Under Lock & Key

In recent months it is becoming more common to read news stories about the irreversible collapse of glaciers in Antartica and elsewhere around the world, as a result of the rising temperature on earth. This degradation of our global environment is driven by humyn emissions of greenhouse gasses. As the reality of humyn destruction of Earth's natural systems becomes more apparent daily, and scientists provide more clear and alarming evidence that we are at a point where the effects cannot be reversed, we see a compelling case for communism as the only economic system that has a chance of providing for the long-term survival of humyns.

Maoists focus on combating the repression and brutality of humyns against other humyns, which is an inherent element of capitalism. When it comes to fighting for the survival of the most oppressed humyns in the world, fighting for the life of the planet on which we all live has become inextricably intertwined with our humynism. Without an environment that can sustain humyn life, the fight against oppression of groups of people becomes irrelevant. We see a strong reason for communists to take up revolutionary environmentalism, and for unity between environmental activists and those fighting oppression of people. But we will not win the fight for the environment without first liberating the world's oppressed people and overthrowing imperialism.

Back in 1997 MIM published the MIM Theory magazine entitled "Environment, Society, Revolution." In it they wrote: "Our fundamental goal is eradicating the oppression of people over people, and this goal is also the most effective way to liberate the environment from human aggression. We do not believe that socialism necessarily achieves environmental salvation, but we do argue that only through socialism do we have a chance at it."(1)

Historically the worst devastation has been wreaked on the environment as a result of oppression among people: wars, mass production using exploited labor, and corporate land seizure. In war, herbicides and chemical agents are used to deforest land and destroy crop production, which have severe, longlasting impacts on not only the plants, but the people and wildlife as well. Agent Orange, depleted uranium, napalm, and white phosphorous are examples of this type of warfare. A bomb that targets an "enemy" also destroys the environment in the surrounding area. Capitalist production allows for the practically unregulated dumping of waste into our rivers and oceans, including oil spills. When commodities cannot be sold, they are literally dumped into the ocean or incinerated, impacting ocean life and polluting the air.

Further, the imperialists target the Third World with imperialist-country waste, locating dirty industries there and dumping toxic waste in other people's backyards.(1) And it is clear that the countries that contribute least to climate change will be impacted the most by it. Typhoons hitting Southeast Asia and India, droughts in Africa, and islands that will soon disappear to rising sea levels are all consequences that have already taken the lives of many people and threaten to destroy even more. Where the imperialist countries will be able to rebuild infrastructure and defend against the impacts of climate change more easily due to their stolen wealth, residents in the Third World do not have this privilege. At the same time, pollution and other effects of humyn activities have reached a scale where it is harder for the oppressor nations to isolate themselves from these problems. For this reason, environmentalism may prove to be the most powerful material force for building true internationalism.

In the United $tates the capitalists are attempting small reforms to address the growing environmental problem, but these attempts show us clearly why capitalism will fail to save the humyn race. The Environmental Protection Agency (EPA) recently proposed regulation of power plant emissions, focusing on existing coal plants. In slow-moving capitalism, the EPA will finalize their proposal some time in 2015, give states a year to figure out how to implement the new regulations, fight the lawsuits that states are threatening, and maybe see a few small changes many years down the road. The EPA optimistically predicts the proposal could cut carbon dioxide emissions from these plants by up to 30% by 2030.(2) The corporate media is already complaining about emissions standards being "bad for business," which under capitalism is more important than humyn lives. And in true capitalist fashion, there is talk of paying off the coal companies and compensating people who have good high-paying union jobs that will be affected.(3) So for the sake of the rich capitalists and the well-off First World workers, there will be years of fighting over the possibility of making some small changes, while people in the Third World are dying today from climate change effects already happening.

Many well-meaning people think they can address environmental problems with individualist solutions. They suggest that everyone needs to recycle and drive electric cars, or perhaps not eat meat. It is true that Amerikan diets, car culture and wasteful production must all be dramatically changed in an ecologically sustainable system. But such lifestyle politics are moving even slower than capitalist reforms in terms of actually reducing the rates of pollution, resource depletion and natural systems disruption. Social movement must be backed by organization, structural changes and real power. The capitalists have all these things, but lack the motivation for change. Setting up independent institutions that actually change our systems of production and consumption to be in line with the rest of the natural world needs to happen. Whether this can be done prior to the seizure of state power is something for revolutionary ecologists to explore. We do know that the joint dictatorship of the proletariat of the oppressed nations will be necessary to eventually enforce the changes needed at a global scale. This is necessary because a significant portion of the oppressor nations will not willingly reduce their consumption, and as long as there is the potential to profit via short-sighted ecological practices, there will be people who will try to do so. In the United $tates today the forces which maintain the status quo are more organized than the forces to impose sound ecological practices.

A third common approach to environmental problems is the pure technology approach. While the science of ecology has advanced in recent decades, it has been limited by the social structure enforced by capitalism. First Worlders can build careers around working with small communities to solve local problems, but these band-aids cannot heal the wound when the knife of capitalist profiteering continues to twist and turn inside it. Such academic ecologists can contribute to our knowledge, but their efforts do nothing to challenge the capitalist model itself. It is far more efficient and effective to make changes necessary for the survival of humynity with centralized government acting in the interests of the majority, rather than through the NGO or non-profit sector, or even via the direct action method favored by anarchist camps. Communism unleashes the creativity of all the masses in a way that pushes these projects forward with immeasurable enthusiasm and breadth. (see our discussion of China: Science Walks on Two Legs in our review of revolutionaryecology.com) We encourage ecologists with global perspective to develop a strategy that will really make use of their work globally, and we advocate communism as the best way to accomplish their worthwhile goals. In the United $tates today, we have far more lifestylists and reformists in the environmentalist camp. We need more revolutionaries.

Socialism will put an end to "efficient" capitalist methods of making profits. And with the land in the hands of the people, we can start to make smarter decisions about balanced use for humyn survival without environmental destruction. The majority of the world's people do have an interest in living on a healthy planet, but the capitalists with the money and power are focused on profit. Since they have the power and the guns, they do not have to answer to the majority. They waste resources or even destroy them, if it serves their competitive interests. And they do not care who or what dies in the process. Under capitalism we see how government agencies and the government itself are beholden to the wealthiest special interests, and incapable of implementing even modest reforms. Only by overthrowing the capitalists and enforcing policies that ensure the survival of humyns on Earth do we stand a chance of reversing the destruction of the environment.

MIM(Prisons) conducted our annual congress in July to sum up our work for the year, learn from our mistakes and build on our successes. We affirmed our strategic direction and came away with some shifts in our tactical work based on experiences over the past year and proposals from our comrades. This report sums up the decisions of interest that can be shared publicly.

Under Lock & Key (ULK) is our primary educational and organizing tool, and the main way that we retain contact with our readers behind bars. We will continue to lead theoretically through this publication with expanded analysis of economic issues and international content. This is important because we understand the value of prison-based reporting and organizing information, but must not lose sight of our role as a Maoist organization. Keeping the internationalist orientation of our work, and providing analysis based in communist theory, is critical to the goal of MIM(Prisons). We are working to develop more writers behind bars who can also contribute at this level, and we still value our field correspondents who report on what's going on in their prison or state.

In our focus to lead theoretically we have set a goal of finishing the upcoming book on the Chican@ nation by the end of this year. Chican@ Power and the Struggle for Aztlán is a collaborative writing effort representing several emerging Maoist voices in the Chican@ movement. There is a need for Maoist literature and leadership in the hotly contested struggle of Chican@s and migrants against Amerikan repression, especially in the new context of multiculturalism and widespread wealth throughout the United $tates. We aim to get the ball rolling on that contemporary theory development with the release of this book. Prisoners interested in receiving a copy should write now to request one.

Because we are a prison-focused cell, anti-censorship is a very important battle for MIM(Prisons) and United Struggle from Within (USW). Censorship is a primary and effective tool used by the criminal injustice system to cut prisoners off from the broader anti-imperialist struggle, and it is implemented illegally and arbitrarily against our literature. Censorship can stop folks from receiving important educational materials and in the extreme case it completely shuts down our communication in states where all of our mail is stopped.

Last congress we decided to target certain states for anti-censorship campaigning, and we had success with this tactic, especially in North Carolina, California and Missouri. In the censorship chart you can see what states had victories, bans in particular facilities, and overall statewide bans. The chart may appear misleading in that a ban might only directly impact a handful of subscribers. But still, even those few subscribers could multiply into a movement if given half a chance. On the flip side, there may be no censorship reported in a state that actually does have censorship or a ban; we just don't know about it yet. Facilities where our mail was banned over the past year were Colorado Territorial Correctional Facility, Federal Correctional Institution (FCI) Elkton, FCI Talladega, U.S. Penitentiary Atwater, Rutledge State Prison in Georgia, Sheridan Correctional Center in Illinois, Ely State Prison in Nevada, Riverview Correctional Facility in New York, State Correctional Institution (SCI) Fayette and SCI Waymart in Pennsylvania, and Central Utah Correctional Facility. This is SCI Waymart's second year banning MIM material, and Central Utah Correctional Facility's third!

This year we made a number of commitments around censorship battles that should improve our ability to respond quickly and resolve them from the outside. We do not have the resources to fight every censorship incident, so we prioritize assisting subscribers who are also engaging in this battle from behind bars. You can request our guide to fighting censorship if you don't have it already. The basic advice is to appeal all censorship, and appeal it to the highest level. Send us copies of censorship notifications and inform us when any mail we've sent has been rejected. Censorship battles are sometimes won on just the first appeal, but others require much paperwork and persistence. Also tell us all the mail you receive from us, whether it was censored initially or not.

We decided to push our anti-censorship work in support of the W.L. Nolen Mentorship Program (WLNMP), based out of Pelican Bay State Prison in California. This mentorship program is committed to providing one-on-one guidance to people on the outside who are interested in New Afrikan liberation and fighting injustice. A comrade in MIM(Prisons) attempted to participate in this program hself, but h participation was squashed at the outset. Pelican Bay officials claim the WLNMP is a Security Threat Group, related to the Black Guerilla Family. Since we're prevented from participating in the mentorship program directly, we've decided to instead help fight censorship of the program. We will continue reporting on the development of this program in ULK and on our website.

