are economically important. The national question does make the current mass incarceration craze unlikely to go away under imperialism, but increased imprisonment is not vital to imperialism's continued success in the way that militarism is. And by having a correct understanding of the role that these things play in the current system we can better change the system.
In eir letter, the California prisoner also suggests that we should use PIC due to its popularity and maintaining the United Front. Well, "injustice system" was popular before PIC was, but some made a conscious decision to replace it with PIC. Those folks are coming from an academic background with a particular political line, and they are no strangers to Marxism. It is our job to put forth the political line of the proletariat in everything we do, which means a scientific and accurate assessment of all things. We do not think that using different terms will deter those interested in combating injustice in U.$. prisons. In contrast, we do believe that by failing to distinguish the revolutionary anti-imperialist position from that of the Liberal reformers, we will hinder real change from ever happening.
Should we only oppose the criminal injustice system when companies are making money off of it? No, we should oppose it all the time as a tool of national oppression and social control.
The Black Panthers: Vanguard of the Revolution
by Stanley Nelson
This film screened in major U.$. cities in the fall of 2015. I was planning to use my notes in an article for our 50th issue on the 50th anniversary of the Black Panther Party. However, in February 2016 the film was shown on PBS with much publicity. Knowing that our readers have now seen the film we wanted to put some commentary out sooner rather than later. But do make sure to check out Under Lock & Key Issue 50 for a more in-depth counter-narrative to this pop culture film.
The Black Panthers: Vanguard of the Revolution is an eclectic collection of video and photography, along with contemporary commentary from some who played important roles in the Party. The producer clearly had no deep ideological understanding of the Black Panther Party, as critics on the left and the right have already noted. What ey was good at was picking out some good sound bites and emotionally moving clips. Yet, even still, as someone with extensive knowledge of Panther history, i often found the film boring. Most of the audience seemed to enjoy it based on the loud cheering at the end.
I have not watched Stanley Nelson's other films, but it seems that a film on the Panthers is within the realm of previous documentaries ey has produced (Jonestown, The Black Press, Freedom Riders and Freedom Summer). It is curious that ey takes on these topics, and then does such a shallow portrayal of the Panthers. Nelson says ey was 15 when the Panthers formed and was always fascinated with them, but was not a participant in the movement emself.(1)
In line with the lack of ideological understanding, the treatment of Panther leaders was dismissive. The most in-depth discussion of Huey P. Newton was related to eir downward spiral into drugs and crime after the Panthers had been well on their way to dissolving. Nelson features sound bites from interviews calling Newton a "maniac" and Eldridge Cleaver "insane." Eldridge Cleaver was cast as a misleader from the beginning in this film. While both story lines are based in reality, the story that is missed is the great leadership role that Huey played, both ideologically and in practice, in building the greatest anti-imperialist organization this country has seen. At that time Eldridge too played an important role ideologically and organizationally, even if he was less consistent than Huey. Fred Hampton was given a more favorable portrayal by the film, but he died a martyr just as he was getting started. (And despite the attention given to Hampton's assassination there is no mention of him being drugged beforehand, presumably by an FBI spy.) There is a pattern of character assassination in the film that does nothing to deepen our understanding of what the Panthers were, why they succeeded, and why they failed. It will turn some people off to the Panthers and push people towards an individualist or anarchist approach to struggle.
To get an accurate portrayal of the Panthers one is better off watching archival footage, as today you can find ex-Panthers of all stripes, and very very few who uphold the Maoist ideology of the Panthers at their height. Former chairman, Bobby Seale, who long ago stopped putting politics in command, was barely mentioned in the film, perhaps because he refused to be interviewed.(1) Elaine Brown, who took over the chairpersyn position after the party had already moved away from a Maoist political line, does appear but has written a scathing denunciation of the film and asked to be removed from it.(2)
As other critics have pointed out there is a lack of mention of national liberation, socialism, communism, and the international situation overall at the time. It is ironic for a film titled "Vanguard of the Revolution" to ignore the key ideological foundations of the vanguard. This reflects a clear effort to build a certain image of what the Panthers were that ignores the basis of their very existence. As such, this film contributes to the long effort to revise the history of the BPP, similar to the efforts to revise the history of other influential revolutionary communist movements in history. This only stresses the importance of building independent institutions of the oppressed to counter the institutions of the bourgeoisie in all aspects of life and culture.
