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Under Lock & Key

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[Organizing] [Non-Designated Programming Facilities] [California Substance Abuse Treatment Facility and State Prison] [California Correctional Institution] [California] [ULK Issue 68]
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California Prisoners; Love and Reconciliation is Key to Unity (UMOJA)

In the February 2019 issue of the SF BayView there was a headline that read, "California Prisoners endangered by forced merger of Snitch Yards." And it dawns on the world, how can a prisoner in the prison state capitol affect change on a national, and international level, if they can not find unity as a population suffering under the exact same conditions of: Police Brutality, Don’t ask Don’t Tell, Code of Silence Policies, Corrupt Administrative Justices, and Counterfeit Social Justice/Prison Reform Advocates. Prisoners in California suffer, as a whole, under these conditions, yet the leaderships of the most politically advanced wrestle over popularity contests between who is "active" and who is non-active, who is with the business and who is not. Just what business is it that defines whether a person in prison is active or not? Is it not the Freedom of All Persons in Prison we struggle for, or is it but a select few?

Aren't we all political prisoners, under these current conditions? Of course, there are those amongst the population of prisoners who are deserving of a bit more popularity than others. Those who carry the publicity of high profile cases as social justice activist, militants and radicals. All in all however, do we not share the similar suffering under this condition called imprisonment?

In California, leaders must really mature themselves and their followers to the level of love and reconciliation, this be prisoners and former prisoners. The time is: N.O.W.

Headlines like this one in the SF BayView, designating all Sensitive Needs Yard (SNY) facilities as "snitch yards," are not only mis-leading the public support of the California abolitionist population, but also an abuse of power that promotes dis-unity amongst the prison populations. Prisoner leaderships must be wise in the manner with which we allow for our movement to be represented by members of the public. The most important aspect should be the information that leaders allow to be published on the state of population affairs. It must be accurate information, based on facts, that the leaders use when representing the movement, or its population.

It is a fact, not all prisoners housed at SNY Facilities are snitches. So for the headline, "...Forced Merger of Snitch Yards" to be presented by the SF BayView does a (dis)service, to not only one of the strongest vehicles and stages for the prison abolitionist movement, but it hurts the movement as a whole. What, social justice and prison reform for all but SNY prisoners?

Prisons across North America are faced with a similar issue to the SNY facilities. Those who benefit the most from the all-too-common misnomer that all SNY are snitches, child molesters, sexual deviants, are the law enforcement agencies. This too includes mainstream corporate news reporting agencies. #Fakenews. There are individuals who testified in the event of their commitment offense all over prison, not just SNY. And what is to be said about leaderships within prisons affiliated with drug operations, serving poison to the community, gun violence involving non-combative casualties of peoples, kids, grandparents, relatives? And what about the big homies on the line affiliated with pimping, pandering and prostitution. How many underage homegirls have we condoned being out in the trap after curfew?

Prisoners across the United $tates in the states of TX, OH, LA, AL, NY, PA, FL, VA, NC, and SC have begun concerted efforts to consolidate the various factions of their prison populations, scattered across the board, for the sake of unity. This effort is known as the National Freedom and Justice Movement. If the leaderships, and their followings within California prisons do not cease in their petty quarrels and name-calling skirmishes on both sides, SNY and GP, those who have often been at the center of the global discussions for prison reform and abolitionism might find themselves on the wrong side of history. This is a most sincere call for prisoners in California, whether it be former prisoners, juvenile lifer prisoners, non-violent offender prisoners, level 4, 180 & 270 prisoners.

See, the one thing you all have in common? You’re prisoners. There may be some who hold strictly to the Agreement to End Hostilities while others will develop under the United Front for Peace in Prison. Wherever it be, get in where you fit in and carry love first of all. The movement is larger than all of us, none is without error, thus there must always be room for reconciliation.

I for one beg your mercy
In struggle and strength

MIM(Prisons) comments: The BayView article in question was written by someone, who, despite our disagreements on questions of Marxism, has done a lot to advocate for people in the California Security Housing Unit (SHU) system. The anti-SNY attitude is still the status quo among the lumpen organizations (L.O.s) that were once the main targets of the SHU. And some supporters of those who spent years and decades in those torture cells parrot the disparaging attitudes towards SNY, which peaked at almost one third of the California prison population before the forced integration began.

We stand with the families who are concerned about the safety of their loved ones, and who are exposing the state for using the NDPFs as coercive tools of violence against those who don't just go along with the state's program. Our approach remains one of advocating for and supporting comrades in these NDPFs who are advocating for the principles of the United Front for Peace in Prisons(UFPP). While the forced integration currently serves the state, this is only true as long as prisoners stay divided. By building the UFPP in the interests of all imprisoned people, we can turn this tool of oppression into an opportunity to transform decades-long divisions in the California prison system. We have a long way to go, but some day these divisions must fall.

The latest reports from withing the NDPFs are included below.


A California prisoner reports on integration at California Correctional Institution: In CCI-Tehachapi level III, the prisoners who challenge the status quo are quickly transferred out to the so-called Non-Designated Programming Facilities (NDPF). There they will become targets due to our SNY status. This is how CDCR has been rehabilitating California's enslaved population. If we don't jump when they tell us to jump, or crawl on our knees and hands, we are considered program failures.

The same type of racist rehabilitation that George Jackson found in the 1960s, I found it myself in 2018 at CCI-Tehachapi. CDCR is creating monsters, on purpose. This is why many of us come out hating society and would rather die off than return to prison.


A prisoner in California Substance Abuse Treatment Facility reports on 1 May 2019: Here at SATF-D facility these guys' eyes are wired shut. We have been receiving a flux of prisoners from Soledad and New Folsom EOP facility. These individuals are New Afrikan and [email protected], they come from what are known as mainline soft yards, or 50/50 yards. These are facilities where there is very little to zero accountability to the post-George Jackson structure of prison politicking. Where most mainline facilities there will be paperwork checking (investigations into a prisoner's commitment offense by other prisoners to determine the internal social status of prisoners on new arrival), or orchestrating the ostracizing of a persyn who co-operated with the police in their commitment offense. Although 50/50 facilities are considered mainline facilities, they don't engage in much of this sort of behavior. Now they are being introduced to SATF-D facility, which is supposed to be a Sensitive Needs Yard (SNY).

There have been a few fist fights, but overall the masses don't even care where these new arrivals are coming from. The leaderships within the facility are already on the look out for particular type of behavior. We ain't tripping on an individual's paperwork, one's sexual gender, or activity. Even if one transfers in and is a member of an STG, we are not ostracizing people here. Give it enough time, most guys are rolling it up and having admin rehouse them, rather than come with the police tactics. One of the strongest instruments being used is the United Front for Peace in Prisons statement, the Unity Principle.

I have persynally used the works of Larry Hoover and the "Blueprint from Gangsters Disciple to Growth and Development" by Ron Erwin to spread the truth to all G.D.s, and all who have been affiliated, influenced or associated with and by our movement. From Crips of various subsets like the Five Deuce, One-O-Seven and Seven Four Hoovers. To the Bloods of various subsets like the Black P. Stones, Four Deuce Brims, Anthens, these prison politiks, that are spread by gladiator wars, all have a root. At this local level we are spreading awareness of the liberation struggle of freedom fighters like: Leonard Peltier, Mutulu Shakur and Red Fox Falcon, drawing connections between them and the fathers (and mothers) of our movements.

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[United Struggle from Within] [ULK Issue 66]
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USW Leader's Self-Criticism

This statement is written under the full authority of the USW cell known as Loco1, or L1, underneath the instructions of the Countrywide Council for USW, to [members of our cell] for a self-criticism, acknowledging political incorrectness and a public mis-representation of the USW organization as a whole. These council members are involved in the release of a statement published by the Turning the Tide (TTT) news journal titled "United Struggle from Within (USW) 'Building Bridges' Initiative" and "United Front Public Build," and they were out of pocket in many ways. To say the least, this is our apology.

First off, [our cell representative] had already been advised as to releasing statements that can be indicative as representing USW as a whole without clearing said statements with the Countrywide Council. [Our comrade] participated in a Countrywide Council session where it was decided that all members of the USW Double C (Countrywide Council) would get prior approval before releasing statements with other publishing groups. However, a member of eir cadre published a statement without having it cleared with the Council, thus [our comrade] is responsible for said infraction.