United Struggle from Within (USW) is the MIM(Prisons)-led organization for prisoners. This is the group through which we build campaigns and educational programs behind bars. California and Texas are usually heavily represented in USW membership, and this year we had an influx in the Southeast and Midwest United $tates. In the coming year we will expand our focus on states where we have active comrades, and help those comrades build new campaigns relevant to their local conditions. In practice this means that we have identified the most active states and will be focusing our work there to bring together individuals from different prisons with the goal of building unified campaigns and a broader state-wide movement.

In addition to our focus on more active states, MIM(Prisons) is working to improve the ways we engage people to make sure no lone comrades fall through the cracks due to censorship or just from being locked up in a relatively inactive state. We are going to pay special attention to those who stay in touch and do work.

Alongside our commitment to develop prisoner leaders and activists, we recognize the need to continue supporting our comrades once they are released from prison. The MIM(Prisons) Re-Lease on Life program will be focused on this year, in an effort to address some issues our released comrades have struggled with. In the coming year we are going to research the possibility of setting up a more intensive release program. This is something that will take significant time and resources, and we will only be able to offer it to those committed to a life of political activism. As we develop the program we will reach out to eligible individuals to work out a release plan. In the meantime, make sure we know when you have a release date coming up in the next few years so we can start planning now.

We considered a proposal from a USW comrade to use prisoner-created revolutionary art for fundraising, and to spread revolutionary culture in prisons and on the street. We are going to take up parts of the proposal that are within our means at this time. In the coming months we are going to initiate a project to create revolutionary greeting cards for sale on the streets and for use behind bars. The proceeds of this project will be used to fund the creation of a revolutionary prisoner art zine, which we will distribute on the streets. Any profits from that zine will be used to fund a culture project to be selected by the contributing prisoner artists. Anyone can donate art to this project by sending in your submissions to the address on page 1! Even if you aren't an artist yourself, you can help spread and build this cultural project in your facility. Write in for more information.

We are pleased to report that our work has expanded in many ways over the last year, and we expect additional expansion based on the plans and resources we have in place for the coming year. In solidarity with all genuine anti-imperialist forces world-wide, we continue moving forward!

www.revolutionaryecology.com

Revolutionary Ecology (RE) is a new website that appeared in 2014. We welcome its appearance as the Maoist movement is in great need of a dedicated cell to address our current ecological crisis. We promote a cell structure for the Maoist movement in the First World, with cells focused on specific projects or localities. MIM(Prisons) is a cell focused on the U.$. prison system. We need a cell (or cells) that are focused on the struggle against the destruction of our environment just as badly. As the RE comrades point out in many articles, these are problems of dire urgency. They are also problems that threaten First World youth directly, potentially connecting them to the interests of the majority of humynity. This website is a good addition to the arsenal of educational tools for communists working to build a movement to overthrow imperialism.

The organizers of RE describe it as "a collaborative project that seeks to popularize Marxism within the environmentalist and animal liberation movements." They go on to explain: "We are quite literally faced with two options: Communism or annihilation." In the article, "What Would Socialism Mean for the Environment", this is further explained: "Whereas capitalism involves productive relations of exploitation sustained toward the circular end of profit, socialism involves the democratic control over the means of production as part of the rational and increasingly egalitarian satisfaction of people's wants and needs. Implied in such rational and democratic production is the inclusion of ecological regeneration and co-dependence as regulative economic principles." In other words, instead of relying on the almighty invisible hand, socialism is about humynity taking conscious control of our collective destiny and organizing ourselves in a way to best serve the interests of all humynity. As should be obvious by now, these interests overlap greatly with preserving the natural systems that we live in and depend on.

The article "Capitalism's Steady March Towards Irreversible Ecological Tipping Points" describes how capitalism is moving humynity rapidly towards tipping points that will be devastating for the Earth, including the deforestation of the Amazon, while discussing the inability of single issue groups and government regulations to stop this process. Much of the website's content brings Marxist analysis into the ecological discussion, as with the article "Lake Michigan Oil Spill: Capitalism and Nature" which explains the role of commodities and money in the context of humyn's relations with nature. And we are reminded of the importance of internationalism in the revolutionary ecology struggle through articles about South African trade unions and First Nations, among others.

In response to the Deep Ecology platform, one article proposes a Revolutionary Ecology Platform:

1. The well-being and flourishing of human and non-human life are intimately related. The flourishing of non-human life is generally of direct and indirect utility to humans, and vice versa.
   
2. Richness and diversity of non-human life can contribute to utility for humanity at large. Thus, it should be promoted as such.
   
3. Real wealth is utility or the ability to satisfy human wants and needs. The source of all wealth is two-fold: nature and human labor. It is in the long-term interest of a majority of humanity to steward biodiversity and ecological well-being (along with other elements of nature).
   
4. Alienation from and the subjugation of nature is in the vital interest of a small proportion of humanity: the ruling classes. Increasingly under capitalist-imperialism, less real wealth (i.e., human utility) is produced in proportion to overall economic activity and at greater cost to human and non-human life.
   
5. Ecologically unsustainable economic activity is inherent to capitalist-imperialism, whereby economic activity must expand even as much of it is tertiary and adds no real wealth in terms of the satisfying basic wants and needs.[sic] Abolishing such parasitic economic activity and reassigning it to restoring the natural element of wealth would aid in re-establishing the basic link between human and non-human life and provide for the flourishing of both.
   
6. The whole structure of society needs to be changed. Only revolution — the seizure of power away from one set of classes by another — can create the necessary conditions for such a transformation. Any such revolution, if it is to be successful, must advance the interests of the most exploited and oppressed sections of humanity, not merely the privileged subjects of neo-colonial imperialism.
   
7. A total ideological change of reconnection between human and non-human life will not fully take place until the basic structure of society (i.e. the mode of production) has been transformed into one of democratically producing long-term utility instead of profit. Nonetheless, the ideological sphere and subjective forces are a leading variable component where class struggle is carried out.
   
8. Those who adhere to the above points must get organized to make revolution possible.
   

Point 5 is of particular importance for drawing the logical connections between Maoism and ecology. Many in the First World who are concerned about ecology are disgusted by the over-consumption of their peers. One example of the extremes this takes in rich countries has been circulating on the internet recently, exposing Amerikans in rural areas who are customizing their big diesel trucks to be less fuel efficient and spew out more pollution, while these excessive polluters are explicitly ridiculing and targeting people who drive more fuel efficient cars. While this is one example of the labor aristocracy taking capitalist values to ridiculous extremes, it is not the individual decisions of the consumer class that fuel the destruction of the natural world. Car culture was built by capitalist planners who developed and marketed suburbs and lobbied for state-sponsored roads. The focus on GDP, the stock market, and other economic indicators are an obsession in the First World that the majority have joined in on, with no thought to the fact that consumption must be reduced in First World countries in the creation of an ecologically sustainable system. But it is not the rural truck drivers who are the biggest obstacle to change, it is the very logic of capitalism itself, which requires ever-expanding production, markets and circulation. This system is backed up by the biggest, most ruthless militaries in the world today.

Nikolai Brown touches on over-production within capitalism in h article on e-waste, "Not only does the inherent focus on the realization of surplus value engender 'planned obsolescence,' a global division of labor enables the flow of resources necessary for the propagation of disposable electronics. True to the fashion of capitalism, by producing toxic e-waste on such a widespread basis, its two requisites, labor-power and the natural environment, are increasingly degraded."(1) This article introduces us to the concept of ecological unequal exchange: "the transfer of natural resources to the First World from the Third World, and the return of pollution and waste to Third from the First World." As ecological crises advance, this is a concept that deserves much attention in connection to the economic unequal exchange that occurs under imperialism.

While we don't have any fundamental disagreements with the principles proposed by RE above, we find their discussion of Deep Ecology idealist in its critique of Maoism's (and other socialist countries') environmental history. The article "Deep Green Maoism?" criticizes the history of socialism for its record on "environmental degradation and species destruction" without offering concrete facts on what is being critiqued. No doubt all socialist societies to date, including the Maoist countries, had much room for improvement around environmental protection. But we should not issue blanket critiques from a position of hindsight and idealism. For their day the Maoists advanced the environmental movement further than any previous struggle by overthrowing imperialism and building a society that aimed to put an end to oppression of people. In the process they set the masses free to solve farming sustainability problems creatively, and develop both farming and industry to more efficiently meet the needs of the people. These are critical first steps towards living harmoniously with the environment. And we can assume that as dialectical materialists, these socialists would have continued to improve and build an understanding and practice regarding the importance of environmental preservation, had those societies not been taken over by bourgeois elements from within the party.

One of the first things we try to teach to new comrades is the difference between idealism and materialism, and that materialism means comparing actual practices. When we compare Chinese socialism to the Soviet Union we see improvements in the overall political approach, which translated into better science and ecology. And when we compare both socialist countries to the capitalist countries, the socialists were industrializing in ways that were much friendlier to humyn workers and the rest of the environment. While we cannot make a comprehensive comparison here, we will provide some large-scale examples that indicate the advances of these real world examples of socialism over what was happening in capitalist countries at the time (and even today).