In the 20th century New Afrikans reached out to Islam in an attempt to find identity outside of Amerikkkan culture. In Islam they found history, identity, independence, integrity and a connection to the larger world, in particular the Third World. Today, revolutionary Islam is reaching out to New Afrikans and the First World lumpen. Just this month, an Al Shabaab-affiliated video was released featuring the stories of young men recruited from Minnesota who were martyred in Somalia fighting the African Union troops who serve their U.$. imperialist master. The first five minutes of this video is a pointed critique of the history of national oppression in the United $tates and the idea of race. It features footage from Rodney King to Michael Brown and uprisings in Ferguson, Missouri, prisoners from Georgia to California, and sound bites from Malcolm X to Anwar al Awlaki. It is an agitational piece that clearly promotes the national interests of New Afrika.(1)
In the video, Islam is presented as the answer to the racism and social hierarchy based on pseudo-biology that is inherent to Amerika. The conception of Islam as a liberation theology is not difficult to make given the prominence of the concepts of jihad, or Holy Struggle, and shahada, translated as witness or martyrdom. The Holy Struggle is to be one with Allah and to represent righteousness, truth and goodness as determined by Allah's divine wisdom. While jihad and shahada do not require armed struggle, martyrdom in battle for Allah's will is one way that Muslims can reach shahada according to the Qur'an.(2)
Throughout the stories of the Minnesota martyrs there is a theme of not fearing death, but rather running towards it. In regions where revolutionary struggle and political dissent of any form has been brutally crushed, Islam might fulfill a need in providing this basis for courage in the face of imminent death. There are many examples in history of the oppressed finding courage in a belief in their own immortality, but they generally did not end well for the oppressed. Ultimately, the myth of immortality may be good at recruiting cannon fodder, but it leads to recklessness and a lack of a scientific approach that is required for victory. We see the brazen unscientific approach to battle playing out in the Islamic State, which is now losing ground after a couple years of impressing the world with their successes.
"You can kill the revolutionary, but you can't kill the revolution." - Fred Hampton, National Deputy Chairpersyn of the Black Panther Party
Like the Muslim in jihad, the communist struggles to discover truth and goodness. But the communist serves the people, not Allah, so that goodness is relative to the real lives of humyn beings, and truth is that which changes the conditions of that reality. Whether we can serve the people better in life or in giving our lives will depend on the situation. But as most Muslims will agree, serving truth and goodness does not come in seeking death. Rather than finding our strength and resolve in myths, we look to this world to find strategic confidence in our victory. The vast majority of the world's people suffer under the current imperialist system. Yet that system depends on those same people to derive the profits that keep the system moving. So there is an inherent contradiction that will continue to play out in the form of class and national conflict until the exploitative system is destroyed and replaced with one that serves humynkind.
Islam is Growing
If there were to be a religion of the Third World proletariat, it would be Islam, just by the numbers. As of 2010, only 3% of Muslims lived in the imperialist countries, yet Muslims made up 23.4% of the world's population.(3) The Muslim-majority countries are dominated by young people, with over 60% of their citizens being under 30 years old today.(3) Thus the Muslim population is projected to increase, as Muslims will have birth rates twice the rest of the population for the next couple decades. The contradiction between youth and adults has always been an important one, with youthful populations being more open to change.
Of course, Islam has almost no influence in Central and South America and significant chunks of Africa and Asia. So Islam does not represent the Third World as a whole. But First Worldist chauvinism is just as likely to come in anti-Muslim rhetoric as it is to come in the form of racism these days. And it is interesting how its role among the internal semi-colonies of the United $tates has also emerged from the oppressor nation vs. oppressed contradiction, as we will examine in more depth.