The statement is offensive to many groups involved with the upliftment of the oppressed First World Lumpen (FWL), to say the least. Everyone involved in this self-criticism, please understand, Loco1 is not a person, it is an entity. [...]

The particular members involved in the authoring of the statement went so far as to call the very same group that published the statement a ghost group. Alongside of Anti-Racist Action, the statement calls out: Malcolm X Grassroots Movement, IWOC and members of The Committee of the Afrikan Peoples Liberation Tribunal (The Committee) to "...address the conditions which cause FWL to become petty exploiters and oppressors of their own, after suffering under similar [conditions] versus becoming liberators of the self-sufficient conscious collective?" Though these members of USW, L1 may have their heart in the right place, to raise public awareness regarding USW, as a collective USW doesn't act off of the heart, so to say. The authors' actions sowed seeds of dissension, where the goal is to build a united front. By calling out groups in a public forum, no matter how hard it is to get a reply from its members on the private channels, it only goes to deepen the wedge between all parties involved. And USW as a whole suffers.

The greatest damage done by L1 and its members is its violation of security policies established to protect the identity of not only the principal but also all those who engage the principal. The authors of the statement not only published private information about USW but it also took up a particular position of leadership for a sub-committee of the Countrywide Council by the name of the New Afrikan Subcommittee. Comments are made that identify the states that NAS and the Double C is operating in, a mistake that could result in enhanced censorship and targeting from the state. The statement borderline disrespects the Minister Louis Farrakhan of the Nation of Islam, labeling him an exploiter of Black people for capitalistic preference. In short, the statements air out the dirty laundry of New Africa while occupying a leadership role of an organization that very well may have members who share citizenship with the Nation of Islam. This is wrong. USW doesn't champion any one Nation, whether it be peoples, folks, Islamic, Jew, Latin, Spanish, Tutsi or Bantu. The statement could be construed as every bit of wrong.[...]

[The councilmember representing our cell] has been suspended from their position at the Countrywide Council because the actions of this said statement came from a cadre that answers directly to [em] as a Councilmember. For the sake of protecting sensitive topics of the Countrywide Council sessions [our representative] has been suspended until the Countrywide Council approves a self-criticism.[...]

It suffers this cadre, the entire cadre, to be disconnected from a body that it played a key role in organizing. But it goes to show, discipline will be enforced by the peer support of USW's Countrywide Council. It is not only for the sake of re-enrollment with USW that this political apology is released, it is because as a Maoist cadre we know that when we are wrong we are wrong. We cannot allow our personal, psycho-egotistic stubbornness to get in the way of progress/success. The publishing of the statement, "United Struggle from Within (USW) Building Bridges Initiative" was driven by a selfish motive to say, "Hey look at us, we are struggling and building." to draw attention. The intentions were right but the actions were wrong. So be it, [our representative] criticizes these members' actions as wrong, and accepts responsibility.

It will be ensured in the future that these members of USW, who rise to the call of USW, that they are correct and exact to not make mention of USW in affiliation with themselves if they have not had their statements approved by MIM(Prisons) and the Countrywide Council. [...] If ever put in the position to approve such a release again, would we? No. This is an action that we recognize as having serious consequences for all parties, if not ironed out in a timely fashion and never repeated. The revolution is not a game.

In closing, let it be understood, though USW is inclusive of all prisoners and born of the minds made accessible by MIM(Prisons) it cannot use MIM(Prisons) as a crutch for its political development of an organization of prisoners controlled by prisoners. [... We] will busy [our] cadre with some much-needed self-assessment test that will involve re-evaluating the actions of this cadre and developing plans for the future that will protect against opportunistic behavior. Until the clock strikes, power to those who deserve it!! But protect the body by all means necessary. The police don't play fair, make no mistake about it.


MIM(Prisons) adds: This is a slightly redacted version of a self-criticism submitted in early December 2018. We wanted to print this self-criticism in ULK because we know many of our readers also read Turning the Tide and saw these articles. We also want to take the opportunity to re-address questions around who is USW and who represents USW. The Countrywide Council of USW has been discussing this matter and struggling with the comrades of the Loco1 cell since the articles appeared about 6 months ago. In ULK 64, we did briefly criticize one of the articles in question for claiming the IWOC didn't do anything. (1) But had to go through the process, limited by mail correspondence, to come to the point of printing this statement addressing the broader issues with those articles. The self-criticism above accurately addresses the criticisms that were brought to Loco1's attention over a series of back-and-forths in the previous months.

Another comrade from this USW cell, who was involved in submitting the articles in question also submitted a self-criticism more recently. In it, the comrade wrote, "I will not concede to no terms of censorship... I will print for whomever I choose."

Like any publication, the editor of Under Lock & Key decides what to print. We also edit for clarity, brevity and political line. If a writer disagrees with us we will not change eir political line, but respond to it. However, we may change or clarify line in articles by people who are regular contributors to fit the line of Under Lock & Key.

We don't consider this censorship, but normal practice. "Freedom of the Press" applies to us not being censored by the government, even though we are almost every day. It does not guarantee that any publication will print your writings. Now, what this comrade is getting at is that ey will contribute to other publications what ey wants. That is fine, and we encourage contributing to other publications. We do ask that if you send us an article that you submitted to other publications you let us know so that we can properly protect your identity and perhaps coordinate with the other publication to publish the same version of your article. Otherwise, the following rules apply if you wish to write articles as a member of USW in forums that are not led by MIM(Prisons) or the USW Countrywide Council:

  1. USW members cannot openly disagree with MIM(Prisons) 6 main points (see p.2 of ULK). If you do, you are not USW, and if you write articles in the name of USW disagreeing with those points it will be treated as wrecking work.
  2. To clarify, this does not mean that all USW members agree with the 6 main points, or that they accurately uphold them. Just that they do not hold opposing views.
  3. USW members cannot put the struggles of one nation over another, or take stances in support of imperialism. This does not mean that USW members cannot be nationalists, as revolutionary nationalism of the oppressed is applied internationalism. [We use Stalin's definition of nation, and do not consider lumpen organizations or religions to be nations as Loco1 implies above.]
  4. Anyone who agrees to the above points and contributes to MIM(Prisons)/USW projects and/or campaigns is a member of USW, and can speak or write as a member of USW representing eir own beliefs or those of eir local USW cell. If you wish to publish something that you're not sure represents USW's beliefs you can either submit it to the Countrywide Council for review, or just publish it under another name that does not identify you as a USW member. We prefer you submit to the CC for review and feedback, to develop unity through struggle within USW.
  5. The USW Countrywide Council is made up of the advanced cadre of USW, and works to guide USW's work across the country by developing campaigns, positions, study materials, and strategic guidance for the organization overall.
  6. Statements on behalf of the USW CC must be voted on and approved by the CC, or the appropriate subcommittee, and published via MIM(Prisons)'s P.O. Box, email address or, most likely, in the pages of Under Lock & Key where the council can be accountable to the mass membership of USW.
Interested in joining the council? To be recognized as a candidate for CC membership, you should do the following:

  1. Complete the 2 intro study courses offered by MIM(Prisons)
  2. Organize others around USW/MIM(Prisons) projects and campaigns
  3. Submit monthly work reports to the countrywide council addressing any of the following questions that apply:
    1. What types of activities did your cell participate in that contributed to USWs mission?
    2. What campaigns did your cell participate in or promote in the last month?
    3. What Serve the People programs did your cell operate?
    4. What were the responses from the masses and USW recruits to this work?
    5. What questions came up? How did you answer them? Or do you need help answering them?
    6. What lessons did you learn in the last month?
    7. What are the most pressing issues that are of concern to the masses in your location? Are there any new or developing issues of concern to the masses there?
    8. What organizations/services have you recently found useful in your work (include contact info)?
    9. What successes have you achieved in the last month?

MIM(Prisons) will not share revealing information with the Council. Please keep in mind that your outgoing mail is being read and report on your work accordingly.

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[Black Panther Party] [ULK Issue 50]
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Generational Gaps and Revolutionary Concepts of the Black Panther Party

BPP Dead Pig
Art from The Black Panther newspaper, Vol. 2 No. 19, January 1969

From this end of the bend the only subject relevant to prisoners in regards to the early Black Panther Party (BPP) is the party as a Maoist organization and how prisoners should apply the teachings of the early Panthers to free themselves - resisting the foolishness of the late personality cliques capitalizing off of the party’s reputation. What is most important is getting to the truth between the legacy of the BPP and what it was that the founders were really getting at. What role, if any, do later groups play in keeping the vision alive? And how is it that prisoners should use these lessons in these later years of anti-imperialist prison organizing efforts?

