We celebrate on May 19 the birthdays of two world-bending revolutionaries, Ho Chi Minh and Malcolm X.
Born in 1890 in central Vietnam, Ho Chi Minh was the Marxist-Leninist communist who forged and led a people’s movement and army that defeated the invading imperialist might of both France and the United States and ultimately liberated Vietnam from colonialism.
Born in 1925 in the U.S., Malcolm X was the African-American leader who raised to global attention the concepts of Black nationalism, Black self-defense and the right of self-determination of Black peoples. Malcolm X also made a major contribution to the global movement for Pan-Africanism.
Neither met the other, yet their deeds and words intertwine, and together they continue to inspire us toward revolution.
At this moment, as the U.S. ruling class fans the deadly fires of racist hatred, Malcolm X and Ho Chi Minh unite to give a profound lesson in building international solidarity with oppressed people and nations.
The American Revolution was a political upheaval that took place between 1765 and 1783 during which colonists in the Thirteen American Colonies rejected the British monarchy and aristocracy, overthrew the authority of Great Britain, and founded the United States of America.
Starting in 1765, members of American colonial society rejected the authority of the British Parliament to tax them without any representatives in the government, and resisted renewed British attempts to collect duties on goods such as sugar and molasses that for many years had gone uncollected through widespread smuggling by colonists. During the following decade, protests by colonists—known as Patriots—continued to escalate, as in the Boston Tea Party in 1773 during which patriots destroyed a consignment of taxed tea from the East India Company. The British responded by imposing punitive laws—the Coercive Acts—on Massachusetts in 1774 until the tea had been paid for, following which Patriots in the other colonies rallied behind Massachusetts. In late 1774 the Patriots set up their own alternative government to better coordinate their resistance efforts against Britain, while other colonists, known as Loyalists, preferred to remain subjects of the British Crown.
Tensions escalated to the outbreak of fighting between Patriot militia and British regulars at Lexington and Concord in April 1775, after which the Patriot Suffolk Resolves effectively replaced the Royal government of Massachusetts, and confined the British to control of the city of Boston. The conflict then evolved into a global war, during which the Patriots (and later their French, Spanish and Dutch allies) fought the British and Loyalists in what became known as the American Revolutionary War (1775–1783). Patriots in each of the thirteen colonies formed a Provincial Congress that assumed power from the old colonial governments and suppressed Loyalism. Claiming King George III’s rule to be tyrannical and infringing the colonists’ “rights as Englishmen”, the Continental Congress declared the colonies free and independent states in July 1776. The Patriot leadership professed the political philosophies of liberalism and republicanism to reject monarchy and aristocracy, and proclaimed that all men are created equal. Congress rejected British proposals requiring allegiance to the monarchy and abandonment of independence. 
ModernMom - Popular Baby Names in the 1700s
British Baby Names - Curiosities of the Seventeenth Century
Medieval Naming Guides - Early 17th Century English Names
Internet Archive - Early census making in Massachusetts, 1643-1765, with a reproduction of the lost census of 1765 (recently found) and documents relating thereto;
Olive Tree Genealogy - Irish Passenger Lists: 1765, no ship name, arriving from Ireland in Boston, Massachusetts
Trail Of Our Ancestors - Names of German Pioneers to Pennsylvania: Passenger Ships’ Lists, 1750
USGenWeb Archives - Names of Pioneers from the Palatinate Germany to Pennsylvania, 1754
RootsWeb’s Guide - Given Names in Early America
GIGA - Name Chronological List, 1760 - 1779
Society & Life
History.com - The American Revolution Begins: April 19, 1775
History.com - American Revolution
History Channel - American Revolution History (Video)
PBS - Liberty! The American Revolution
PBS - Africans in American: The Revolutionary War, Part 2
The History Place - American Revolution
The History Place - Prelude to Revolution, 1763 to 1775
The History Place - The American War for Independence: 1775 to 1776 Conflict and Revolution
University of Houston - Overview of the American Revolution
Library of Congress - The American Revolution
Encyclopaedia Britannica - American Revolution
U.S. National Park Service - The American Revolution
Gilder Lehrman Institute of American History - The American Revolution, 1763-1783
We commemorate the legacy of El Hajj Malik El Shabazz, also known as Malcolm X, on the day he was assassinated, February 21st, 1965.
Words cannot describe his revolutionary contributions to the struggle for liberation and self-determination. We can only witness the products of his words and actions in the work that goes on to this day by warriors who he inspired to fight and free us all from what Malcolm called, “this miserable condition that exists on this earth.”
We must see in our organizing work that there are thousands upon thousands of potential Malcolm X’s, from the rotten schools to the prisons. There is hope.
He famously said, “If you don’t stand for something, you will fall for anything.” So we ask you, where do you stand in the face of injustice?