It is of note that France, Belgium and Russia are the only imperialist countries that are predicted to have more than 10% of their populations Muslim by 2030.(3) In November 2015, France and Belgium were put under the equivalent of Martial Law in a search for radical Muslims in their countries. Paris remains under this oppressive police state months later. Following the attacks in Paris, there have been attacks in Russia and the downing of a Russian plane. Anti-Muslim nationalism is also rife in Russia, which has recently joined the war against the Islamic State in full force.
In the United $tates, Muslims make up a mere 0.9% of the population.(4) For this reason there is great ignorance of Islam, but Amerikkkans still share the anti-Muslim sentiments of other imperialist countries. 2015 saw the greatest number of attacks on Mosques in the United $tates on record, with a surge following the attacks by Muslims in Paris, France and San Bernardino, California.(5)
The imperialists have succeeded in creating a new race, that is Muslims, for the oppressor nation peoples to focus their hate on. Without this racism, there could be no bombings or occupations in Palestine, Syria, Iraq, Afghanistan and Libya. Yet the white nationalists, in their own twisted logic, can claim Islamophobia is not racism because its based in religion and not "biology." Academia and the media have jumped on this opportunity, presenting Islamophobic papers as legitimate research and reporting, in a form of modern-day phrenology. There have even been discussions online, no doubt dominated by Euro-Amerikans, about how being anti-Jewish is racist but anti-Muslim is not. It is amazing that in 2016, politricks still trumps science, and most people still believe in race. Racist has become such a powerful word due to a combination of the righteous struggles of the oppressed and the promotion of identity politics, that First Worldists are now convinced that Islamophobic chauvinism is not as bad as racist chauvinism.
Islam as Philosophy
When you study philosophy you will inevitably study many religious thinkers. To this day, you will find those who are very deeply involved in religions to be thinkers and philosophers who are trying to understand and use that understanding to interact with the world. As communists, we do the same. So it is no surprise that we often find ourselves in deep dialogue with those of different religious leanings. As we'll get into below, the underlying class makeup of different religions has more to do with how those religions engage with communism than anything else.
So what are we talking about then when we talk about religion? Religion is idealism with organized rituals. The organized rituals part is pretty straight forward. It implies that there is a group of people who adhere to the religion in order to participate in the rituals. And the rituals include all sorts of things from regular meetings, prayer, fasting, philanthropy, dressing up, studying texts, marriage, etc.
Idealism is a broader category of philosophy that includes religions. And there are different versions of idealism, as we might expect. What is common between the different versions is that idealism puts the mind as primary and matter as secondary or non-existent in terms of understanding the "real world." Prior to Hegel, who introduced the radical method of dialectics, idealism was generally metaphysical. Metaphysical idealism is the belief in predefined, static things-in-themselves. For example, for those who believe in one god as the creator, everything that exists is defined by an ideal image from that god. For idealists, there is a barrier between what we perceive through our five senses, and this pre-defined ideal. Philosophers like Kant, who Engels called an agnostic, falling between idealism and materialism, believed that the real ideal was unknowable, or knowable only through faith. For many religions, it is the task of the individual to attempt to know that ideal or absolute truth by following the rituals of their religion. In Islam, this is called jihad. The passing from the material world to the world of ideas is also called transcendence. Transcendence is a major theme of many religions.
For materialists there is no such thing as transcendence. We see that truth is obtained through our five senses in a constant process of gaining knowledge and understanding as a species through practice and the scientific method. There is no ancient scroll or secret key that will open our third eye allowing us to suddenly see and understand all the secrets of the world that are hidden from us by our senses. Or, as Engels puts it in describing why Hegel marked the end of philosophy:
"As soon as we have once realised — and in the long run no one has helped us to realize it more than Hegel himself — that the task of philosophy thus stated means nothing but the task that a single philosopher should accomplish that which can only be accomplished by the entire human race in its progressive development — as soon as we realise that, there is an end to all philosophy in the hitherto accepted sense of the word. One leaves alone 'absolute truth', which is unattainable along this path or by any single individual; instead, one pursues attainable relative truths along the path of the positive sciences, and the summation of their results by means of dialectical thinking."(6)
Why Do We Still Have Religion?