Many New Afrikan lumpen organizations inside prison take their plays directly from the playbook of early BPP members while never truly crediting the party for its works. This in turn creates further confusions between the Lumpen Organization's (LO's) followers and former members of the authentic movement. Others within U.$. prisons are charismatic individuals working hand over hand with the bourgeois nationalist organizations, spreading misinformation about the BPP.

Recently PBS ran a piece on a program called Independent Lens that documented the history of the Black Panther Party. As expected it was as watered down as the bourgeois press and media felt it could get away with.(1) Several of the prisoners housed on this facility burst at their seems with inspiration of the works of the Black Panther Party. It was information that they felt they should have known, being they are Afrikans.

Other BPP images being portrayed on this 50th anniversary year include one specific article written by a charismatic imprisoned individual that went on and on about Huey P. Newton, a co-founder of the Black Panther Party, and not on how prisoners should learn from the early lessons of Newton, applying their lessons of political education in the struggles of today.(2) And probably the most noticed recent portrayal of the Panthers came in the form of sexual media, with Beyonce and eir Super Bowl 50 performance. Capitalizing off of the history of the Black power era, Beyonce adorned eirself and eir backup dancers with black leathers, black boots and black berets. Prisoners should question the significance of Black Panther costume jewelry and make-up versus scientific relevance inside U.$. prisons.(3)

Very few prisoners appreciate the political significance of the difference between the early BPP and the late BPP. This is the reason so many prisoners crowd towards movements that appear authentic and genuinely interested in liberation struggles. The masses are presented with ideas of Black, Brown, red, yellow and white power by superstar groups like #BlackLivesMatter, but prisoners have very few tools of independence to combat the misinformation spewed by these bourgeois nationalist organizations and their personalities. Movements built on single issue organizing, swabbing the support of the populations using identity politics, do a disservice to the oppressed, depriving them of the truth.

The Black Panther Party held the correct line in its early stages, and because of this it was rewarded with the support of the internal semi-colonies of the United $tates, the majority being lumpen youth. In its early years the BPP was truly independent, concentrating on its services to Blacks, at a time when the term Black was just as independent as the party. So the organization was able to operate in a loose way within the First World. The early party took its science from a variety of teachings, from the Pan-Afrikan movement to the Chinese communist movement, Lenin’s Russia, Stalin’s theory of nation, and Mao’s People’s War. Mao influenced much of the Black Panther Party’s position as a structured organization. The early members had a very real practice of materialist solutions provided to those in the same environment suffering under conditions of class indifferences, national isolation and gender extinction. They did not believe in struggling against a system while at the same time becoming liberated by the very same system they struggled against.

The prison personality contest conflicts become prominent, with prison identity politics valued above the peace that independence-building projects bring to a self-reliant and self-determined people's anti-imperialist prison movement. Too many prisoners and prison LOs see the end of their individual suffering at the expense of exploiting entire prison populations. MIM(Prisons) and United Struggle from Within (USW) see it differently as we define in the United Front for Peace in Prisons (UFPP) principle of independence. Independence is building our own institutions and programs independent of the united states government and all its branches, right down to the local police, because this system does not serve us. By developing independent power through these institutions we do not need to compromise our goals.

The Black Panther Party prioritized the momentum of the people in its early years because of the line and position it had on Maoism. The BPP transitioned for some time to a level above many of the revisionist and liberal bourgeois nationalist organizations of the late sixties and was able to attract some of the most progressive members of the lower class, that many now refer to as the First World lumpen. The Panthers at this time studied history from the perspective of dialectical materialism, in contrast to the methods of metaphysics and idealism, and had a clear program that was being adopted by various sectors of the masses across the United $tates. They applied practices that included designing programs that required members to perform services for the community at large, from education to self defense. The services of the Black Panther Party reflected its line in such a way that it was mandatory that members knew the rules of the BPP, the 8 points of attention and the 3 main rules of discipline, off the top of their head. The early Panthers were really on point.

It is in the later stages of the party’s existence that things began to take a turn as a result of the organization shifting from its earlier positions on independence, self-determination and liberation in the interest of the oppressed. This shift occurred in 1970-71, and was marked by the development of the theory of “intercommunalism” by Huey P. Newton. With the added pressures of government-launched campaigns to destroy the Black Panther Party, the party became split on every level one possibly could imagine.

Walking in the Panther Legacy Today

Since the demise of the BPP, though the movement never actually died, a wide gap has grown between the generation of Huey, George, Bunchy, Fred, Kathleen and Geronimo and the generation of Freddie Gray, Mike Brown and Sandra Bland. Since the Panthers, many organizations became infected with a type of Pantherism/inter-communalism fervor. These organizations hold that they themselves keep the work of the Black Panther Party alive, all the while erasing the Maoist politics of the BPP. See our article on the Black Riders Liberation Party for a discussion of another group confusing this legacy today.(4)

United Struggle from Within (USW) is a mass organization led by the Maoist Internationalist Ministry of Prisons for prisoners and former prisoners in the United $tates. USW is made up of various political prison activists struggling against their oppressive conditions. We are part of an ongoing struggle against the imperialist state to liberate ALL peoples, not only the select few who have made themselves popular at the expense of the people. While USW seeks immediate goals to improve prison conditions, it does not lose sight of the ultimate goal of national liberation and ending imperialism.

"There are two kinds of nationalism, revolutionary nationalism and reactionary nationalism. Revolutionary nationalism is first dependent upon a peoples revolution with the end goal being the people in power. Therefore to be revolutionary nationalist you would by necessity have to be a socialist. If you are a reactionary nationalist you are not a socialist and your end goal is the oppression of the people."(5)

Like their parent organization, many comrades of USW see the Black Panther Party developed by Huey P. Newton as the Maoist vanguard of the United States in the late 1960s. The Black Panther Party grew so rapidly at that time that many of the new recruits and larger memberships had very little opportunity to establish a deep understanding of the political objectives of the party. A lack of political education allows political movements to be co-opted, infiltrated, and run into the ground by enemy line.(6)

USW learns from the Black Panther Party, its good, bad and ugly. Parallel to the method practiced by our parent organization MIM(Prisons), USW comrades apply righteous actions by righteous studies of logic and these are some lessons we take:

  1. No investigation, no right to speak. USW will not misrepresent or misinform the masses.
  2. Correctness of ideas assessed independent of who says them. USW does not engage in the persynality contest so popular in the United $tates and its prisons.
  3. We do not give out information that the pigs could use to assess or destroy our movement. Fishing is a favored method amongst the agent provocateurs and their drones inside the belly of the beast. USW comrades have a clear definition of what a snitch, a rat and a pig is. We don’t use the terms loosely and never false jacket individuals, as our pledge to the United Front for Peace in Prison principle of unity requires.

Anonymity isn’t just about security, it’s also about teaching prisoners to think scientifically rather than follow the person with specific skin tone or hair style. USW must struggle against identity politics and the way it shall go about confronting it as its membership crosses paths with the prison lumpen organization leaders, with their cult-like followings, is in the most peaceful way possible, Under Lock & Key. This issue of ULK is a further advancement into serious dialogues between politically conscious prisoners and the masses. Prisoners as a whole must take from this history, from a Maoist point of view and decide what side they are on. The side of half truths,or the always evolving side of deep study and materialist dialectics.

As Sukant Chandan of Sons of Malcom put it, identity politics is doing the imperialist divide and rule for the enemy, by "focusing purely on individualistic frameworks and issues of oppression which overshadow or totally obliterate understanding, learning and support for Resistance of peoples against imperialism."(7) So just as the Panthers were not about costume jewelry and black berets, they were not about petty beefing and slights towards small groups of people.

So why are there so many groups inside prisons who claim to identify with the Black Panther Party but do not uphold Maoism? Their class loyalty is to the bourgeoisie and they refuse to accept the most scientifically designed methods of discovering concrete practices that elevate the peoples. Study Maoism, study proletarian internationalism, study the actual words of the Black Panther Party from the late 1960s.

