Under Lock & Key

This is a response to an article titled "Black Liberation in the 21st Century: A Revolutionary Reassessment of Black Nationalism," by the New Afrikan Black Panther Party - Prison Chapter's Minister of Defense, Rashid. Rashid's article has been published in a number of places.

My writing will not analyze Black Nationalism per se, rather it aims to address the "national question" itself. My position comes from a Chicano perspective, which I hope adds to the theoretical sauce surrounding the idea of national liberation and the development of the oppressed nations ideologically, whether they be from the Brown, Black or Red Nations here in the United $tates. In the contemporary prisoner, one sees an awakening to truth and meaning amidst a state offensive to deprive millions of humyn dignity and freedom. The roundups, ICE raids and fascist laws (reinforced with putting the data of millions of oppressed across the U.$. into the state intelligence files preparing for future revolt and repression) has added to the swirl of these times for people to become politicized, and prisoners are no exception.

The struggle in the ideological arena is just as vital as that with the rifle, and perhaps more difficult. Out in society — where people have more social influences — ideas, experiences and thought can bring more diverse views into the sphere of theory. Often times the prison environment, in its concentrated form and social makeup, has more limited ideological influences. This is a trap that prisoners should guard against in developing a political line. There will always be ideological "yes people" in prisons, especially amongst one's own circle of friends or comrades. This could also be said of the limited contacts in the outside world that most prisoners have.

The "national question" is one that is not exclusive to the Black Nation; it is something that Raza and others are wrangling with as well. My critiques here are related to the national question in the United $tates in general, and not specific to the Black Belt Thesis (BBT) that Rashid addresses in his article.

In the section titled "The Black Belt Thesis and the New Class Configuration of the New Afrikan Nation," Rashid describes comrade J.V. Stalin on the national question as follows:

The [Black Belt Thesis] was based on comrade J.V. Stalin's analysis of the national question as essentially a peasant question. Unlike the analysis put forward by Lenin, and more fully developed by Mao, Stalin's analysis limited the national question to essentially a peasantry's struggle for the land they labored on geographically defined by their having a common language, history, culture and economic life together. Hence the slogan "Free the Land!" and "Land to the Tiller!"

Just to be clear, J.V. Stalin defined a "nation" as follows:

A nation is a historically constituted, stable community of people, formed on the basis of language, territory, economic life, and psychological make-up manifested in a common culture."(1)

This definition continues to stand as what defines a nation today and to deny this is simply a deviation. Comrade Lenin was not alive to see the development of the anti-colonial struggles and thus in his view oppressed nations could not be victorious on their own accord, but Stalin taught us differently. At the same time Stalin also stated that should a people no longer meet any of these criteria of a nation then they are no longer a nation.

In this section, Rashid refers to a "Great Migration" of Blacks out of the rural south and across the United $tates, which he uses, or seems to use, as justification for not having "need of pursuing a struggle to achieve a New Afrikan nation state, we have achieved the historical results of bourgeois democracy..." Just because a people migrate across the continent does not negate a national territory so long as a large concentration remains in the national territory. For example, if the Mohawk nation continues to reside in the northeast but a significant portion of their population spread out "across America" and become urban dwellers, their nation remains in the Northeast no matter how much they wish to be Oregonians or Alaskans. But what really seemed grating in this section was the last paragraph, which reads:

To complete the liberal democratic revolution and move forward to socialist reconstruction the proletariat must lead the struggle which is stifled by the increasingly anti-democratic, fascistic and reactionary bourgeoisie. The bourgeois are no longer capable of playing a progressive role in history.

First, the proletariat in its original sense for the most part does not exist in the United $tates. In addition, the Trotskyite approach of relying on the Amerikan "working class" is a waste of time. Amerikan workers are not a revolutionary vehicle - they are not exploited when they are amongst the highest paid workers in the world. How can those seeking higher pay for more or bigger plasma TVs and SUVs be relied upon to give all that up for "socialist construction"? And my view does not come unsupported by the ideological framework that Rashid claims to represent. Engels wrote to Marx in 1858:

The English proletariat is actually becoming more and more bourgeois, so that this most bourgeois of all nations is apparently aiming ultimately at the possession of a bourgeois aristocracy and a bourgeois proletariat alongside the bourgeoisie. For a nation which exploits the whole world this is of course to a certain extent justifiable.(2)

So even back in Marx and Engels's day the English proletariat was already bourgeoisified. Imperialism has developed far more since 1858, further concentrating the wealth disparity between the oppressor and oppressed nations globally.

In the section titled "The Revolutionary Advantages of Our Proletarian National Character," the idea is put forth of "building a multi-ethnic, multi-racial socialist America." Although I am not opposed to multi-ethnic organizing, I also don't negate the usefulness of single-nation parties. One has to analyze the concrete conditions in the United $tates. The historical development of the social forces may not agree with this approach, and just because it may have worked in some countries it may not apply to this country. It obviously didn't apply to South Africa, another settler state. In Azania the Pan Africanist Congress seemed to forward the struggle more than other groups, in particular the integrationist African National Congress that took power and changed little for Azanians. Huey Newton himself understood this, thus the Black Panther Party was a single nationality party, with internationalist politics. Of course, at some point things will change, but the advancement of imperialism and a long lineage of white supremacy and privilege remains a hurdle still too huge for real multi-ethnic organizing advancements at this time in the United $tates.

In the section "Separation, Integration or Revolution," what is put forward for liberation is to overthrow "imperialism and play a leading role in the global proletarian revolution and socialist reconstruction." This, Rashid states, is "our path to liberation." This smacks of First World chauvinism. The International Communist Movement (ICM) will always be led by the Third World proletariat. The ICM is dominated by the Third World and our voice in the First World is just that, a voice, that will help advance the global struggle, not lead. The idea of First World leadership of the ICM is classic Trotskyism.

In the section "Reassessing the National Liberation Question," in speaking of past national liberation struggles, Rashid points to them having an "unattainable" goal. Yet countries like Vietnam, northern Korea, as well as Cuba come to mind as being successful in their national liberation struggles. [China is the prime example of liberating itself from imperialism and capitalism through socialist revolution. Of course, Huey Newton himself eventually dismissed China's achieving of true national liberation in his theory of "intercommunalism" that the NABPP-PC upholds - Editor]

Rashid goes on to say, "Even if we did manage to reconstitute ourselves as a territorial nation in the "Black Belt," we would only join the ranks of imperialist dominated Third World nations — and with the imperialist U.S. right on our border." Here it seems the idealist proposition is being put forward that an oppressed nation could possibly liberate itself to the point of secession while U.$. imperialism is still breathing. So long as U.$. imperialism is still in power, no internal oppressed nation will emancipate itself. So the thought of the imperialists being on one's border will not be a problem as at that point in the struggle for national liberation imperialism will be on no one's border.

In this same section, Rashid quotes Amilcar Cabral, who posed the question of whether national liberation was an imperialist creation in many African countries. Now we should understand that the imperialists will use any country, ideology or leader if allowed (Ghadaffi found this out the hard way most recently) but we should not believe that the people are not smart enough to free themselves when oppressed. The white supremacists put forward a line that Jews are in an international conspiracy creating revolution and communism. These conspiracy theorists look for any reason to suggest that the people cannot come to the conclusion to decolonize themselves.

Later in this section the question is asked if the "proponents of the BBT expect whites in the 'Black Belt' to passively concede the territory and leave?"

I'm not a proponent of the Black Belt Thesis, but speaking in regard to national liberation I can answer this question quite clearly. As this writer alludes to, there may be a "white backlash." But in any national liberation struggle anywhere on the planet there is always a backlash from those whose interests are threatened. When the oppressed nations decide to liberate themselves in the United $tates the objective position of the reactionaries will be to fight to uphold their white privilege. This privilege relies heavily on the state and the culture of white supremacy in Amerika. So their choice will be to support the national liberation struggles, as real white revolutionaries will do, or to side with imperialism. But there will be no sympathy for oppressors in any national liberation struggle.

Asking the question of what do we expect whites to do is akin to asking the revolutionary post-Civil War, when many were cut off from parasitism, "well do you expect the people to stop exploiting 'their' field workers?" Do you expect Amerikan workers to stop being paid high wages gained through the exploitation of the Third World? Do you expect the pimp to stop pimping the prostitute? Do you expect the oppressor nation to give up their national privilege? To all of the above I say if it's what the people decide, then YES!

