Under Lock & Key

As a member and a strong representative of the ALKQN, I would like to thank ECC.1:1 for understanding/recognizing that the Time for Peaceful Revolution article printed in ULK 17 left more questions than answers.

This particular attempt for a peaceful revolution reminds me of a specific religion claiming to be the most righteous group, but then turn around and bash another religion, spending all their time and energy preaching hatred.

As the Nation Man that I am, I'm obligated to correct and respond to the Komrade's article, in an attempt to enlighten and educate those that do not have a proper understanding of the ALKQN. Because a real righteous person will not only strive for perfection, but will also take time to help, hope or pray that the next person will get on the right path.

I am very well aware of, and advocate, revolutionary criticism. I encourage all types of criticism from all walks of life. However, in order to give a positive or negative criticism, it is important that one has the correct knowledge of the subject they are criticizing, and from reading the komrade from New York's article, it's obvious that not only does he not know the true purpose of Kingism, but he also failed to build on a peaceful revolution.

The ALKQN was founded in 1940, not by Lord Gino Gustavo, but by (RIP) King Gentle. The five principles/points of the Holy Crown are Love, Honor, Obedience, Sacrifice and Righteousness. The purpose of the ALKQN is to promote prosperity and freedom through love and understanding to all oppressed people of the world; to train our people to become aware of our social and political problems and of the conditions that we are subjected to live under as a third world people; to provide the aid and way in our search for peace and unity; and to promote and encourage educational and vocational learning in order to train our people in the art of survival.

In the early stages of Kingism, the title was just Almighty Latin Kings Nation. It wasn't until the sixth decade of the twentieth century that the title ALKN changed to Almighty Latin Kings and Queens Nation. The ALKQN is a global organization with chapters all around the world, and to say that New York was the first state to recognize and acknowledge our beautiful sisters as Queens is just false. Diana Rodriguez, who was born and raised in Chicago, played a major role in the 60s for the sisters in the struggle and the Nation.

Although this Komrade expressed personal feelings, which created more confusion then solutions, I do believe some good came out of this publication, because it definitely caught the attention of many Komrades in New Jersey's Department of Corrections. It is definitely time for peaceful revolution, because through violence alone we as lumpen organizations will only achieve but so much and get but so far in our quest for liberation, peace and justice.

Today's struggle and oppression is not so much as it was in the 50s, 60s and 70s. In that time we faced a more physical oppression, with police brutality and so forth. Not to say that police brutality does not exist today, because it certainly does. However, in today's materialistic society, we face a more psychological aspect of oppression. And after being pushed and beaten so many times, one just pushes back with the use of violent defense. But when faced with psychological oppression, how can we expect one to fight back when one isn't mentally strong enough to resist such an oppressive tactic? And for this very reason, we must create a peaceful revolution, and education is the key that will liberate us from our mental shackles.

I'm sure the Komrade from New York is trying to point out the fact of the ever growing problem of police collaboration, which is a major problem in our quest for progress in any lumpen organization. However, I would like to add that one must not live life with resentment, as it is a proven fact that it can eventually take a toll on one's life.

In conclusion, I accept all feedback for a peaceful revolution. I believe all lumpen organizations should come together in unity and stand firm in our quest for peace, justice, freedom, progress and prosperity.

ECC.1:1 of ALKQN/PLF responds: To the representative of the ALKQN-NJDOC sub-region and furthermore to all members of the lumpen organization (LO) in question, the following "feedback" is for all of us, as natural allies, together, to chew on and digest:

First and foremost I want to stipulate that it is the essence of the following statement around which future dialogue should be provoked throughout this nucleus of ours. In the above response the representative states that "it is important that one has the correct knowledge of the subject they are criticizing, and from reading the comrade from New York's article [see ULK 17 for said article, titled Time for a Peaceful Revolution, which was written by a third party and criticized by both the above representative and myself], it is obvious that... he [does] not know the true purpose of Kingism..." The representative goes on to address certain characteristics of our organization such as the stated purposes of our organization as listed in our organization's Chapter Constitution; the principles listed therein, as well; and a bit of history concerning the constantly debatable year of our founding and just exactly who or whom founded the same. This statement should be used as the stepping stone for our developing discussion due to the perpetually subconscious question mark so many of us "representatives" have in relation to such things as our "true" history (accounts vary depending upon where and by whom you were coronated). Similarly, and more importantly, we lack a clear and concise political line drawn from the KM/C(King Manifesto and Constitution) and upheld by some form of a centralized body made accessible to the entire organization itself, as opposed to the conceptual authority on a national level that today, for all intents and purposes, seems to be more illusory than real.

In the above response the representative (and I use this title respectfully) brings up the more violent, defensive tactics of the (North Amerikan?) struggle of the 50s, 60s and 70s, in the face of their (perceptually) physical oppression of "that" time. Without getting into the stark and violent physical oppression being inflicted upon the people of the Middle East (Third Worlders who constitute "our people" as dictated by the KM/C and therefore constitute the very real, physical oppression we are experiencing, as a whole, right now, today...) I will attempt, for the most part, to construct my address around the (assumably) ideological justifications of the above author's advocacy for a "peaceful revolution" as a representative of the LO in question, and do so from the starting point of a very interesting section of the KM/C itself which, I might add, by the way, was written to serve as nothing more consequential than a "guide."

For (s)he who knows and knows that (s)he knows... the section of the KM/C titled "Fearlessness" is almost a verbatim, word-for-word quote of Mohandas Gandhi (see Gandhi, Selected Writings) who was the progenitor of "Satyagraha," or non-violence — the "peaceful revolution," if you will. But does this mean that we, as members of the LO from which the KM/C was written, should all of a sudden and wholeheartedly adopt the methods of Satyagraha? No! And the reasons are multifaceted. True, an in-depth research of the KM/C will discover a plethora of influences, all related to "revolution" in one form or another. Remember, the KM/C is but a "guide," a field-manual, if you will, of sorts. And for those of us passing before the Turning Wheel of Change who think we know what Gandhi's message fully entailed, but don't (and who would assume a certain indication as a result of the above revelation), here's another quote of his, and one to dissipate any illusions, for these are his words as well:

He who cannot protect himself or his nearest and dearest or their honour by non-violently facing death, may and ought to do so by violently dealing with the oppressor. (ibid)

Ahora, let's take another revolutionary/historical influence. While Gandhi was indeed a pacifist by all means, Ernesto "Che" Guevara was an advocate of armed struggle, bar none. And where exactly does any portion of his particular philosophy fit into the teachings of the KM/C? How about within and throughout the very core of the KM/C itself? In reading Guevara's Socialism and Man in Cuba one will not only find the New Man - New King reproduction but the actual blueprint (pre-, pending-, post-revolutionary war consciousness of the individual) for the class-based three stages of "Reyismo": primitive, to conservative, to either an accomplice to the anti-King system or a New King (or Queen), which in even more political terms is read as lumpen-proletariat, to proletariat, to either labor aristocrat/national bourgeoisie or Third World internationalist/revolutionary. But does this mean that we should all of a sudden and wholeheartedly (blindly) adopt the methods of, say, "focoism," Che's theory that the masses will be inspired to overthrow the oppressor's regime at the guerilla's declaration and launch war against the same? No!

What then, exactly, does all this mean? Gandhi or Che? Armed struggle or Satyagraha? Violence or non??? Neither. What it means — and this is the culmination of my address to, and call for, further dialogue amongst the Subjects of Decision to whom this appeals — is that 1) yes, "the time for revolution is at hand... a revolution of the mind, the revolution of knowledge, a revolution that will bring freedom to the enslaved;" but that 2) this "revolution of the mind," this "revolution of knowledge," is neither simply just a polar shift from one extreme to another (i.e. violence to non-violence) nor evident in the rising of ones GPA, per se, but an actual, dynamic, radical and revolutionary change in our world outlook to the "Almighty Eye" that now sees through the lens of dialectical and historical materialism; and 3) that this, that or any other form of "revolution" to be applied at any given time or place (all things considered and compared) should and must be determined not by any one particular representative, capítulo and/or region of the Federation alone, submerged within the context of their own reality, but by an organized body of professional revolutionaries, a vanguard party of the intelligentsia, the political cadre studied in the science of Marxism and found throughout the entire Nation/LO in question, as a whole.

Revolution is both ever-pliable and omnipresent, so such questions as "violence or non-violence" should not be asked in search of a cure-all method or application of resistance but, at the very least, should be considered based upon the objective and subjective conditions of any given situation, place and/or time of the entire movement, as a whole, in flux. Yet, before we can even begin to ask "when and where," we must first ask "by whom and how" should such decisions be both determined and detailed for either the execution and or debate of all those considered, and in accord? The principal question then boils down to this: a Leninist vanguard-style political party within the LO in question (and this could mean any LO in question) or a continuation of confusion, uncertainty, mis (and a lack of) communication and both the overwhelming atmosphere of counter-revolutionary conduct and the ever discouraging counter-revolutionary calls from those "above."

The debate has already begun within our particular LO alone (as well as within others) and is active in a number of states. To those of the ALK(Q)N who are familiar with Leninist party-building and his work titled What is to be Done? the call for your sanctioning power, the weapons and shields that are your words and ideas - the power to create - is being sounded. I look forward to pushing this conversation forward with more of you within the pages of Under Lock & Key (ULK).

And so I close, with a bon-apetite, and both a special appreciation for the response made by the representative above and a complimentary mint to top things off, served up by Chairman Mao himself, so as to give those first-time ULK readers something further to consume:

We are advocates of the abolition of war, we do not want war, but war can only be abolished through war, and in order to get rid of the gun it is necessary to take up the gun.

I was recently able to read a new publication which was published by the RCP-USA titled "Constitution for the New Socialist Republic in North America" (draft proposal) from the Revolutionary Communist Party, USA.

I have been at many prisons in California where I came across RCP literature, including its newspaper 'Revolution.' While at first glance this RCP literature may seem "progressive," and a novice revolutionary may even think the RCP is fighting in the best interest of the masses, a closer look into its political line may surprise many prisoners who are developing their political stance.

The society that U.$. prisoners dream of is one that turns the pyramid of power upside down where those on the bottom of today's totem pole are the ones who have a say in running a society based on new democracy as was seen in Mao's China where landless peasants were freed from the chains of oppressive feudalism and colonialism. The prisoner in today's capitalist Amerika understands that such a society will not come easy and we learn this valuable lesson by attempting to change the oppressive environment behind prison walls. We learn 'grass roots' organizing and how hard it is to kick start even simple resistance to injustice on a micro-level.

As we learn these lessons we also begin to see what it will take to change a society, combat the capitalist and build the revolution. One of the key components of transforming society is a vanguard party; this is common sense as we know from the prison experience that issues that are not coordinated often prove disastrous. So on a large scale effort like transforming society we can see how a political party would be needed to lead the masses on the right path to liberation on all fronts. Understanding this we often meet others in prison who seek out political parties and begin the arduous work of studies in all the revolutionary groups' theories, their political line, so that we can determine who is the vanguard party, who has the correct political theory on what it will take to reach liberation here in the belly of the beast.

I began to really study the RCP literature as it is a party that claims to be struggling on behalf of the people. Along my path of really analyzing the literature of the RCP is where I stumbled upon its stance on the oppressed nations' right to self-determination.