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[Organizing] [Political Repression] [Idealism/Religion] [ULK Issue 48]
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The Lumpen's Religion


written with Ndugu Nyota of RSF

Let's talk about religion. Specifically, let's address the question of whether religion is or is not useful in the struggle against prisons and against imperialism.

Many of today's prison groups and lumpen organizations (LOs) are well rooted in religious ideas, theories and practices. For example, the Nation of Gods and Earths and the Rastafarians are both very influential among New Afrikan LOs. The LOs in prison have had experience in the areas of adopting certain religious values for the sake of defending themselves against total annihilation. Whether using religion, spirituality or faith as a conventional method to serve this goal for prisoners will bring about liberation faster than any other method will be determined by prisoners and prisoner-led efforts. [History has already proven dialectical materialism as an ideology to be far more effective at bringing about liberation than religion and faith, but we agree with testing it as a tactic in certain conditions as discussed below. - ULK Editor]

Prisons are a political effect of the bourgeois imperialist oppressive structure, which is determined to take more of the world's wealth and riches than it gives. Therefore prisons are political and produce political prisoners, as MIM(Prisons) holds: "...all prisoners are political prisoners because under the dictatorship of the bourgeoisie, all imprisonment is substantively political."

Prisoners begin to develop a consciousness of their environment by evaluating the material conditions they are in. Through a process of unity-criticism-unity they often transform themselves into the change they wish to see. This transformation often begins to manifest in individual decision-making skills. One begins to evaluate the pros and cons of indirect and direct action, to spread solutions to fellow prisoners' conflicts, and eventually one becomes sought out by the masses as a leader.

While the reality is that all prisoners are political, as we begin to develop our political consciousness we find that we are prohibited from being directly involved in the politics that we are subject to. When U.$. prisoners take that conscious state of mind to the level of organizing, campaigning and agitating, they become victims of laws criminalizing politicking in prisons. Many prisoners and LOs are well aware of this weapon of the snakes. Prisoners have little to no legal standing in the U.$. bourgeois injustice system to defend against the assaults on their humyn right to politically advocate and demonstrate their class interest as lumpen in the United $tates.

By law, according to the U.$. Constitutional standard, prisoners have a right to grieve conditions relative to the prison environment. They have the right to correspond with members of society, including the press. But when those of the prison population begin organizing the locals into group actions, they are labeled as security threat group leaders. Prisoners are incapable of putting forth a defense to these charges because by state standards their groups are un-sanctioned. Without a license we are prohibited from driving forward the people to a state of consciousness from where they may liberate themselves.

LOs don't register their groups with the state, they don't report their activities to the state, and the majority of LOs don't pay taxes on any income of the organization; all behaviors criminalized by the state. Essentially, prisoners being involved in a public manner in/with prison politics are whooped from the jump start.

It is therefore no coincidence that religious/spirituality groups that focus on the lumpen have become quite popular within U.$. prisons. They provide a more free outlet for expression and camaraderie. Of course, this has been a role played by religious organizations since the days of the Roman empire, when the church recruited the labor of those who had no legal warrant to sell their labor. This can lead to these religious bodies being a voice in service of the oppressed or to the religious body suppressing the desires of the oppressed to the benefit of the oppressor.

At different times religion has played different roles ideologically and politically. Many New Afrikan lumpen read in Dr. Suzar's Blacked Out Through Whitewash that:

"'Jesus, was the Panther? An original name for Jesus was... son of the Panther!' (Blavatsky: The Secret Doctrine).

"Even the Bible refers to him as 'the Lion of the tribe Juda.' (Rv. 5:5) 'Jesus in fact, was a Black nationalist freedom fighter... whose goals were to free the Black people of that day from the oppressive... White Roman power structure... and to build a Black nation.' (I Barashango)

"Schoenfield reports in The Passover Plot p 194: 'Galilee, were[sic] Jesus had lived... which was home of the Jewish resistance movement, suffered particularly. The Romans never ceased night and day to devastate... pillage [and kill].'

"In the Black Messiah p91, Rev. A.B. Cleage Jr. writes that Jesus was a revolutionary 'who was leading a [Black] nation into conflict against a [white] oppressor... It was necessary that he be crucified because he taught revolution.' Jesus stated, 'I have not come to send peace, but a sword.' (The Holy Bible - Mathew 101.34 - King James Version)"(1)

Depending on the leadership of the religious institutions and the cleverness of the lumpen, religion and politics can go hand-in-hand with one another. Devout members of the left will disagree and dogmatic rightists will call for a lynch mob. But at the end of the discussion the outcome is to be decided by those directly related to and at the source of the phenomenon.

It is the position held by MIM(Prisons) that i admire most:

"In some ways communism is the best way for religious people to uphold their beliefs and put an end to the evils of murder, rape, hunger and other miseries of humyns. Some argue that Jesus Christ must have been a communist because he gave to the poor."(2)

Many prisoners utilize liberation theology as a means to merge their political strengths with the legal warrant of the First Amendment right to freedom of religious exercise as the defense against political attacks from the police state.

The lumpen's religion is the exception to the world's norm of religion as representing the status quo. There are many prisoners who fall into the wash of all faiths, but there is a powerful source of prisoner liberation theologists at the forefront of the anti-imperialist prison movement too. It is possible that this very source is the face of the prison struggle for the age we are entering. Working smarter is working harder within the belly of the beast.

Prisoners should struggle to have their political interest respected by the state, but they should not concentrate more on convincing the police state that prisons are inappropriate, and the greatest crimes are being committed by themselves. They know this good and well already. LOs must concentrate on tactics that will forge united fronts capable of pushing the forces of history forward faster.

We conclude with a quote from Russian leader V.I. Lenin:

"We must not only admit workers who preserve their belief in God into the Social-Democratic Party, but must deliberately set out to recruit them; we are absolutely opposed to giving the slightest offense to their religious convictions, but we recruit in order to educate them in the spirit of our programme, and not in order to permit an active struggle against it."(3)

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[New Afrika] [Africa] [National Oppression] [ULK Issue 47]
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Two Sides of Garvey

Amy and Marcus Garvey
Marcus Garvey and Amy Jacques
In response to the call to honor freedom fighters, it is an honor and pleasure to journal the commemoration of New Afrikan freedom fighter Amy Jacques Garvey.

So many today dismiss the Pan-Afrikan movement and its various bodies, both within and outside of U.$. prisons, as that of an unnecessary call and reference to an outdated idea. In the context of the proletarian political causes, it is often the ultra-leftist who has taken up this position.

However, in our attempts to fast forward the most correct methods of resolving contradictions, we acknowledge that they come in the form of class consciousness among nationalist leaders driven by internationalist struggles led by the proletariat. The Pan-Afrikan movement is one likely place where we find these elements.

Many prisoners are aware of the name Marcus Mosiah Garvey, but very few are familiar with Amy Jacques Garvey, the wife of Marcus Garvey and the bone and marrow of the Universal Negro Improvement Association (UNIA). Amy Garvey was a special person in the history of liberation struggles. Born 31 December 1895 in Kingston, Jamaica to a middle-upper class family, Amy Garvey was ahead of her time. Though "all identity is individual, there is no individual identity that is not historical or, in other words, constructed within a field of social values, norms of behavior and collective symbols."(1)

The mother of what author Ula Yvette Taylor coined "community feminism," Amy Garvey pressed the issue of lower class wimmin not only in serving their male counterparts, but also educating themselves to become political leaders in the nation. Today, lumpen wimmin of the internal semi-colonies still find themselves criticized for either being home-oriented or for sex. UNIA enjoyed support across gender and promoted equality of the sexes. Yet, in practice, this "community feminist" approach was a means of dealing with the expectations put on wimmin to be supporters of men while still being political leaders. While wimmin like Amy Garvey had to take on an unequal burden compared to their male counterparts, their actions served to break down the expectations of gendered roles, paving the way for others.