The United $tates is exceptional in the First World in often defining itself through religion (Christianity). One recent book describes this as a fairly recent development, starting from a campaign by industrial capitalists with libertarian interests opposed to the New Deal.(7) The author points out, however, that Franklin D. Roosevelt used a lot of Christian language in his promotion of the New Deal and criticism of the evils of the capitalist class. Roosevelt used that language to capture the populist interests of the majority in the United $tates who were suffering from the Great Depression. The Christian language was an alternative to the communist language in the Soviet Union, which FDR was trying to save the United $tates from. Since the Bolshevik revolution, religious language has been openly used to combat the materialist language of communists.
The capitalist class took up the religious lingo as a marketing scheme after they realized that campaigning honestly for their own interests against the New Deal was not going to get popular support.(7) They backed the election of Dwight Eisenhower in 1954 who brought "In God We Trust" to our currency and put "One Nation Under God" into the pledge of allegience. While Eisenhower did not undo the New Deal as they'd hoped, this trajectory continued with it's pinnacle in 1980 with Ronald Reagon backed by groups like the Moral Majority. It was Reagan who introduced the tradition of U.$. presidents ending speeches with "God Bless America." To this day these evangelical Christian groups have played a strong roll in U.$. politics.
This is just one example of how religion can be used to mobilize people behind a political cause. It also demonstrates how religion can be a very deceptive tool in politics because the politicians avoid talking about the real issues. While in the realm of philosophy we can talk about religion as idealism, in the realm of sociology we see it as culture. And culture is part of the superstructure in that it reflects the economic substructure; in our world that would be (imperialist) capitalism. And within capitalism the fundamental contradiction that defines that system is that between the proletariat and the bourgeoisie. So, we will see how as the proletarian forces become stronger religion will reflect the proletarian world view, such as in Central America when socialism/communism had captured the interests of the masses in those Catholic countries. Religion must adopt a proletarian worldview to stay relevant as the scientific method begins to provide the masses with answers that the religions had failed to. In the status quo under capitalism religion most often reflects the interests of the bourgeoisie.
It has been popular in recent decades to talk about the clash of civilizations between the Muslim and Christian worlds. Some even look to history to show a long pattern of these clashes along religious lines. But these lazy historians cherry pick instances in history when religion is used to further the economic interests of different groups, as it often is. Yet a study of the causes of the most brutal wars in in our modern industrial society demonstrate that it was all about trade, markets and national interests. The two world wars were inter-imperialist rivalries over these things.(8) Then as communism threatened to remove vast segments of the world from the capitalist market economy, the imperialists took aim at countries building socialism. The focus on religion in the the last couple decades is a direct result of the victory of the imperialists in crushing socialist aspirations around the world. This repression, combined with some of the negative experiences countries in regions like the Middle East had interacting with revisionists and social-imperialists claiming to be communists, has led to a significant turning away from the socialist path in many parts of the Third World.
Islam and New Afrikans
Just as religion is today an outlet for many radical youth in the Third World, religion has been influenced by revolutionary politics in the context of New Afrika. In the 20th century we see a turn towards Islam by a number of New Afrikans who are searching for identity and liberation from oppression by Amerika. The great migration from the Black Belt to the industrial centers of the north was a time of great change for the nation, that left many searching for identity and culture. In fact, Noble Drew Ali, Elijah Muhammed and Father Allah all came from the south to face unmet promises of freedom and the American Dream.(9)
The appeal of Islam for people like Noble Drew Ali seemed to be in that it was exotic and unknown in North America, yet well-established elsewhere in the world. New Afrikans have spent much time trying to create a new identity by linking their history to lost histories of other peoples, and this was the tradition that Ali worked in. At this time, it seems that many would-be leaders presented themselves as actually being from more exotic places in order to inspire awe and respect from their would-be followers. But it wasn't just novelty that New Afrikans were looking for, it was something that spoke to their national aspirations, and not the same old Christian doctrines that had been used to keep their progenitors down.