Real white comrades not only will support the oppressed to obtain liberation in a future revolution, but most do so in their work today, even though they are a small minority compared to the larger Amerikan population. By that time in the distant future hopefully more people will have been educated and converted.

It is the task of conscious prisoners to develop a political line that propels the imprisoned masses forward via concrete analysis, not just of prison conditions, but of conditions outside these concentration camps as well. Oppression in imperialism is a three-legged stool that includes class, nation and gender. Thus we must develop our political line according to these concrete conditions. Our line should be grounded in reality. Our society is still very much segregated along class and national lines, particularly in the fields of housing, education and freedom.

Indeed, over half the people living within two miles of a hazardous waste facility are Brown, Black or First Nations.(3) In many high schools in the inner city Brown and Black youth are forced to share one textbook for 3 or 4 students, while their parents are jailed when they attempt to enroll their children in "better off" schools which unsurprisingly are predominantly white.(4) The prisons are no different, nor the "justice system." Of the 700,000 who were reported to have been stopped and frisked in New York City last year, 87% were Latinos and Blacks even though whites make up 44% of New York City's population.

When we develop a political line we must challenge it on a materialist foundation in order to sharpen things up in a positive way, but it must not be detached from reality. Only in this way will we identify what is palpable in the realm of national liberation.

As Lenin said, "it is fine, it is necessary and important, to dream of another or radically different and better world — while at the same time we must infuse and inform our dreams with the most consistent, systematic and comprehensive scientific outlook and method, communism, and on that basis fight to bring those dreams into reality."

MIM(Prisons) adds: The original article by Rashid is in response to the New Afrikan Maoist Party and cites the Maoist Internationalist Movement as another party promoting the Black Belt Thesis. While MIM certainly never denounced the Black Belt Thesis, they recognized the crumbling material basis for seeing it through in the post-Comintern years that Rashid points to in his article. It is worth noting that more recent statistics show the New Afrikan population since 1990 has increased most in the South, where 55% of New Afrikans live today and that in the Black Belt states a much higher percentage of the population is New Afrikan than in the rest of the country.(5) MIM did publish an interesting discussion of the land question for New Afrika as an example of a two line struggle in 2004. Ultimately the land question must be determined by two conditions which we do not currently have: 1) a Black nation that has liberated itself from imperialism, and 2) a forum for negotiating land division in North America with other internal semi-colonies free from imperialist intervention.

In his article, Rashid responds to our critique of his liquidating the nationalist struggle in the book Defying the Tomb. In doing so he speaks of a Pan-Afrikan Nation, which is an oxymoron completely liquidating the meaning of both terms. Pan-Afrikanism is a recognition of the common interests of the various oppressed nations of Africa, often extended to the African diaspora. You cannot apply the Stalin quote given above to New Afrika and Pan Afrikanism and consistently call both a nation.

But ultimately, as the USW comrade criticizes above, the liquidationism is strongest in the NABPP-PC line on the progressive nature of the Amerikan nation. It is this dividing line that makes it impossible for our camps to see eye-to-eye and carry out a real two line struggle on the question of New Afrikan land.

In this issue of Under Lock & Key we feature a number of articles that demonstrate the dominant role that nationality plays in how our world develops and changes. The history of MIM's work with prisoners comes from its understanding of the principal contradiction in this country being between the oppressor white/Amerikan nation and the oppressed internal semi-colonies (New Afrika, Aztlán, Boricua, countless First Nations, etc.). It is through that work that it became clear that the quickly expanding prison system of the time was the front lines of the national struggle.

USW C-4 gets at this in h review of MIM Theory 11 where s/he discusses the need to launch "the new prison movement in connection with the national liberation struggles which have been repressed and stagnated by the oppressors with mass incarceration." Progress in our struggle against the injustice system is progress towards re-establishing the powerful national liberation struggles that it served to destroy in the first place. Any prison movement not based politically in the right to self-determination of the nations locked up cannot complete the process of ending the oppression that we are combatting in the United $tates.

MIM(Prisons) focuses our mission around the imprisoned lumpen in general whose material interests are united by class, even though the injustice system is primarily about national oppression. Within the imprisoned class, we see the white prison population having more to offer than the white population in general for revolutionary organizing. Even non-revolutionary white prisoners are potential allies in the material struggles that we should be taking up today around issues like censorship, long-term isolation, the right to associate/organize, access to educational programs, a meaningful grievance process and accountability of government employees in charge of over 2 million imprisoned lives. Just as we must be looking to recruit oppressed nation lumpen to the side of the world's people to prevent them from playing the role of the fascist foot soldier, this concern is even greater among the white lumpen and is a question we should take seriously as our comrade in Oregon discusses inside.

In this issue we have the typical reports from both Black and Latino comrades being labelled gang members and validated for their political and cultural beliefs. This is nothing less than institutionalized national oppression, which is at the heart of the proposed changes in the California validation system that are somehow supposed to be a response to the complaints of the thousands of prisoners who have been periodically going on food strike over the last year.

While we support the day-to-day struggles that unite as many prisoners as possible, we are clear that these are only short-term struggles and stepping stones to our greater goals. The most advanced work comrades can be doing is directly supporting and promoting revolutionary nationalism and communism within disciplined organizations based in scientific theory and practice. An example of a more advanced project is a current USW study cell that is developing educational and agitational materials around Chicano national liberation. Meanwhile, the United Front for Peace in Prisons, while focused on mass organizations, is laying the groundwork for the type of cross-nation unity that will be needed to implement the Joint Dictatorship of the Proletariat of the Oppressed Nations required to truly end imperialist oppression and exploitation (see our 6 Points).

It is no coincidence that the word fascism comes up a number of times in this issue focused on national struggles. In terms of the principal contradiction between imperialist nations and the oppressed nations they exploit, fascism is the imperialist nation's reaction to successful struggles of the oppressed nations; when the oppressed have created a real crisis for imperialism; when Liberalism no longer works. While fascism is defined by imperialism, being guided by imperialist interests, it is the labor aristocracy in the imperialist countries that form the main force for fascism.(1) Again, this breaks down to the national question where oppressor nations and oppressed nations take up opposite sides of the principal contradiction that defines the United $tates as a phenomenon.

Rashid of the NABPP-PC suggests in his book Defying the Tomb, that "right-wing militias, survivalists and military hobbyists" are "potential allies" who "have a serious beef with imperialist monopoly capitalism." In contrast, we recognize that the principal contradiction that defines the imperialist system is between the imperialist nations and the oppressed nations they exploit. Amerikans calling for closed borders to preserve white power are the epitome of what imperialism is about, despite their rhetoric against the "bankers." It is the same rhetoric that was used to rally the struggling petty bourgeoisie around the Nazi party to preserve the German nation. It is the same rhetoric that makes the anti-globalization and "99%" movements potential breeding grounds for a new Amerikan fascism.

Recent events in Greece, France and elsewhere in Europe have shown this to be the case in other imperialist countries, which are also dependent on the exploitation of the Third World. While Greece, where the European crisis is currently centered, cannot be described as an imperialist power on its own, its close ties to Europe have the Greek people convinced that they can regain prosperity without overthrowing imperialism. Social democrats are gaining political power in the face of austerity measures across Europe, while fascist parties are also gaining popular support in those countries. Together they represent two sides of the same coin, struggling to maintain their nation's wealth at the expense of others, which is why the Comintern called the social democrats of their time "social fascists." Austerity measures are the problems of the labor aristocracy, not the proletariat who consistently must live in austere conditions until they throw the yoke of imperialism off of their necks.

The fragility of the European Union along national lines reinforces the truth of Stalin's definition of nation, and supports the thesis that bourgeois internationalism bringing peace to the world is a pipe dream, as MIM has pointed out.(2) On the contrary, the proletariat has an interest in true internationalism. For the oppressed nations in the United $tates bribery by the imperialists, both real and imagined, will create more barriers to unity of the oppressed. So we have our work cut out for us.

Looking to the Third World, the struggle of the Tuareg people in West Africa parallels in some ways the questions we face in the United States around Aztlán, the Black Belt and other national territories, in that their land does not correspond with the boundaries of the nation-state that they find themselves in as a result of their colonization. And the greater context of this struggle and the relation of the Tuareg people to Ghaddafi's Libya demonstrates the potentially progressive nature of the national bourgeoisie, as Ghaddafi was an enemy to U.$. imperialism primarily due to his efforts at supporting Pan-Afrikanism within a capitalist framework.