Amy Garvey empowered wimmin to confront racism, colonialism and imperialism, while contesting masculine dominance as well.(2) As she wrote, wimmin should use their "intelligence in a righteous cause" as they are needed to "fill the breach, and fight as never before, for the masses need intelligent dedicated leadership."(3)

Since the 1920s, Amy Jacques Garvey's organizing activities had sought to further the decolonization of West Afrikan nations as people of African descent endeavored to restructure their societies. The antecedents of these largely nationalist movements were well-established in Pan-Afrikan struggle that came into its own during the early 1940s, including the fifth Pan-Afrikan Congress. Meanwhile, other power shifts were occurring such as: the rise of the Soviet Union, liberation struggles in southeast Asia, the independence of China and the Asian-African Bandung Conference.(4) Indeed, within this political milieu, "West Afrikan nationalism and various brands of Pan-Africanism, could mix with everything from Fabian socialism to Marxism-Leninism."(5)

While engaging in the international arena, Amy Garvey also struggled against fellow comrades of the UNIA. She was well known for her refusal to hold her tongue on the contradictions that arose within, even at times writing critical positions of Marcus Garvey himself. It resembles so many of those within the belly of the beast babylon who struggle to liberate themselves in order to offer liberation to their people, only to be hushed by LO leadership.

Amy Garvey was from Jamaica and considered herself an Afrikan. She drove home the point that people of Afrikan descent in the United $tates (New Afrikans) and elsewhere were living as second-class citizens, largely as a result of economic oppression. Today we see the second-class citizenship that New Afrikans and [email protected] face as the biggest targets of social isolation by the U.$. prison system. The second class that the oppressed nations are being bred into today is what we call the First World lumpen class. In the imperialist countries, that is the class that has nothing to lose from a revolution except the very chains that bind them to a bourgeois system that doesn't serve them. "As the lumpen experience oppression first hand here in Amerika, we are in a position to spearhead the revolutionary vehicle within the U.$. borders."(6)

The 2015 release of [email protected] Power and the Struggle for Aztlán by a MIM(Prisons) study group introduces prisoners to the reality of their class identity with the lumpen of oppressed internal semi-colonies in North America.

"Kwame Nkrumah in his analysis of neo-colonialism in Africa defined it as: 'The essence of neo-colonialism is that the state which is subject to it is, in theory, independent and has all the outward trappings of international sovereignty. In reality its economic system and thus its political policy is directed from outside.' Nkrumah stressed the importance of dividing the oppressed into smaller groups as part of this process of preventing effective resistance to imperialism as had already occurred in China, Vietnam, Korea, Cuba and elsewhere."(7)

Amy Garvey too considered the likes of Kwame Nkrumah as her comrade, alongside of Nnamdi Azikiwe, W.E.B. DuBois and George Padmore, just to name a few. She was a disciplined, arduous scholar whose objective was to fold Garveyism into existing progressive organizations, thus uniting a divergent Pan-Afrikan world.

Many of the ideas that are circulated amongst the lumpen organizations within the belly of the beast babylon are grafted from the ideas of the peoples parties like the UNIA, whether they admit it or not. The proof is in the pudding. Amy Garvey showed that one could stand on two legs and not buckle under the pressure of integrationist culture.

Amy Garvey held Marcus Garvey up while he served his prison bid in Atlanta, and took the driver's seat of one of the world's most influential Negro organizations in its time when wimmin weren't expected to be political. It is so similar to the anti-imperialist prisoner movement; prisoners aren't expected to be political souljahs.

Death to babylon-imperialism!


MIM(Prisons) adds: MIM said that Pan-Afrikanism should be a strategic question, and is not worth splitting over.(8) They also said that Pan-Afrikanism has historically been the most progressive of the "pan" ideologies. Clearly that the Pan-Afrikan mission has yet to succeed in the dire need for effective revolutionary leadership is evident in the recent revelations that

"In 2014, the U.S. carried out 674 military activities across Africa, nearly two missions per day, an almost 300% jump in the number of annual operations, exercises, and military-to-military training activities since U.S. Africa Command (AFRICOM) was established in 2008."(9)

The imperialists continue to foment the tribal divisions across the African continent to wage proxy wars that amount to inter-proletarian killing on the ground. The overwhelming proletarian character of the populations in Africa gives Pan-Afrikanism its strong progressive character.

Notes:
1. Etienne Balibar and Immanuel Wallerstein, Race, Nation, Class: Ambiguous Identities, Verso Books, 2011.
2. Yvette Ula Taylor, The Veiled Garvey, the life & times of Amy Jacques Garvey, University of North Carolina Press, 2002, p. 2.
3. Amy Jacques Garvey, "The Role of Women in Liberation Struggles", Massachusetts Review, Winter-Spring 1972, p. 109-112.
4. Ehecatl, "Lessons from the Bandung Conference for the United Front for Peace in Prisons", Under Lock & Key No. 43, March 2015.
5. Walter Rodney, How Europe Underdeveloped Africa, Washington DC: Howard University Press, 1982, p. 277-78.
Hakim Adi, West Afrikans in Britain 1900-1960: Nationalism, Pan-Africanism and Communism, London: Lawrence and Wishart, 1998, pp. 160-170, 186.
6. A MIM(Prisons) Study Group, [email protected] Power and the Struggle for Aztlán, MIM Distributors, 2015, p. 14.
7. Ibid, p. 68.
8. 2002 MIM Congress, "Resolution on Pan-Africanism."
9. Nick Turse, "The U.S. Military's Battlefield of Tomorrow", TomDispatch, 14 April 2015.

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[Organizing] [United Front] [ULK Issue 44]
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A Day of Solidarity, September 9th

Prisoners day - September 9th - must be kept silent no more. This particular day, marking its ground breaking appearance on 9 September 1971, is making a slow steady trod towards mass movements and prisoner organizations from the east coast to the west.

Any prisoner subscribing to Under Lock & Key, or the variety of political newsletters free to prisoners, can attest to the constant reminders of the one day that prisoners stood up in unity to get shot down, and lifted back up year after year. For many who are familiar with the Attica uprising, just hearing the name Attica reawakens the stories told about the protest back east, where a select few brothers of a mixture of lumpen organizations were put in a position to stand for something and not just fall for anything. A protest from which many political prisoners take inspiration today in their thirst for freedom. Attica became legendary.

Many prisoners were forced into the tombs of the beast, known as the control unit facilities, for their commitment to keeping alive the memory of the day that history was made by prisoners struggling for a common cause. These prisoners forced into the tombs of the beast, who spoke from the grave to the injustice of the system, became the silent force of an already nuclear-reactor-type vibration within U$ prisons.

As time went on so then did the minds and movements of the masses, its leaders, and the lumpen organizations charged with serving the interest of the prisoners. The lines of the parties involved with commemorating the anniversary of Attica were crossed and compromised. The dream of rehabilitation and reforms set many in backward positions compliant to the interest of the enemy of the prisoners, the state.

Details of the September 9 uprising and certain individuals involved began meaning less and less. The historical facts, leadership, and goals became gossip of he said she said, your homie got my father killed.

The state understood the importance of stemming the tide with the tactic of division, thus a line was drawn between the political prisoner and the prisoner just trying to do their time and get back to what they knew as freedom. The latter wanted nothing to do with the former, as these old timer political prisoners were viewed as extreme in their ideas and objectives. The former, on the other hand, wanted nothing to do with the latter, who at each turn of the age began to appear as a type of foreman, respecting the privileges and rewards for the good behavior of not upsetting the system. Even to this day these lines are the principal contradiction between the prisoner mass and the few political leaders.

Attica served as an example to both sides of the fence. Power is in people's unity. With the support of the people at Attica in 1971, time stood still long enough for prisoners to occupy the prison yard and a few dorms. In a stand off with state police, prisoners demanded to be afforded humyn decency.

The end result was the murders of many who knew they had nothing to lose but their chains. Attica's effect is on all prisoners. Attica's effect lives with prisoners even today. Let prisoners refresh their memories in as many uprisings as possible with peace as the objective.

It is not at this time that prisoners should be waging war with each other. Nor should we, in the United $tates, be taking up armed struggle. We must learn that prisoners must not prey on other prisoners with exploitative practices that result in the beefs that go beyond prison yards and effect more than just the local factions. But prisoners must consider the conditions of the entire class which it is rooted in and decide what direction it as a whole will move in.

Attica gave birth to many many great prisoner demonstrations and prison uprisings across the United $tates. More recently in Texas, California, North Carolina, and Georgia, just to name a few.

The day of solidarity is rooted in a reality that prisoners must at some points and time, for a specific frame of time, put to the side their differences in order to pool the energy and resources for the causes that contribute to tearing down this system as they know it. And after that, if they want to go back to their state of parasitic lifestyles, then they can take it up with the people.