There is a direct lineage from Ali's Moorish Science Temple of America (MSTA) to Elijah Muhammad's Nation of Islam (NOI) to Father Allah's Five Percenters, later the Nation of Gods and Earths (NGE). Even today people move from one organization to the other, building on the common mythologies between them. And all three organizations have had important relationships with various lumpen street organizations.
While loosely based on Islam with their founders basing their studies on religious texts, these groups represent a unique New Afrikan theology and culture. The NGE is the most eclectic of the groups because of its open nature. It had a more direct relationship to street life in New York City, and had influences from practices such as Rastafari, making it again a unique New Afrikan culture.(10)
While the NGE has generally shunned being called a religion, its primary purpose was in the realm of thought and philosophy. Father Allah focused on teaching, not on organizing people for any political goals aside from building opportunity for New Afrikan youth. Elsewhere we discuss the Almighty Latin King Queen Nation and its openness to representing religious ideas, while primarily being a lumpen mass organization. In contrast, the NGE, while rejecting religion ideologically, functioned primarily as a religious or spiritual organization, at least at first. It did evolve to take on more characteristics of a lumpen organization after The Father was killed leaving the youth to organize themselves.
In 1966, a couple years after the Five Percenters began, the New York City Police Department reported that they saw the decline of 200 street gangs, and the rise of one — the Five Percenters.(11) While they often found themselves in violent conflict with the armed wings of other New Afrikan religious sects, in 1971 the NYPD believed the Five Percenters worked with Muslims and Rastafarians in a vigilante killing of ten suspected drug dealers. Around that same time, in the 1970s, the Five Percenters played a leadership role in inspiring gangs to come together to obtain anti-poverty funds, parallel to what groups like the Vice Lords and Black P. Stone Nation were doing in Chicago.(12) In the later 1970s the Five Percenters recruited whole street gangs into their fold whose members accounted for a significant portion of the arrests in Brooklyn during those years.(13)
In another article on the MSTA, a comrade explains the dual roles of the organization, which began as a civic organization and later became a religion. This duality is another thing that MSTA has in common with the NOI, NGE and other New Afrikan organizations that are just as concerned with the nation as with spirituality. This role is also seen in leaders of Christian-based churches, as well as lumpen organizations in the New Afrikan community. While this is a manifestation of the continued national interests of New Afrikans separate from Amerika, it has unfortunately been used against their national interests as well. Some revolutionary theorists have pointed out that it is the most scientific revolutionary leadership that has been targeted for complete annihilation by the state, leaving those with idealist and profit-motivated views to fill the leadership vacuum.
Back in 1996, MIM Notes criticized the Nation of Islam's Louis Farrakhan for stating that an earthquake would strike California in response to federal agents' harassment of NOI officials. MIM wrote, "While Farrakhan's statement appears on the surface to be an extreme example of religious metaphysics, Farrakhan was in fact skillfully using metaphysics as a cover for a crypto-pacifist line directed at his followers."(14) Farrakhan followed in Elijah Muhammad's footsteps, who predicted many major events that never materialized. The mythology of Fard (who is considered a prophet by the NOI) and Elijah Muhammad promoted the idea that the Black man was god and created the white man over 600 years of grafting by the scientist Yacub. Muhammad, and his follower Clarence 13X (later Father Allah), believed that after 6000 years the Black man would return to power, which happened to be in 1966. Muhammad predicted the "Fall of America" to occur that year. The early years of the Five Percenters focused on preparation for this event.