The portion of this constitution that is of concern is "Article 11. Regions, localities, and basic institution, Section 3. minority and formerly oppressed nationalities." This section starts off pointing out the crimes and injustices that were perpetrated against oppressed nationalities by the former government of the USA. It explains how in the future socialist state they believe elections and legislature would work, among other new rights, in the interest of the oppressed. Subsection "A. African-Americans" correctly states that under a new socialist state Black people would have the right to self-determination all the way up to the right to secede and form a separate country outside a new socialist republic if Black people so choose. This is correct. The ability for an oppressed nation to govern themselves is a right that all should have under a socialist society.

Under Subsection "B. Mexican-Americans" the guarantee to the right of self-determination up to the right to secede does not exist. Rather in subsection B2 it states:

"Relations with Mexico, and policy with regard to the former southwest region of the imperialist USA, shall, from the time of the founding and in the first few years of the new socialist republic in North America, take into account the nature of the society and government - and the level and character of revolutionary struggle - in Mexico, as well as the actual extent of territory which has been liberated through the revolution which led to the defeat and dismantling of the imperialist state of the USA and the founding of the new socialist republic in North America. At the same time, the necessary consideration shall be given to the situation in the world as a whole, in determining how to proceed with regard to this region. In this over all context and also taking into account the sentiments and aspirations of the people in the region, in particular those of Mexican origin and descent, the question of whether to return at least parts of this region to Mexico, and/or whether there should be established, within parts of this region, a country that is separate from both Mexico and the New Socialist Republic in North America, shall be taken up by the government of the New Socialist Republic in North America."

The above portion of the RCP document is an incorrect line. The fact that RCP feels that once a "socialist republic" is established that the Mexican people would not be entitled to their right to full self-determination but rather their right to secession would be "taken up by the government of the New Socialist Republic in North America" as they put it is simply wrong. All communists should uphold the right to self-determination! The Leninist principle of self-determination is an essential aspect for a socialist party in general and would surely be a requirement for a vanguard party in particular.

The RCP has also stated the same line for the "Native Americans" - that if it took power the RCP itself would decide on the future for "Native Americans" but would allow "autonomous zones" for the "Native Americans" within an RCP socialist republic.

This line will prove to be a grave error for any party that sets its sights on attaining state power. National liberation struggles will not cease to exist until oppressed nations acquire full liberation - regardless of who is in power, denying their freedom. Lenin understood this and thus promoted self-determination as he understood that the basis for revolution is liberty at its core.

What seems to be lost on the RCP is that the oppressed nations, whether Latino, First Nations or any other, are not going to put their lives on the line to transform this society only to allow themselves to be ruled by what the RCP feels is best. Once oppressed nations see a New Socialist government is truly in the interest of the people it is for them to decide to join this republic. The vast majority of the land today is First Nation/Mexican land and for RCP to state they'll decide on who lives where is ludicrous. This position is as ridiculous as if the oppressed East Indians and other Asians living in South Africa were to create a party, gain power and then tell the native "Black" South Africans "we'll decide if you can secede or where you'll live"! This colonization is incorrect and does not represent a righteous revolutionary line.

The liberation of Aztlán (what is currently the southwestern U.$.) under an all Latino socialist government must be the primary objective of all Brown revolutionaries in North America. By showing its true colors, RCP demonstrates once more that many parties claim to fight for all, but in the end don't truly seek liberation for the oppressed nations, as MIM has correctly taught. It is the oppressed nations ourselves who must seek self-determination, this can only be done by using Maoism as the primary vehicle.

We need political parties that guarantee the Leninist principal of self-determination! we need to build Maoist parties led by and for the oppressed nations! Long live the national liberation struggles worldwide.

MIM(Prisons) responds: We have not reviewed this rcp=u$a document but this criticism is consistent with our readings of other material by this organization which fakes left but actually opposes the liberation of oppressed nations, instead favoring the struggles of the Amerikan white oppressor nation for a bigger piece of unearned imperialist pie.

Based on this comrade's review, we can condemn the chauvinism of the rcp=u$a that is writing the plans for some utopian white socialist state, while asserting that the future of Aztlán is uncertain. If anyone's future is uncertain it is the hundreds of millions of Amerikans whose nation must be destroyed as part of the anti-imperialist struggle. It is hard for us to imagine how this will happen without the indigenous people of the southwestern U.$. already being well onto the socialist road. If we're going to predict the future, we should be thinking about how the socialist republics of Aztlán, New Afrika and countless First Nation states will determine the form of transition for a large Amerikan population who is generally opposed to the socialist project.

The land question is no more settled for New Afrika than it is for Aztlán, and certainly not more so than for First Nations. We support all nationalism, including struggles for independent territory, that is opposed to imperialism.

Therefore, as any good communist should know the heart of social change, the very meat and marrow of it all within U.$. borders rests with the lumpen. And so in knowing all this there is still a question to be begged. Why is it so damn hard?!

The lumpen as a class is the direct product of the capitalist mode of production and has its ideology rooted and embedded in the bourgeois philosophy of "me, myself and I." It is this backward bourgeois thinking which we must first focus on defeating. Victory on the ideological front should be our first real goal. The more people we win over on the ideological front, the more successful we'll be in accomplishing all other tasks. This is the principal contradiction that needs to be resolved with respect to organizing the lumpen.

ULK as an ideological weapon is a good tool in helping us to win over the prisoner population in a conscious way to not only their own class based cause, but more importantly to that of the truly oppressed and exploited, the international proletariat and peasantry, i.e. the Third World masses.

ULK and now USW, with the direct ideological assistance provided by our Maoist teachers at MIM(Prisons), are currently spreading Maoist thought amongst and throughout the prisoner population. With all this said and being done therefore it should be relatively easier to organize the imprisoned population.

So why is it still so damn hard?

The answer once again to the aforementioned and repeatedly asked question is: ideology.

Case in point, take the California Department of Corruption for example, the biggest warehouse of people in all of the United $tates. The imprisoned lumpen within this golden gulag might very well be one of the toughest nuts to crack for USW and so it should serve as a case study for MIM(Prisons).

The CA Dept. of Corruptions is the very focus of many of the internal contradictions of Amerikkkan imperialism peculiarly personified in national oppression and class warfare. For that matter just about any Amerikkkan prison is a perpetrator of these superstructurally demanded operations. Killa'fornia however differs from most other states in the way in which the lumpen organizes itself. It's not merely a matter of organizational differences as compared to other LOs, in other states rather a difference in ideology of each nation-based LO. Perhaps this is why state repression is so intense, as well as carried out over and beyond the call of duty by prison administrators here.

Just as your average Amerikan foot soldier believes that fighting Islamic anti-imperialists is their number one job as "freedom loving Amerikans," so does your average pig on the street, as well as those working the prisons, believe that the biggest threat to internal security and class interests inside "the homeland" is the lumpen.

While on the California "mainline" it is easy for a USW comrade to bang their head on the ideological brick wall of backward-bourgeois-individualistic thinking when attempting to organize the lumpen for their own interests. Failed attempts to facilitate peace treaties between LOs or failed attempts to organize peaceful protests over real issues doesn't say much about a comrade's effectiveness while working within these conditions. Being that prison is only a microcosm of its given society, and knowing that the contradictions of the former are only equal or greater, for the most part in the most extreme sense, than that of the latter, deems that that principal contradiction that needs to be resolved in order for us to begin successfully organizing the lumpen is that of ideology. The difficult thing here is to persuade the prisoner population to become class conscious; the rest is relatively easy.

"The correctness or otherwise of the ideological line and political line decides everything. When the party has no followers, then it can have followers; if it has no guns then it can have guns; if it has no political power then it can have political power." - Mao Zedong

What applies to parties can usually be applied to individuals.

Some comrades in USW and MIM(Prisons) might believe that the important thing here when building class consciousness throughout the imprisoned populations is in getting lumpen organizations to adopt a proletarian worldview. If we do this however, all we're really getting is a revisionism of sorts because individuals won't really bother to struggle politically with themselves, they'll just "toll the bell" so to speak. Of course we'll always try to attract as many followers as we can, but only if they're all able and willing to lead.

Some might think that if you remove the barrier of lumpen organizational structure, i.e. the LO itself, that this act in itself will automatically gain us troops to the tenth degree because the lumpen will then be that much more progressive.

True, some individuals who either willingly leave their LO or are forcibly removed from their car do indeed become progressive in one way or another. Some delve into mysticism wishing for forgiveness and a better tomorrow, others become class conscious and take up the struggle of ending oppression in all its forms. For the most part however they just keep on doing the same old shit. "Same shit, different day," as they like to say.

Just as we can only build socialism one country at a time, we can only revolutionize the prison population one persyn at a time; and just as the theory of simultaneous world revolution is an incorrect one, so is it incorrect to think that we can revolutionize whole LOs all at once or anything close to that.

I say all this to make the point that the one organizational barrier for the most part isn't the end all be all when it comes to preventing the prison population's revolutionization process. Some comrades might know what I'm talking about if you're housed in an environment where there are no real prison politics to speak of, that is to say you don't have to worry about another prisoner trying to pressure you to conform to socially accepted and required norms.

A PC yard shows you this when you see people who have left one LO on the mainline only to join another one on a SNY, playing the same games and reconstructing the same old hierarchy and policies that got 'em to a PC yard to begin with.

It's almost as if the prison population must be shocked out of their zombie-like state of existence before they can exhibit some type of real progressiveness. Feeling this way can surely discourage some comrades from doing the necessary work which the USW has been tasked with. Unfortunately we are forced to work with what capitalism has bequeathed us.

The battle to push people towards scientific-socialism is a most ruthless war waged by the class-conscious and is fought against not only backward individuals but against an entire network of ideas (superstructure). This is exactly why the Chinese Communists had themselves a "Cultural Revolution," because they knew full well that organizing the prison population in this or that direction would never be enough. You have to teach the prison population not only what has to be done but why it needs to be done. For this we must all bear responsibilities!

Defying the Tomb: Selected Prison Writings and Art of Kevin "Rashid" Johnson, Featuring Exchanges with an Outlaw
by Kevin "Rashid" Johnson, Minister of Defense, New Afrikan Black Panther Party- Prison Chapter
December 2010
Kersplebedeb
CP 63560, CCCP Van Horne
Montreal, Quebec
Canada
H3W 3H8

also available from:
AK Press
674-A 23rd Street
Oakland, CA 94612

This book centers around the political dialogue between two revolutionary New Afrikan prisoners. The content is very familiar to MIM(Prisons) and will be to our readers. It is well-written, concise and mostly correct. Therefore it is well worth studying.

Rashid's book is also worth studying alongside this review to better distinguish the revisionist line of the New Afrikan Black Panther Party - Prison Chapter (NABPP-PC) with the MIM line. While claiming to represent a dialectal materialist assessment of the world we live in, the camp that includes the NABPP-PC, and Tom Big Warrior's (TBW) Red Heart Warrior Society have dogmatically stuck to positions on the oppression and exploitation of Amerikans that have no basis in reality. We will take some space to address this question at the end, as it has not been thoroughly addressed in public to our knowledge.

Coming Up

Both Rashid and Outlaw preface their letters with their own autobiographies. Rashid's in particular is an impressive, almost idealized story of lumpen turned proletarian revolutionary. The simple principle that guides him through prison life is standing up to the pigs every time they violate a prisoner. At times he has inspired those around him to the point that the pigs can't get away with anything. The problem, he later points out, is the others are inspired by him as an individual. So when he was moved, or sent to a control unit, their unity crumbled.

At first, control units seemed an effective tool to control his resistance. But it is then that he found revolutionary theory. Rather than stay focused on combating minor behavior issues of the COs, he began to learn about societies that didn't have cops and prisons, and societies where the people rose up to transform the whole economic system. It is through ideology that you can build lasting unity that can't be destroyed by transfers and censorship.