One Amerikan correspondent in the Soviet Union wrote in 1942, "Moscow has also the most scientific garbage disposal in the world. All the waste of this great city of more than 4,000,000 people is first used in 'biothermal processes' which heat large 'greenhouse farms' from underground. When the garbage and sewage is thoroughly rotted in this quite odorless manner, it is then used as a fertilizer for ordinary farming. This amazing development got no advertising whatever. I merely chanced upon it when I visited a farm."(2) Decades later in northern China, "cadres, peasants, workers, and technicians experimented for ten years with utilizing industrial waste waters. Now the city's daily 400,000 tons of sewage is processed to fertilize and irrigate 12,930 hectares of farmland. ... Reciprocally, agricultural wastes such as cottonseed shells, corncobs, sugar-cane residue, and animal viscera become raw materials for developing commune-owned industries. ... Decentralization and multipurpose use of wastes have, besides integrating industry and agriculture, been used to control industrial pollution. Like the relocation of factories, pollution control is generally coordinated on the local level."(3)

Local, self-sufficient agricultural production was a key to successful socialist development in Mao's opinion. This had more to do with class and economics, but reinforced and enabled ecologically sustainable practices. In discussing the balance between the foreign and native and the large, medium and small scale production, Mao wrote, "At the present time we have not proposed chemicalization of agriculture. One reason is that we do not expect to be able to produce much fertilizer in the next however many years. (And the little we have is concentrated on our industrial crops.) Another reason is that if the turn to chemicals is proposed everybody will focus on that and neglect pig breeding. Inorganic fertilizers are also needed but they have to be combined with organic; alone they harden the soil." (4) Aside from pigs, humanure (or "night soil" as they called it) was a major source of organic fertilizer that utilized local resources on hand while simultaneously dealing with the problem of humyn "waste" similar to the Soviet example above. The safe and efficient use of humanure was greatly accelerated under socialism. Under capitalism, in 2014, this resource is disposed of as a waste, and the movement away from synthetic fertilizers and pesticides is still very small.(5)

Guided by the popularization of the scientific method to serve production, the Chinese also developed bacterial fertilizers at the local level. This is something that has gained a lot of attention in India in recent decades as the problems of over-dependence on synthetic fertilizers are becoming more pronounced. A report by Science for the People from 1974 describes the process of culturing the fertilizer, which is "reported to help crops absorb nitrogen, to protect them against more than thirty-two bacterial diseases, and to promote speedier seed germination and a shorter growing period." The report states that, "Such small factories producing microbial products seem now to be common in the Chinese countryside." They report on the process by which this commune studied bacterial fertilizers and has since taught it to about 20 other communes. "Similar processes of face-to-face contact and exchange appear to be exceedingly important in the transmission and popularization of science in China. Because such exchange generates little or no printed material, western observers, who tend to believe that all scientific communication of any note eventually reaches print, are likely to overlook what appears to be a vast network of informal scientific exchange in the Chinese countryside."(6)

An author on revolutionaryecology.com argues that "...the environmental problems associated with the first world-wide wave of socialism were due to a lack of foresight and scientific knowledge about ecology, holdover culture from capitalism and semi-feudalism, and the partial impact of the theory of the productive forces." The socialists of the 1900s had only as much foresight and scientific knowledge as existed at that time, and holding them to the standards of knowledge available today is idealism. Further, we know that the Maoists aggressively attacked the theory of productive forces and undertook the Cultural Revolution to fight capitalist culture. Sure, once these battles were won the revolution in all aspects would advance further, but this is not a basis for a 20/20 hindsight critique of the Maoist environmental practice in the socialist countries of the mid-1900s. We know that some practices in Maoist China would not be undertaken today, with the current state of the environment and the knowledge we have of effects of these practices. But that does not constitute reason for this critique any more than we would criticize China for failing to use computers to advance socialism before computers were available.

The article argues further "...it is this same understanding on the unity between people and nature which was either missing or gravely misapplied during the socialism of the last century." Socialism "neglected to treat nature as part of and necessary to people. That is not to say that socialism treated the natural world and other species in terms other than of humyn utility, but that it did so in an often ill-conceived and short-sighted manner." Here again we ask for concrete examples of socialism's failure in this regard, which should have been corrected based on information available at the time. In farming areas the communes in China were acutely aware of their dependence on nature as essential for survival.

The article goes on to say: "In short, an ecologically informed Maoism offers the chance to build a 'socialism of a new type' for the 21st century which seeks to resolve the contradiction between people and their natural environment as much as the contradictions between people themselves." As humynity's ecological understanding expands, socialism will utilize this knowledge and it will do so without the barriers presented by capitalism. Humyn knowledge and scientific understanding is constantly expanding. We find it misleading to say that "a new type" of socialism is needed to address ecological problems.

Aside from these Revolutionary Ecology Platform issues, we have a few smaller disagreements with the website. First there is a question of setting a bad security example by including a Facebook plugin so that people can "like" the website via their persynal Facebook accounts. This means the website is pushing people to expose themselves publicly as supporting RE. Unfortunately, this is information now available to the state, and individuals who may be new to activism (plus some blissfully ignorant experienced folks) will think they are helping the movement by "liking" the website only to expose themselves as targets for state repression just as they deepen their political line and involvement. Even at the level of random readers, we should always promote good security practices, both as a point of keeping our comrades safe and as an educational point about the repression the so-called democratic state of Amerika will unleash against those who threaten the imperialist system.

RE does not provide much information for readers on how to get involved. They do solicit participation of writers for the website, and the site links to other websites that are generally anti-imperialist and/or Maoist, or have good resources for Maoists (Kersplebedeb), and some of these other websites provide a forum for broader activism. But as a friendly suggestion we'd encourage the organizers of RE to make it easier for newly interested readers to take some anti-imperialist action if they don't want to become writers for the site. Ecology is an appealing topic for white youth, and more must be done to pull those serious about real solutions to environmental destruction into the revolutionary movement. We look forward to more ecologists stepping up to build a powerful and active revolutionary ecology organization.

A persyn can proceed no further than the knowledge they have will carry them. To advance the revolutionary nationalist struggle for land, independence and socialism, we have to have a knowledge — a scientific understanding of the world around us — and we must study hystory. In order to do this, we must acquire discipline, revolutionary discipline. Revolutionary discipline is not something we are born with, it must be developed.

Discipline implies self-control, a willingness to submit yourself to the rules and code of conduct of an organization that is dedicated to independence. It means doing what is necessary to advance the objectives of the movement and doing what you say.

A unity of will and purpose cannot be accomplished without conscious efforts of all of the members or potential members of a revolutionary organization to strive to achieve maximum strength thru the exercise of maximum discipline and vigilance.

Many organizations have been destroyed because a member or group of members failed to keep their word. Revolutionary work has been retarded because this or that comrade has said they would take on a task and failed to deliver at the proper moment.

When we embrace or join an organization we have pledged to give something of ourselves for a greater unity and we must expect greater unity to exercise some control over our actions. We can no longer just think of ourselves, but of the group, the family and the movement — the nation.

Often times we wanna disregard the revolutionary discipline that we've committed to to pursue some persynal project. This happens because we have not rid ourselves of the disease of individualism. Thus, to build revolutionary discipline and eliminate individualism, we must stress constant study and practice, criticism and self-criticism.

Ultimately, we must purge from our ranks the weak links in our movement if we are to be strong, organized and about our work.

New Afrika's struggle is about land, independence and socialism. BORO is internationalist in our perspective and worldview and supports the struggle of all people to be free of imperialist aggression, patriarchy, gender and all forms of oppression.

Heighten your Discipline to improve yourselves.

Interestingly, it has been noted that Turning The Tide has taken on something of a Third Worldist veneer ever since some searing criticisms of Novick and his assessment of the Maoist Internationalist Movement by a USW comrade last year.(2) Despite TTT's recent focus on the New Afrikan nation and their expressed support for the struggles of the oppressed worldwide, it is the underlying political line of Novick and company that we must really examine to see where we have unity. We understand that to the untrained eye, as well as to those new to revolutionary politics, the difference between the Maoist Internationalist Movement and the Amerikan left are less than apparent, so we will draw them out here for educational purposes as well as to defend against opportunists and social chauvinists of varying stripes; as without revolutionary theory there can be no revolutionary movement.

Novick calls on fans of egalitarian politics to take up critical thinking when it comes to the topic of global political economy and the stratification of labor under capitalism. However, he attacks and undermines Marxist political-economic analysis, the most critical and on point analysis of capitalism itself, without proposing anything in its place. He does this in the first few paragraphs of his article when he states that Dr. Cope comes to his conclusion that the First World labor aristocracy is bought off via "underlying Marxist assumptions of the labor theory of value"(1) and "through sometimes hypothetical formulations of what the value and price of that value 'should' be..."(1) He then states that Cope says, "the only workers who are 'exploited' are those who directly produce 'surplus value' in agricultural and industrial production of commodities."(1) These lines imply a critique of Cope's (and Marx's) methods, but he does not say so outright or offer an alternative framework for such an analysis.(2) This is nihilism, and leads to subjectivism. Without an objective analysis as our guide we just let the masses do what feels right. We agree with Novick that to lame apologists of First World workers "Cope's book is a very difficult read..."(1), but not because of the so-called "long sections of abstract mathematical calculations"(1) as Mr. Novick puts it, rather because bitter pills are always hard to swallow.

For those who are unaware, Novick claims to use dialectical materialism as a tool to analyze social phenomenon, yet this has not led him to the conclusion that the principal contradiction in the United $tates, or the world for that matter, is imperialism vs. the oppressed nations. Instead, Novick believes that capitalism never developed past its competitive phase, therefore it is his assessment that the principal contradiction on a world scale is still that of the bourgeoisie vs. the proletariat, or rather one between the so-called 1% and supposed 99% — itself a non-sensical and anti-scientific assessment. As such, Novick doesn't believe that there are any oppressing or oppressed nations, only oppressed and oppressing classes; yet he denounces our "petrified defense of the principal contradiction."(3)

Michael Novick also complains that "Cope essentially liquidates or obliterates class contradictions within both core and peripheral states"(1), but what Cope really obliterates is the First World's romanticization of the labor aristocracy as anything but revolutionary with his scathing class analysis of First World workers. Novick also makes an empiricist error when he asserts that Dr. Cope's analysis is no good to us in the United $tates because "his orientation and experience is primarily European"(1) hence his "understanding of settler colonialism and the existence of oppressed and colonized peoples within so-called 'core' countries as the US, Canada, etc. is limited."(1) It is quite odd that Novick complains that Cope does not give us a complete class analysis of who are our friends and who are our enemies within the United $tates. Despite the fact that this book is about global imperialism, and written by a non-Amerikan, it spends a good amount of time explaining class and nation and the development of racism within the context of U.$. society, as it is today the heart of imperialism. Novick does not address the points made by Cope, only complains that it is too general. In addressing the discrimination and oppression faced by the disadvantaged in First World countries, Cope states that "economic betterment for people in the rich countries is today intrinsically dependent on imperialism."(4) And that's the rub right there. Whatever contradictions exist within imperialist society, apologists for the labor aristocracy like Novick must come to terms with that reality, or risk fanning the flames of militarism and even fascism.