While Father Allah was close to Malcolm X even after both had left/been forced out of the NOI, ey did not join up with Malcolm because Malcolm had rejected the story of Yacub after eir trip to Mecca.(15) Later, Father Allah would take up the line that devilishment was a state of mind and not a genetically distinct white man that was bred by Yacub.(16)
It was Malcolm X who had developed the most scientific theory of liberation coming out of the NOI, which ey seemed to be separating from eir religious beliefs before ey was assassinated, by setting up two separate organizations. Malcolm X inspired many, but it was the Black Panther Party, a Maoist, and therefore atheist, organization that best claims to be the direct descendents of Malcolm's ideas.
The religious side of Malcolm's evolution was carried on by Elijah Muhammad's son, Wallace, who took leadership of the NOI after Elijah's death. Wallace had been shunned for siding with Malcolm in the past, so it was not too surprising when ey took the NOI and transformed it into a group based in traditional Sunni Islam, rejecting the mythology of Yacub and the focus on race. But once again, the appeal of that mythology had not died, and many traditional NOI members left. After originally following (and praising) Wallace's leadership, Louis Farrakhan restarted the Nation of Islam a few years later under the original teachings of Elijah Muhammad. Ey courted the Five Percenters as part of eir efforts to rebuild the NOI.(17)
It is MIM(Prisons)'s line that the principal contradiction within the internal semi-colonies is that between integration with Amerika and independence from Amerika. The continued interest in the mythology of Yacub indicates an unscientific rejection of integration by many New Afrikans. The organizations discussed here all have a significant base in the New Afrikan lumpen, and have ideologies that reflect a kernel of the drive for national independence. While some people from MSTA and NGE have recently distanced themselves from Third World Islam, we shall see whether this becomes the dominant tendency, indicating a further move towards integration with Amerikkka for New Afrikans.
"You know back in the day, some of y'all
Would shout out Allah's name like he was hostin yo' mixtape
Then after 9/11 you got scared and shut the fuck up
Didn't talk about the demonization of a culture, immigrants, nothin
Now you show up, talk about we takin it too far
Die slow! MOTHERFUCKER!"
—Immortal Technique, Watchout (3rd World Remix) from the album The 3rd World (2008)
Addendum: Islam Still Small in the U.$.
After publishing this article, we thought it instructive to add some data we came across on the numbers of people, in particular New Afrikans, who represent some strand of Islam within U.$. borders. That number is quite small, representing less than 1% of the people in the country.(1) Even within the New Afrikan nation the percentage is about the same. Yet, that hides the fact that New Afrikans are disproportionately represented in the U.$. Muslim because virtually all other Muslims are recent immigrants (63%) or descendents of recent immigrants from major Muslim countries.(1) In other words, 0.9% of New Afrikans is much greater than the almost negligible number of Muslim Euro-Amerikans. This leads us to the third pie chart above, showing 59% of Muslims born in the United $tates being New Afrikan. Again, this is why we stress the connection to the national question in the article above.
Finally, it should be noted that even among the small percentage of New Afrikans that do identify as Muslim, most practice a more traditional form of Islam than the groups discussed in the last section above.(2) While we didn't find good numbers on Nation of Islam membership, estimates put it at in the neighborhood of 10% of New Afrikan Muslims. The various sects of the Moorish Science Temple of America represent a much smaller group, though we know that among imprisoned New Afrikans the percentage is higher and we have gotten many letters of interest from prisoners in response to this issue of Under Lock & Key. We do not have numbers on the Five Percenters.
It's been over a week since we got the news on the settlement of Ashker v. Brown.(1) For a case that is so central to what we do as an organization we've taken our time to respond. We've read and re-read the legal documents and listened to the celebratory news coverage of the settlement. Yet our reaction remains the same, deep disappointment.