Both Rashid and Outlaw conclude their autobiographies saying they have nothing to lose. They are two examples of the extreme repression felt by the lumpen of the oppressed nations. As a result, state terrorism no longer works to intimidate them, leaving them free to serve the people.

Democratically Centralized Organizing

In the foreword, Russell "Maroon" Shoats says his reason for not joining the NABPP-PC was that it claimed to operate under democratic centralism, which he believes is impossible for prisoners. We agree with his assessment, which is why we do not invite prisoners to join MIM(Prisons) even when their work and ideological development would otherwise warrant it. The benefits of having a tight cadre organization are lost when its inner workings are wide open to the pigs. Maroon points out that certain leaders will end up with absolute power (with the pigs determining who leads, we might add), and much resources are wasted just trying to maintain the group.

For the most part, there is nothing a comrade could do within prison as a member of MIM(Prisons) that they can't do as a member of USW. There is much work to be done to develop this mass organization, and we need experienced and ideologically trained comrades to lead it. When the situation develops to the point of having local cadre level organizations within a prison, then we would promote the cell structure, where democratic centralism can occur at a local level, just as we do on the outside.

In the last essay of the book, Rashid finally answers Maroon by saying that the NABPP-PC is a pre-party that will become real (along with its democratic centralism) outside of prisons.

The Original Black Panther Party

The main criticism of the original Black Panther Party (BPP) in Rashid's essay on organizational structure is their failure to distinguish between the vanguard party and the mass organization. Connected to this was a failure to practice democratic centralism. How could they when they were signing up members fresh off the street? These new recruits shouldn't have the same say as Huey Newton, but neither should Huey Newton alone dictate what the party does. We agree with Rashid that the weakness of the BPP came from these internal contradictions, which allowed the FBI to destroy it so quickly.(p. 353)

It's not clear how this assessment relates to an earlier section where he implies that an armed mass base and better counterintelligence would have protected the BPP. Rashid criticizes MIM's line, as he sees it, that a Black revolutionary party cannot operate above ground in the United $tates today.(p. 133) Inexplicably, 15 pages later he seems to agree with MIM by stating that Farrakhan would have to go underground or be killed the next day if he opposed capitalism and promoted real New Afrikan independence.

He also criticizes MIM on armed struggle and their assessment of George Jackson's foco theory. Mao applied Sun Tzu's Art of War to the imperialist countries to say that revolutionaries should not engage in armed struggle until their governments are truly helpless. Rashid says that he agrees with MIM's criticism of the Cuban model that lacked a mass base for revolution. But he supports George Jackson's "variant of urban-based focos, emphasiz[ing] that a principal purpose of revolutionary armed struggle is to not only destroy the enemy's forces, but to protect the political work and workers…"(p.134) He goes on to criticize MIM for a "let's wait" line that ends up promoting a bloodless revolution in his view.

He complains that the U.$. military was already overextended (in 2004) and MIM was "still just talking." But Mao defined the point to switch strategies as when "the bourgeoisie becomes really helpless, [and] the majority of the proletariat are determined to rise in arms and fight…" MIM(Prisons) agrees with Mao's military strategy, and one would have to be in a dream world to imply that either of these conditions have been reached, despite the level of U.$. military involvement abroad. Rashid is saying that we need armed struggle regardless of conditions to defend our political wing. Despite his successes with using force to defend the masses in prison, we do not think this translates to conditions in general society. Guerrilla theory that tells us to only fight battles we know we can win also says not to take up defensive positions around targets that we can't defend.

Another criticism made by Rashid is that the BPP didn't enforce a policy of members committing class suicide, and he seems to criticize their self-identification as a "lumpen" party in 1970 and 1971. Interestingly, he foresees a "working-class-conscious petty bourgeois" leading the New Afrikan liberation struggle.(p.232) He comes down left of the current New Afrikan Maoist Party (NAMP) line by condemning the call for independent Black capitalism as unrealistic, and requiring the petty bourgeoisie to commit class suicide as well.(p.177) Whether the vanguard is more petty bourgeois or lumpen in origin is a minor point, but we mention all this to ask why all the class suicide if all Amerikans are so exploited and oppressed as he claims elsewhere (see below)?

Tom Big Warrior

In contrast to Rashid, except for some superficial mentions of Maoist terminology, we don't have much agreement with Tom Big Warrior (TBW) in his introduction or his afterword to this book. In both, he states that the principal contradiction in the world is internal to the U.$. empire, and it is between its need to consolidate hegemony and the chaos it creates. This implies a theory where imperialism is collapsing internally, and will be taken down by chaos rather than the conscious rising of the oppressed nations as MIM(Prisons) believes. He speaks favorably of intercommunalism, as has Rashid who once wrote that "the old definitions of nationalism no longer apply." We see intercommunalism as an ultra-left line that undermines the approach of national liberation struggles.

Speaking for the NABPP-PC on page 380, TBW states that they want a Comintern to direct revolutionaries around the world. We oppose a new Comintern, following in the footsteps of MIM, Mao and Stalin. In the past, TBW has taken up other erroneous lines of the rcp=u$a such as accusing Third World nations of "Muslim fascism." He also talks out of both sides of his mouth like Bob Avakian about Amerikan workers benefiting from imperialism, but also being victims of it. He has openly attacked the MIM line as being "crazy," while admitting to have never studied it. This is the definition of idealism, when one condemns theories based on what one desires to be the truth.

Wait, Are Whites Revolutionary?

After reading this book, you might ask yourself that question. Comrades have already asked this question of NABPP-PC and TBW in the past and received a clear answer of "yes." This debate is old. The former Maoist Internationalist Movement (MIM) had it with the so-called "Revolutionary Communist Party (USA)" (rcp=u$a), among others, for decades before denouncing them as a CIA front. Interestingly, Rashid and TBW both like to quote Bob Avakian but fail to provide an assessment or criticism of the rcp=u$a line in this 386 page volume.

Most of these writings predate the formation of the NABPP-PC, but are presented in a book with the NABPP-PC's name on it, so we will take it as representative of their line. The history of struggle with the MIM camp dates back to the original writing of much of the material presented in this book. Comrades in the MIM camp, including United Struggle from Within, the emerging NAMP, and a comrade who went on to help found MIM(Prisons) engaged in debates with all of the leading members of the party, as well as TBW, shortly after their formation.

The point is that not only had at least two of the NABPP-PC's leaders studied MIM line prior to forming their own, but they openly opposed this line following their formation. While not addressed directly, it seems that the only line dividing the NABPP-PC from joining the rcp=u$a is its belief in the need for a separate vanguard for the New Afrikan nation.

Contradictory Class Analyses: Economics

On pages 205-6 Outlaw asks Rashid:

"But from your analysis of these classes who do you consider to be the most revolutionary, considering the majority of workers in empire are complacent to some degree or another, due to the international class relationships of empire to the Third World nations, and the conveniences proletarians, and even lumpen-proletarians, are afforded as a result of that international situation and relationship?"

Rashid responds on pages 208-9 by stating that our class analysis is "mandatory for waging any successful resistance" but that he is only able to give a general analysis due to his lack of access to information. He does say:

"[T]he US is neither a majority peasant nor proletarian society. It is principally petty bourgeoisie. It has an over 80% service-based economy… So the US proletarian class is small and growing increasingly so, while the world proletariat is growing and becoming increasingly multi-ethnic."

On page 122 he also upholds this line that all non-productive workers are petty bourgeois, and not exploited proletarians. On page 232 he expands this analysis to explain the relationship between the imperialist nations, who are predominantly petty bourgeois, and the Third World that is mostly exploited. But in a footnote he takes it all back saying, "modern technological advances have broadened the scope of the working class" and clearly states, "[t]he predominantly service sector US working class is in actuality part of the proletarian class." He justifies this by saying that the income of these service workers is no different than the industrial proletariat. Yet he takes an obviously chauvinist approach of only comparing incomes of Amerikans. The real industrial proletariat is in the Third World and makes a small fraction of what Amerikan so-called "workers" do.

We agree that it is dogmatic to say this persyn is proletariat because she makes the tools and this persyn is not because she cleans the factory. But this is a minor point. The real issue is that whole countries, such as the United $tates, are not self-sustainable, but are living on the labor and resources of other nations. A country that is made up of mostly service workers cannot continue to pay all its people without exploiting wealth from somewhere else, since only the productive labor creates value.

A less disputed line put forth by Rashid and TBW is that U.$. prisoners are exploited. We have put forth our thesis debunking the exploitation myth, and exposing the prison system as an example of the parasitic "service" economy built on the sweat and blood of the Third World.(see ULK 8) More outrageously, in an article on the 13th Amendment, Rashid says that over 1/2 of Amerikans are currently "enslaved" by capitalism. This article contains some unrealistic claims, such as that no one could possibly enjoy working in the imperialist countries, and that these workers do not have freedom of mobility. Over half of Amerikans own homes. Not only are these alleged "slaves" landowners, but in the modern imperialist economy real estate has become more closely related to finance capital in a way that super-profits are gained by owning real estate in the First World. (see ULK 17)

Both Rashid and Outlaw demonstrate an understanding of the relationship between imperialist countries and the Third World, with Rashid going so far to say that reparations to New Afrika outside of a war against imperialism would mean more exploitation of the proletariat. While contradictory, Rashid's economic analysis in the original letters is more correct than not. In his treatment of history we will see more confusion, and perhaps some reasons why he ended up finding the "multi-national working class" to be the necessary vehicle for revolution in the United $tates despite his focus on single-nation organizing.

Contradictory Class Analyses: History

While repeatedly recalling the history of poor whites becoming slave catchers, marking the first consolidation of the white nation, Rashid lists "join[ing] their struggle up with the Israeli working class" as one of the strategies that would have led to greater success for Hamas.(p.50) This schizophrenic approach to the settler nations is present throughout the book. He echoes J. Sakai on Bacon's Rebellion, but then discards the overall lessons of Sakai's book Settlers: The Mythology of the White Proletariat. While Sakai argued that these poor, former indentured servants had joined the oppressor nation in 1676, Rashid argues that modern-day Israelis and Amerikans, most of whom are in the top 10% income bracket globally, are exploited proletarians and allies in the struggle for a communist future.

Later in the book he goes so far as to say that white "right-wing militias, survivalists and military hobbyists" are "potential allies" who "have a serious beef with imperialist monopoly capitalism." This issue came to the forefront with the "anti-globalization" movement in the later 1990s. Both MIM and J. Sakai(1) led the struggle to criticize the anti-imperialist anarchists for following the lead of the white nationalist organizations calling for Amerikan protectionism. These groups are the making of a fascist movement in the United $tates which is why the distinction between exploited and exploiter nations is so important.

In the discussion of the Republic of New Afrika (RNA) we gain some insight into Rashid's contradictory lines on who our friends and enemies are. Here he correctly explains that European countries bought off their domestic populations with wealth from the Third World, to turn those working classes against the Third World workers and peasants. But his turn from the MIM line takes place in attempting to address the strategy of the RNA. He sees a strong danger of neo-colonialism in the RNA struggle for national liberation, as happened in the numerous liberation struggles in Africa itself. So he talks about how ultimately we want a world without nations, so let's put class first to solve this problem (and he assumes most white Amerikans are proletariat). This is an ultraleft error of getting ahead of conditions. He goes on to say that the imperialists would easily turn the white population against a minority New Afrikan liberation movement trying to seize the Black Belt South. Here you have a rightist justification for pragmatism.