A little further down Novick states that "classes and class relationships are based on material reality..."(1). This much is true, however, Novick takes us deeper into the jungle of idealism when he writes, "... but these are social phenomenon based on the element of consciousness and practice as well,"(1) emphasis on the element of consciousness. However, Marxist philosophy teaches us that in general it is social being that determines social consciousness, and not the other way around as Novick implies. He has a hard time reconciling the existence of revolutionaries in the United $tates and an analysis that labels the U.$. an exploiter country. For a dialectical materialist, this is no mystery. A more succinct explanation to the phenomenon and structure of class is given by Cope below:

"The term 'class' does not only refer to a social group's relation to the means of production - that is, to property ownership or it's absence and nor does it simply refer to any category relating purely to the technical division of labor at the societal or workplace level. Rather, class denotes a dynamic social relationship corresponding to the system of ownership, the organization of labour and the distribution of material wealth as mediated by ideological, cultural and political institutions and practices. Above all, class is the product of political practices, with the relationship between the state and class struggle revolving around the issue of class domination."(4)

Not surprisingly it is always the ideological that is principal in matters of revolution when it comes to Amerikan "left" circles. And with that Novick ends his weak attempt to disprove the scientifically proven correctness of Zak Cope's book. What then proceeds in his review is more existentialist questioning of both nation and class contradictions in the United $tates and the world when the answers are already readily apparent. Novick offers his persynal musings as proof positive to his readers that the class contradiction in the world is more important than the one of nation. But in order to deliver the people's consciousness you can't just answer the tough questions with more questions. Rather, you must deliver the people's consciousness with revolutionary practice summed up in rational knowledge; as without revolutionary practice theory is meaningless. As such, Novick inadvertently proves the principal contradiction correct with his confused explanation of class contradictions in Amerika.

Something else that was disappointing in his review of Divided World was the complete omission of Cope's thesis on how the First World petty-bourgeoisie, the labor aristocracy in particular, is a huge reservoir and potential breeding ground for fascism drawing from within the dispossessed petty-bourgeois class an army to smash the national liberation and socialist movements. This is odd since the majority of Anti-Racist Action's work has previously been fighting the various neo-Nazi organizations currently attempting to re-organize on a massive scale. Perhaps we can surmise that Novick saw something else in Cope's book that is damning and detrimental to First World "revolutionary and socialist" movements? Perhaps another bitter pill to swallow?

We highly recommend Divided World, Divided Class to up and coming revolutionaries and communist youth looking to get a firm grasp of First World labor and it's dialectical relation to the real proletariat centered in the periphery.(5) Divided World, Divided Class does an excellent job of explaining the parasitic nature, as well as the fascist tendencies of the First World labor aristocracy.

I had some thoughts on an article that i read in ULK 37 entitled "Elevate the Prison Struggle Beyond Day to Day Goals". In this article a comrade voiced the frustration of the disarray or disfuction of the movement. I fully understand this.

There are times when i get frustrated at those who just don't get it. What seems like it is crystal clear to me is not grasped by so many. But remember this is what separates levels of consciousness. We have to remember most of us were knuckleheads at one time; at least i was. And i'm sure those wiser than me were stressed out about me as well. We don't have to like it, but we do have to understand it if we ever seek to change it. I must know that what i understand and grasp may not be the same for others, but people develop consciously at different rates, even two cellmates will not be totally on the same level.

A protracted struggle is not simply performing and being victorious, rather it is a long drawn out struggle. It does not matter what one is struggling for. If i am trying to get better health care or healthier food to eat and i am up against a medical corporation or a prison policy that prevents me from getting what i want, it will be a struggle. We are not talking about just filing a grievance or refusing to go back in my cell, we are talking about possibly YEARS of struggle.

One of the things a protracted struggle means is that it will be long and rough. Not only that but it is a stop and go struggle where, in between efforts for human rights when there is "down time," the people use this time to sharpen up educationally and learn more about the human rights they are shooting for by studying similar historical struggles. A protracted struggle then is struggle first in the physical realm THEN in the ideological realm so that the people are struggling - preparing - struggling.

Disarray and disfunction are signs of a lack of political education and nothing more. This is why there is a great important necessity for political education and building cadre. The lack of cadre in any group, prison or organization will be the difference between obtaining human rights or settling for a bigger variety of cookies on commissary; of the revolution moving closer to reality or being extinguished.

Mao spoke of cadre and summed it up as follows:

"In order to guarantee that our party and country do not change their color, we must not only have a correct line and correct policies but must train and bring up millions of successors who will carry on the cause of proletarian revolution.

"In the final analysis, the question of training successors for the revolutionary cause of the proletariat is one of whether or not there will be people who can carry on the Marxist-Leninist revolutionary cause started by the older generation of proletarian revolutionaries, whether or not the leadership of our party and state will remain in the hands of proletarian revolutionaries, whether or not our descendents will continue to march along the correct road laid down by Marxism-Leninism, or, in other words, whether or not we can successfully prevent the emergence of Kruschev's revisionism in China. In short, it is an extremely important question, a matter of life and death for our party and our country. It is a question of fundamental importance to the proletarian revolutionary cause for a hundred, a thousand, nay ten thousand years. Basing themselves on the changes in the Soviet Union, the imperialist prophets are pinning their hopes of "peaceful evolution" on the third or fourth generation of the Chinese party. We must shatter these imperialist prophecies. From our highest organizations down to the grass-roots, we must everywhere give constant attention to the training and upbringing of sucessors to the revolutionary cause."(1)

Here Mao is referring to how a bourgeoisie arose within the Bolshevik Party, taking the Soviet Union down the revisionist road after Stalin's death. The younger generations, not having a deep enough understanding of revolutionary science allowed such preposterous ideas as a peaceful evolution from capitalism to communism to be promoted and accepted as guiding principles. Mao's solution to this was the Cultural Revolution, which advanced socialism to its furthest stage of development to date. It is not good enough for the wise, the vets, the double O.G.s to be up on game as far as what it means to come together in peace and struggling for human rights. It's important that the young buck must also be educated on the importance of peace and the United Front for Peace in Prisons. Young people must be taught why human rights are important and what ways to acquire human rights.

What many forget is education comes in many forms, conversing with someone about social justice can be just as effective as passing a political newsletter down the tier. Sharing an article one tailored for a specific bunch can be just as effective as giving a fiery speech on the tier and, well, doing all of the above is good too. Without one studying him/herself one is unable to learn ways to improve one's environment and instead is left in a chaotic atmosphere which never moves forward.

Educating those who never listened to anyone in their life is no walk in the park. I get this. The thing is i know it must be done.

MIM(Prisons) responds: This essay is a good introduction to the focus of this issue of Under Lock & Key, which is an update on the theory and practice of building the United Front for Peace in Prisons. Cipactli gives us some good theory to chew on here, but we would not go so far as to say that problems in the movement are "signs of a lack of political education and nothing more." While every prisoner is oppressed by the same state, there are contradictions within the imprisoned lumpen that contribute to disorder and conflict. Some of these contradictions may not be resolved by education. These contradictions must be recognized, it must be determined whether or not they are contradictions among the people and they must be pushed to resolution. Hashing this out is a big part of the process of building an effective united front. These are tasks that we are working with USW leaders to take on in addition to outreach and education work. At the same time these tasks will serve to train and develop leaders within USW.

We have at least one USW comrade in California who has been pushing the prison movement in that state to take up a boycott tactic to push the demands to end torture and group punishment. Prisoners in Virginia report of money taken from their accounts, decreased wages and have launched a fast to protest the extortion of Keefe Commissary. Also in this issue, Loco1 offers an alternative tactic on how to relate to commissary. And one comrade in Texas offers up a different sort of [url=https://www.prisoncensorship.info/article/fighting-the-system-appealing-the-100-medical-co-pay-in-texa/boycott tactic around medical co-pays that could help focus our resources.(see p.X)

We say these questions are tactical, meaning they will vary from time to time or place to place. One tactic may work well in one prison, or under certain conditions, which won't work well in another circumstance. There are strategic considerations which serve as general guidelines for all of us and can help us make our tactical decisions. One stratetic orientation we hold is to not fetishize money, and remember that the people must change the system. An example of how this strategic orientation helps us choose tactics is in deciding whether we should spend more time and energy raising money, or writing letters to prisoners and developing study groups. If we believed money were decisive, we would spend more time fundraising or working at bourgeois jobs to pad our "revolutionary" bank account.

The concept of the "almighty dollar" leads the consumer class that dominates this country to see consuming as their means of expressing their political beliefs, and their main tool for promoting the world they want to see. Consumer politics are very popular in our bourgeois society, and these boil down to individual/lifestyle politics. Vegans may feel better about themselves because they know their nutritional sustenance doesn't rely on the abuse and murder of any non-humyn animal. But veganism itself doesn't challenge the capitalist system that makes factory farming profitable in the first place. Capitalists don't care what industry their money is in so long as they are drawing a profit. And no matter how many "fair trade", "local" or "ethical" products one purchases, capitalism relies on humyn exploitation to function. We can't buy our way out of imperialism itself.

Boycotts can easily fall into the realm of individual/lifestyle politics. Without a strong political movement with clear demands at the head of a boycott (i.e. the campaign to divest from Israel), our consumption habits will do nothing to change the structural problems of imperialism. Boycotting the commissary as an individual is just like choosing veganism. It may make you feel better about the role you are directly playing, but it doesn't actually have an impact on the prison system. This is partially because your individual $40 per month is a drop in the bucket of the prison budget, and also because, like the capitalists, it's only a matter of policy change to ensure prisons are extorting the balance they desire from prisoners. If they can't get it from you via commissary, then they'll instill an exorbitant medical co-pay, or financial penalties for disciplinary infractions. If you keep your bank account empty to avoid these fees, they limit indigent envelopes and postage to limit your contact to the outside world.