Nationalism of the oppressed is the antithesis to the imperialist system that depends on the control and exploitation of the oppressed. It is for that reason that nationalism in the Third World, as well as nationalism in the internal semi-colonies of the United $tates, are the primary focus of anti-imperialist organizing. As long as we have imperialism, we will have full prisons and trigger-happy police at home, and bloody wars and brutal exploitation abroad. Countering Amerikan nationalism with nationalism of the oppressed is the difference between entering a new period of fascism and liberating humynity from imperialism.

MT 11 is a must-read, not just for the political- and class-conscious prisoner, but for all prisoners as a stepping stone on the road to liberation and sure footing to understanding the exact context of our imprisonment.

Beginning with the essay "Amerikan Fascism & Prisons," MIM lays out the only real fascist aspect in Amerikan society - the Amerikan prison system. This work is indeed of exceptional relevance as MIM points to the economic motivation behind fascism as well as to the white petit-bourgeois element that breathes life into this most barbaric expression of capitalist production and its anti-revolutionary mission statement.

The article "Capital & State Join Hands In Private Prisons" further elaborates on the thesis that fascism is not just alive and well within the Amerikkkan prison system, but that it has been expanding since the 1980s in the private prison phenomenon, which is but the melding of capital and the state in the growing war against the oppressed nations, with the prerequisite and additional benefit of continuing to win over the middle classes to their side by ensuring them an always available form of employment.

"Prison Labor: Profits, Slavery & the State" then explains how the possibility of open slavery can come back full force thru the institution of the prisons as it was once manifested pre-Civil War. This article also speaks of the important political functions the prison system serves repressing in the national liberation movements and the further indoctrination of the labor aristocracy with fascist ideology.

Nothing however drives home the colonial relation between Amerika and the oppressed nations like the articles "Political Prisoners Revisited," "Political Prisoners & the Anti-Imperialist Struggle" and "Who Are the Political Prisoners?"

"Political Prisoners Revisited" is a good example of the Maoist tenet of unity-criticism-unity in which MIM explains the basics of their line concerning prisoners in Amerika in a dialogue with the New Afrikan Independence Movement. MIM argues that the term "political prisoners" shouldn't just be reserved for individuals such as Mumia Abu-Jamal or Leonard Peltier, but is more appropriately and powerfully applied to all prisoners. All prisoners currently incarcerated under the dictatorship of the bourgeoisie are rightly so political prisoners because the "laws" that we supposedly broke were laws specifically designed for the backing of the backward illegitimate political agenda of the superstructure and the settler state which it serves. To ignore or refute this point with respect to the entire imprisoned population and instead deflect the political aspect of this oppression to just a few individuals is not just a victory for the bourgeoisie but is itself bourgeois in essence!

"Political Prisoners & the Anti-Imperialist Struggle" centers on the antagonistic contradiction of Amerika vs. the oppressed nations that is reflected thru the prison system. It focuses on the material basis objectively present in the form of the gulag, and the material forces already present therein. MIM discusses the dire need for leadership to further help develop these potentially revolutionary forces to their logical conclusion, or in MIM's words: "to unite all who can be united to smash imperialism and all its tools of oppression..."

MIM understood the process of rapid radicalization of "common criminals" as a profoundly political one and in their agitation they emphasized that process as reflecting the material basis for revolution as does MIM(Prisons) and USW. Unity on this point is therefore essential to re-launching the new prison movement in connection with the national liberation struggles which have been repressed and stagnated by the oppressors with mass incarceration.

Finally, "Who Are the Political Prisoners?" is a New York prisoner's contribution and advancement to the MIM line on political prisoners in which s/he expounds MIM's line in detail and in such a way as to leave no doubt that the growth of the prison system within U.$. borders is not just a boil, but a cancer on the oppressed nation internal semi-colonies that needs to be mercilessly removed!

MT 11 also contains, among other things, an essay on Malcolm X's progressive development, a critique of Gandhi's so-called "non-violence" and pacifist strategy and tactics, as well as some good theoretical works and revolutionary poetry.

For all these reasons combined, MIM Theory 11: Amerikkkan Prisons on Trial gets four out of four red stars.

And so with that i end this review the same way the New York prisoner ended his article:

Death and Destruction to the U.$. Empire!
Birth and Construction to the Prison Revolutionary Movement!

The Essential Stalin: Major Theoretical Writings, 1905-52
Edited with an introduction by Bruce Franklin

"…Stalin is clearly one of the three most important historical figures of our century, his thought and deeds still affecting our daily lives, considered by hundreds of millions today as one of the leading political theorists of any time, his very name a strongly emotional household name throughout the world." - Bruce Franklin

These above mentioned words are as true today as they were when they were first written 40 years ago. The importance and relevance of Stalin's great theoretical works were at the core of the international communist movement for damn near 90 years and should serve as a rock-hard foundation for any persyn serious about wanting to re-ignite the socialist fire that was ablaze for the greater part of the last century.

As successful as the imperialists have been in vilifying not just the world revolutionary movement but it's once main proponent, they can never completely succeed in wiping the memory or more importantly the teachings and practice of J.V. Stalin from the minds of countless people around the globe. Yet the imperialists and their quisling lackeys such as Bob Avakian of RCP=U$A fame continue to desiccate Josef Stalin be it by "new", "conclusive", "secret archive" evidence or by the "new synthesis" method of attack. Therefore it is the duty of all the real revolutionaries to defend and uphold the practice of Stalin not just because it is integral to the successful practice of revolution as the people of Korea, Vietnam and Peru can attest to but because to attack Stalin is to attack the theory of Marx, Engels, Lenin and Mao as well; and the only way of doing this is to (a) study Stalin's works and (b) put it into practice! and we will find that (c) without revolutionary theory there can be no revolutionary movement as practice gropes in the dark unless it's path is illuminated by the most advanced revolutionary theory.

In my mission to learn the science of revolution I requested "The Essential Stalin" from MIM Distributors and must say with great certainty that my grasp of Marxism-Leniism-Maoism has been increased ten-fold thanks to my acquiring and diligent study of this most valuable Marxist-Leninist weapon of liberation. From the most intriguing introduction which is packed with such hysterical data that reads like the most vivid novel to "Marxism and the National Question", J.V. Stalin's first major theoretical contribution to the oppressed people of the world and to which any self-proclaimed revolutionary nationalist would be remiss not to study, to the "Foundations of Leninism" in which Stalin always the teacher clearly lays out not just the hysterical roots of the first truly successful revolutionary ideology based on Marx & Engels formulations which led to the worlds first socialist society, but in which he clearly relayed to the Soviet Union that they would stay the course set by Lenin; to "Dialectical and Historical Materialism" in which he explained the rudiments of Marxist philosophy and which was once considered required reading for all members of the Chinese Communist Party or "Marxism and Linguistics" where Stalin in replying to young communists properly put forward the place of language in the revolutionary movement while simultaneously critiquing the dominant Soviet "authorities," i.e. revisionists, or "Economic Problems of Socialism in the USSR", Stalin's criticism of "two extreme tendencies in Soviet political economy, mechanical determinism and voluntarism" which were propagated by the new bourgeois in the party who wished to cause the disappearing of man in socialist production.

Surely after leading this communist jewel you will find as did I why it was Mao himself who described Stalin as "the greatest genius of our time" and labeled himself as disciple of Stalin.

Studying Stalin however isn't always the easiest task and requires deep thought. Rest assured however that by completely immersing yourself in Stalin's work and undertaking a painstaking study of it you will be illuminated by the shining path put forward by comrade Stalin, and while he wasn't always the perfect communist for the Soviet Union, he was the best they had and as a result the International Communist Movement flourished.

Long Live Josef Stalin!

Monkey Smashes Heaven 1 & 2
Leading Light Communist Organization

MIM(Prisons) has six cardinal principles, all of which we believe the Leading Light Communist Organization (LLCO) upholds to the degree that we consider them fraternal. As such, we distribute some of their better work, which is likely why you are reading this review. LLCO is one of very few who work within the legacy of the MIM to a significant degree.

This is our first review of the Leading Light Communist Organization by that name, but the theoretical journal Monkey Smashes Heaven predates the LLCO. We reviewed them in 2009 in Maoism Around Us and addressed them later that year in What is sectarianism?