This is not to dismiss either of those concerns, which are very real. But his solution in both cases is based in a faulty class analysis. This book paraphrases Mao to point out that your class analysis is your starting point, and that your political line determines your success. Liquidating a New Afrikan revolutionary movement into a white class struggle over superprofits will not succeed in achieving his stated goals of a world without oppression. While the original Black Panthers themselves put forth different class analyses of Amerika at various points, they proved in practice that developing strong Black nationalism will bring out those sectors of the white population who are sympathetic. We must not cater to the majority of white people, but to the world's majority of people.

Dangers of Revisionism

The danger of revisionism is that it works to lead good potential recruits away from the revolutionary cause, both setting back the movement and discouraging others. The fact that Rashid sounds like MIM half the time in this book makes it more likely he will attract those with more scientific outlooks. We think those familiar with MIM Theory, or who have at least read this review could find this book both useful and interesting. However, the NABPP-PC and TBW are actively promoting a number of incorrect lines under the Panther banner, to the very people who need the Panthers' correct example of Maoism the most. An ounce of prevention is worth a pound of cure and it is far beyond time that we bring these criticisms into the open to advance the ideological understanding of the whole movement.

The basis for unity among lumpen is class. The lumpen are the disenfranchised who derive from the economically depressed areas - the Barrios and ghetto projects - and are for the most part oppressed nations people. The lumpen are known to the oppressor nation as the 'criminal element' which is code word for persyn of color. The lumpen usually come from a lumpen organization that the oppressors call a 'gang,' or survive as some type of parasitic hustler. Although we do make choices, often times in imperialist society our choice to engage in crime is a logical one due to the national oppression we endure.

As communists it is our job to fully understand the laws of social development, and the lumpen are an essential part of these laws today, especially here in the imperialist stronghold. In Marx’s theory of ‘social relations of production’ lies the question of ownership, that is what ‘class’ owns the tools and what ‘class’ uses the tools. In this imperialist society the lumpen neither own nor use the tools. We are excluded from production and live under the heel of capitalist relations of production. The propertied class has monopolized the productive forces. The lumpen play a crucial role in Amerika in the creation of new productive forces that will come into contradiction with the decaying social relations of production. The current economic crisis is helping to streamline this process.

The lumpen is a class, regardless of what nationality one comes from; we all have similar relations to the tools of society and the distribution of society’s wealth. It is a group that experiences the same oppression and is fighting the same imperialist monster.

It is understood that as national oppression exists it is thus only natural for there to also be national liberation struggles to combat the unevenness in this society, and for revolutionary national struggles to work to bring safety to the people who live in a constant police state in areas of the oppressed nations. This is the correct stance in the face of any oppression. But we can't get caught playing the same dog-eat-dog game that the imperialists play on us and our fellow lumpen. We need an Aztlán Liberation Front that is in unity with the lumpen.

The lumpen in Amerika must begin to realize that we are a class and lumpen fighting lumpen does nothing to liberate any oppressed nation. On the contrary, lumpen-on-lumpen crime will only strengthen the imperialist vice grip on our necks! This is why unity amongst the lumpen is the first step to liberation of all oppressed nations in the United $tates. We don't have to agree on everything, but we must have unity and work together with the full realization that we are up against not just the same monster but one that happens to run the world militarily.

It is essential for the lumpen to come together in a united front in order for liberation to ever be a reality on these shores. Without the critical element of the united front, liberation struggles of any kind are simply idle talk and will not produce. The function of the united front for the oppressed nations and ULK should be 1) to practice peoples' power within the prison system and thoroughly politicize the U.$. prison system, and 2) to practice peoples' power within the Barrios and ghetto projects out in society and thoroughly politicize these oppressed nation areas. These functions should be done with the idea of preparing these grounds for future insurrection.

Lumpen Unite with the International Proletariat!

The basis for unity between the lumpen and the international proletariat is again class-based. The lumpen are connected to the international proletariat by their common oppression by the imperialists and their popular resistance to this oppression. What we must keep in mind is the imperialists think and act on a global scale so we must do the same. Just as many have used the saying "don't show up at a gun battle with a knife," we don't want to show up with a "not in my backyard" mentality when the imperialists show up with an international colonization mentality. We must think of the big picture and on a grand scale of things. Of course we must first work in a particular area, as MIM(Prisons) works primarily with the prison population, to start from one area and eventually expand to include larger or multiple fronts of struggle. All our efforts should be with the intention of chipping away at imperialism.

Regardless of one's oppressed nation, it really is the same struggle against the same opponent. Currently this is seen unabashed by the imperialists' mega-prison system housing millions of Brown, Black, Red and Yellow people. It is seen in people of color hunted down in urban communities by the police and shot dead as if there were safaris in the inner cities. It is seen in the unequal treatment that has been festering in Amerika for over 500 years, the lynching of the body and the lynching of the mind. Therefore, it is not just understandable or justified but damn right necessary for these oppressed peoples to struggle for national liberation. Until New Democracy is achieved, as Mao spoke of, and we finally achieve equality for all in all aspects, the oppressed nations should continue to struggle for self-determination.

As communists we should always maintain focus on our goal of international communism rather than degenerating to simply Brown capitalism or Black capitalism, etc. This is why our unity must be with the international proletariat in mind as this will be our moral compass. Some may say or think "If I can liberate my people in this or that country why would I care about countries in another part of the world?" Well, as I've said before, we are all up against the same monster that cannot be defeated by one group of people, and even if one could somehow liberate one group of people, the imperialists worldwide would smash this isolated nation. We saw it happen in Grenada.

When Marx and Engels put together the theory of communism, it was with internationalism in mind as they saw even back then that the bourgeoisie would not sit back and allow the people to begin liberating themselves. We must always work in unity with the international proletariat in order to rise from lumpen to true revolutionary. Only then will we liberate our people.

La Lucha Continua!

MIM(Prisons) responds: This comrade did a good job of stressing the importance of internationalism in the united front, and in particular pointing out that the international proletariat must be our moral compass. The question we need to ask though is to what degree the imperialist country lumpen's interests are united with the international proletariat, and therefore how they fit into the united front as a class. What this comrade wrote about the need to support everyone's national liberation is true for any oppressed nation in the world, but we face particular challenges due to our material conditions.

MIM(Prisons) sees the lumpen in the United $tates as a bourgeoisified lumpen, in that the whole country benefits from imperialism in the form of basic needs like food, clean water, electricity, etc. as well as in the form of cheap consumer goods. The latter allows the lumpen to own small amounts of capital, creating a spectrum of wealth where a minority in the lumpen organizations are at the level of national bourgeoisie due to their relations to production, distribution and ownership. Even for the relatively poor majority of the lumpen class, a combination of state welfare and the drug game have allowed for access to the material benefits of imperialism the proletariat do not have.

We are watching closely the efforts of the white nation to take away welfare and local drug markets from the lumpen, as well as jobs from the undocumented. Even if these trends are successful, we see compradors among the lumpen and a popular desire for and belief in the Amerikan dream. While the lumpen are a class forced into criminality, there is a class consciousness and culture that derives from this criminality that is individualistic and parasitic. As this comrade alludes to, there is a transformation that must occur to replace the lumpen mentality (in particular its capitalistic elements) with a proletarian one. No national liberation struggles can succeed in this country without tackling this great challenge.

In addition, a growing lumpen class due to imperialist crisis will also touch the white nation. As we wrote about in ULK 14, a declassed white population is the makings of fascist foot soldiers. History has shown this to be the case for oppressor nations. So we agree with the author's alternating use of lumpen and oppressed nations in most cases, but disagree when s/he says the lumpen have the same interests regardless of nationality. Only if the oppressor nation lets go of its white privilege would this be true. This is an even stronger reason why a thesis that the lumpen in general in the U.$. are a progressive force does not hold true.

[This is a belated resolution from the MIM(Prisons) 2010 Congress.]

Overall, MIM(Prisons) stands by the Resolutions on Cell Structure passed at the last MIM congress in 2005. After 5 years of putting that resolution into practice there is experience to sum up and questions that still need to be answered.

The theoretical basis for the cell structure is that the strength of a centralized party comes into play when vying for state power, whether by elections or otherwise. That is not in the cards for Maoists in the imperialist countries at this time. Maoism is a minority movement in the First World and will continue to be so for the foreseeable future. This makes it even more important that we utilize our strengths and shore up our weaknesses.

One of the main lessons to take from the cell structure resolutions is that "[w]e oppose having geographic cells come into contact with each other face-to-face. Infiltration and spying are rampant when it comes to MIM. The whole strength of having a locality-based cell is that it is possible to do all the things traditional to a movement. The security advantages of culling people we know into a cell are lost the moment we slack off on security and start accepting strangers or meeting with strangers face-to-face." We find it frustrating that critics of what happened at etext.org as MIM faced repression are willing to ignore the lessons of those setbacks.

At the last MIM congress in 2005, they spoke of a "MIM Center" that put out the newspaper, among other tasks. Soon after, there was no MIM Notes newspaper, followed by the degeneration of the original MC cell and finally the shutting down of their last institution, the website at etext.org.

One of the challenges of small cells is developing and maintaining line. Much work has been done, and if every new group or every revolutionary had to start from scratch, we would never advance. That is why when etext.org was repressed, MIM(Prisons) posted an archive of the MIM site on our website. While we still do not have a regular newspaper for the movement as a whole, the website is a crucial reference for us all.

Fraternal organizations do not agree on everything; they agree on cardinal principles that are determined by the conditions of the time. The etext.org site is not something Maoists must agree with 100%, but there is no doubt that it is still the most comprehensive starting point for any Maoist organization in the First World.

Democratic centralism is important for security and for political line development. Yet until we are organizing on a countrywide basis, there is no need for democratic centralism at that level, not to mention internationally.

In guerilla warfare, the cell structure has been applied in a way that was hierarchical so that action cells were separate from each other, but each cell could be traced to the top of the organization. This relies on a centralized organization or center. While MIM mentions such a center being based around MIM Notes and etext.org in their 2005 resolutions, we do not see the need for this center given the current circumstances. As we have recognized before, certain ideological centers are bound to exist based on the law of uneven development. Yet such centers are not structural, but fluid, based on the type and amount of work done.

All that said, there is an inherent contradiction in the cell strategy. Since organizing strategy and security tactics are not dividing line questions, once the cell strategy is adopted and full decentralization has occurred, it is possible for cells to change their line on this question. Even the majority could do so and a new centralized party could push remaining cells to the periphery. Since we work to build a movement and not our individual organizations, and our work is already on the periphery, we should not be concerned about the impacts of such a move on our organization. It is, however, worrisome to the extent that we see our comrades opened up to attacks through faulty security.

Part of accepting cell strategy is distinguishing between cadre work and mass work. The self-described anarchist movement is able to mobilize large numbers in mass work while abhorring centralized organization. We should learn from their example, while not succumbing to liberalism in our security practices or abandoning scientific leadership.

Getting the correct balance of cadre work and mass work will be more challenging with a cell structure. There is no way to impose a balance on the movement as a whole without a center, but we can pay attention to what is going on around us and get in where we fit in. Leading cells should not be shy to point out where the movement needs more investment of resources.

One amendment we would make to the "Resolutions on Cell Structure" is to cut the suggestion that a one-persyn cell "in many ways... has the least worries security-wise!" Certainly, one-persyn cells should maintain high standards for admitting others. However, the value of criticism/self-criticism on the level of day-to-day work is something that is stressed within Maoism, and we've benefited from in our own practice in MIM(Prisons). We still need democratic centralism with the cell structure to provide crucial discipline and accountability. The criticisms we can give and get from other cells will be limited in nature if our security is correct. And we have seen how one-persyn cells can degrade or disappear quickly.