That doesn't mean you should pour your money down the drain or that there is no use for money in our revolutionary movement. But we have to be realistic about the impact our money is making. Spending $40 on mail-order fiction books rather than at commissary has no real political impact. But sending $40 to MIM(Prisons) allows us to send ULK to forty subscribers. This money allows us to send study group mail to eighty participants! That's enough to cover an entire level 1 study group! Send us $40 twice and you can cover the printing and postage of a whole introductory study group, both levels. This is a good demonstration of the political impact money can have on our ability to build up people's political understanding, without worshiping money as the be all and end all of our political work.

Any reader of ULK should be familiar with our line on the inflated minimum wage in imperialist countries. In line with our criticism of lifestyle politics above, we don't say Amerikans should refuse to be paid more than $2.50 per hour as an act of solidarity with Third World workers. Instead we say revolutionary comrades should funnel as much money as they can into the anti-imperialist movement. Get raises and make bigger donations, but don't waste all your time in your bourgeois job!

Prisoners and migrant workers differ from the rest of this country in that there is a progressive aspect to their struggles for higher wages. The proletarians currently on hunger strike in an ICE detention center in Washington have pushed internationalist demands to the front of their struggle. While they ask for higher wages and better conditions in the private prison they are being held, their primary demand is an end to deportations from the United $tates. Facing deportation themselves, these prisoners have a different class perspective than the vast majority in this country.

In an article titled "Sending a Donation is Contraband" from ULK 25, a comrade relates being prevented from sending MIM(Prisons) a donation to the overall political repression and censorship by the prisoncrats. In a bizarre interpretation of California's mail policies, CDCR effectively and illegally prevented this subscriber from exercising their First Amendment right to free speech. Similarly, in the last issue of ULK, another comrade in California explains the direct connection between a stamp drive for the SF BayView, a New Afrikan nationalist newspaper, and the pigs' mass disallowing of stamps and increased terrorist activities in San Quentin State Prison. The state has an interest in preventing any growth of the anti-imperialist movement, no matter how small.

Naturally it is among the most oppressed that we find the greatest support for anti-imperialism. Thus, campaigns for a few more $0.49 stamps for indigent prisoners in Texas are of vital importance. Such a concern is unfathomable to the vast majority in the imperialist countries. Cutting postage stamps and radio service are not only tactics to further deteriorate the mental health of prisoners, but are also attempts at political repression under the thinly veiled guise of budget cuts. Here we see the oppressor using economic tactics to reach their political goals. While the material basis of what we're fighting for is in the people, we must be smart about finance and other material resources to end hunger, war and oppression as soon as possible.

El mayor propósito de la publicación #7 de Bajo Llave & Candado es el mostrar quién y quienes no quieren la paz. También nos enfocaremos linea ya - sostenida - por tiempo de que los presos no logran nada desuniendose y peleando entré sí mismos o con el personal de la prisión. Cada prisión que censura este boletín reconoce que la paz entre los presos va en contra de su meta la cual según llaman "seguridad," y además sostiene nuestra tesis presentada abajo.

El tiempo ha comprobado … que la deferencia ciega a los oficiales de las correccionales no les hace un verdadero servicio. El asunto judicial con la regularidad de procedimiento tiene relación directa sobre el mantenimiento de la orden institucional; el cuidado ordenado con el cual las autoridades de la prisión haces sus decisiones esta íntimamente relacionado al nivel de respeto con el cual los prisioneros observan esa autoridad.

No hay nada más corrosivo a la estructura de una institución pública, como una prisión, que aquellos a los que contiene tengan el sentimiento que están siendo tratados injustamente." Palmigiano v. Baxter, 487 F.2d 1280, 1283 (CA1 1973). Como lo notó el Juez Principal en Morrissey v. Brewer, 408 U.S. @ 408 U.S. 484, "Tratamiento justo…aumentará la oportunidad de la rehabilitación evitando reacciones de arbitrariedad." - opinión disentido de Wolff v. McDonnell, 418 U.S. 539 (1974)

Nuestros registros de rastreo hablan por si mismos. Por lo menos docenas de presos y ex-prisioneros han dejado esas vidas que alguna vez incluían ataques físicos a los policías, y a menudo peleas contras personas, después de haber tomado la lucha anti-imperialista mediante MIM. Desafortunadamente, nuestra información esta un poquito desertada pues solo podemos hablar por los prisioneros con los que estamos en contacto. Depende de un investigador ambicioso el demostrar estadísticamente que esos envueltos en el anti-imperialismo son menos violentos que aquellos que no. (o más así como las oficinas de correo de las prisiones a lo largo del país sostienen en este caso).

Mientras tanto, hay una abundancia de estudios que enseñan como todo tipo de programas educacionales y familiares ayudan a reducir la violencia y el carácter anti-social. (1) Desafortunadamente, en un sistema enfocado en el castigo y a condenar al ostracismo a grupos de personas, estos programas son usados para manipular en vez de rehabilitar. Las prisiones de EE.UU. que ofrecen estos programas lo hacen con el esfuerzo de tentar a los presos con una zanahoria. Tomando este enfoque individualista ellos no están verdaderamente invirtiendo en paz o progreso. Cuando las prioridades cambian y un preso pierde su trabajo, o ya no puede ver a sus seres queridos, entonces ya no existe el incentivo para ser pacifico. En contraste, una dedicación a la lucha por un mundo sin opresión no puede ser quitado por administradores futuros de la prisión.

Verdades:

1. En décadas de trabajo el Movimiento Internacionalista Maoista nunca ha roto leyes burgueses. En años de trabajo, tampoco MIM(Prisiones) lo ha hecho.
   
2. Miembros de MIM y miembros de MIM(Prisiones) siempre se les ha prohibido el romper la ley.
   
3. La literatura de MIM nunca ha promovido romper la ley o tomar armas en contra del gobierno de los EE.UU. o algún gobierno u organización local de hecho.
   
4. Cada publicación de Under Lock & Key, el periodico de MIM(Prisiones), anima a que los presos obedezcan las leyes y evadir conflictos físicos.
   
5. La experiencia anecdótica provee evidencia de un modelo de violencia reducida entre prisioneros que se han envuelto en programas educativos guiados por el MIM y/o compañías organizacionales.
   

Security Threat Group (STG) o "Grupo de Amenaza a la Seguridad," es la palabra de moda adquirida en los años 1990 que se aplica a organizaciones políticas y callejeras por igual, muchos según llamados "profesionales correccionales" afirman que MIM(Prisons) es un STG. Pero exactamente, ¿para quién somos una amenaza a la seguridad? Copiando el lenguaje del precedente marco de jurisprudencia, se usa frecuentemente como "perjudicial a la seguridad, buen orden, o disciplina de la institución o […] que facilitaria actividad criminal." El problema con el fraseo de la decisión de esta corte es que muchas prisiones interpretan que significa que si tu le dices a prisioneros que presenten demandas, escriban a la prensa, que se unan a organizaciones o entablar un juicio en respuesta a la tortura, abuso físico, falta de cuidado médico, censura, etcétera, entonces tu estas amenazando el buen orden o disciplina de la institución. (THORNBURGH v. ABBOTT, 490 U.S. 401 (1989))

Revisiones de esta y otra jurisprudencia demuestran que bajo capitalismo en America, prisioneros realmente tienen derechos y la interpretación dearriba es una violación a ellos. El real significado de esta ley sería permitir a administradores de las prisiones a censurar materiales que fomentan real e inmediatas amenazas de riesgo y seguridad, tal como planear atacar a alguien más en la prisión o contrabandear armas. El caso más reciente condenando encerrocratas por prevenir a prisioneros recibir materiales que promueven resistencia legal, fue justo el año pasado cuando un camarada en Wisconsin, ganó su pleito en la corte federal.(3)

En algunos casos la administración de la prisión ha interpretado la ley de la misma manera que nosotros lo hacemos, pero todavia afirma que violamos esta al representar una amenaza de riesgo y seguridad. El boletin de prohibición de California, citado arriba es un ejemplo de esto. En estos casos además, no estamos de acuerdo hasta el punto de llegar a involucrar a las cortes burguesas.

El memorándum de Octubre del 2006 del Director del CDCR Scott Kernan prohibiendo publicaciones de MIM (supuestamente no todo nuestro correo) tiene completamente inexactas declaraciones en este, tales como el citado arriba. Si fuera posible demostrar que MIM fomento o violó la ley sin mentir, uno de los abogados del estado ya habría hecho esto. Su defensa favorita en muchos estados es esconderse detrás de las paredes de la prisión, en vez de mentir como Scott Kernan lo hizo. Por eso es que oficiales del estado necesitan ser públicamente responsables en cualquier sociedad que alega democracia en cualquier forma.

Desde oficiales de corrección hasta el director, desempeñan el papel al pie de la letra del burócrata intentando defender su institución corrupta, y para poder actuar en el nombre de trabajos lucrativos. Nosotros admitimos ser una amenaza a los trabajos de oficiales corruptos e instituciones abusivas, como cualquier consciente ciudadano debe ser. En esta edición leerás historias de planes frustrados de paz, violentos montajes, y riesgo de pago para los C.O.s. Varios de los sindicatos representando a los así llamados oficiales de paz, son algunos de los mas fuertes en el país y su principal herramienta de influencia es la seguridad personal. Ellos dicen "estamos poniendo nuestras vidas en juego para proteger tus mierdas, es mejor que nos paguen bien." Por lo tanto la inherente motivación por más violencia, más motines, más miembros de gangas "validados" y más máxima seguridad y prisiones supermax. Todo esto significa más dinero en sus bolsillos.