The September 9 Day of Peace and Solidarity is the prisoner's memorial day; the convict holiday. It is the one day that prisoners as a whole can safely cross the lines of divide that have been expanded over the ages of time. Prisoners at this time can become festive in their anticipation of the entertainment, education, application and advocation of a vocal prisoner mass speaking up and out to the injustice of the U.$. prison system.

USW invites all those who have committed to the five principles of the United Front for Peace in Prisons to participate in the coming September 9 celebrations. Submit high quality artwork to our Strugglen Artist Association to be printed and circulated within your prison, spreading the message of peace on September 9. Our comrades MIM(Prisons) offer political books free of charge that your group can study and write or draw your interpretations of the reading. You can even just write a statement describing the nature of your local September 9 celebration program.

It is now the age of speak up speak out for prisoners. If prisoners can build upon their shared experiences like the uprisings in the past, their voices can speak to their interests aligned with the internationally oppressed, and begin upsetting the system one state at a time.

Then and only then will the power be reinstated in the leadership who are most capable of representing the interests of the whole, without fear of retaliation or repression for their leadership roles. The September 9 Day of Peace and Solidarity prepares all prisoners for the day that all must make the decision of whether they'll stand up for something or fall for anything.

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[Idealism/Religion] [Theory] [ULK Issue 44]
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Talks about Sovereignty: A Scientific Approach

Sovereign Citizen white nationalists
The sovereign citizens movement has become among the top domestic terrorist groups on the FBI's list in the United $tates for refusing to cooperate with the government. People of this movement assume an artificial independence as a nation and refuse to file taxes, carry any type of license or hold a social security card. Question is, where does the anti-imperialist movement stand with these individuals and how does their approach to liberation compare to that of Marxism-Leninism-Maoism.

It is reported that more than 300,000 people are self-declared sovereign citizens in the United $tates, and it is predicted to be one of the fastest growing movements in U.$. history.(1) So it is a reasonable question to ask whether these people are on to something or not.

It appears that the sovereign citizens movement is currently one of a mixture of oppressed nation lumpen, bourgeois nationalists and petty bourgeois organizations across the United $tates. For example, among those claiming to be sovereign citizen organizations are the New Afrikan groups like the Moorish Nation, the Mawshakh Nation of Nuurs and the Washitaw Nation, both Islamic and Hebrewic. Then there are the white nationalists responsible for publications and broadcasting programs for the movement: From the Embassy of Heaven, The Aware Group, the Republic of Texas, Rightway LAW, Freedom Bound International and Amen-Ra BTO, Inc.; and personalities like David W. Miller, Charles Weisman, Alfred Adask, George Gordon and Brent Johnson.

Lumpen class in search of answers

The talk of sovereign citizens in prison was first heard by the author in 2009, promoted by a variety of lumpen prisoners professing to be card-holding members of the jailhouse lawyers National Lawyers Guild. They claimed to possess the mysterious knowledge, which utilized in U.$. courts could result in riches from financial settlements, as well as the potential of an early release for prisoners who have learned the craft of cracking the code described as redemption.

Lumpen in the United $tates, in general, are always looking for a come up, but they rarely consider at what cost will they come up. They, in general, believe that if they can just grow their underground economy they can free themselves. This viewpoint is a product of the lumpen's relationship to capitalism as belonging to internal semi-colonies. Lumpen are excluded from the prosperous imperialist economy overall, yet given tastes of that wealth via these underground economies that also provide an illusion of acting outside of the system. It seems that the popularity of the sovereign citizens movement in prisons can be explained this way, the difference being that it actually claims to be based in law.

With its promises of wealth, stature, independence and self-control, lumpen prisoners are not blamed for lining up to receive what they've been conditioned to know as being freedom. However, they are cautioned that everything that glitters isn't gold. What we see at play is the principal contradiction that defines the lumpen class in our society: the individualist tendencies to come up at the expense of others that are required of an excluded class in a capitalist economy, and the need for collective action to overcome those conditions and attain true freedom. We even see the New Afrikan organizations promoting the ideas of sovereign citizenship have borrowed from the ideas of national liberation movements as well. But rather than fight for national liberation of New Afrika, they define their nation in opportunistic ways as if a nation is something that any group of people can just create out of thin air. We recognize nations as scientific phenomena, that exist in the real world and are defined as a group of people with a common culture, territory, language and economy.

It is important that lumpen prisoners begin to pick out the right things, that which they have persynally tested, inspected, researched and referenced to reality in the method of dialectical materialism. Lumpen prisoners have a problem in the areas of these last four key words: tested, inspected, researched and referenced. This failure is the main cause of the material circumstances leading to the divisions between the individualist lumpen prisoners vs. the self-sufficient collective of prisoners struggling for liberation within the movement towards national independence.

Too often lumpen prisoners get something, or hear of something from another inmate and they just run with it, spreading something that they are unfamiliar with and misinforming others. The sovereign citizens movement has benefited from this tendency.

What is sovereign citizens about?

Lumpen prisoners of white oppressor nation origins probably can describe a more definitive history of this movement beginning somewhere in the 1960s to challenge the legitimacy of U.$. tax laws and the U.$. government itself. It is doubted whether most oppressed nation prisoners can describe the founding groups, from Oregon and California, like the Posse Comitatus, which is based in extreme, unrealistic white supremacy.

The philosophy of the sovereign citizens movement is based in the theory that the U.$. government is operating as a fraud commercial entity that is bankrupted and indebted to foreign nations. Many sovereign citizens movement groups subscribe to this idea in that the original U.$. government was that of colonial Amerika based in British common law as a de jure government. After the civil war there supposedly developed a secondary government de facto of its previous state-based governments of settlers.

When they say de jure, they mean legal and therefore legitimate. In contrast, de facto means that it exists but it is not official. It is common to refer to a de facto government after a civil war to imply that things have not been settled and brought back to order. What that order is, is of course a political question in itself. The dictatorship over the capitalists in the south by the capitalists of the northern states after the civil war was a progressive one that marked the end of slavery and forced integration on the white settlers, though much of the progress on integration was later turned back by reactionary forces and proved an overall failure. Therefore, to question the legitimacy of the post-civil war government in the United $tates has a clear connection to this ongoing reactionary movement for white supremacy in North America. While these forces see independence and state's rights as a means of maintaining their national privilege, the internal semi-colonies are attracted to national liberation struggles (and therefore other politics of local control) as means of ending the national oppression that is the other side of the dialectical coin. To have an oppressor nation, you must have at least one oppressed nation.

Many sovereign proponents, like the Whitten Printers, have broken down the Fourteenth Amendment of the U.$. Constitution to the least common denominator. They argue that it was created by the de facto government in order to nationalize Black slaves and afford free Black slaves with comparable rights of the unalienable Constitutional rights of white settler state citizens, leading us to question whether they are reading from the same history books as the rest of us struggling for self-determination.

These sovereign citizens hold that they are not subject to the nationalization process to become federal citizens under the Fourteenth Amendment de facto government because they weren't slaves, they aren't colored, and they never signed into any contract agreements with the de facto government. Basically, they are royal citizens holding on to the good ol' days of the British colonies. Ain't that cute.

Critics of the sovereign citizens theory assert that it fails to sufficiently examine the context of the case law from which they cite and ignore adverse evidence, such as The Federalist No. 15, where Alexander Hamilton expressed the view that the Constitution placed everyone persynally under federal authority. And as the Fourteenth Amendment itself reads, in part:

“All persons born or naturalized in the United States, and subject to the jurisdiction thereof, are citizens of the United States and of the state wherein they reside. No state shall make or enforce any law which shall abridge the privileges or immunities of citizens of the United States; nor shall any state deprive any person of life, liberty, or property, without due process of law; nor deny to any person within its jurisdiction the equal protection of the laws.”(2)

Additionally,
“The validity of the public debt of the United States, authorized by law, including debts incurred for payment of pensions and bounties for services in suppressing insurrection or rebellion, shall not be questioned.”(3)

All oppressed nation prisoners must be aware of these facts before they allow themselves to be rallied into support for a movement like the sovereign citizens. The sovereign citizens movement is a white oppressor nation movement whose interest is directly in conflict with yours. They want to preserve imperialism at the cost of your independence and self-determination. National liberation from the imperialist states is in the interest of all lumpen prisoners, and the best way to effect this objective is for all the semi-colonies of the United $tates to support national liberation struggles of the oppressed.