Resolution on Criticisms of NAMP's Line Related to UFD

This resolution is being passed by Our Party to publicly announce what Our line is on a few questions raised by MIM(Prisons) and members of their study group, and to address their criticisms on what they think Our line is. We challenge MIM(Prisons) to print this resolution in their Under Lock & Key newsletter to let the people decide for themselves what Our line really is, instead of blasting Us in a one-sided debate.

UFD is an outgrowth of various affiliated mass organizations Our Party has attempted to jump start. Initially, UFD was a subdivision of the New Afrikan Ujamaa Dynasty, as one will learn from reading the original edition of Blueprint for Ujamaa Dynasty. Since MIM(Prisons) abruptly withdrew their financial and administrative support of Our efforts to jump start UFD as a mass organization, the revised edition of Blueprint for Ujamaa Dynasty was unable to be completed on schedule. So, the public isn't aware that the New Afrikan Ujamaa Dynasty has been absorbed by UFD, which now stands for the Ujamaa Fraternal Dynasty. UFD is now a New Afrikan nationalist fraternity and the vanguard of the Movement for Ujamaa Dynasty, and it's divided into a General Nduguship (primarily for progressive elements of the New Afrikan petty bourgeoisie) and a Field Division (primarily for ex-lumpens who haven't necessarily reached a revolutionary phase in their political development, but have given up their criminal lifestyle).

"Without revolutionary practice, revolutionary theory means shit!" Our Party hasn't liquidated itself at all into UFD, nor have We watered down Our politics. We are Maoists. But We are New Afrikan Maoists. And We uphold the three cardinal questions of MIM(Prisons) [editor's note: NAMP was not aware of MIM(Prisons)'s new cardinal points adopted around the same time as this resolution], going so far as to recognizing that the New Afrikan worker is a labor aristocracy and that most New Afrikans, including the lumpen, are bourgeois. No, Our class analysis hasn't changed either. So, what's all this criticism about over Our line? Well, part of it is Our fault for not being very clear Ourselves to articulate what amounts to a new strategic positioning. We admit, We knew where We wanted to go but didn't really know how to get there. The vision was clear but painting it was murky. We wanted to remain true to Marxism-Leninism-Maoism, but the context We are operating in isn't compatible to what We know to be true. We can't force square pegs into round holes. Revolutionaries must make revolution, but We must do so within concrete, objective reality.

Marx provided Us with the theoretical foundation, but he didn't bring about revolution. Does this mean his theoretical work wasn't correct? Absolutely not. He advanced human knowledge in relations to Our theoretical understanding of the development of things, including human history in Our struggle for economic, social, and political freedom. Lenin came along and applied Marxism to formulate even more advanced revolutionary theory according to the concrete conditions he was faced with. So too did Mao. But each were in a unique position. They had Marxism and the lessons of failed revolutionary struggles to work from. And they grew to political maturity during a revolutionary period within their respective countries. So, the concrete conditions gave their theory basis to advance the concrete revolutionary struggle of the time to socialist victory.

What are the concrete conditions We are faced with? There's no question We have available to Us the most advanced theory of revolution paid for in the blood and failure of many hundreds of thousands of Marxist revolutionaries. Our problem is that imperialism is winning worldwide not only in terms of economic and political dominance, but also in the conversation of what is and what is not a valid economic and political paradigm. Currently, Islamic Fundamentalism, in all its warped ideas and distortions is, nevertheless, doing more against imperialism than the Maoist camp worldwide. To that extent, We applaud Islamic Fundamentalists for fighting the imperialist snake that cloaks itself in the rhetoric of democracy and freedom. But We prefer Marxism.

Yet the concrete conditions We face as New Afrikan Maoists in imperialist America — indeed, as Maoists period — gives Our theory very little basis to advance the concrete revolutionary struggle of the proletarian camp. We are surrounded by enemies. Even the lumpen, as MIM(Prisons) admits, are parasites. But they argue that the lumpen "benefit less from imperialism, and more importantly face extreme oppression under imperialism." Well, they would be repressed under socialism too if they refused to give up their criminal ways. Lumpens are outlaws antagonistic to any system. Granted, imperialism is less amicable to reforming the lumpen than socialism would be. Under socialism, the lumpen would be given greater opportunities to reform themselves. But We're not living under socialism but imperialism, so lumpenism, like bourgeois subjectivism among the petty bourgeoisie, will be a great impediment to advancing Maoism in this country. With the lumpen, however, lumpenism plus bourgeois subjectivism are a double wammy.

MIM(Prisons) and its study group members aren't seeing the forest through the trees. Taken as a whole, We must conclude that the lumpen is not only more reactionary than the petty bourgeoisie but are manifestly less able to contribute to concrete revolutionary struggle against real oppression. For one, they're either locked down or under some form of law enforcement supervisions. Most are under-educated and lack discipline, and the prison system under imperialism isn't conducive to their rehabilitation, much less their politicization. This is why 7 out of 10 lumpens released from prison come back, and that not one who is released, in Our experience, stays active in revolutionary work or can be effective doing so. The imperialists are too powerful, and We're trying to fight them through propaganda and theoretical work. Are We serious?!

No, this is NOT to say We can't win against them nor that all lumpens are worthless. Firstly, Our Party was founded by ex-lumpens who MIM helped reach political maturity. Secondly, no enemy is undefeatable when you have the power of truth on your side. But having truth on your side won't guarantee people will recognize it just because you say so.

MIM(Prisons) and its study group members are caught up in ultra-leftism of another brand. Wake up and smell the coffee. This isn't 1917 nor 1949 in underdeveloped countries with weak capitalist governments. This is 2010 and capitalism has reached its highest stage of imperialism, which has strong imperialist governments worldwide. We better do as Lenin and Mao, both of whom were sharply criticized for moving away from what was considered the 'right doctrine' by developing new, practical approaches to apply revolutionary theory to their unique circumstances.

One thing MIM(Prisons) ignores about New Afrikans is that 1) We are an oppressed domestic colony of the United States, and 2) Our benefit from the super-profits flowing into this country is incidental to Our domestic neo-colonial status (the operative word being "domestic"). Just being in this country gives Us incidental access to its stolen wealth. MIM(Prisons) acts like the Catholic Church which tries to make people feel guilty about being human with sexual urges. This may not be the best analogy, but the point is that MIM(Prisons) makes it seem like everything is gravy between white Americans and New Afrikans. This smacks of the mainstream conservative argument that race doesn't matter anymore or isn't such a big deal like before. See, this is an ultra-leftist position trying to fit the square peg of the New Afrikan labor aristocracy into the round hole of the white labor aristocracy. Because MIM(Prisons), in its dogmatic adherence to the now defunct MIM's line on the labor aristocracy as straight up enemies of the international proletariat, can't strategically cope with an oppressed New Afrikan labor aristocracy vis-a-vis a dominant white labor aristocracy. It's easier for MIM(Prisons), the only active Maoist cell We know of coming out of MIM, and which only concerns itself with the prison movement, to write off any possible struggle to mobilize the New Afrikan petty bourgeoisie against U.S. imperialism.

It's really sad MIM(Prisons) would so shamelessly distort the fact that New Afrikan people in this country, from lumpen to national bourgeoisie, as a whole still must contend with white supremacy and racist discrimination, both institutionally and blatantly. Everything from housing, employment, health care, government assistance, mental health, incarceration, education, sports, entertainment, etc. New Afrikan people face white supremacist/ racial discriminatory factors. And We know this. Call this identity politics, if you like, but racism is still very real in this country and will lead, during an economic and political breakdown, to full blown fascism. Just look how Muslims and migrant workers are treated.

We never said the New Afrikan petty bourgeoisie is a revolutionary class within the context of socialist revolution — We're not too sure We can say the lumpen is. What We did say, and repeat here publicly and clearly, We hold the New Afrikan petty bourgeoisie to be the most revolutionary class within the context of the bourgeois nationalist phase of the New Afrikan revolution. And We think this bourgeois nationalist phase strategically will heighten the contradiction between white America and New Afrikans while negating Our bourgeoisification.

Let's be real here. New Afrikans as a whole, due to white supremacy and racist discrimination manifested in neo-colonial practices, are locked out of major control over their own economic wealth by white America — albeit a part of super-profits. The point is, there's no way for white America to increase the New Afrikan share of the "pie" without weakening their own economic and political hegemony. There can be no increased super-exploitation of the Third World to "include" New Afrikans fully into the labor aristocracy elite. For one, other imperialist countries won't allow it. And two, the Third World would hate America more. The inevitable consequence of any New Afrikan bourgeois nationalist revolution would be 1) the heightening of the contradiction between white America and New Afrikans (clearly this is in accord with the principal contradiction in the world today being between oppressor and oppressed nations, unless MIM(Prisons) can conclusively prove how New Afrikans are no longer an oppressed nationality); 2) negate the bourgeoisification of New Afrikans as they become more radicalized as a whole; and 3) give Our Party the concrete basis to advance Our revolutionary line among a more receptive, radicalized nation of New Afrikan people.

We want to make revolution, not sit around doing propaganda and theoretical work until somehow a revolutionary period suddenly occurs. We must realize the imperialists apply their own science in theory and in practice to prevent revolutionary crises and maintain their dominance. We can't counter this through propaganda and theoretical work alone. We must figure out concrete, practical ways to heighten the principal contradiction. In this day and age, the role of the vanguard isn't just to thrash out line questions, do political agitation, and develop cadres, because We're not faced with the same concrete conditions Lenin and Mao, even Marx, were faced with that justified and enhanced their need to do this type of work. Right now We're preaching to the choir. This isn't about pragmatism, right opportunism, nor revisionism. This is about making revolution and not allowing Our bigger enemy to keep dictating the terms of Our fight.

In conclusion, Our Party hasn't forgotten our duty. MIM(Prisons) and its study group members should refrain from ad hominem arguments and demagoguery, and trying to pigeonhole Us by misrepresenting Our position on the questions We've addressed. Our support of UFD has nothing to do with any bourgeois subjectivism. The size of Our cadre or the resources available to Us is only part of the equation. The biggest is whether We can do something like what We're doing with UFD to advance both the concrete and theoretical revolutionary struggle of New Afrikan Maoism without losing Our way. We see no manifest danger that Our Party will degenerate into revisionism, right opportunism, or pragmatism. UFD isn't under Our Party leadership, so We're very much able to promote Our line and to criticize UFD if it deviates from the path of challenging U.S. imperialism via New Afrikan bourgeois nationalist revolution without "scaring" people from it.

And so that it is clear, We encourage Our cadre to join the ranks of UFD on its terms, not to secretly radicalize it. Again, We support its aim and purpose to the extent it challenges U.S. imperialism and can more effectively build independent institutions that serve the oppressed. Being that membership in Our Party is anonymous for security reasons, We see very little conflict in Our cadre joining the ranks of UFD. This is a strategic question, not a line question. There are practical benefits to Our cadre joining UFD as there are in them getting a job working for a bourgeois business. Besides being devoted to advocating New Afrikan nationalism and struggling against gang violence, drugs, sexism, criminality, poor education, unfair criminal justice practices, lack of prison reform, etc., UFD is devoted to building a financial and business network by which 1) business minded members of UFD can receive financial, technical, and marketing support from every other member of UFD who benefit from their investments; and 2) these businesses and investors can partner up, using their collective leveraging power to set up larger, corporate ventures on a distributive and productive scale to compete for hundreds of billions of dollars. Our cadre who are members of UFD will benefit from UFD's economic success, thereby allowing them to contribute more to the work of Our full-time Party workers. Everyone in Our Party has a purpose, and WE all can fulfill Our vanguard role, too.