The latter article criticized MSH's nihilist approach to the struggles that comrades from the Maoist Internationalist Party - Amerika went through in their last days. Unfortunately, their sectarianism has only increased since forming LLCO. In their 10 criteria set forth in the beginning of MSH 1 for who they consider to be a communist, the number one point is you must uphold their ideology called "Maoism-Third Worldism", now "Leading Light Communism." This amounts to saying, "we see you as fraternal if you think exactly like us." Cardinal principles should be a handful of the most important issues of the day that define the communist movement. The expectation that the only correct political organizations are those that share identical ideologies leads quickly to the Trotskyist requirement that revolution must be led by a single global organization imposing its will on all countries.

As we addressed already in "Maoism Around Us", we do not recognize an advancement of revolutionary science beyond Maoism as MSH claims Leading Light Communism is. After reviewing MSH 1 and MSH 2, MIM(Prisons) still fails to see the unique contributions that MSH/LLCO claim to have made to constitute a new stage of revolutionary science. They state this repeatedly in their journals, without explaining what exactly distinguishes Leading Light Communism from Maoism.

The one partial explanation they do provide on p. 51 of MSH 1 is that they were the first to scientifically explain that there "is no significant revolutionary class or socioeconomic group in the First World." MIM was the first to put together a lot of the theories on the labor aristocracy into a coherent class analysis of the First World. Yet even they acknowledged that the main points were not new to Lenin, and even Engels had talked about the buying off of whole nations. LLCO has written some interesting new articles on the subject, but has not advanced the theoretical concepts in any way. Where LLCO disagrees with MIM is on the question of internal semi-colonies being potentially revolutionary in the First World. The buying off of internal semi-colonies was most thoroughly addressed in MIM's "On the Internal Class Structure of the Internal Semi-Colonies" and recognized as early as 1992 in MIM Theory 1. We have yet to see LLCO address this issue in any detail. We have yet to see them explain the revolutionary nationalism of just a couple generations ago and why it could not happen again, or even surpass previous experiences. They simply dismiss the possibility with no analysis or explanation.

While opportunistically presenting as the heir apparent to MIM on Wikipedia, they almost never cite MIM or use MIM language except to criticize MIM. In reading the first two print editions of their journal LLCO takes similar approaches to the theoretical contributions of Marx, Lenin and Mao. This takes their sectarianism to another level of knocking down all of their predecessors as inadequate in the face of their supposedly advanced analysis.

Finally, their sectarian thinking leads to a cultish approach to organizing, rather than teaching people how to think and solve problems. While always being sure to hype LLCO as the most advanced, they rarely explain why. It is the job of the vanguard to raise the scientific understanding of others through struggle, not to simply encourage them to follow the leading light.

We won't list all the things we agree with in the first two issues of MSH here. The articles from MSH that we choose to distribute in our own study packs can speak for themselves in how correct they are. We generally agree with the content of those articles except for the points above, and we distribute them because they add new insight into the topics of study.

The New Jim Crow: Mass Incarceration in the Age of Colorblindness
by Michelle Alexander
2010, The New Press, New York

As a whole, this is a very useful book for anyone interested in understanding the criminal injustice system. It is an excellent aggregation of facts about every aspect of the system - incarceration, policing, the drug war, the courts - making a scientific case that this is really a system for social control of oppressed nations within U.$. borders. Where Alexander falls short is in her analysis of how this fits into society in the broader context. She doesn't actually name national oppression, though certainly this book is clear evidence for the existence of something more than just an attitude of racism. She doesn't take on the question of why Amerikan capitalism would want such an extensive system of prison social control. As a result, her solutions are reformist at best.

Prisons as a Tool of National Oppression

Starting with the history of Amerikan prisons, Alexander explains how the relatively low and stable incarceration rate in this country changed after the civil rights movement which the government labeled criminal and used as an excuse to "get tough on crime" and increase incarceration.(p. 41) It was actually the revolutionary nationalist movements of the 60s and 70s, most notably the Black Panther Party, which terrified the Amerikan government and led to mass incarceration, murder, brutality and infiltration to try to destroy these revolutionary groups. Alexander's failure to mention these movements is symptomatic of a missing piece throughout the book - an understanding of the importance of revolutionary nationalism.

This book does an excellent job exposing the war on drugs as a farce that is only really concerned with social control. Although studies show that the majority of drug users are white, 3/4 of people locked up for drug crimes are Black or Latino.(p. 96) Further, statistics show that violent crime rates are unrelated to imprisonment rates.(p. 99) So when people say they are locking up "criminals" what they mean is they are locking up people who Amerikan society has decided are "criminals" just because of their nation of birth.

To her credit, Alexander does call out Nixon and his cronies for their appeal to the white working class in the name of racism, under the guise of law and order, because this group felt their privileges were threatened.(p. 45) And she recognizes this underlying current of white support for the criminal injustice system for a variety of reasons related to what we call national privilege. But this book doesn't spend much time on the historical relations between the privileged white nation and the oppressed nations. J. Sakai's book Settlers: The Mythology of the White Proletariat does a much better job of that.

Alexander argues that Amerikans, for the most part, oppose overt racial bias. But instead we have developed a culture of covert bias that substitutes words like "criminal" for "Black" and then discriminates freely. This bias is what fuels the unequal policing, sentencing rates, prison treatment, and life after release for Blacks and Latinos in Amerika. Studies have shown that Amerikans (both Black and white) when asked to identify or imagine a drug criminal overwhelmingly picture a Black person.(p. 104) So although this is statistically inaccurate (they should be picturing a white youth), this is the culture Amerika condones. Even this thin veil over outright racism is a relatively new development in Amerika's long history as a pioneer in the ideology of racism. (see Labor Aristocracy, Mass Base of Social Democracy by H.W. Edwards)

"More African American adults are under correctional control today - in prison or jail, on probation or parole - than were enslaved in 1850, a decade before the Civil War began."(p. 175) It is this national oppression that leads Alexander to draw the parallel that is the source of the book's title: prisons are the new Jim Crow. She recognizes that prisons are not slavery, but that instead prisons are a legal way to systematically oppress whole groups of people. While she focuses on Blacks in this book she does note that the same conditions apply to Latinos in this country.

The Role of the Police

Alexander addresses each aspect of the criminal injustice system, demonstrating how it has developed into a tool to lock up Black and Brown people. Starting with the police system she notes that the courts have virtually eliminated Fourth Amendment protections against random police searches, which has led to scatter shot searches. By sheer volume yield some arrests.(p. 67) These searches are done at the discretion of the police, who are free to discriminate in the neighborhoods they choose to terrorize. This discretion has led to systematic searches of people living in ghettos but no harassment of frat parties or suburban homes and schools where statistics show the cops would actually have an even better chance of finding drugs. In reality, when drug arrests increase it is not a sign of increased drug activity, just an increase in police activity.(p. 76)

Law enforcement agencies were encouraged to participate in the drug war with huge financial incentives from the federal government as well as equipment and training. This led to the militarization of the police in the 1990s.(p. 74) Federal funding is directly linked to the number of drug arrests that are made, and police were granted the right to keep cash and assets seized in the drug war.(p. 77) These two factors strongly rewarded police departments for their participation.

Asset seizure laws emphasize the lack of interest by the government and police in imprisoning drug dealers or kingpins, despite drug war propaganda claims to the contrary. Those with assets are allowed to buy their freedom while small time users with few assets to trade are subjected to lengthy prison terms. Alexander cites examples of payments of $50k cutting an average of 6.3 years from a sentence in Massachusetts.(p. 78)

Bias in the Courts

Taking on the court system, Alexander points out that most people are not represented by adequate legal council, if they have a lawyer at all, since the war on drugs has focused on poor people. And as a result, most people end up pleading out rather than going to trial. The prosecution is granted broad authority to charge people with whatever crimes they like, and so they can make the list of charges appear to carry a long sentence suggesting that someone would do well to accept a "lesser" plea bargained deal, even if the likelihood of getting a conviction on some of the charges is very low.

"The critical point is that thousands of people are swept into the criminal justice system every year pursuant to the drug war without much regard for their guilt or innocence. The police are allowed by the courts to conduct fishing expeditions for drugs on streets and freeways based on nothing more than a hunch. Homes may be searched for drugs based on a tip from an unreliable, confidential informant who is trading the information for money or to escape prison time. And once swept inside the system, people are often denied attorneys or meaningful representation and pressured into plea bargains by the threat of unbelievably harsh sentences - sentences for minor drug crimes that are higher than many countries impose on convicted murderers."(p. 88)

After allowing discretion in areas that ensure biased arrests, trials and sentences, the courts shut off any ability for people to challenge inherent racial bias in the system. The Supreme Court ruled that there must be overt statements by the prosecutor or jury to consider racial bias under the constitution. But prosecutorial discretion leads to disproportionate treatment of cases by race.