We must also remind comrades that the fascist movement in Italy and the Nazi movement in Germany were appealing to a primarily dissatisfied petty bourgeoisie as well as lumpen and proletarian elements with rhetoric against the state, the bankers and big businesses at the time with some nonsensical religious ideas mixed in and lots of chauvinism. In the event of further imperialist crisis, if the imperialists are pushed to take a fascist approach to managing the people and economy, the sovereign citizens and similar movements will be the ready made mass movements that provide the footsoldiers for such a project. The oppressed peoples of the world must combat this with proletarian internationalism and dialectical materialism and break free of the ignorance that allows us to be suckered by the false claims of such groups.


MIM(Prisons) adds: We want to give Loco1 props for working on this review of the sovereign citizens movement. S/he was one of a number of comrades who have written us about it. And as a very active leader in USW we asked h to write a critique of the ideology behind the movement. Loco1 was hesitant at first for lack of information and knowing where to start.

While limiting access to information helps prevent ideological unity across the imprisoned lumpen, this article goes to show the greater importance of method. Loco1 was able to spearhead this critique with limited resources at h fingertips, but using an analytic approach.

Some of the appeal of the sovereign citizens and similar right-wing anti-government movements is based in an appeal to authority, where they cite a bunch of case law in an effort to convince you that they know what they are talking about. But this reliance on caselaw itself is idealism. It is similar to those who search for answers in ancient religions, as if there is a secret out there that just needs to be found and it will solve all our problems. This is appealing, it is a theme that sells many movies and books, but it is not reality. A real way to solve problems is to understand reality, the contradictions that make it up, and how things are moving so that we can transform reality. No one has been liberated by sovereign citizen paperwork, because it is just words on paper, and words on paper cannot magically liberate you from a real system that is made up of millions of people.

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[New Afrika] [Elections] [ULK Issue 38]
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Lasting Impressions

[While MIM(Prisons) expressed cautious optimism following the election of Chokwe Lumumba, we questioned his electoral strategy and stressed a clearer definition of dual power (see ULK 33). Unfortunately, failure seems to have struck more suddenly than we could have expected. In the piece below, PTT of MIM(Prisons) has woven updates on the campaign in Jackson into excerpts from commentary by Loco1.]

national liberation or assimililation

On 22 April 2014, Chokwe Antar Lumumba lost the mayoral election in Jackson, Mississippi to Councilman Tony Yarber in a run-off. Chokwe Antar's father, Chokwe Lumumba, was inaugurated as the mayor of Jackson on 1 July 2013, and died 25 February 2014 from "heart failure." Since our last report, those close to Lumumba had indicated that an independent autopsy was going forward, but results, or information on whether an independent autopsy was conducted, are not readily available. In Under Lock & Key 37, we raised suspicion over the cause of the Mayor's death in a country where New Afrikan leaders are regularly murdered by the state with impunity.

As the electoral strategy of the former New Afrikan revolutionary ended prematurely, some comrades are raising the question of whether the nation would have really sown the seeds of progress for New Afrikan self-determination into the heart of Mississippi, had Mayor Lumumba or Chokwe Antar served the full term. We assert that when New Afrikans fail to realistically distinguish themselves from Afrikan-Amerikans, it is impossible to break from Black capitalism to form a new society centered around humyn need.

One limitation Mayor Lumumba's death raises in the Malcolm X Grassroots Movement's strategy of entering electoral politics is the vulnerability of elected candidates. Lumumba wanted to build a movement based in the people, but electoral politics necessitates focus on individuals as leaders and representatives of the masses. In the context of joining the Amerikan political machine, winning electoral campaigns amounts to putting a Black face on Amerikan capitalism. Before his death, Mayor Lumumba was planning to put $1.7 billion onto the streets of Jackson. "The intent is to improve the city’s infrastructure, support businesses and, in a first, rehab some Black neighborhoods."(1) A keen eye can see that building revolutionary education centers is not on the top of this list, if it's on there at all. We agree with Mr. Lumumba that the people are smart. But if they are fed a false idealism of an end to oppression under capitalism, then their opposition to the Amerikan imperialist global machine will be limited. In fact, it is more likely that their ties to Amerika will even be increased, as the benefits from the spoils of imperialism are redistributed in their favor. Without real people's control of wealth, that $1.7 billion raised by Mayor Lumumba is easily redirected by a suspicious death and a defeat in a run-off election.

The people of Jackson hope to continue building this movement for Black capitalism in their city, and Chokwe Anton invited all small business owners, enterpreneurs, prospective business owners, and people seeking new and innovative employment/ownership opportunities to attend the Jackson Rising conference that was held on May 2-4.(2) As communists, we are definitely seeking new and innovative employment/ownership opportunities! But as internationalists, we seek these opportunities for all the world's people. We don't want worker-owned cooperatives for ourselves built from wealth scraped off the backs of the Third World. We know truly innovative employment/ownership opportunities can't come without civil war and an overthrow of capitalism. Success in electoral politics can stifle progress in a revolutionary direction if politics aren't in command.

The late Mayor Lumumba is reported in an interview with the Nation of Islam in The Final Call newspaper as saying, “our predominately Black administrations can actually do better – to provide security to everybody, prosperity to everybody on a fair basis, and, of course, we're going to be vigilant against the cheaters – but we think we can do a better job. We're talking about the new society, the new way, and that's a lot of what New Afrika was about.” To claim that New Afrikans will do a better job at playing the Amerikan economic game amounts to Black chauvinism and racism. We are products of our society. What is it that New Afrikans can do better than whites: hate, steal, cheat, kill, lie, destroy and oppress? The U.$. President is Black and we still witness New Afrikan and [email protected] youth targeted by police for death in the United $tates. Working within electoral politics will do nothing to change Amerika's impact on the majority of the world's people. Mayor Lumumba stated “We are impressed with the need to protecting everyone's human rights.” But this can't be done when the nationalist leaders are so misdirected that they can't see that there is nothing in U.$. politicians' offices but documents with the names of the billions of humyn beings murdered as a result of foreign policy, or low-intensity warfare operations jumping off in the U.$. semi-colonies. The electoral struggle in Jackson highlights the differences between bourgeois nationalism and nationalism with proletarian ideology.

The U.$. internal semi-colonies' greatest connection to the reality of the global contradiction in relation to their own material condition is the lumpen, incarcerated and criminalized across the state. The lumpen are most capable for the vehicular mechanism for transforming the shift of imperialist control to proletarian control with real state power, by leading national liberation struggles to free us from Amerika. Lumpen hold no stake or stock in capitalism and have way more interest in abolishing its control over the people than the bourgeois nationalists. The Jackson Plan would like to turn all these lumpen into labor aristocrats rather than vehicles for overthrowing capitalism.

The lumpen, particularly prisoners, will have to understand that there is no future in placing higher values on profits than the welfare of humyn life/needs. The Amerikan pie has to be completely disposed of and the land redistributed fairly. Period. You get what you need. Nothing more, nothing less.

If we gonna move, let's move the world. Revolutionary nationalism, with a proletarian ideology, is the key to any oppressed nation's self-determination and self-governance, or simply put national independence. If New Afrikans are to have any chance at such, they will first have to separate themselves from Black Amerika and move to the tune of the proletariat. Chokwe Lumumba had a gift and will be missed dearly by all who value his mind, but he appeared better in his dashiki and afro. “Rather than going to church and yelling and screaming about it, rather than bad mouth the youth, my plan is to engage the youth,” quoting the former Mayor. This begs the question, how does this transpire from behind a desk that is responsible for the city's youth being carted away to prison and jail facilities?

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[Organizing] [ULK Issue 37]
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Financing the Revolution

It has often been the position of readers of ULK and members of the United Struggle from Within that economic means and methods should be tried and applied in the struggle of prisoners against the capitalist-imperialists. Some say to boycott the commissary and deprive each state of the prisoner dollar it so much cherishes. Others say stop ordering packages from the state approved vendors. More sophisticated circles would say create more damages via civil action suits: state tort, personal injuries, small claims, you name it. Others have said to boycott prisoner accounts altogether to avoid any fees or cuts the state takes from it for restitution, release, medical co-pay, etc.