Por lo general, Amerikanos en su totalidad se benefician de sus posiciones de poder sobre los oprimidos. Ciudadanos Estadounidenses de clase media se benefician por ser miembros del grupo de gente quienes pueden ser policías o que pueden consiguen trabajos similares como opresores en el sistema de injusticia criminal, y se benefician de los servicios que los policias proporcionan manteniendo lineas entre los grupos sociales.

Esto no es solo una motivación individualista de un pago más alto, esto es además una conciencia nacional que es necesaria para crear la mentalidad de "Nosotros vs. Ellos," que es necesaria para dirigir prisiones de la manera que ellos lo hacen en los Estados Unidos. Un ejemplo esta conciencia surgió durante el reinado de terror de Guiliani en la ciudad de Nueva York en los años 1990s, cuando el New York Times reportó que la mayoría de residentes blancos estaban conformes con la conducta de la policía que ellos veían, mientras que nueve de diez de Negras sintieron que "la policía se dedicaba en la brutalidad contra Negras."(4)

Estas normas nacionales de "ellos contra nosotros" fueron creadas por los colonizadores blancos y esta profundamente dentro de la historia de arrebatos de tierras y comercio de esclavos. Después del tiempo esto forzó al oprimido a ver el mundo de una manera similarmente dividida, dejando a los opresores con dos alternativas; ellos pueden retractarse y usar esto como una justificación para su propia brutalidad o pueden disminuir la contradicción. Nuestro análisis de imperialismo y la contradicción principal predice que Amerikanos no pueden disminuir la contradicción, y hasta ahora hemos probado tener la razón. Y eso es porque prisiones de Estados Unidos llegaron a ser un pequeño mundo perversamente violento de la sociedad Amerikana.

Mientras que creemos que policías y oficiales correccionales en general tienen intereses conferidos para oponerse a nuestros esfuerzos para promover paz, estamos actuando en un Frente Unido con algunos empleados del enorme sistema de justicia criminal quienes están mas interesados en llegar a casa con sus familias cada noche, que consiguir una chance de pago y nuevos juguetes de alta tecnología para jugar. Esto es poco probable en lugares como California donde la historia ya ha mostrado que les pasa a los empleados de las prisiones que hablan contra estos intereses. En una nota asociada, MIM(Prisons) no amenaza las vidas de las personas ni induce gente al suicidio, ni lleva a cabo asesinatos.

Muchos empleados de las prisiones afirman que MIM(Prisons) es una amenaza porque animamos a prisioneros a organizarse. Miramos a la historia otra vez, y ayudamos a sofocar esos temores tomando una mirada a dos de los mas grandes ejemplos de prisioneros organizadose ellos mismos: Attica y Walpole. En la rebelión de Attica en 1971, no fueron asesinados oficiales correccionales hasta que la Guardia Nacional entró y baleó a muerte a 11 empleados junto con 29 prisioneros. Hasta ese punto los prisioneros de Attica habían organizado una sociedad dirigida democráticamente dentro de las paredes de la prisión, incluyendo cosas tales como su propia comida y servicios médicos, mientras que estaban negociando con el Estado en nombre de todos los prisioneros. A los guardias se les dio trato superior todo el tiempo.

Un par de años más tarde, prisioneros en Walpole se les fue permitido dirigir la prisión ellos mismos cuando el sindicato de los guardias se fue a la huelga. Ellos crearon servicios similares como los prisioneros de Attica, y en realidad incrementaron la eficiencia de operación de la prisión con los guardias y burócratas fuera del camino. Esto mostró que tan pronto como a principios de los años 70s, que a los guardias de prision se le pagaban altos salarios por hacer nada. Desde entonces la población de la prisión se ha incrementado ocho veces, haciendo engordar la labor aristocrática con trabajos de salarios más altos a lo largo del camino.

Los prisioneras funcionando pacíficamente sin supervisores impactó a los puercos, quienes entonces empezaron a correr rumores acerca de motines dentro de Walpole. Los motines nunca sucedieron, y de hecho hubo a fin a toda violencia y violaciones durante la semanas en que los guardias de la prisión estuvieron ausentes, y por algún tiempo después. Esta clase de rumores continuos no es única a un grupo particular de guardias malévolos. En vez de eso, ellos estaban representando el mismo interés heredado de esta clase de gente. En los últimos 15 a 20 años en California, ellos han tenido éxito en crear una atmósfera de disturbios y violencia. Unicamente la minoría lleva a cabo su-mismo-interés en paz, porque esta es una amenaza a sus trabajos como clase.

Desafortunadamente, podemos esperar mucha violencia de los opresores antes de que podamos esperar un honesto juicio de lo que esta pasando en estos reservados calabozos. La gente quiere paz ahora. Comunidades que están siendo ocupadas, encarceladas y bombardeadas quieren un inmediato fin a la violencia.

Huey P. Newton dijo que le corresponde al opresor decidir si satisfacer tales demandas del oprimido pasan de una manera pacifica o de una manera violenta. Frantz Fanon dijo que la violencia es parte del desarrollo humanista y nueva conciencia entre la gente. Aún si Fanon esta en lo correcto, toma mucho para presionar a las multitudes hasta el punto de violencia como Huey lo indicó. Esto es obvio con la tanta gente que ha pasado más días en sumisión pacifica que estos quienes no. Resistencia violenta de la gente surgirá como esta sea necesitada por los que monopolizan violencia a través de su propio poder.

MIM(prisons) únicamente entabla y promueve medios legales para combatir injusticia. Cuando el personal de las prisiones reprime cada salida educacional y legal para prisioneros para reparación de sus quejas, entonces se hace claro que clase de estrategias están promoviendo. En esas prisiones, predecimos que habrá violencia, y ellos no pueden culparnos de esto porque ellos nos han mantenido fuera.

Esto es igual a lo que decimos de todas las luchas por justicia alrededor del mundo. Creemos que la violencia es necesaria para acabar con la injusticia porque la historia ha mostrado que el opresor nunca para de oprimir de una u otra manera. No queremos fomentar violencia, estamos simplemente declarando nuestra conclusión leyendo la historia. En cada caso de guerra revolucionaria, dependió del opresor decidir si la violencia fuera usada o no. La historia muestra que lo mismo ha sido verdad en el movimiento de los derechos en la prisión; la lucha por los derechos de los prisioneros ha llegado a ser únicamente violenta cuando el Estado ha iniciado la violencia.

Stand Up, Struggle Forward: New Afrikan Revolutionary Writings On Nation, Class and Patriarchy
by Sanyika Shakur
Kersplebedeb, 2013

Available for $13.95 + shipping/handling from:
kersplebedeb
CP 63560, CCCP Van Horne
Montreal, Quebec
Canada
H3W 3H8

While we recommended his fictional T.H.U.G. L.I.F.E., and his autobiographical Monster is a good read on the reality of life in a Los Angeles lumpen organization, Shakur's third book is most interesting to us as it provides an outline of his political line as a New Afrikan communist.(1) Stand Up, Struggle Forward! is a collection of his recent essays on class, nation and gender. As such, this book gives us good insight into where MIM(Prisons) agrees and disagrees with those affiliated with the politics Shakur represents here.

At first glance we have strong unity with this camp of the New Afrikan Independence Movement (NAIM). Our views on nation within the United $tates seem almost identical. One point Shakur focuses on is the importance of the term New Afrikan instead of Black today, a position we recently put a paper out on as well.(2) Agreeing on nation tends to lead to agreeing on class in this country. We both favorably promote the history of Amerika laid out by J. Sakai in his classic book Settlers: the Mythology of a White Proletariat. However, in the details we see some differences around class. We've already noted that we do not agree with Shakur's line that New Afrikans are a "permanent proletariat"(p.65), an odd term for any dialectician to use. But even within the New Afrikan nation, it seems our class analyses agree more than they disagree, which should translate to general agreement on practice.

Writings that were new to us in this book dealt with gender and patriarchy in a generally progressive and insightful way. Gender is one realm where the conservativeness of the lumpen really shows through, and as Shakur points out, the oppressors are often able to outdo the oppressed in combating homophobia, and to a lesser extent transphobia, these days. A sad state of affairs that must be addressed to improve our effectiveness.

Where we have dividing line differences with Shakur is in the historical questions of actually existing socialism. He seems to have strong disagreement with our sixth, and probably fifth, points of agreement for fraternal organizations. We were familiar with this position from his essay refuting Rashid of the New Afrikan Black Panther Party - Prison Chapter (NABPP-PC) on the questions of national independence and land for New Afrika.(3) The main thrust of Shakur's article was right on, but he took a number of pot shots at Stalin, and was somewhat dismissive of Mao's China, in the process. There is a legacy of cultural nationalism among New Afrikan nationalists that dismisses "foreign" ideologies. While making a weak effort to say that is not the case here, Shakur provides no materialist analysis for his attacks, which appear throughout the book.

Attacking Stalin and Mao has long been an important task for the intelligentsia of the West, and the United $tates in particular. This has filtered down through to the left wing of white nationalism in the various anarchist and Trotskyist sects in this country, who are some of the most virulent anti-Stalin and anti-Mao activists. It is a roadblock we don't face among the oppressed nations and the less institutionally educated in general. From the sparse clues provided in this text we can speculate that this line is coming from an anarchist tendency, a tendency that can be seen in the New Afrikan revolutionary nationalist formations that survived and arose from the demise of the Black Panther Party for Self-Defense. Yet, Shakur takes up the Trotskyist line that the USSR was socialist up until Lenin's death, while accepting the Maoist position that China was socialist up until 1976.(p.162) He says all this while implying that Cuba might still be socialist today. A unique combination of assessments that we would be curious to know more about.