Further discretion in dismissing jurors, selective policing, and sentencing all lead to systematically different treatment for Blacks and Latinos relative to whites. This can be demonstrated easily enough with a look at the numbers. Sophisticated studies controlling for all other possible variables consistently show this bias. But a 2001 Supreme Court ruling determined that racial profiling cases can only be initiated by the government. "The legal rules adopted by the Supreme Court guarantee that those who find themselves locked up and permanently locked out due to the drug war are overwhelmingly black and brown."(p. 136)

Release from Prison but a Lifetime of Oppression

This book goes beyond the system of incarceration to look at the impact on prisoners who are released as well as on their families and communities. Alexander paints a picture that is fundamentally devastating to the Black community.

She outlines how housing discrimination against former felons prevents them from getting Section 8 housing when this is a group most likely to be in need of housing assistance. Public housing can reject applicants based on arrests even if there was no conviction. This lack of subsidized or publicly funded housing is compounded by the unavailability of jobs to people convicted of crimes, as a common question on job applications is used to reject these folks. "Nearly one-third of young black men in the United States today are out of work. The jobless rate for young black male dropouts, including those incarcerated, is a staggering 65 percent."(p. 149)

"Nationwide, nearly seven out of eight people living in high-poverty urban areas are members of a minority group."(p. 191) A standard condition of parole is a promise not to associate with felons, a virtual impossibility when released back into a community that is riddled with former felons.

"Today a criminal freed from prison has scarcely more rights, and arguably less respect, than a freed slave or a black person living 'free' in Mississippi at the height of Jim Crow. Those released from prison on parole can be stopped and searched by the police for any reason - or no reason at all - and returned to prison for the most minor of infractions, such as failing to attend a meeting with a parole officer. Even when released from the system's formal control, the stigma of criminality lingers. Police supervision, monitoring, and harassment are facts of life not only for those labeled criminals, but for all those who 'look like' criminals. Lynch mobs may be long gone, but the threat of police violence is ever present...The 'whites only' signs may be gone, but new signs have gone up - notices placed in job applications, rental agreements, loan applications, forms for welfare benefits, school applications, and petitions for licenses, informing the general public that 'felons' are not wanted here. A criminal record today authorizes precisely the forms of discrimination we supposedly left behind - discrimination in employment, housing, education, public benefits, and jury service. Those labeled criminals can even be denied the right to vote."(p. 138)

Alexander devotes a number of pages to the issue of voting and the prohibition in all but two states on prisoners voting while incarcerated for a felony offense, and the further denial of the vote to prisoners released on parole. Some states even take away prisoners' right to vote for life. She is right that this is a fundamental point of disenfranchisement, but Alexander suggests that "a large number of close elections would have come out differently if felons had been allowed to vote..."(p. 156) This may be true, but those differences would not have had a significant impact on the politics in Amerika. This is because elections in an imperialist country are just an exercise in choosing between figureheads. The supposedly more liberal Democrats like Clinton and Obama were the ones who expanded the criminal injustice system the most. So a different imperialist winning an election would not change the system.

Oppressed Nation Culture

On the Amerikan culture and treatment of oppressed peoples Alexander asks: "...are we wiling to demonize a population, declare a war against them, and then stand back and heap shame and contempt upon them for failing to behave like model citizens while under attack?"(p. 165) She argues that the culture of the oppressed is an inevitable result of the conditions faced by the oppressed. And in fact the creation of lumpen organizations for support is a reasonable outcome.

"So herein lies the paradox and predicament of young black men labeled criminals. A war has been declared on them, and they have been rounded up for engaging in precisely the same crimes that go largely ignored in middle and upper class white communities - possession and sale of illegal drugs. For those residing in ghetto communities, employment is scarce - often nonexistent. Schools located in ghetto communities more closely resemble prisons than places of learning, creativity, or moral development. ...many fathers are in prison, and those who are 'free' bear the prison label. They are often unable to provide for, or meaningfully contribute to, a family. And we wonder, then, that many youth embrace their stigmatized identity as a means of survival in this new caste system? Should we be shocked when they turn to gangs or fellow inmates for support when no viable family support structure exists? After all, in many respects, they are simply doing what black people did during the Jim Crow era - they are turning to each other for support and solace in a society that despises them.

"Yet when these young people do what all severely stigmatized groups do - try to cope by turning to each other and embracing their stigma in a desperate effort to regain some measure of self esteem - we, as a society, heap more shame and contempt upon them. We tell them their friends are 'no good', that they will 'amount to nothing,' that they are 'wasting their lives,' and that 'they're nothing but criminals.' We condemn their baggy pants (a fashion trend that mimics prison-issue pants) and the music that glorifies a life many feel they cannot avoid. When we are done shaming them, we throw up our hands and then turn out backs as they are carted off to jail."(p167)

National Oppression

Alexander would do well to consider the difference between racism, an attitude, and national oppression, a system inherent to imperialist economics. Essentially she is describing national oppression when she talks about systematic racism. But by missing this key concept, Alexander is able to sidestep a discussion about national liberation from imperialism.

"When the system of mass incarceration collapses (and if history is any guide, it will), historians will undoubtedly look back and marvel that such an extraordinarily comprehensive system of racialized social control existed in the United States. How fascinating, they will likely say, that a drug war was waged almost exclusively against poor people of color - people already trapped in ghettos that lacked jobs and decent schools. They were rounded up by the millions, packed away in prisons, and when released they were stigmatized for life, denied the right to vote, and ushered into a world of discrimination. Legally barred from employment, housing, and welfare benefits - and saddled with thousands of dollars of debt - the people were shamed and condemned for failing to hold together their families. They were chastised for succumbing to depression and anger, and blamed for landing back in prison. Historians will likely wonder how we could describe the new caste system as a system of crime control, when it is difficult to imagine a system better designed to create - rather than prevent - crime."(p. 170)

Alexander does an excellent job describing the system of national oppression in the United $tates. She notes "One way of understanding our current system of mass incarceration is to think of it as a birdcage with a locked door. It is a set of structural arrangements that locks a racially distinct group into a subordinate political, social and economic position, effectively creating a second-class citizenship. Those trapped within the system are not merely disadvantaged, in the sense that they are competing on an unequal playing field or face additional hurdles to political or economic success; rather, the system itself is structured to lock them into a subordinate position."(p. 180)

The book explains that the arrest and lock up of a few whites is just part of the latest system of national oppression or "the New Jim Crow": "[T]he inclusion of some whites in the system of control is essential to preserving the image of a colorblind criminal justice system and maintaining our self-image as fair and unbiased people."(p. 199)

One interesting conclusion by Alexander is the potential for mass genocide inherent in the Amerikan prison system. There really is no need for the poor Black workers in factories in this country any longer so this population has truly become disposable and can be locked away en masse without any negative impact to the capitalists (in fact there are some positive impacts to these government subsidized industries).(p. 208) It's not a big leap from here to genocide.

Economics for Blacks have worsened even as they improved for whites. "As unemployment rates sank to historically low levels in the late 1990s for the general population, joblessness rates among non-college black men in their twenties rose to their highest levels ever, propelled by skyrocketing incarceration rates."(p. 216) She points out poverty and unemployment stats do not include people in prison. This could underestimate the true jobless rate by as much as 24% for less-educated black men.(p. 216)

Unfortunately, in her discussion of what she calls "structural racism" Alexander falls short. She recognizes white privilege and the reactionary attitudes of the white nation, acknowledging that "working class" whites support both current and past racism, but she does not investigate why this is so. Attempting to explain the systematic racism in Amerikan society Alexander ignores national oppression and ends up with a less than clear picture of the history and material basis of white nation privilege and oppressed nation oppression within U.$. borders. National oppression is the reason why these oppressive institutions of slavery, Jim Crow, and imprisonment keep coming back in different forms in the U.$., and national liberation is the only solution.

How to Change the System

Alexander highlights the economic consequences of cutting prisons which show the strong financial investment that Amerikans have overall in this system: "If four out of five people were released from prison, far more than a million people could lose their jobs."(p. 218) This estimation doesn't include the private sector: private prisons, manufacturers of police and guard weapons, etc.