For the record, We support MIM(Prisons)'s work and believe We were wrong to expect them to neglect their work to support Our strategy. That was right opportunism. And We no longer seek their aid in anything other than debating with Us publicly and privately to help Us further thrash out Our own line. We must develop Our own self-sufficiency, which We are slowly doing. MIM(Prisons)'s withdrawal of their support wasn't necessarily a set back, but rather a needed lesson. You can't hold a child's hand forever and expect them to blossom on their own. We owe MIM(Prisons) much and publicly pledge to repay them. And We encourage Our incarcerated cadre and supporters to participate in MIM(Prisons)'s study groups.

Let this not be Our final word on the matters discussed herein. We invite further criticisms, questions, comments and suggestions. But let Us all be objective here.

NAMP Central Committee
September 2010

MIM(Prisons) responds: We welcome the response from NAMP on our criticisms, as we don't like one-sided debates either. As we pointed out, we had no official documents from NAMP to refer to in regard to their political line as it has developed in recent years. The fact that this is the first public document we've seen from NAMP in years we'll leave as evidence of our position that NAMP liquidated the vanguard to develop a petty bourgeois mass organization.

For the most part, this response substantiates the points made in our original self-criticism. While accepting the labor aristocracy thesis, NAMP attacks the lumpen from a petty bourgeois position, then turns around and supports outright organizing on behalf of the economic interests of an exploiter nation. Organizing New Afrika around economic nationalism certainly offers historical advantages to organizing a European nation against U.$. imperialism, as MIM opposed in their opening piece in MIM Theory 14: United Front. Still, we would rather organize New Afrika as an oppressed nation around issues of oppression that are very real, life and death questions for the New Afrikan lumpen, or those facing even worse conditions in Africa.

In their discussion of racism, NAMP argues vehemently that the New Afrikan nation has interests opposed to imperialism because it is oppressed. Yet, when it comes to the lumpen, NAMP gives us the tautology that could be summarized as, "the lumpen can't be effective revolutionaries because they face oppression" such as high recidivism rates, poor educational opportunities, state supervision and prison. Of course, that very oppression is behind our position that the lumpen are potential allies of the proletariat.

To better demonstrate our differences, let's first understand what the lumpen class is. They are an excess population, something that Marx said was unique to the capitalist mode of production. They have no role to play in reproducing society; they are forbidden from playing a productive role in society. To talk about the lumpen as being criminal-minded first, rather than recognizing the origins of their class and therefore their class consciousness is backwards. The lumpen were not born as anti-social individuals, they were attacked first, usually because of national oppression from the white power structure. They turn around and fight the system in self-defense. So it's not just that the lumpen will be given more opportunities under socialism, the lumpen will cease to exist once the mode of production changes to meet humyn need. Those individuals who refuse to reform of course will be repressed.

We agree that the lumpen are bourgeoisified in the United $tates, just like everyone else is. And in China it was the lumpen who were often the hardest to reform, because their whole attitude is based on blatant parasitism — getting something for nothing. It is important to note that the lumpen in imperialist countries are not the same as the lumpen Marx, Lenin and Mao talked about. We can't just mechanically apply definitions about the lumpen, just like we can't mechanically assume that the workers in imperialist countries are the same proletariat they were back in Marx's day. For Marx, the lumpen were living among the proletariat, but were not of the proletariat class. That led to a different consciousness that made them tough allies, and they were a small minority. In the U$ we're talking about whole communities, ghettos, that are lumpen/petty bourgeois. There is a group consciousness there that is tied to national oppression. In imperialist countries there are many other attitudes among the lumpen in addition to parasitism, most importantly among the oppressed nations, that differentiate them from the petty bourgeoisie in progressive ways. We disagree with NAMP's assertion that lumpenism compounds bourgeois subjectivism, and say that in imperialist countries it actually plays a role in combating it.

One result of their exclusion and oppression is that the lumpen exists on the periphery of bourgeois society. It is on the periphery where there is room to move. We see advantages in freedom and security among the lumpen that don't exist among the petty bourgeoisie. Yes, prisoners are under extreme state control, limiting their ability to organize. But so are the proletariat of the Third World. In fact, this argument from NAMP is nothing new. "The oppressed are too uneducated and face too much repression to rise up in arms," has been the petty bourgeois line since Marx's day.

The strength of the state, in a country where spies far outnumber communists, is a daunting barrier that we acknowledge as much as anyone. But the Amerikkkan prison system has laid the ground work for building schools for developing revolutionary theory. The intelligentsia among the lumpen, which is concentrated behind steel and concrete, is one unique aspect of the lumpen in the United $tates that is in our favor. It is this group that is the basis of MIM(Prisons)'s existence and work.

It is curious that NAMP claims we ignore that New Afrikans are an oppressed domestic colony, as we have always pushed that line regarding all internal semi-colonies to the point of being accused of racism by many white prisoners. We counter NAMP's economic organizing strategy, with a strategy of organizing against oppression. On their second point in that paragraph we do think there is a difference in positions. In our minds it is highly debatable to claim that New Afrikans benefit from super-profits only incidentally to their oppression. Our general line is that integration was about 50% successful since the time of the Black Power movement. We hope to refine this analysis in future publications and welcome any contributions to this research from NAMP. We recognize the neo-colonial significance of Barack Obama to New Afrikans, and criticized those who thought this was somehow changing things for oppressed people inside or outside the United $tates.

We have never argued that the New Afrikan petty bourgeoisie cannot be an ally in the anti-imperialist struggle, and here we challenge NAMP for misrepresenting our line. We do make two criticisms of them on this issue, one is regarding what points we should organize New Afrikans around, and the second is the relationship of the proletarian vanguard to other classes in the New Afrikan nationalist movement. NAMP's mistakes lie in organizing the petty bourgeoisie in an imperialist country around their economic interests, and doing so in the name of a supposed proletarian party, or its mass organization.

NAMP praises the anti-imperialism of the national bourgeoisie in the Muslim world, but would do well to compare the situation here to there. New Afrika has no land, nor natural resources, nor influence over currency markets. And despite having over 1 million citizens who are legally slaves, there is little exploitation of New Afrika to fight over. In other words, economically speaking, New Afrika has little to lose and much to gain from imperialism. Imperialism provides the petty bourgeoisie in the United $tates with their current income levels and living standards far above most of the world. We fail to see any bubbling of a revolutionary situation there. And certainly, if there was, it would not be based on economism, but on questions like voting rights, state repression and mass imprisonment.

In the original self-criticism we clarified our position on New Democracy for the internal semi-colonies. When NAMP actually addresses the question of New Afrika as an exploiter nation, the crux of their argument in favor of organizing the petty bourgeoisie is that the United $tates cannot buy off New Afrikans. As was demonstrated in our Case Study on the U.$. Housing Market Decline, more than half of New Afrikans are already bought off (at least materially speaking) with super-profits. What NAMP needs to address to be consistent is how New Afrika went from proletarian to petty bourgeois in recent generations, and their line that now it is impossible for the economic gap between New Afrikan and white Amerika to be closed.

If we assume for a minute that NAMP's economics are correct though, then we ask what application of United Front theory calls for the abandonment of proletarian politics to organize other classes? NAMP wants to claim that they still exist as a vanguard upholding Marxism-Leninism-Maoism and that there is no danger of revisionism in their strategy. They propose that it is okay to secretly join mass organizations and hide one's politics. Yet for all their stress on the importance of practice, where is NAMP's practice as a vanguard? Where is NAMP's practice independent of their organizing of the petty bourgeoisie to build economic independence? How is this not liquidationism?

NAMP's "we're preaching to the choir" line is typical of liquidationists and those who put numbers in command. They think we need to reach as many people as we can and get them on the streets first, then we can work out the details of what it is that we're doing. Reaching new people is great, but as MIM often said, "Revolutionary practice without the right theory is worse than shit." It should be clear to anyone reading this debate that not even the choir is clearly on the side of the preacher in either of our cases and there is much ideological struggle and development to be done before there will be any question of making revolution in the United $tates.

[Editor's Note: Before the public version of this self-criticism was published, the NAMP comrade mentioned below denied most of the political lines attributed to h herein. Since NAMP has made no official political statements either way on these issues, the question of NAMP's real line is a mystery for now. We hope that they will print documents that clarify their positions for future struggle.]

This self-criticism comes following the rectification of the relations between MIM(Prisons) and the New Afrikan Maoist Party (NAMP) and its associated organizations. After being assigned the role as the primary contact for relations between MIM(Prisons) and other organizations, i failed to correctly apply the Maoist theory of United Front in this position. Here i will outline my mistakes and demonstrate why they should not have happened.

Historical Background

NAMP predates MIM(Prisons), and both organizations came out of circles working closely with the Maoist Internationalist Party - Amerika before its disintegration. We were both focused on lumpen organizing within a Maoist framework. Soon after forming, MIM(Prisons) took over "MIM Distributors" and continued this institution by distributing MIM literature through the Free Political Books to Prisoners Program that MIM had led for many years. At the same time that we were developing this transition of responsibilities, our comrades were in dialogue with NAMP to help with the distribution of their journal that had been launched earlier that year.

MIM Distributors became the main source of the NAMP's Party Bulletin. MIM(Prisons) dedicated its own resources to producing and distributing these materials as a fraternal Maoist organization with NAMP. On the whole, we uphold the Party Bulletin as correct and an excellent starting point for a New Afrikan vanguard party. The Party Bulletin even premiered some new political line on the lumpen in the United $tates that MIM(Prisons) and others also uphold to this day.

As NAMP had established itself as a fraternal organization with a correct line and practice, the responsibility of coordinating our work together on behalf of MIM(Prisons) was put into my hands. By the time the last issue of the Party Bulletin (issue 6) was put out, NAMP had already launched a new mass organization called the New Afrikan Ujamaa Dynasty. This organization was explicitly less radical than other groups NAMP had attempted to launch under its umbrella, with a focus on their strategy of developing ujamaa or "cooperative economics." While we had already struggled with NAMP over this strategy in the past, i did not see this difference as a dividing line question.

The Party Bulletin ceased and after a period of "reorganization" NAMP's leadership came back to MIM(Prisons) with the Blueprint for Ujamaa Dynasty asking for help with production and distribution. This was part of a plan to expand and fund the work of NAMP and the New Afrikan Liberation Movement in general. But it was more than a fund-raising tactic, it was a strategic orientation that saw pushing the contradictions between the New Afrikan national bourgeoisie and the imperialists as principal. It is at this point where my practice began to violate the Maoist line on United Front, not to mention our line on the cell structure.

Fundraising: Strategy or Tactics?

Throughout our relationship with NAMP, i expressed disagreements with their strategy based on building New Afrikan-owned businesses, but did not want to impose unrealistic fundraising techniques on a fraternal organization struggling to get going.

In 2002, MIM's PIRAO Chief had already dismissed the strategy of developing bourgeois businesses with proletarian politics, using lumpen and labor aristocrats from the imperialist countries, as being an ultra-left strategy. A counter argument would apply if comrades are unemployable. Having one's own business would be a good way to employ comrades with prison records, for example. Generally though, we should be opportunistic in our fundraising and not get sucked into life projects nor into risky get-rich-with-little-work schemes. The Amerikan dream is an easy resource that we can tap for the movement with minimal work and preparation.

Most New Afrikans are legally employed and are therefore labor aristocracy/petty bourgeoisie. Compared to starting their own businesses, they could do more for the struggle by being part-time cogs in the imperialist country mall economy to raise funds for anti-imperialist work. Ironically, NAMP lost the hypothetical unemployable argument for building businesses when they more recently switched their recruitment focus from the lumpen to the petty bourgeoisie.