For those who are influenced by Mao, rather than adherents of Maoism, Stalin often serves as a clearer figure to demarcate our differences. This proves true with Shakur who does not criticize Mao, but criticizes other New Afrikans for quoting him. For Stalin there is less ambiguity. To let Shakur speak for himself, he addresses both in this brief passage:

"While We do in fact revere Chairman Mao and have always studied the works of the Chinese Communist Party and the People's Revolution, We feel it best to use our own ideologues to make our own points. And We most certainly will not be using anything from old imperialist Stalin. He may be looked upon as a 'comrade' by the NABPP, but not by us."(p.54)

For MIM(Prisons), imperialist is probably the worst epithet we could use for someone. But this isn't about name-calling or individuals, this is about finding and upholding the ideas that are going to get us free the fastest. In response to a question about how to bring lumpen organizations in prison and the street together, Shakur states, "The most fundamental things are ideology, theory and philosophy. These are weaknesses that allowed for our enemies to get in on us last time."(p.17) So what are Shakur's ideological differences with Stalin?

Shakur's definition of nation differs little from Stalin's, though it does omit a reference to a common economy: "A nation is a cultural/custom/linguistic social development that is consolidated and evolves on a particular land mass and shares a definite collective awareness of itself."(p.21) In his response to Rashid, Shakur attempts to strip Stalin of any credit for supporting the Black Belt Thesis, while sharing Stalin's line on the importance of the national territory for New Afrika. Shakur opens his piece against Rashid, Get Up for the Down Stroke, with a quote from Atiba Shanna that concludes "the phrase 'national question' was coined by people trying to determine what position they would take regarding the struggle of colonized peoples — there was never a 'national question' for the colonized themselves." While this assessment may be accurate for contemporary organizations in imperialist countries, these organizations did not coin the term. This assessment is ahistorical in that the "national question" was posed by Lenin and Stalin in much different conditions than we are in today or when Shanna wrote this. In fact, reading the collection of Stalin's writings, Marxism and the National-Colonial Question, will give you an outline of how those conditions changed in just a couple decades in the early 1900s. It might be inferred from the context that Shakur would use the quote from Shanna to condemn "imperialist Stalin" for being so insensitive to the oppressed to use a term such as "the national question." Yet, if we read Stalin himself, before 1925 he had explicitly agreed with Shanna's point about the relevance of nationalism in the colonies:

"It would be ridiculous not to see that since then the international situation has radically changed, that the war, on the one hand, and the October Revolution in Russia, on the other, transformed the national question from a part of the bourgeois-democratic revolution into a part of the proletarian-socialist revolution."(4)

This point is also central to his essay, The Foundations of Leninism, where he stated, "The national question is part of the general question of the proletarian revolution, a part of the question of the dictatorship of the proletariat."(5) So Shakur should not be offended by the word "question," which Stalin also used in reference to proletarian revolution and dictatorship of the proletariat. Clearly, "question" here should not be interpreted as questioning whether it exists, but rather how to handle it. So, in relation to Stalin at least, this whole point is a straw person argument.

On page 86, also in the response to Rashid, Shakur poses another straw person attack on Stalin in criticizing Rashid's promotion of "a multi-ethnic multi-racial socialist amerika." Shakur counter-poses that the internal semi-colonies struggle to free their land and break up the U.$. empire, and implies that Stalin would oppose such a strategy. Now this point is a little more involved, but again exposes Shakur's shallow reading of Stalin and the history of the Soviet Union. Promoting unity at the highest level possible is a principle that all communists should uphold, and this was a challenge that Stalin put much energy and attention into in the Soviet Union. He was dealing with a situation where great Russian chauvinism was a barrier to the union of the many nationalities, and that chauvinism was founded in the (weak) imperialist position of Russia before the revolution. Russia was still a predominantly peasant country in a time when people had much less material wealth and comforts. While one could argue in hindsight that it would have been better for the Russian-speaking territories to organize socialism separately from the rest of the USSR, all nationalities involved were mostly peasant, and secondarily proletarian in their class status.(6) The path that Lenin and Stalin took was reasonable, and possibly preferable in terms of promoting class unity. Thanks to the Soviet experiment we can look at that approach and see the advantages and disadvantages of it. We can also see that the national contradiction has sharply increased since the October Revolution, as Stalin himself stressed repeatedly. And finally, to compare a settler state like the United $tates that committed genocide, land grab, and slavery to the predominately peasant nation of Russia in 1917... well, perhaps Shakur should remember his own advice that we must not impose interpretations from our own conditions onto the conditions of others. Similarly, just because Stalin clearly called for a multinational party in 1917, does not mean we should do so in the United $tates in 2014.(7)

While Stalin generally promoted class unity over national independence, he measured the national question on what it's impact would be on imperialism.

"...side by side with the tendency towards union, there arose a tendency to destroy the forcible forms of such union, a struggle for the liberation of the oppressed colonies and dependent nationalities from the imperialist yoke. Since the latter tendency signified a revolt of the oppressed masses against imperialist forms of union, since it demanded the union of nations on the basis of co-operation and voluntary union, it was and is a progressive tendency, for it is creating the spiritual prerequisites for the future world socialist economy."(8)

In conclusion, it is hard to see where Shakur and Stalin disagree on the national question. While upholding very similar lines, Shakur denies that New Afrika's ideology has been influenced by Stalin. While we agree that New Afrika does not need a Georgian from the 1920s to tell them that they are an oppressed nation, Stalin played an important role in history because of the struggles of the Soviet people. He got to see and understand things in his conditions, and he was a leader in the early development of a scientific analysis of nation in the era of imperialism. His role allowed him to have great influence on the settler Communist Party - USA when he backed Harry Haywood's Blackbelt Thesis. And while we won't attempt to lay out the history of the land question in New Afrikan thought, certainly that thesis had an influence. We suspect that Shakur's reading of Stalin is strongly influenced by the lines of the NABB-PC and Communist Party - USA that he critiques. But to throw out the baby with the bath water is an idealist approach. The Soviet Union and China both made unprecedented improvements in the conditions of vast populations of formerly oppressed and exploited peoples, without imposing the burden to do so on other peoples as the imperialist nations have. This is a model that we uphold, and hope to emulate and build upon in the future.

Having spent the majority of his adult life in a Security Housing Unit, much of this book discusses the prison movement and the recent struggle for humyn rights in California prisons. His discussion of the lumpen class in the United $tates parallels ours, though he explicitly states they are "a non-revolutionary class."(p.139) His belief in a revolutionary class within New Afrika presumably is based in his assessment of a large New Afrikan proletariat, a point where he seems to agree with the NABPP-PC. In contrast, we see New Afrika dominated by a privileged labor aristocracy whose economic interests ally more with imperialism than against it. For us, to declare the First World lumpen a non-revolutionary class is to declare the New Afrikan revolution impotent. Ironically, Shakur himself embodies the transformation of lumpen criminal into revolutionary communist. While he is certainly the exception to the rule at this time, his biography serves as a powerful tool to reach those we think can be reached, both on a subjective level and due to the objective insights he has to offer.

One of the points Shakur tries to hit home with this book is that the oppressors have more faith in the oppressed nations ability to pose a threat to imperialism than the oppressed have in themselves. And we agree. We see it everyday, the very conscious political repression that is enacted on those in the U.$. koncentration kamps for fear that they might start to think they deserve basic humyn rights, dignity, or even worse, liberation. We think this book can be a useful educational tool, thereby building the confidence in the oppressed to be self-reliant, keeping in mind the critiques we pose above.

Book Review
The Crusade for Justice: Chicano Militancy and the Governments War on Dissent
By Ernesto B. Vigil
University of Wisconsin Press 1999
450 pages

This book is about the Chican@ organization the Crusade for Justice, which was founded by Rudolfo "Corky" Gonzalez, and the repression they endured. Corky was born on 18 June 1928 to parents who were farm workers. His father was a migrant from Mexico and fought in Pancho Villa's army during the Mexican Revolution, while his mother was a Chicana from Colorado. From Boxer, to bourgeois Democrat, to Chican@ militant, Corky developed in the urban setting of Denver.

The Crusade for Justice was formally founded in 1966, in response to murders of Chican@s by pigs. It was an organization which sought self-determination for Chican@s and hoped to serve as a model for the Chican@ nation.

The federal government began surveilling Corky soon after he officially broke with the bourgeois politics of the Democratic party. He broke with them because he saw that they were not really working in the interests of the Raza, rather they served Empire. He really got on the FBI radar in 1966 when the FBI files note an anti-war speech he made in Denver, Colorado. In this speech Corky said:

"Who reaps the profits? If in essence we are sharing in this prosperity by our own personal good life, then we are prospering at the expense of the blood and bones of fellow human beings. If our own economic gain must be earned by such a grisly trade, then we are truly a very sick society ... prolongment of the war means isolation of the most powerful military country in the world, frowned on and hated by millions of people on all the continents of this planet."(p. 28)

Here he clearly understands that the imperialist war on Vietnam was wrong and also saw that those in the First World who benefited via better living standards and privileges were benefitting off of the "blood and bones" of people around the world. So early on we see that Corky was much different than say a Cesar Chavez because he not only sought better treatment for Chican@s but for folks around the world.

I found the portions of the book concerning FBI surveillance very educational. The author obtained FBI reports on Corky via Freedom of Information Act requests, and learned that at one point the Special Agent in Charge (SAC) sent a report to J. Edgar Hoover stating that protesters were released after protesting the death of a New Afrikan who was killed for using a segregated facility, and after walking out of the courtroom the SAC notes of Corky and others: "They all joined hands and sang, 'we shall overcome'."

For the SAC to feel the need to report to Hoover something like this highlights just what kind of beast that we are up against. The unity between oppressed nations is an extreme threat to the safety and security of white supremacy. Calls for unity or a united front between the internal semi-colonies will always threaten our oppressor because this unity challenges the Settler state even before a single rifle is raised. Together we make the occupiers tremble!

Perhaps one of the significant actions that "Crusade for Justice" did was, besides mobilizing the Chican@ nation, it held the 1969 Chicano Youth Liberation conference, which brought Chican@s together for the first time like no other. It was here that the concept of "Aztlán" and Chican@ independence was brought to the Raza like never before. And although this was guiding the Chican@ movement onto the anti-imperialist road and was a revolutionary event, the leaders - Corky and the Crusaders - were not communists and this was their shortcoming. As good as their efforts were and as much as the Chican@ nation needed them at the time, they did suffer some erroneous political line.