To her credit, Alexander understands that small reformist attacks on the criminal injustice system won't put an end to the systematic oppression: "A civil war had to be waged to end slavery; a mass movement was necessary to bring a formal end to Jim Crow. Those who imagine that far less is required to dismantle mass incarceration and build a new, egalitarian racial consensus reflecting a compassionate rather than punitive impulse towards poor people of color fail to appreciate the distance between Martin Luther King Jr.'s dream and the ongoing racial nightmare for those locked up and locked out of American society."(p. 223)

The problem with this analysis is that it fails to extrapolate what's really necessary to make change sufficient to create an egalitarian society. In fact, these very examples demonstrate the ability of the Amerikan imperialists to adapt and change their approach to national oppression: slavery, Jim Crow, mass incarceration. Alexander seems to see this when she talks about what will happen if the movement to end mass incarceration doesn't address race: "Inevitably a new system of racialized social control will emerge - one that we cannot foresee, just as the current system of mass incarceration was not predicted by anyone thirty years ago."(p. 245) But she stops short of offering any useful solutions to "address race" in this fight.

Alexander argues that affirmative action and the token advancement of a few Blacks has served as a racial bribe rather than progress, getting them to abandon more radical change.(p. 232) She concludes that the Black middle class is a product of affirmative action and would disappear without it.(p. 234) "Whereas black success stories undermined the logic of Jim Crow, they actually reinforce the system of mass incarceration. Mass incarceration depends for its legitimacy on the widespread belief that all those who appear trapped at the bottom actually chose their fate."(p. 235)

This is a good point: successful reformism often ends with a few token bribes in an attempt to stop a movement from making greater demands. And this is not really success. But short of revolution, there is no way to successfully end national oppression. And so Alexander's book concludes on a weak note as she tries to effect a bold and radical tone and suggest drastic steps are needed but offers no concrete suggestions about what these steps should be. She ends up criticizing everything from affirmative action to Obama but then pulling back and apologizing for these same institutions and individuals. This is the hole that reformists are stuck in once they see the mess that is the imperialist Amerikan system.

It's not impossible to imagine circumstances under which the Amerikan imperialists would want to integrate the oppressed nations within U.$. borders into white nation privilege. This could be advantageous to keep the home country population entirely pacified and allow the imperialists to focus on plunder and terrorism in the Third World. But we would not consider this a success for the oppressed peoples of the world.

A progressive movement against national oppression within U.$. borders must fight alongside the oppressed nations of the world who face even worse conditions at the hands of Amerikan imperialism. These Third World peoples may not face mass incarceration, but they suffer from short lifespans due to hunger and preventable diseases as well as the ever-present threat of death at the hands of Amerikan militarism making the world safe for capitalist plunder.

Henry Park, a revolutionary leader and member of the Maoist Internationalist Movement (MIM), died on May 17 2011. His death is a loss to the communist movement. We take this opportunity to remember MIM's important contributions to revolutionary thought.

MIM was an underground party, whose members were careful about anonymity and security and so did not identify themselves publicly by name. Henry Park went public with his identity several years ago in an attempt to defend himself from significant repression by the Amerikan government. He did this after MIM broke into cells and the central organization ceased to exist. The article Maoism Around Us discusses this question of cell structure in more detail and explains that MIM(Prisons) built itself on the legacy of the MIM Prison Ministry.

After the dissolution of the central MIM organization, Park continued to write prolifically and uphold the original MIM at the etext.org hosted website. As efforts to silence him grew, the etext.org domain was shut down without explanation after hosting radical writings for about a decade. This was a serious blow to the spread of Maoist theory and analysis on the internet. In 2007, "Among all self-labeled 'communist' organizations in the world, MIM [was] second, behind only the People's Daily in China [in internet readers]." This remains a lesson for those who are afraid to draw hard political lines in the sand in fear of losing recruits. MIM never claimed to be bigger than other "communist" groups in the United $tates, only to have much more influence than them.

Henry Park, along with the other members of MIM, was in the vanguard starting back in the 1980s in correctly identifying the labor aristocracy in imperialist countries as fundamentally counter revolutionary, and doing the difficult work of spreading this unpopular position which was rejected by so many revisionist parties falsely claiming the mantel of communism. MIM also correctly identified China after Mao's death and the Soviet Union after the death of Stalin as state capitalist countries, no longer on the revolutionary path, while so many other self-proclaimed communists continued to follow these countries down the path of capitalist degeneration. Park published some important research on both countries' regression to capitalism that are available on our resources page. Along with the view that the Chinese Cultural Revolution was the furthest advance towards communism in humyn history, these principles were the foundation of MIM(Prisons)'s cardinal points.

There are some who will falsely claim the legacy of Henry Park or who will attack him with persynal or ad hominem claims, now that he is not alive to defend himself. We encourage all revolutionaries to carefully study tough theoretical questions for themselves rather than just taking the word of an individual or organization. One of the reasons MIM did not use names was to avoid a cult of persynality that so often arises around public figures, leading followers to avoid doing the important work of studying theory, instead just taking the word of the individual on trust. This cult also exists within organizations where members accept the word of their party rather than thinking critically. Even with MIM's semi-underground, anonymous approach, Henry Park was brought into the light by recurring persynal attacks on his character. One of the things MIM taught so many of us so well was how not to think in pre-scientific ways, where rumors, subjective feelings and individuals are more important to people than the concrete outcome of your actions on the group level.

Park's life is notable for his unending commitment to fighting for the rights of the world's people, even at great persynal sacrifice in the face of state repression. Many who take up revolutionary struggle in their youth give it up when they gain some bourgeois comforts, trading revolutionary organizing for a well paying job and a nice house. Park never wavered in his work for the people, and in his vision of a communist world where no group of people would have the power to oppress others. Mao Zedong said "To die for the people is weightier than Mount Tai." Park's death is weightier than Mount Tai and his work lives on through the continued application of MIM Thought.

[Read thousands of articles by the original MIM in our etext.org archive]

RCP=U$A chair Bob Avakian once again sets his sails towards billowy clouds in the May 29, 2011 issue of 'Revolution' newspaper, the official mouthpiece of the rcp=u$a, in which the party leader once more makes the case for a socialist revolution in the U.$. with the labor aristocracy at the helm. He puts forth this idea in a talk broken down into series of articles titled: "Birds cannot give birth to crocodiles, but humanity can soar beyond the horizon." He states that: "...in imperialist countries in particular it is only with major qualitative change in the situation - that is, the eruption of a revolutionary crisis and the emergence of a revolutionary people in the millions and millions - that it becomes possible to wage the all out struggle for the seizure of power..."

To begin with, it is important that we point out that socialist revolution will not reach the bastions of imperialism until the Third World proletariat and peasantry rises in the billions to first eject the imperialists, subsequently defeating the compradors and then mobilizing itself to smash the imperialists on their home turf with the help of the oppressed nation lumpen of the internal semi-colonies. These oppressed nation lumpen who are currently situated within the internal semi-colonies, i.e. barrios/ghettos/reservations of amerika and it's prisons, are the only people in the U.$. with any kind of revolutionary potential whatsoever!

So we don't know where all these "millions of millions" of revolutionary people that Avakian loves to harp about will be drawn from, unless he's counting on the labor aristocracy to take up arms and call itself "comrade."

Something else worth nothing here in the chairman's flawed war thesis, if you could even call it that, is that this economist/opportunist deviation is not just owed to the RCP's failure to acknowledge the outcome of a proper class analysis, but also, because of their erroneous line on the self-determination rights of the oppressed nations. The rcp-u$a's line is that all nationalism is bourgeoisie, hence reactionary. More pointedly they don't think there's any nations within the United $tates that need liberating, with a possible exception for the Black Nation.

The party leader goes on to talk about how important it is for the struggle not to settle into "protractedness" because according to Avakian "that would very much be a recipe for defeat." The chairman then makes some completely ludicrous and out of context comparisons when he describes how the Maoist concept of a protracted Peoples War is no longer a viable solution in the Third World and certainly is not suited for U.$. conditions. Well, he's certainly right that in regards to the United $tates this is not a viable solution. However, with respect to the former, Avakian attributes this to a lack of "finiteness" in the struggle, instead, pushing for one big decisive battle. I assume here that Mr. Avakian is referring to the now defunct Maoist struggles of Nepal and Tamil of which the rcp=u$a has been very critical.

The fact that the rcp=u$a would denigrate various revolutionary Third World struggles as "too much of things unto themselves" (which is also a common rcp-u$a criticism of the Chinese Cultural Revolution) is a straight up disrespect to the Third World masses dying daily at the hands of imperialism and it's comprador cartels, as well as delegitimizing to the real science of revolutions: M-L-M.