The settlement is a victory for the California Department of Corrections and Rehabilitation (CDCR), and it knocks out one of the three main legs of the campaign to shut down the SHU — the courts (the other two being public opinion and prisoners organized around their own interests). This case had a lot of the known anti-isolation lawyers and some influential long-time SHU prisoners behind it. It was an alliance that will be tough to beat any time soon.
The Maoist Internationalist Movement, along with many other organizations, has spent decades campaigning for the end to long-term isolation in U.$. prisons. We have long countered the public who question us with, "what is your proposed alternative?" with the simple answer, "not torturing people." Ending long-term isolation in U.$. prisons would be a simple reform that unites the lowest common denominator of prison reformers. Almost everyone agrees we should end torture, and that is reflected in the ongoing movement to do so. It is only the fascist-leaning cop-lovers and state bureaucrats that oppose the call. Actually, in many states the state bureaucrats support ending long-term isolation.
Yet through all the years of struggle here in California, somehow the CDCR has succeeded in painting the ending of torture as the extreme option, with the recent settlement as the sensible compromise. But they are wrong: the extreme option is overthrowing the state and replacing it with one run by the oppressed, where the real killers and exploiters are imprisoned and taught how to live collectively with other humyn beings, not thrown in isolation. Ending torture in prisons is the most basic, sweeping reform that would actually improve the conditions in U.$. prisons.
According to the New York Times, prison directors have become more supportive of reducing the use of solitary confinement after a man who spent 8 years in isolation was released in 2013 and went to the house of Colorado's prison chief, Tom Clements, and shot him dead.(2) Yet reducing the number of people in long-term isolation only serves to extend the life of its practice as it affects less people and there is less outrage. This reduction also suggests that some people still deserve to be tortured. That is why MIM(Prisons) has never supported measures to get only certain groups out of long-term isolation.
The Ashker settlement has been heralded as "effectively ending indefinite long-term solitary confinement" and "setting strict limits on the prolonged isolation of inmates." Yet in the actual settlement we read,
"CDCR shall not house any inmate within the SHU at Pelican Bay State Prison for more than 5 continuous years. Inmates housed in the Pelican Bay SHU requiring continued SHU placement beyond this limitation will be transferred from the Pelican Bay SHU to another SHU facility within CDCR, or to a 180-design facility at Pelican Bay. Inmates who have previously been housed in the Pelican Bay SHU for 5 continuous years can only be returned to the Pelican Bay SHU if that return has been specifically approved by the Departmental Review Board and at least 5 years have passed since the inmate was last transferred out of the Pelican Bay SHU."
That's it! That's the extent of the "strict" limitations on long-term isolation in California. So if you're in another SHU, or Ad-Seg or some other unnamed long-term isolation situation, which about 14,000 of the over 15,000 in isolation in California are, there are no limits.(3) If you're in Pelican Bay you must move to another SHU after 5 years. Five years later you can come back. Alternatively, you could spend 4.5 years in Pelican Bay, 2 months out, then go in for another 4.8 years, and on like that for the rest of your life. Does this really address the Eighth Amendment claim by the plaintiffs of cruel and unusual punishment? The length often cited for having serious mental affects on humyns is in the range of 15 to 30 days!
Now with the new Step Down Program prisoners are supposed to have a way to return to "a general population setting within three or four years." So the class of prisoners being represented in this case, those who have been in the SHU for ten or more continuous years, are being addressed adequately according to those who agreed to this settlement. But even moving forward there are exceptions for Administrative SHU Status, allowing people to be held as long as CDCR deems necessary.
There is one progressive concession given in the settlement: "CDCR shall not place inmates into a SHU, Administrative Segregation, or Step Down Program solely on the basis of their validation status." Additionally, "CDCR shall modify its Step Down Program so that it is based on the individual accountability of each inmate for proven STG [security threat group] behavior, and not solely on the inmate's validation status or level of STG affiliation." Finally, as a result of an ending to the indeterminate SHU sentences for prisoners "validated" as members of prison gangs, in the next year "CDCR shall review the cases of all validated inmates who are currently in the SHU as a result of... an indeterminate term that was previously assessed under prior regulations..."