Rest in Power Malcolm. You will never die as long as we fight for the change you hoped to see. ALL POWER TO THE PEOPLE!
, by showing that in the prelude to 1776, the abolition of slavery seemed all but inevitable in London, delighting Africans as much as it outraged slaveholders, and sparking the colonial revolt.
The so-called Revolutionary War, Horne writes, was in large part a counter-revolution, a conservative movement that the founding fathers fought in order to preserve their liberty to enslave others—and which today takes the form of a racialized conservatism and a persistent racism targeting the descendants of the enslaved. The Counter-Revolution of 1776 drives us to a radical new understanding of the traditional heroic creation myth of the United States.
I was reminded today of my love for fiction, as I picked up a book I haven’t read in years. In that spirit, I wanted to share 5 books that are either underrated or not well known that are essential reading:
Jewelle Gomez, The Gilda Stories
Arguably the best vampire novel ever written, The Gilda Stories turns the vampire trope on its head, revolving around the life of a queer, Black vampire from the 1850s in the American South to a not-so-distant future wrecked by ecological destruction. Has been out of print for a while, so a library may be your best bet, though it’s definitely worth buying a copy if you can.
Ousmane Sembene, Les Bouts de Bois de Dieu (God’s Bits of Wood)
A novel based on the great railway strike that rocked the colonial power of French West Africa. Sembene was a prolific revolutionary author and filmmaker, and this novel in particular is quite attentive to the gendered experience of work and colonial power. Widely available in English and French.
John Edgar Wideman, Philadelphia Fire
A novel based on the 1985 bombing of MOVE, a revolutionary Black organization based in Philadelphia.
Myriam Warner-Vieyra, Juletane
A short but powerful novel about transnational Black identity and the challenges it presents for women who navigate its intersection with gender. The main character, Juletane, is a Caribbean born woman who moves to Senegal by way of France and finds herself struggling with the label of madness.
Nawal El Saadawi, Woman at Point Zero (sometimes Firdaus)
Another slender novel that tackles questions of incarceration, the right to self-defense, sex work, and colonialism. Based on a woman El Saadawi met while working in prison as a doctor.
The people of Burkina Faso are having a revolution!!
Young, old, men and women, the people have had enough. Please take a look at photo 1, citizens have taken over the national news station, photo 2, citizens have taken over parliament and the last photo, parliament building has been set ablaze.
why? because the protesters are angry at plans to allow Burkina Faso’s President Blaise who wanted to extend his 27-year term by another 5 years!
This is one of the most important events in sub-Saharan Africa, please take note that this generation of Africans are not sleeping.
In the words of Thomas Sankara “While revolutionaries as individuals can be murdered, you cannot kill ideas”
Those Anarchists who are Black like myself recognize there has to be a whole new social movement, which is democratic, on the grassroots level and is self-activated. It will be a movement independent of the major political parties, the State and the government. It must be a movement that, although it seeks to expropriate government money for projects that benefit the people, does not recognize any progressive role for the government in the lives of the people. The government will not free us, and is part of the problem rather than part of the solution. In fact only the Black masses themselves can wage the Black freedom struggle, not a government bureaucracy (like the U.S. Justice Department), reformist civil rights leaders like Jesse Jackson, or a revolutionary vanguard party on their behalf.
Of course, at a certain historical moment, a protest leader can play a tremendous revolutionary role as a spokesperson for the people’s feelings, or even produce correct strategy and theory for a certain period, (Malcolm X, Marcus Garvey, and Martin Luther King, Jr. come to mind), and a “vanguard party” may win mass support and acceptance among the people for a time (e.g., the Black Panther Party of the 1960s), but it is the Black masses themselves who will make the revolution, and, once set spontaneously in motion, know exactly what they want.
Though leaders may be motivated by good or bad, even they will act as a brake on the struggle, especially if they lose touch with the freedom aspirations of the Black masses. Leaders can only really serve a legitimate purpose as an advisor and catalyst to the movement, and should be subject to immediate recall if they act contrary to the people’s wishes. In that kind of limited role they are not leaders at all — they are community organizers.
The dependence of the Black movement on leaders and leadership (especially the Black bourgeoisie) has led us into a political dead end. We are expected to wait and suffer quietly until the next messianic leader asserts himself, as if he or she were “divinely missioned” (as some have claimed to be). What is even more harmful is that many Black people have adopted a slavish psychology of “obeying and serving our leaders,” without considering what they themselves are capable of doing. Thus, rather than trying to analyze the current situation and carrying on Brother Malcolm X’s work in the community, they prefer to bemoan the brutal facts, for year after year, of how he was taken away from us. Some mistakenly refer to this as a leadership vacuum.” The fact is there has not been much movement in the Black revolutionary movement since his assassination and the virtual destruction of groups like the Black Panther Party. We have been stagnated by middle class reformism and misunderstanding.