No Mr. Avakian, the fact that the Nepalese and Tamil struggle has not brought the proletariat victory has nothing to do with the failure of the Maoist concept of a protracted peoples war, rather failure in these struggles can be directly linked to revisionist leadership of the rcp-u$a sort!

Continuing with this bourgeois-centric analysis, the party leader then goes into some detail concerning the crucialness of public opinion building and cultural work in general when it comes to preparing the "masses" for revolution. However, and this is where you have to watch him, he gets sneaky and besides already counting the labor aristocracy as proletariat, he attempts to smuggle broad sections of the petit-bourgeoisie into the revolution and eventually the dictatorship, thereby killing the dictatorship of the proletariat before it's ever even born. This is what he says: "there is also, very importantly, the problem of the development of the necessary political and ideological conditions for the initiation of this struggle for the seizure of power - and the organized expression of the political and ideological influence of the vanguard - among the basic masses but also, to the greatest degree possible at every point along the way, among other strata of the people as well, in order to have the best possible basis for carrying forward the struggle for power once it has been launched and not, in fact to be contained and crushed, but to have the best possible basis to 'break out of encirclement.'"

It is true, historically speaking, that once socialist revolutions had begun and proletarian victory was within reach, hoards of the enemy class have come over to the side of the revolution. However, it has never been the intent of the vanguard to focus their efforts so ferociously on the enticement of parasites as Afakian and the rcp-u$a so incessantly advocate for. It was however and remains so the principal task of the revolutionaries, to unite all who can be united, i.e. the truly oppressed and exploited.

If sections of the bourgeoisie so wish to either, (a) commit class suicide and join the revolution or (b) see that victory is inevitable for the proletariat and it's allies and decide it better to be on the winning side of the war, then so much the better. But neither Marx nor Engels, Lenin, Stalin or Mao ever sought to actively recruit pigs who were not dedicated to the revolution and neither should we.

If anything, the "middle" and "broad strata" would only be too happy to swell the ranks of the imperialists armed forces and smash the internal semi-colonies to pieces; they know which side their bread is buttered on.

Indeed, seasoned readers of Kautsky's, I mean Afakian and the RCP's vile distortions of M-L-M have come to understand that whenever Avakian and company casually, indirectly or directly throw out the terms "middle" and "broad strata" what they're really trying to emphasize is the reliance and inclusion of the bought off traitorous sections of the population into and with the revolution. Notice how they consciously exclude the true element of change from the equation the Third World masses.

The rest of the chairman's article basically rehashes some of the points already made such as work in the cultural sphere prior to and during the seizure of power, the importance of the "one, two, knockout blow" to the bourgeoisie which serves to counteract the problem of "finiteness." And of course, he can't emphasize enough the reliance of the revolution on the "middle" and "broad strata". And oh yea his deep lamentations that white people have been turned against the oppressed by way of propaganda, and all that's needed for their return to the side of the revolution is arduous public opinion building.

It is fitting that Bob Avakian's piece is concluded by his making companions between Mao's China, pre-liberation and the United $tates today, drawing parallels between the middle strata of the revolutionary base areas in the Chinese countryside (the better off peasants) and the decadent labor aristocracy which the rcp-u$a knows and loves today.

Truly, Bob Avakian is delusional.

MIM(Prisons) adds: For more on this topic check out other articles on the rcp=u$a and our analysis of the labor aristocracy in the First World.

Meditations on Frantz Fanon's Wretched of the Earth: New Afrikan Revolutionary Writings
by James Yaki Sayles
Kersplebedeb and Spear & Shield Publications
2010

Available for $20 + shipping/handling from:
Kersplebedeb
CP 63560, CCCP Van Horne
Montreal, Quebec
Canada
H3W 3H8

"THE BOOK IS ABOUT HOW THE "WRETCHED" can transform themselves into the ENLIGHTENED and the SELF-GOVERNING!! If you don't take anything else away with your reading of [The Wretched of the Earth], you must take this."(p.381)

Like many of the books reviewed in Under Lock & Key, Meditations On Frantz Fanon's Wretched of the Earth is written by someone who spent most of his adult life in a U.$. prison. That there are so many such books these days speaks to the growing plague of the mass incarceration experiment that is the U.$. injustice system. The content of many of these books speaks to the development of the consciousness of this growing class of people in the belly of the beast. While of the lumpen class, they differ from the subjects of Fanon's The Wretched of the Earth in both their incarceration and their First World status. And while great thinkers are among them, their ideas are reflected in the general prison population superficially at best. The need for the development of mass consciousness (one based in revolutionary nationalism, and an understanding of how to think, not what to think) and the project of oppressed people taking their destinies in their own hands make up the main theme of this book.

Wretched has greatly influenced many in our circles, and is itself a book highly recommended by MIM(Prisons). It is of particular interest in being perhaps the most complete and accurate discussion of the lumpen-proletariat that we've read to date. While not completely applicable to conditions in the United $tates, it is even more relevant to the growing numbers of displaced Third World people living in slums and refugee camps than when it was first written. For the most part, Yaki discusses Wretched as it applies to the oppressed nations of the United $tates, in particular New Afrika.

The four-part meditations on Wretched make up the bulk of the book. The introduction to this section is an attempt to break down The Wretched of the Earth for a modern young audience. In it the author stresses the importance of rereading theoretical books to fully grasp them. He also stresses that the process of studying and then understanding the original and complex form of such works (as opposed to a summary or cheat sheet) is itself transformative in developing one's confidence and abilities. At no stage of revolutionary transformation are there shortcuts. The only way to defend the struggle from counter-revolutionaries is to thoroughly raise the consciousness of the masses as a whole. "Get away from the idea that only certain people or groups can be 'intellectual,' and think about everyone as 'intellectual.'"(p.192) And as he concludes in part two of the Meditations, We often forget that our whole job here is to transform humyn beings.

The National Question

As part four of the meditations trails off into unfinished notes due to Yaki's untimely death, he is discussing the need for national culture and history. He echoes Fanon's assertion that national culture must be living and evolving, and not what the Panthers criticized as "pork chop nationalism." He discusses the relevance of pre-colonial histories, as well as the struggles of oppressed nations during the early years of colonization, to counter the Euro-Amerikan story that starts with them rescuing the oppressed nation from barbarity. These histories are important, but they are history. Sitting around dressed in Egyptian clothing or speaking Nahuatl aren't helping the nation. It is idealism to skip over more recent history of struggles for self-reliance and self-determination in defiance of imperialism.

We don't even need to go back to ancient times to identify histories that have been lost and hidden; many of us don't even know our recent past. Recording the little-known history of the "wretched" of the richest country in the world is the first step to understanding how we got here and how we can move forward. We are working on this with a number of comrades as an important step to developing national (and class) consciousness.(1)

Yaki agrees with the MIM line that nation is the most important contradiction today, while presenting a good understanding of the class contradictions that underlay and overlap with nation. Recently, debates in another prison-based journal, 4StruggleMag, have questioned the relevance of nationalism as the basis of revolutionary organizing; taking an essentially Trotskyist view, but justifying it via "new" conditions of globalization.(2) Really the theory of globalization is just one aspect of Lenin's theory of imperialism. The author, critiquing nationalism, discusses that nations themselves were a modern concept that united many groups that were once separated by culture and land. This was true for the nation-states of europe that united internally and the nations of the colonial world that were united by their common oppression under european domination. It was in this colonial relationship, and specifically with the demands of imperialism, that nations solidified in dialectical relationship to each other: oppressor vs. oppressed.

Yaki disagrees with the reading of history that sees nations as a modern construct. He stresses the importance of recognizing that oppressed nations existed as people with rich cultures before europeans drew up national boundaries based on colonial land claims (ie. Egypt, China, Maya). While true, talking about "nations" that predate capitalism is similar to talking about the "imperialism" of the Roman empire. For followers of Lenin, empire does not equal imperialism. Imperialism is the highest stage of capitalism; an economic system forced by the extreme accumulation of capital that requires its export to other people (nations) to maintain profit rates, without which capitalism will not continue to produce (one of its inherent contradictions and flaws).