All of these tactics can potentially prove devastating if the right group of people apply them and progress the idea into material reality.

With $0.50 a prisoner can do so much, as that is the cost of a postage stamp. A letter can contain a list of new subscribers to Under Lock & Key. It can include an article, poem submission, or art. It can contain study group responses or a criticism to push our struggle forward.

Even if you don't draw, i know there's an artist next door to you. He/she lives off of their artwork alone. They don't go to the store, they just draw their tail off. For just a dollar that artist next door will draw four drawings of your imagination, the size of about a quarter of an average sheet of paper. With those four pieces you could express the walls of prison crumbling, or a lumpen prisoner handing their dinner tray to the family of an underdeveloped country through the window of a prison cell. You can commission this artist to draw anti-imperialist art to submit to ULK to be printed in the next issue. That one picture is surely going to touch more people than the artist expected it to.

Yet, in the economic struggle, lumpen prisoners often fail in the materialization of their own wealth. We must change this. In prison we often see ourselves as the haves and have-nots, when in the material reality of things we all have something to offer. Take the commissary industry. Not everybody actually submits an order form. There are those with monies to spend and those who have the heart to work with those who spend, earning a share of the spender's purchase. I persynally don't deposit monies in my trust. I use craft and trade to survive. I braid, cut and style hair. Many prisoners who have money to spend inside get monies from a source outside of prison. These sources deposit money into a prisoner's trust to take care of the prisoner. In return the prisoner takes care of hself. My specialty is helping the prisoner do this by keeping up their appearance and in return they offer a product from the commissary, where i then have purchasing power. Me, an anti-imperialist. I bring in anything from $1.50 to $3.00 easy per client on a yard that allows time and opportunity. Fast forward about ten clients per week and in a month's time i'll have $120. Off of this buck twenty i can order a pair of hair clippers with the works and the hottest legal commodity in prisons: coffee. Adding haircuts to my service, i'll double clientèle. Sixty dollars worth of coffee on the shelf will grow legs and trade itself. One dollar for a coffee lid of coffee, or an exchange of one full jar on credit for two jars at the convenience of the creditor (the value varies).

I don't drink coffee so there'll never be a loss due to persynal consumption. The product will pay for itself and expand at a controlled rate. I'm doing hair and trading coffee. The service can be offered to a wide range of characters and political affiliations: Black, Brown, Red, Yellow, Pink, Blue or Purple, the objective is Green.

Doing such, i'm offered the opportunity to socialize with a wide range of characters and gossip about the latest and greatest revolutionary culture, from international news to news on the hip hop revolution underground affiliates. I alone as a USW leader, taking the scraps that are there amongst the so-called prison ballers, have become a resort for prisoners caught in the trappings to retreat to when they must spend their money and look good doing it.

The coffee will expand from my cell to the cell of another USW comrade proving themselves capable of opening up shop on the same facility, and when ripe we will venture out into another legal commodity (soap, body washes, shampoo and body oils).

We can turn all this paper money into fuel for the fire to finance the anti-imperialist machine, funding independent institutions like the University of Maoist Thought, extended printing of ULK, MIM(Prisons)/USW-hosted events, Prisoners Legal Clinic, MIM(Prisons)'s Free Political Books to Prisoners. These are just to name a few. In this microcosm of Amerika, great revenue will come to be. What separates us from most collecting such revenue is we'll be providing a service at a very low cost to those who have and ALL of the proceeds will go to those who don't. We are funding revolutionary cadres of our USW and MIM(Prisons) across the snakes.

This should be our matter of concern, if we truly hope to shift the economy into a landslide towards the people. Don't boycott the commissary, use it as a uniting factor!!!


MIM(Prisons) responds: It is a strong statement to say a well-executed boycott can have "devastating" impact. More likely, the prisoncrats will notice what is happening and make a simple policy change to ensure they are able to milk prisoners for all they have. The main benefit of organizing boycotts isn't the financial impact, but coming together to organize around a collective interest. The connections, networking, and unity are more valuable than any amount of money we're saving from the oppressors' collection.

When assessing the "value" of an action or investment, we need to always keep in mind the political value. There are a lot of ways we can use what little money and resources we have to make a big political impact. As long as we aren't harming the people, the importance isn't in how we hustle, but in why we hustle. Use your creativity and resourcefulness to find a way to hustle for the people!

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[United Front] [California] [ULK Issue 36]
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Applying the United Front for Peace Principles to the Rasta Movement

ULK 33 was a hit. MIM(Prisons) did a great job with the collection of articles published and the placement of artwork and poems. I personally have been silent because I've been running from that Green Wall drone force and ducking placement in the SHU.

I want to respond to MIM(Prison)'s call for the various groups that signed on to the UFPP statement.

I signed on under the leadership of USW and since then have implemented the five principles in the following manner. In 2010 I took up the Rastafari Flag and grew out my dreadlocks and beard. After study, the RASTA movement showed me a perfect vehicle that allows for the incorporation of the five points of the UFPP, and it attracts people from all walks of life.

The Peace is principal and practiced every place that I step. When I meet prisoners I attempt to affect the space positively by being open to conversation with people outside my nationality, sex and class. What this means is I rap with Mexicans, Asians, Arabs, Europeans, etc., on a range of topics. I include homophobes, homosexuals, transsexuals, and lesbians in rapping sessions. I even talk to correctional officers, nurses, cooks, plumbers and cleaners when they are open. What this allows for is information gathering.

The RASTA Mon believes in the universal connection, so what I use as an umbrella for people to stand under in unity is the "one love" concept. This is attractive to a lot of people in here because society has put many of us on the shelf. When we are introduced to the idea of networking amongst each other around how to change living conditions, a conversation begins. Very few people will fight the weed smoking, dreadhead rasta man with the bag of books in his/her hands journeying around the world, but many will join because they know the movement is fair. I just use the 5 [five pointed star] as a way to introduce the 6 [six pointed star].

I've initiated the conversation that we all are convicts. Peace was established when fifteen guys asked me to speak at a meeting held for all convicts addressing the issues at this joint.

I'm anticipating holding a study group here to apply the educational factor of Growth. When a lot of these guys see me they admire the young man of intelligence and become totally open to learning. I tell everybody my motto is growth and development. In order for any true change to come about one must grow out of the termite ways and the key to change is only found through education. This alone implements the third principle.

As for Internationalism, the Rastafari movement has been recognized as one of the most internationalist movements that there is. I teach what I've learned about other nations through the movement. When you begin to talk to a person who would have never guessed you'd know about their native land, the conversation quickly begins to turn into a lesson from the people of another land. I just simply listen at this point.

And last but not least, Independence. Everywhere I've been since 2010 I've become both the Rastafari minister and/or the recreational clerk on the M.A.C. body. I simply go to the chapel, show movies about the struggle around with the brothers/sisters in relation to the movies, and play conscious music as we do workshops developing the tools, products and resources necessary in order for our cadre to affect the conditions.

The progress has not yet been seen by me on this side due to the setback of constantly having to split in order to dodge the iron fist, and a poor line of outside contact which my cell depends on for communication. Where we often have our relatives relay peaceful greetings to one another, sometimes a wife, girlfriend, mother or brother becomes upset or overworked without pay and the line is disturbed.

The way for us to build on each others' experiences is to share them, and be honest. Often times we prisoners want to exaggerate the circumstances, putting it on thick. Keep it 100%. Act like you want somebody to understand what you are sharing so that they can go apply your technique and move the struggle in a forward direction.


MIM(Prisons) responds: This comrade shares some useful tactical approaches and philosophies for building united front across differing groups and individuals. On the ideological level Rastafari does have some congruence with our own work, in particular in the realm of pan-Africanism and African liberation. But these characteristics are a product of the oppressed people who developed the movement rather than the ability of its religious principles to address the material needs of the oppressed. Similar to other religious movements founded by the oppressed, Rastafari shifts the focus from immaterial religious characters to leaders of their own people and to themselves. In these ways these ideologies make a move towards materialism. But Maoism takes it farther, dismissing the lineages and prophecies of the past in favor of studying the material forces that exist within each thing today that will determine its future development. Part of historical materialism is looking at movements of the past, and taking lessons of what works and doesn't work to apply to shaping a better world today. At the same time we seek out where we agree with those of different ideologies to forge united fronts that can push the forces of history forward faster.

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