We need to come up with new ideas and revolutionary formations in how to fight our enemies. We need a new mass protest movement. It is up to the Black masses to build it, not leaders or political parties. They cannot save us. We can only save ourselves.
What form will this movement take?
If there was one thing learned by anarchist revolutionary organizers in the 1960s, you don’t organize a mass movement or a social revolution just by creating one central organization such as a vanguard political party or a labor union. Even though Anarchists believe in revolutionary organization, it is a means to an end, instead of the ends itself. In other words, the Anarchist groups are not formed with the intention of being permanent organizations to seize power after a revolutionary struggle. But rather to be groups which act as a catalyst to revolutionary struggles, and which try to take the people’s rebellions, like the 1992 Los Angeles revolt, to a higher level of resistance.
Two features of a new mass movement must be the intention of creating dual power institutions to challenge the state, along with the ability to have a grassroots autonomist movement that can take advantage of a pre-revolutionary situation to go all the way.
Dual power means that you organize a number of collectives and communes in cities and town all over North America, which are, in fact, liberated zones, outside of the control of the government. Autonomy means that the movement must be truly independent and a free association of all those united around common goals, rather than membership as the result of some oath or other pressure.
So how would Anarchists intervene in the revolutionary process in Black neighborhoods? Well, obviously North American or “white” Anarchists cannot go into Black communities and just proselytize, but they certainly should work with any non-white Anarchists and help them work in communities of color. (I do think that the example of the New Jersey Anarchist Federation and its loose alliance with the Black Panther movement in that state is an example of how we must start.) And we are definitely not talking about a situation where Black organizers go into the neighborhood and win people to Anarchism so that they can then be controlled by whites and some party. This is how the Communist Party and other Marxist groups operate, but it cannot be how Anarchists work. We spread Anarchists beliefs not to “take over” people, but to let them know how they can better organize themselves to fight tyranny and obtain freedom. ‘We want to work with them as fellow human beings and allies, who have their own experiences, agendas, and needs. The idea is to get as many movements of people fighting the state as possible, since that is what brings the day of freedom for us all a little closer.
There needs to be some sort of revolutionary organization for Anarchists to work on the local level, so we will call these local groups Black Resistance Committees. Each one of these Committees will be Black working class social revolutionary collectives in the community to fight for Black rights and freedom as part of the Social revolution The Committees would have no leader or “party boss,” and would be without any type of hierarchy structure, it would also be anti-authority. They exist to do revolutionary work, and thus are not debating societies or a club to elect Black politicians to office. They are revolutionary political formations, which will be linked with other such groups all over North America and other parts of the world in a larger movement called a federation. A federation is needed or coordinate the actions of such groups, to let others know what is happening in each area, and to set down widespread strategy and tactics. (We will call this one, for wont of a better name, the “African Revolutionary Federation,” or it can be part of a multicultural federation). A federation of the sort I am talking about is a mass membership organization which will be democratic and made up of all kinds of smaller groups and individuals. But this is not a government or representative system I am talking about; there would be no permanent positions of power, and even the facilitators of internal programs would be subject to immediate recall or have a regular rotation of duties. When a federation is no longer needed, it can be disbanded Try that with a Communist party or one of the major Capitalist parties in North America!
Revolutionary strategy and tactics
If we are to build a new Black revolutionary protest movement we must ask ourselves how we can hurt this Capitalist system, and how have we hurt it in the past when we have led social movements against some aspect of our oppression. Boycotts, mass demonstrations, rent strikes, picketing, work strikes, sit-ins, and other such protests have been used by the Black movement at different times in its history, along with armed self-defense and open rebellion. Put simply, what we need to do is take our struggle to an new and higher level: we need to take these tried and true tactics, (which have been used primarily on the local level up to this point), an utilize them on a national level and then couple them with as yet untried tactics, for a strategic attack on the major Capitalist corporations and governmental apparatus. We shall discuss a few of them:
A Black Tax Boycott
Black people should refuse to pay any taxes to the racist government, including federal income, estate and sates taxes, while being subjected to exploitation and brutality. The rich and their corporations pay virtually no taxes; it is the poor and workers who bear the brunt of taxation. Yet they receive nothing in return. There are still huge unemployment levels in the Black community, the unemployment and welfare benefits are paltry; the schools am dilapidated; public housing is a disgrace, while rents by absentee landlord properties are exorbitant — all these conditions and more are supposedly corrected by government taxation of income, goods, and services. Wrong! It goes to the Pentagon, defense contractors, and greedy consultants, who like vultures prey on business with the government.