Strategy should stem from one's political line. Therefore, when NAMP and i (as representative of MIM(Prisons) ) agreed that we should not split over strategic orientation i should have been pushing some of those disagreements harder. To an extent they were correct to say we should not split on strategy, particularly in a stage when we do not have a centralized party as is currently the case. Different cells and organizations will vary in their tasks and therefore in the strategies to achieve those tasks. So the question should have been, do we agree that the tasks that each other is taking on are worthwhile? Now it is clear that we do not. If we had dug into these issues deeper at the time, we could have avoided the confusion we have now created and the setbacks we have caused both organizations.

No Neo-Colonialism

Part of this self-criticism is a criticism of the NAMP leader putting forth a liquidationist line. In short, NAMP abandoned their focus on the lumpen in favor of the petty bourgeoisie, who they said had the most revolutionary potential. This was justified by an inappropriate application of aspects of the theory of New Democracy to New Afrika. While Mao used his theory of New Democracy to demonstrate the impotence of the bourgeoisie as a revolutionary force in a semi-feudal exploited country and the need for proletarian and peasant organizing, NAMP used it to justify organizing primarily the petty/national bourgeoisie for their own economic interests as a necessary precursor to a socialist revolution. This is backwards, because even the impotent Chinese bourgeoisie were economically hampered and oppressed to a degree that New Afrika has not seen for at least 50 years, and Mao showed that they could not be depended on as a progressive force due to imperialism's influence.

NAMP's New Democracy line is an example of something that i didn't investigate enough and struggle with thoroughly. Others in MIM(Prisons) have also been self-critical for not thoroughly investigating the line of this material we distributed to the masses, due to laziness. To approve these items for distribution by MIM Distributors, we should have been as thorough as we are with an issue of Under Lock & Key. Ultimately, it is not practical for one of us to serve as the distributor for the other because NAMP and MIM(Prisons) are not in democratic centralism with each other. With the movement decentralized in a cell structure, we must each study and understand each others' work before distributing it. Being forced to do this, and the subsequent learning process for all leaders that will occur, is a benefit of the cell structure in a period where theory is a big focus.

At MIM's 1998 Congress they defined the "No Neo-Colonialism" point of their United Front policy by saying, "Always keep the perspective of the international proletariat and do not use the United Front as an occasion to cut 'a special deal' for one oppressed nation." Siphoning resources from MIM(Prisons) to NAMP effectively cut short the internationalist struggle in favor of one nation's struggle under a leadership that was openly organizing for the economic interests of those benefiting from the super-profits from Third World nations around the world! The open focus on the petty bourgeoisie happened late in the game, but it was the logical conclusion of the "cooperative economics" strategy and "New Democratic" struggle with no proletarian leadership.

The limited size and influence of our organizations makes the claim of neo-colonialism seem a little disproportionate to reality. But that just shows how narrow my view was to take resources for the internationalist struggle and funnel them into this very small operation, on the premise that it represented the New Afrikan struggle for self-determination.

No Pimping

"The most backward masses should be able to see what the difference is between us and our allies, except for fraternal parties on issues that are not the third cardinal [the labor aristocracy question —ed.]." - MIM's 1998 Congress resolution on policy for building the United Front

One thing that NAMP's work demonstrated was the appeal of nation-based organizing. While NAMP was pushing essentially the same political line in the Party Bulletin as MIM had put forth, often printing MIM articles, they attracted recruits that MIM did not. This small confirmation of the correctness of single-nation parties reinforced the importance of building NAMP to me.

It was a combination of attempting non-interference and of trusting a long-time comrade that led me to support Ujamaa as we had supported NAMP. While MIM(Prisons) did not officially run the Ujamaa, it was associated with MIM(Prisons) in a way that i saw as validating our correctness to the masses. Here was another mass organization coming from the lumpen that was part of the MIM camp. Like NAMP, the Ujamaa recruited people who then read MIM literature, which was also a material benefit of keeping the Ujamaa around. This was opportunism, linked to sectarianism, or putting the organization first as opposed to the struggle and the correct line to push the struggle further. As a result we confused the masses about what the best line and practice was.

For a Maoist organization to provide resources for a mass organization that it leads, particularly in its early stages, is completely legitimate according to Maoist theory. For NAMP to fund Ujamaa work is one thing, since NAMP controlled Ujamaa. For MIM(Prisons) to provide labor, supplies and funds to promote the Ujamaa was incorrect.

A correct practice was to print an interview with the Ujamaa in Under Lock & Key, i.e. within the context of our own Maoist newsletter. To co-publish materials with other mass organizations is completely within the realm of United Front work as long as we are able to assert our political line and criticize our comrades when necessary.

Hard Bargains

Another lesson to take from this is that any material/financial exchange for work should be strictly accounted for between the parties as well as with the central leadership. It is ultra-left to assume relationships under capitalism can exist in an amorphous mutually beneficial way. Acquiring material wealth is THE goal under capitalism, and it will take many generations of socialism before this will cease to be true. That's not to say that people can't act outside their material interests under capitalism, but instead to put a realistic standard on how relationships should be structured at this time to avoid problems.

As NAMP effectively liquidated itself into the Ujamaa, they went as far as to imply that MIM(Prisons) should do the same. But it was only after MIM(Prisons) work continued to expand and a long period of conflict between my efforts to support the Ujamaa and our own work that i seriously considered breaking our relationship with NAMP. Harder bargaining wouldn't have corrected the situation, but it would have reduced the setbacks to MIM(Prisons) work and the false expectations developed within the Ujamaa of our relationship.

It was a liberal approach that led me to continue siphoning MIM(Prisons)'s resources to NAMP/Ujamaa for so long. I saw our relationship as a binding contract, and i saw breaking it as going back on my word. This was an incorrect view of the situation, since MIM Distributors agreed to distribute NAMP material only by virtue of it being fraternal, Maoist literature. Because NAMP was leading the Ujamaa work does not mean that we should honor that relationship; that is a bourgeois approach. This was my biggest error: that i didn't say 'no' to working on the Ujamaa because it is not a Maoist organization.

Another way i looked at it is that NAMP was working hard and in the middle of a lot of things that i could sabotage if i just cut the rug from under them. But again, neither of us should have gotten in this position in the first place. NAMP cannot be an independent organization if MIM(Prisons) has the ability to do that to them. This is important to realize in a time when the movement is made of many small, independent groups who are trying to figure out how we can support each others' work.

No Liquidationism

When the Blueprint for Ujamaa Dynasty came out, a couple of comrades within MIM(Prisons) brought significant criticisms of the line presented in it and asked why we were distributing it. I justified it by saying it was only a mass organization and need not be held to the same standards. While i was privately criticizing and debating NAMP, i essentially silenced the Maoist critiques of the Ujamaa with my line that these criticisms were too harsh for a mass organization that we were effectively bankrolling.

There is one simple rule that should have prevented my errors and it is not new to me. That rule is that Maoists do not distribute materials that we do not agree with without criticizing it or providing our own line in conjunction with it. Reading MIM Theory 14 on United Front helped me fully realize the mistakes that i made, and i recommend that it be studied thoroughly by all revolutionaries as a crucial component of building an effective anti-imperialist movement. I don't think i will make the same mistake again, but there is no excuse for making it this time, when i had already studied United Front theory.

In the end, both MIM(Prisons) and NAMP have suffered from my mistakes and the mistakes of others in both organizations. The masses have suffered because an organization they look to for leadership has confused things for them. This is not to condemn mass organizations like the Ujamaa, or even the Ujamaa itself, which has taken aim at many of the pressing problems of New Afrikans. But we are seriously criticizing its leadership to the extent that it overlaps with NAMP. For those who see the system for what it is and hold no illusions or attachments to it, we should expect much more than petty bourgeois business development built on super-profits from the Third World. For me to treat work for Ujamaa as equal to work for MIM(Prisons) was a disservice to the pushing forward of the struggle and promoting the most correct line needed to do that. This is the same error that NAMP has made (to a greater degree) by liquidating itself into the Ujamaa.

To kill the individual is the first objective of the potential revolutionary. To become a revolutionary one must first become human. When we become revolutionized we step into the conscious of our/all humanity. Once we become conscious of our/all humanity we see that it is a struggle to liberate all oppressed people (free & caged) of the atrocities of the capitalist imperialist system. The revolutionary makes the mental adjustments that must take place to evolve from LO member to revolutionary socialist/communist and takes up the fight to liberate all of humanity.

In laymens terms a revolutionary is a "force" for change. So to become a revolutionary simply means "we must change". Change the way we think and change the way we treat each other. As a revolutionary political force we must recognize and understand that individualism means death. The "I just do me" mentality must be defeated for a revolutionary to come into full consciousness. I read somewhere once that "a revolutionary like a snake sheds his old skin and regrows the new skin of the people." We have to start living in accordance with the laws of humanity with a socialist politic. As we learn through study, through observation, through actual experience and as we live dialectic materialism we strengthen our commitment to the socialist/communist cause/struggle.

Revolutionaries realize the reality of the U.S. is one of historic and continued exploitation, injustice and racism. It is our obligation to end forever this fascism, because that is what we're currently liven under here! Individualism must disappear, want for the apolitical brotha what you want for your/our comrade. The ability to determine the world we inhabit is just a world where grown ass racist pigs in Seattle can punch out a young black teenage girl and get away with it, a world where racist trigger happy pigs in Detroit can murder a little black girl and get away with it, a world where a capitalist system allows oil to just continue to spew into the ocean destroying the ecological system. All this shit can be stopped if we kill the individual and step into consciousness.

The people can't wait they need the enforcers of change to lead them to freedom and justice, to a world where we all work and live according to our principles of socialist humanity. Revolutionaries adhere to a cause/struggle greater than themselves, humanity needs those who are ready and willing to fight for the liberation of the oppressed, those who are ready and willing to, if necessary, sacrifice the individual for the many. Franz Fanon said "where individuals are concerned, a positive negation of common sense is evident. While the settler or the policeman has the right the livelong day to strike the native, to insult him and to make him crawl to him, you will see the native reaching for his knife at the slightest hostile or aggressive glance cast on him by another native; for the last resort of the native is to defend his personality vis-a-vis his brother." Obviously the "native" is us "the convict" and the "settler" is "the oppressor pigs". When we become revolutionized we no longer accept the oppressors not respecting our humanity.

There is no such thing as an unconscious revolutionary. A revolutionary sees the plight of the masses and seeks through armed struggle and resistance to relieve the masses of their injustice. The question is how does the revolutionary socialist/communist navigate the individualistic attitudes of the typical convict? How does a conscious revolutionary convict reach the potential revolutionary in this cesspool of apolitical, self-hating individualistic brothers? As a revolutionary socialist who is quite limited in his movement due to 6 years in the hellish existence of the California SHU at Corcoran how do we get them to realize, recognize and understand as individuals we are lost and conquered but as a force of united revolutionaries under one politic, one ideology, one banner and one color?! Long live the revolutionary. Power to the people who don't fear freedom. As long as we continue to think in terms of "me & I" we will never unite and amass the power to defeat capitalist imperialism and fascism.

MIM(Prisons) responds: This comrade makes a strong point about the need to fight individualism as a part of the revolutionary struggle. This is a particularly big challenge in the belly of the beast, where it is all about doin' me and mines, even among those who face extreme repression under imperialism. On that note, we agree with the MIM line on fascism: "even though the imperialists have not implemented fascist measures against the exploiter majority in First World countries, the imperialists are the principal prop of fascism in the oppressed nations." Within U$ prisons there is an argument to be made that fascist conditions exist, just as they do in many parts of the Third World, funded by the United $tates. But internally, Amerikan imperialism remains a bourgeois democracy.