At the conference a preamble and three-point plan was adopted. The preamble, also known as "El Plan Espiritual de Aztlán" was steeped in patriarchal tone with talk about "brotherhood" of Chicanos and our "Forefathers" in Aztlán. What's more, as Vigil notes, there is no talk of the First Nations who exist within many parts of the land base we call Aztlán. The preamble was written by the poet Alurista and thus the preamble was a little poetic.

The program was written by Corky and reflected some idealism. He speaks of nationalism, self-determination, independence and total liberation from the oppression and exploitation, but not of socialism or communism. From my studies I know that there were Chican@ communists involved in the Chican@ movement, but they were a minority. For most, the Chican@ struggle was simply about breaking from the "Gringo" i.e., national oppression, but liberation divorced from socialist relations of production leads back to capitalism and thus imperialism. We have learned from our foremothers and forefathers and understand that even within the Chican@ Nation there are class contradictions which will continue to be a problem post-liberation, and will not be resolved without dissecting capitalism completely. Without identifying this truth, one is left with the empty shell of bourgeois nationalism and continued oppression only under new management.

The fact that even organizations like Crusade, which did not even seek socialism, but simply to be free from oppression, faced state repression and intense FBI surveillance is shocking. Here was a group who we find out in this book was surveilled by FBI, military intelligence, police intelligence, CIA and others, and they were not even attempting to install socialism. This teaches us all the extent of the settler in protecting its Empire.

Vigil describes how in the late 1960s and early '70s many middle class people of all nationalities were protesting for integration of schools, but the Chican@ movement did not care for integrating schools nor did they struggle for this.

"School busing to achieve integration was of little interest to Denver's Chicano activists, who had other priorities; bilingual education, community empowerment, and curriculum reform. For them, integration was misguided 'Liberalism,' a mere cosmetic reform premised on the assumption that minorities could be well educated only when Whites were physically present."(p. 117)

Here Vigil is on point that Chican@s should not focus on integration, not in schools and not with Amerikkka. Our goals are to liberate our people, not to sleep in the oppressor's house. The only integration we want is Aztlán's future economy being integrated with socialist relations of production.

I really enjoyed reading about the Escuela Tlatelolco which was a "Freedom school." Chican@ youth learned "Spanish, history, music, folkloric dancing, geography, printing, sculpturing, and contemporary world and national affairs."(p. 161) Vigil explained: "Three professors were recruited from Monterey, Nuevo Leon, Mexico, to teach advanced Spanish, Mexican history, economics, political science and mathematics."(p.162)

Independent institutions such as liberation schools are important for us to decolonize the minds of our youth, but this decolonization must come wrapped in communist ideology — which the Escuela Tlatelolco wasn't. Our contemporary liberation schools will clearly show our youth that only a socialist Aztlán will begin the process of real nation building and is the only way to truly liberate the Chican@ nation. We want schools today that are operating outside U.S. influence and which display what real people's power means.

There was an interesting section on a Chican@ prisoners self-help group which formed in 1969 at Colorado State Penitentiary. This political group was called the Latin American Development Society (LADS). The LADS made it possible for Chican@ community organizations to go into prison and helped to create a bridge of cooperation where Chican@s being released from prison would be funneled into the outside Chican@ activist community where they would find post-prison services such as employment, counseling, etc. Corky Gonzalez was able to go into the prison and speak at the first LADS meeting, so the Chican@ movement was injected into this prison political group.(p. 180-181)

Like prison groups today LADS focused on combatting oppression and providing education for the imprisoned Chican@, and LADS also left us with some good examples to learn from. They created several serve the people programs in the pinta, for one they created a committee that worked with new prisoners, what we may call "first termers" here in pintas in Califas. This was important because a new prisoner or "fish" may be easy prey for some predator in prison. In this way youngsters were given revolutionary clecha once they entered the pinta by LADS "O.G.'s". LADS was comprised of prison vets who were politicized. Within LADS were many sub-committees such as the Committee to Assist Young People (CAYP), as well as a security committee called the Zapatistas.(p. 182) The LADS were anti-dope and combatted drug use or sales in the pinta. They were not trying to poison the imprisoned Raza, rather they were trying to build the Raza.

Criminal acts and lumpen-on-lumpen crime declined once the LADS became active and they were able to establish a Concilio de Unidad (Unity Council) which contained LADS and outside activists who collaborated with one another. This I think is needed in today's pintas where prison revolutionaries via United Struggle from Within (USW) can link up with MIM(Prisons) and ensure released prisoners can be funneled into the revolutionary movement out in society. But prisoners need to step up and prepare ourselves and other prisoners to continue their political work on the outside.

The shortcomings of LADS was it was an above ground (prison approved) organization, so although the prison officials allowed them to have meetings etc., Vigil states that prison officials abolished the LADS once they gained influenced. My question is since when do we allow our oppressor to abolish our efforts to organize or serve the people? At the same time state repression is real and very deadly, this probably explains why many of today's imprisoned Chican@ revolutionary groups operate underground.

Something else I found interesting was something Corky Gonzalez came up with and that was the Congreso de Aztlán (Aztlán Congress). As Vigil explains, "The Congress de Aztlán was a conceptual congress of the 'Chicano nation,' of 'Aztlán.' It would be similar to a government-in-exile in as much as it claimed legitimacy in opposition to the colonizing power that claimed Mexicans as subjects. In this case, however, the congreso was not in exile but operating in occupied territory."(p. 189)

The Congreso de Aztlán was never able to be activated because of inner contradictions within the Chican@ movement. The main political vehicle was the la Raza Unida Party (RUP). RUP made an attempt at establishing dual power, where Raza sought community control of community politics and community services, but this "dual power" was in reality an attempt to use the oppressors' politics to liberate the people, which of course could never really be successful. This approach is a result of those Social Democrats who fall for ballot box "revolution."

Vigil states about the RUP, "The party was a national party in name only and never had a clear central ideology other than the anti-establishment nationalism prevalent in the movement."(p. 191) I would disagree, the RUP did have an ideology but for the most part it was bourgeois ideology. When the Congreso de Aztlán is finally activated in the future it will have a strong ideology. Chican@s have learned a lot since decades past, we know that like Mao said, without a revolutionary theory there is no revolutionary party. The ideology of our Congreso de Aztlán will be communist in nature.

RUP also failed to have a national platform, newspaper or command structure.(p. 192). Their strategy seemed to be to knock on doors and tell Raza to vote Brown. Had RUP enacted a clear revolutionary program and national officers, etc., I believe they would have been neutralized by the U.$. government's COINTELPRO tactics a lot faster than they were, because they attempted to organize above ground in opposition to Amerikka.

Some of the leaders in the Chican@ movement were more revolutionary than others. Reis Tijerina who fought the land grant struggle in New Mexico, for example, got out of prison and made a statement which Vigil quotes: "I don't dig the political philosophy of the Third World. We are here. We have what it takes. I don't go for outside ideologies."(p. 192) His First Worldism shines forth, and had the U.S. miraculously given back the land grants in New Mexico we may never had heard from Tijerina again. Tijerina went on to describe our youth of believing in "imported ideologies" that "serve the Anglo," yet it was his clinging to capitalism which served the imperialists. Here Tijerina displays dogmatism, where facts don't matter in relation to ones narrow-mindedness. Corky responded to Tijerina stating he wanted no "alignment with political prostitutes" in a letter that was published in the Crusade newspaper El Gallo. Corky saw that Tijerina's efforts were opportunistic, relying on familial ownership of land. Corky saw the struggle being to liberate the land for all of the Chican@ nation, not simply for land-owning families, and thus Corky was more correct.

The Chican@ movement during these times also produced some underground revolutionary groups. Some of these groups were the Chicano Liberation Front in El Paso, the Frente de Liberación Chicano of Northern California, and the Continental Revolutionary Army in Colorado. These groups were reportedly involved in bombings within U.S. borders and other operations aimed at U.S. imperialism. Vigil notes how the Continental Revolutionary Army bombed the Texas home of James M. Somerville, who newspapers described as the CIA chief of the Denver field office. As Vigil points out, it was the first physical attack on the CIA on U.S. soil and it was done by Chican@s. It's important to note that in the 1970s Denver was the bombing capital of the U.S.(p. 295)

Prisoners were also forming revolutionary groups at this time, such as Chicanos Organizados Rebeldes de Aztlán (Organized Rebel Chicanos of Aztlán - CORA). CORA put out a newspaper called AZTLAN from prison which was distributed out in society. Another organization was the Movimiento Organizado Socalistas Chicano de Aztlán (MOSCA). Both of these organizations were created in the Federal prison system and some of their miembros left the pinta to remain politically active on the outside. Every generation of prisoners needs their own revolutionary Chican@ organizations. Our oppression continues and so should our resistance. CORA's example of creating a prisoner newspaper is something contemporary prisoners have not been able to pull off, but the example remains that the independent press can be created from within prisons. The imprisoned Chican@ struggle is nothing new, our people have been rising up in these colonial pintas for decades, and so we have a lot of history to learn from if we can access it.

The content of Crusade that dealt with the developments of Chican@ independent institutions was powerful and subjectively pleasing, but the real meat of this book was in learning how state repression — primarily by the FBI — was aimed at the Crusade for Justice and the Chican@ movement of the '60s and '70s. There are many books on COINTELPRO and other political repression, but few focus on it aimed at the Chican@ movement like Crusade does. Not only were field reports generated for local police intelligence units on Crusade activity, but these reports were shared with many others like military intelligence, FBI, CIA, etc. For as little as making a speech critiquing capitalism or Amerikkka, an FBI file was started on a persyn. Attending an event protesting pig brutality was also grounds for investigation. I recommend this book because it helped me understand the extent of political repression by U.S. imperialism. Even journalists were having an FBI file created on them for making a critical statement or article on police or government.

I see the need now more than ever to rebuild the Chican@ nation and mobilize the people on the only path to justice and real equality. Our complete decolonization will manifest in an independent Socialist People's Republic of Aztlán.

¡Aztlán Libre!