This addresses the Fourteenth Amendment claim that the CDCR was violating due process with the validation system and the use of group punishment, at least somewhat. As we saw a couple years ago, the new STG policy actually opened up STG charges to a wider range of organizations than was covered by the previous validation system. The supposed upside is that the rules require actual STG behavior by the individual to justify placing someone in SHU, not just association. Yet, in the new SHU Term Assessment Chart we see that "Recruiting inmates to become an STG affiliate" is a SHU punishable offense.
As mentioned above, this settlement seems to eliminate the judicial strategy of ending solitary confinement in California for the near future. But it also strikes a huge blow against the strongest leg we have to stand on, the collective organizing of prisoners. Turns out, under the settlement you can expect to spend 12 months in SHU for "Leading a disturbance, riot or strike", and 6 months for "participation in a disturbance, riot or strike" or "Inciting conditions likely to threaten institution security" (for those not aware, the latter was a common charge made against those who peacefully refused food in recent years to protest long-term isolation in California prisons).
They are outlawing peaceful protest, and non-violent, passive resistance for the prison movement. Amerikans criticize other countries that torture people for peacefully protesting the government that is abusing and, well, torturing them. How is it that leaders in the prison movement have signed on to this?
As we have previously reported, the new STG policies still give prisoners points for things like tattoos, greeting cards and talking to certain individuals. So it is not really true that you can no longer be punished for affiliation. Abolishing this practice was part of the 2nd demand of the hunger strikes.
As a result of reviews (which were mostly underway before this settlement anyway) we have a number of comrades who are getting out of the SHU right now, without having to debrief (snitch). This will no doubt be a positive thing, as we expect many of them will stay politically active in their new locations where they will have more opportunities to reach out to others. Yet at the same time we've already seen the next generation of prison leaders going to the SHU. It seems that the youngsters are getting thrown under the bus here.
So this is a wake up call to those not yet in the SHU. In July 2013, 30,000 prisoners stood up against long-term isolation, recognizing their common interests in this demand, even though most of them were not housed in isolation themselves. This was an amazing demonstration that epitomizes the progress made over the last 5 years or so to consolidate the prison movement in California. This continues to be celebrated in the form of the Agreement to End Hostilities and the countless commemorations taking place today, September 9th, in the spirit of peace and solidarity in commemoration of the Attica uprising.
As this settlement was released, public statements from CDCR celebrated it as a continuation of their plan to reform the system after the SHU successfully broke the prison gangs that had taken over. Yeah right. These prison gangs were encouraged by the state who teamed up with white nationalist prisoners to oppress New Afrikans, and later enforced the north/south divide on the Chican@ nation. The continuation of and expansion of united action around the Agreement to End Hostilities is crucial to preventing the CDCR from returning to that status quo.
Leading up to the recent settlement we had one comrade building for a new wave of hunger strikes. As this settlement does not address the most important of the 5 Core Demands, ending conditions of isolation for all prisoners, this call remains valid. And while we've always warned comrades to build outside support for such actions, one lesson we can take from California is that such actions must be organized on the inside. Even California Prison Focus, who has been visiting prisoners in the SHU for decades, and who has lawyers with privileged access to their clients, was in the dark during the hunger strikes until the CDCR decided to pull in outside mediators. As always, MIM(Prisons) is committed to supporting the organization of prisoners and fighting to defend the First Amendment rights of prisoners (and ourselves) of speech and association. The ending of a policy that allows the state to torture people for belonging to certain organizations was a blow against the excessively repressive policies of the CDCR in relation to the First Amendment. With this settlement we find California in a similar situation to most of the rest of the country, where torture continues to be the method of choice for population control of the oppressed who do not walk in step with the oppressor.
And so, the struggle continues. Until solitary confinement is abolished, shutting down control units will be a central campaign for MIM(Prisons) and United Struggle from Within.