When we talk about nations, we are talking about imperialist class relations; the relations of production and distribution under the economic system of imperialism (which is not more than a couple hundred years old). More specifically, we are talking about a system where whole nations oppress and exploit other nations. While different classes exist within each nation, these questions are secondary to the global class analysis in the period of imperialism. To answer the anti-nationalist author in 4StruggleMag who claims nationalism never led to liberation, or to internationalism, we refer to socialist China, the most advanced movement for the liberation of people from capitalism to date in humyn history. Even within the confines of this imperialist country, the most advanced movement took nationalist form in the Black Panther Party.

Any theoretical questioning of the relevance of the nation to revolutionary anti-capitalism must address the nature of imperialism. Within the United $tates the lines between oppressor and oppressed nation have weakened, particularly on the question of exploitation. This provides a material basis for questioning the relevance of nationalism within our movements here. As Yaki wrote, "here, in the seat of empire, even the 'slaves' are 'petty-bourgeois,' and our poverty is not what it would be if We didn't in a thousand ways also benefit from the spoils of the exploitation of peoples throughout the world. Our passivity wouldn't be what it is if not for our thinking that We have something to lose..."(p.188) But globally, the contradictions between nations continue to heighten, and there is no basis for debate over whether nation remains the principal contradiction.

As we said, nations, like all things in the world, are dialectical in nature. That means they constantly change. There is nothing to say that nations will not expand as implied by the globalization argument, but this will not eliminate the distinction between exploiter and exploited nations.

While we won't try to address the relevance of revolutionary nationalism within the United $tates definitively here, Yaki is very adamant about the need for an understanding of the internal class structure of the internal semi-colonies. And as different as conditions were in revolutionary Algeria, many of the concepts from Wretched apply here as Yaki demonstrates. "[D]on't We evidence a positive negation of common sense as We, too, try to persuade ourselves that colonialism and capitalist exploitation and alienation don't exist? Don't We, too, grab hold of a belief in fatality (very common among young people these days)? And, what about OUR myths, spirits and magical/metaphysical superstructure? In our context, We employ conspiracy theories, the zodiac and numerology, Kente cloth and phrases from ancient languages; We invoke the power of a diet and the taboo of certain animals as food products."

Those studying the class structure within the oppressed nations, New Afrikan or not, within the United $tates will find much value in Yaki's writings. Even in the introduction, the editors remind us that, at the very least, revolutionary nationalism was a powerful force in our recent history. For example, in 1969 Newsweek found that 27% of northern Black youth under 30 "would like a separate Black nation."(p.19) And in the 1960s communist teens from the Black Disciples organized comrades from various gangs to defend Black homes in other parts of Illinois from drive-by shootings by the White Citizens Council and their backers in local police departments.(p.16) In the same period, when Malcolm X was alive and pushing a no-compromise revolutionary nationalist line on its behalf, the Nation of Islam had reached over 200,000 members.(p.18) Shortly thereafter, a majority of Blacks in the United $tates felt that the Black Panther Party represented their interests. When we look around today and ask whether New Afrikan nationalism has any revolutionary basis, we cannot ignore these recent memories.

Class, then Back to Nation

In his essay, On Transforming the Colonial and "Criminal" Mentality, Yaki addresses George Jackson's discussion of the potential in the lumpen versus their actual consciousness, which parallel's Marx's point about humyns consciously determining their own conditions and Lenin's definition of the masses as the conscious minority of the larger proletariat, which as a class is a potentially revolutionary force.(3) He quotes a critique of Eldridge Cleaver's line on the lumpen, which glorified organized crime. The critique argues that organized crime has its interests in the current system, and it is a carrot provided to the internal semi-colonies by imperialism. MIM(Prisons) looks to organized crime to find an independent national bourgeoisie (such as Larry Hoover, whose targeting by the state is mentioned in the book's introduction), but many are compradors as well, working with the imperialists to control the oppressed for them. This is even more true where the state has more influence (i.e. prison colonies).

While Yaki's focus on consciousness is consistent with Maoism, we have some differences with his application. Yaki, and his ideological camp, disagree with George Jackson and the MIM line that all prisoners are political. The state is a political organization, serving a certain class interest. We say all prisoners are political to break the common misperception people have that they are in prison because they did something wrong. Yaki's point about the lumpen is that if they don't turn around, understand the conditions that brought them there and then work to transform those conditions, then they are no use to the liberation struggle, and they are therefore not worthy of the term "political prisoner." He argues that to allow those with bourgeois ideas to call themselves a "political prisoner" dilutes the term. His camp uses "captive colonial" to refer to the New Afrikan imprisoned by Amerika regardless of one's ideology. That is a fine term, but by redefining the commonly used "political prisoner" from its narrow petty bourgeois definition, we push the ideological struggle forward by reclaiming popular language. In our view, "political prisoner" does not represent a group with a coherent ideology, just as "proletariat" does not.

Yaki puts a lot of weight on ideology when he defines nation as a "new unity" as well by saying, "[t]o me, being a 'New Afrikan' is not about the color of one's skin, but about one's thought and practice."(p.275) While skin color is an unscientific way to categorize people, we would caution that there are in fact material factors that define a nation; it's not just how we identify as individuals. Saying it is only about thought and practice leaves open the possibility of forming nations along lines of sexual preference, colors, favorite sports teams - lines that divide neighbors in the same community facing the same conditions. On the flip side, it creates space for the white-washing of national liberation movements by denying the group level oppression that the oppressor nation practices against the oppressed. To say that nations are fluid, ever-changing things is not to say that we can define them based purely on ideas in our heads and have them be meaningful.

Yaki Offers Much Knowledge

The use of the term "meditations" in the title is indicative of Yaki's approach, which clearly promotes a deep study of the material as well as making connections that lead to applying concepts to current situations. It is not a study guide in the traditional style of review questions and summaries. It does provide a critical analysis of the race-based interpretations of Fanon, such as that in Fanon for Beginners, which make it a valuable counter-measure to such bourgeois work.

His stress on hard work to build a solid foundation leads him to an agreeable line on armed struggle in contrast to others we have studied from the same ideological camp. On the back of the book, Sanyika Shakur quotes the author as saying, "i'd rather have one cadre free than 100 ak-47's" after Shakur was imprisoned again, related to possession of an assault rifle. Shakur writes, "t took me years to overstand & appreciate that one sentence." Discipline is something the revolutionary lumpen must develop, and taking a serious, meditative approach to study can help do just that.

Criticism in the positive usage is the examination, analysis, and evaluation of the comparative worth of one's acts, practices, policies and/or ideas by others. Self-criticism is, of course, the same principles applied to oneself, but also refers to the organizational practice of critically examining and re-examining its own policies and/or the policies and practices of its members. Criticism and self-criticism are wholly necessary to human progress.

Criticism in its positive usage corrects mistakes in practices and of thought, and resolves differences among individuals and makes for smooth-running, well-functioning organizations. We should put forth the slogan "Unity-Criticism-Unity" to show how individuals come together and unite under principles, but in the actual working out of these principles differences arise for various reasons, which work against the accomplishments of the declared ends, and against cohesion of the organization. When these differences arise there must be criticism in which those with differences interpenetrate, modify one another, and form a new more perfect unity on the basis of having worked out contradictions that were inherent in the old unity.

Cause of Error

The differences which arise that disrupt unity can generally be found to have their basis in these categories of human error:

1) Opportunism; opportunism is defined as that tendency for an individual or individuals to make a decision or commit an act that is favorable to his/her own self-aggrandizement and at the expense of the collective or the movement as a whole. Opportunism stems from selfishness. When opportunism arises, either in an individual or in an organization it is to be severely criticized, and if necessary, the individual or individuals should be expelled from the organization or ostracized from the movement.

2) Subjectivism: the second type of error that disrupts unity and impairs revolutionary progress may be found in the general category called "subjectivism." Progress is always our purpose, but subjectivism can be distinguished from opportunism often only by the merest of hairlines. It generally has to do with personality flaws; One makes a decision or commits an act that is based on one's personal feelings, desires, resentments, jealousies, prejudices, etc. Such subjectivism may possibly stem from any number of sources: child trauma, subliminal conditioning, religious superstitions, etc. When such subjectivism pops up to impede the functioning of the individual or the progress of the organization, it is imperative that it be dealt with. The consciousness of many must necessarily be stripped of the old pernicious ideas and values imposed by the bourgeois culture. However, those traits and personal idiosyncrasies which are not particularly harmful to the individual or the cause, but are largely a matter of style, should not needlessly be criticized.

MIM(Prisons) responds: We refer comrades to Mao's essays On Contradiction and Combat Liberalism for more on the importance of fighting opportunism and building unity through the resolution of contradictions.