United Front is the theory of uniting different groups across class lines for a common goal or interest, while maintaining independence where those groups disagree. The application of united front theory is about recognizing different contradictions in society and utilizing them in the interests of the international proletariat. The primary united front is the Anti-Imperialist United Front, which is made up of the majority of the world's people whose material interests lie in defeating imperialism. This is a strategic united front based on the principal contradiction.

In this article we will address a couple of contemporary issues in the United $tates and analyze their potential for united front work. We'll see that many of the big conflicts in a First World country are between the enemy classes, but that does not always mean we sit on the sidelines. Some forms of united front are tactical and require fast action based on thorough knowledge. To successfully navigate the potential for united front in the First World that serves the interests of the Third World proletariat we must first have a correct analysis of our conditions. The first section of this article provides a quick background to get us started.

Land, Housing and the Settler Nation

One of the arguments made against the labor aristocracy thesis is that corporations have no interest in sacrificing profit to pay First World workers more, and there is no corporate conspiracy to enforce such a policy. This is based in the theory of free market capitalism, or only reading the beginning chapters of Marx's Capital and treating that as an accurate model of reality in all places for all time. As a class, capitalists do depend on the labor aristocracy, not just politically, but economically as consumers and cogs in their growing pyramid scheme of finance capital. And there is at least one place where the U.$. imperialists can exert their will as a class (more and more these days) - it's called the U.$. government. The promotion of home ownership by the feds is one of the biggest examples of the imperialists consciously building a labor aristocracy within the heart of the empire.

Home ownership has been a staple of Amerikan wealth since the settlers stole this land from the First Nations and built their homesteads on it. The net worth of Amerikan families compared to First Nations and those descended from slaves in the U.$. is one legacy of this form of primitive accumulation. While land ownership among the earliest European invaders was 100% (that's why they came to the Americas), by the 1775 War of Independence, land ownership was still at 70% for the Euro-Amerikan nation.(1) Arghiri Emmanuel pointed out that Amerikan wages were able to stay so high in this early period of capitalist development, even as land ownership ceased to be universal, because the abundant "free" land stolen from the First Nations provided a fallback plan for European settlers.(2) This primitive accumulation through genocide was the basis for wealth that the Amerikan labor aristocracy enjoyed as industrialization transformed more of the settlers into wage laborers.

Following the inter-imperialist struggles of WWI, the United $tates became the dominant imperialist power. The influx of wealth that came with this allowed for the integration of southern and eastern European immigrants into the white nation leading up to the Great Depression.(1) From 1900 to 1950, home ownership rates in the United $tates averaged about 45%, with the lowest rates in the Black Belt South and the highest in European dominated northwest states.(3) After the economic recovery that came with the spoils of WWII, the United $tates embarked on the suburbanization of Amerika with numerous incentives from the federal government to bring home ownership above 60% again.

Since 1960, home ownership has stayed above 60% for U.$. citizens as a whole.(4) This rate was above 70% for white Amerikans in recent years, but the census does not have comparable statistics by race going back very far. Blacks and Latinos are just under 50% for rates of home ownership, even though national oppression has ensured that they currently face foreclosure disproportionately.

Emmanuel's theories in Unequal Exchange demonstrate how the significantly higher incomes of people in the First World actually transfer wealth to the imperialist countries from the Third World, reinforcing their economic advantage. Similarly, the oppressor nation has equity and is able to increase wealth in ways that the internal semi-colonies have not been able to do despite access to exploiter level jobs. All of this fits with the general trend of capitalism, which is the accumulation of capital. The more you have, the more you tend to get.

Collapse of the U.$. Housing Market

The left wing of white nationalism (whether self-described anarchists, socialists, Maoists or Democrats) has been saying that the increase in home foreclosures is an indication of the heightening contradictions between the Amerikan proletariat and the capitalists. These people defend the stolen land that was the foundation of wealth for settler Amerika, and the modern home ownership pyramid scheme that is the foundation of the Amerikan dream today.

Not only have millions of people lost their homes to foreclosure in recent years, but fear-mongers point out that the “2008 sub-prime mortgage market resulted in the disappearance of $13 trillion in American household wealth between mid-2007 and March 2009... on average, U.S. households lost one quarter of their wealth in that period."(5) Such alarmists ignore that Amerikans gained $10 trillion from 2006 to 2007 to reach an all-time high, and that net worth of the country's citizens has generally gone up at increasing rates since WWII.(6) The bigger ups and downs in all financial markets are certainly signs of crisis, but to act like Amerikans are being sunk to Third World conditions in 2010 is ludicrous. If only these activists would cry so loud for those who really have had to live in Third World conditions for their whole lives and for generations!

Most, if not all, of the loss in Amerikans' net worth is accounted for by stock portfolios and values of homes (which are bought and sold like stocks these days); in other words losses in finance capital. Traditionally, the petty bourgeoisie in Marxism was not exploited, nor did it significantly exploit others. To claim that those who reap profits from investments of finance capital are anything less than petty bourgeoisie is a rejection of Marxist definitions. With home ownership around 68% in recent years, that is a solid two thirds of people in the United $tates who fall squarely into the category of petty bourgeoisie or higher, including 50% of Blacks and Latinos (minimum). This group is 210 million people, or only 3% of the world's population in 2010, yet they hold more net wealth than the total market capitalization of all publicly traded companies in the world.(7)

Our critics point to the great wealth inequalities within the United $tates as reason to organize Amerikans for revolution. So let's just look at the bottom 80% of Amerikans, who owned 15% (a mere scrap from the table if you will) of the net wealth in the United $tates in 2007 (and this was a 15-year low for them).(8) While their share has decreased a few percentage points since 1983, total net worth in the United $tates has increased by almost 5 times. Therefore the lowest 80% of Amerikans went from about $2.2 trillion in net worth in 1983 to almost $10 trillion in 2007. (Two trillion dollars could eliminate world hunger for the next 66 years, until 2076.(9)) "Middle class" Amerika has assets that are greater than the GDP of China,(10) the world's industrial powerhouse representing about 20% of the world's population. That's comparing just the Amerikan "middle class" and "poor" to the whole nation of China, including its well-developed capitalist class.

Since the proletariat, by definition, has negligible net worth in the form of assets, let's look at their income.(11) Income generally increases proportionately with net worth across the globe.(12) Almost half of the world's population lives on less than $1000 per year. That is 3.14 billion people living on less than $3 trillion in a year.(13) Now before we condemn Amerikans' huge assets, let's make sure that they just aren't better at saving and investing their money than the proletariat. In 2005, the wealthiest 20% of the world accounted for 76.6% of total private consumption. The poorest fifty percent accounted for only 7.2% of consumption.(13) A conservative estimate leaves us with Amerikans, on average, consuming at least 27 times the average persyn in the poorest half of the world.(14) So money management skills cannot explain Amerika's huge net worth.

A just, sustainable humyn society requires the Amerikan labor aristocracy to be brought down to consumer levels much closer to the Third World. But this little exercise demonstrates that this is far from happening, despite the alarmists' cries.

Ultimately, the contradiction we're describing is between the labor aristocracy and the imperialists. The imperialists, in particular finance capital, are a dynamic, opportunist class. In contrast, the labor aristocracy benefits from stability of the status quo. The finance capitalists were able to make quick profits by selling the labor aristocracy short, so Amerikans are pissed. While perhaps pushing the labor aristocracy towards fascism, the finance capitalists are also undercutting the consumerism of Amerikans that their system depends on so much. What we are witnessing is an internal contradiction in the imperialist system playing out. Both groups control trillions of dollars in super-profits from the Third World, and the Anti-Imperialist United Front has no interest in one of them getting more than the other. We need to keep sitting this one out.

Migration to the United $tates

As discussed above, high wages and ballooning housing values reinforce themselves in our current economic system, making the rich richer. However, neither could be maintained without erecting a border outside of which these two things cannot flow. Therefore, keeping wages and housing values high is directly linked to the battle over increasing repression of migrant laborers within U.$. borders. The contradiction in this struggle is between oppressed nations who are trying to gain access to jobs in the United $tates and the oppressor nation that is trying to keep them out. This challenge to imperialist country privilege indicates that the battle for migrant rights is part of the anti-imperialist struggle.

While Third World people and some Amerikan youth faced Amerikan labor aristocrats on the streets, it was the U.$. District Court that put in place an injunction on most of the provisions of Arizona's Senate Bill 1070 (SB1070), in light of a lawsuit filed by the U.$. Department of Justice (DOJ) against the state of Arizona. The DOJ held that immigration was under federal jurisdiction, and that they had a plan for the whole country to balance its various interests related to immigration that Arizona would not be allowed to mess up.

The interest of the bourgeois internationalists is in having free access to markets and labor, not to mention international relations. This camp includes the federal government and their finance capitalist backers as well as smaller businesses that only operate in the United $tates, but depend on migrant labor. Their conflict is with other bourgeois interests and the bourgeoisified majority of Amerikans whose position of privilege stems from the elitism of who is allowed to enter their fortress of jewels.

There is effectively a united front between the internationalism of the mass resistance to SB1070 on both sides of the Mexican border and the U.$. government acting on behalf of bourgeois internationalism. And for now, it is the imperialists who are really throwing a wrench in the works for Amerikans, even though the contradiction at its base is between oppressed nations and the oppressor nation.

A majority of Amerikans in a number of polls supported SB1070 or a similar law. The highest percentage listed in one article, 79%, did not agree that "illegal aliens are entitled to the same rights and basic freedoms as U.S. citizens."(15) This is the definition of Amerikan chauvinism. At best, one fifth of U.$. citizens don't think they deserve more than other humyn beings by virtue of being born in the United $tates. This is why we even keep an eye on the imperialists for glimmers of internationalism in the First World.

With Latinos, we can see how quickly this consciousness develops by tracking the percentage of coconuts in the population over time. A Latino Decisions poll found that 12% of second-generation Latino voters in Arizona supported SB1070. By the fourth generation it had increased to 30% supporting the coconut position.(16) Amerikanism is an insidious disease that has claimed significant portions of the internal semi-colonies of the United $tates.

Unite All Who Can Be United

While many dogmatists still criticize Mao for allying the Chinese Communists with the national bourgeoisie, we can take united front theory even further and come up with examples of progressive forces allying with the government of the imperialist superpower of the world against an oppressor nation. This goes to show that we cannot let ultra-left ideas of purity prevent us from allying with those who might help our cause.

The rightist errors in applying united front theory happen when we have incorrect lines elsewhere. Not recognizing a united front as working with an enemy class, or becoming convinced that other contradictions have been resolved, and not just pushed to a secondary position, are the main forms of rightism to guard against. Mao had to fight much rightism from other communists who thought the communists and national bourgeois forces should merge into one, where inevitably the reactionary bourgeoisie would lead because of their relative power. Rightism in the United $tates looks like people getting caught up with legislative battles over migrant rights. Without national liberation, there is no freedom for oppressed nations under imperialism. The imperialists will always oppose that, just as the Nationalists fought the Communists in civil war once the Japanese were forced out.

We do not seek unity for the sake of unity. We seek unity that utilizes all the forces possible to tackle the principal contradiction, or battles that push the principal contradiction forward. When we find strategic unity with others, the united front also provides a basis for unity-criticism-unity, which advances the struggle and deepens the unity of revolutionaries and all oppressed people for a better future.