The Black Liberation movement should establish a mass tax resistance movement to lead a Black tax boycott as a means of protest and also as a method to create a fund to finance black community projects and organizations. Why should we continue to voluntarily support our own slavery? A Black tax boycott is just another means of struggle that the Black movement should examine and adopt, which is similar to the peace movement’s “war tax resistance.” Blacks should be exempted from all taxation on personal property, income taxes, stocks and bonds (the latter of which would be a new type of community development issuance). Tax the Rich!
A National Rent Strike and Urban Squatting
Hand-in-glove with a tax boycott should be a refusal to pay rent for dilapidated housing. These rent boycotts have been used to great effect to fight back against rent gouging by landlords. At one time they were so effective in Harlem (NY) that they caused the creation of rent control legislation, preventing evictions, unjustified price increases, and requiring reasonable upkeep by the owners and the property management company. A mass movement could bring a rent strike to areas (such as in the. Southeast and Southwest where poor people are being ripped of by the greedy landlords, but are not familiar with such tactics. Unfair laws now on the books, so-called Landlord-Tenant (where the only “right” the tenants have is to pay the rent or be evicted) should also be liberalized or overturned entirely. These laws only help slumlords stay in business, and keep exploiting the poor and working class They account for mass evictions, which in turn account for homelessness. We should fight to rollback rents, prevent mass evictions, and house the poor and the homeless in decent affordable places.
Besides the refusal to pay the slumlords and exploitative banks and property management companies, there should be a campaign of “urban squatting” to just take over the housing, and have the tenants run it democratically as a housing collective. Then that money which would have gone toward rent could now go into repairing the dwelling of tenants. The homeless, poor persons needing affordable housing, and others who badly need housing should just take over any abandoned housing owned by an absentee landlord or even a bearded-up city housing project. Squatting is an especially good tactic in these times of serious housing shortages and arson-for-insurance by the slumlords. We should throw the bums out and just take over! Of course we will probably have to fight the cops and crooked landlords who will try to use strong-armed tactics, but we can do that too! We can win significant victories if we organize a nationwide series of rent strikes, and build an independent tenants movement that will self-manage all the facilities, not on behalf of the government (with the tricky “Kemp plan”), but on behalf of themselves!
A Boycott of American Business
It was proven that one of the strangest weapons of the Civil rights movement was a Black consumer boycott of a community’s merchants and public services. Merchants and other businessmen, of course, are the “leading citizens” of any community, and the local ruling class and boss of the government. In the 1960s when Blacks refused to trade with merchants as long as they allowed racial discrimination, their loss of revenue drove them to make concessions, and mediate the struggle, even hold the cops and the Klan at bay. What is true at the local level is certainly true at the national level. The major corporations and elite families run the country; the government is its mere tool. Blacks spend over $350 billion a year in this Capitalist economy as consumes, and could just as easily wage economic warfare against the corporate structure with a well planned boycott to win political concessions. For instance, a corporation like General Motors is heavily dependent upon Black consumes, which means that it is very vulnerable to a boycott, if one were organized and supported widely. If Blacks would refuse to buy GM cars, it would result in significant losses for the corporation, to the tune of hundreds of millions of dollars. Something like this could even bring a company to its knees. Yet the revolutionary wing of the Black movement has yet to use boycotts, calling it “reformism” and outdated.
But far from being an outdated tactic that we should abandon, boycotts have become even more effective in the last few years. In 1988, the Black and progressive movement in the United States hit on another tactic, boycotting the tourist industries of whole cities and states which engaged in discrimination. This reflected on the one hand how many cities have gone from smokestack industries since the 1960s to tourism as their major source of revenue, and on the other hand, a recognition by the movement that economic warfare was a potent weapon against discriminatory governments. The 1990–1993 Black Boycott against the Miami Florida tourism industry and the current Gay rights boycott against the State of Colorado (started in 1992) have been both successful and have gotten worldwide attention to the problems in their communities. In fact, boycotts have been expanded to cover everything from California grapes, beer (Coors), a certain brand of Jeans, all products made in the country of South Africa, a certain meat industry, and many things in between. Boycotts are more popular today than they ever have been.
Dr. Martin Luther King, Jr. recognized the potential revolutionary power of a national Black boycott of America’s major corporations, which is why he established “Operation Breadbasket” shortly before an assassin killed him. This organization, with offices in Chicago was designed to be the conduit for the funds that the corporations were going to be forced to pour money into for a national Black community development project for poor communities. And although he was assassinated before this could happen, we must continue his work in this matter. All over the country Black Boycott offices should be opened! We should build it into a mass movement, involving all sectors of our people. We should demonstrate, picket, and sit-in at meetings and offices of target corporations all over the country We must take it to their very doorstep and stop their looting of the Black community.
A Black General Strike
Because of the role they play in production, Black workers are potentially the most powerful sector of the Black community in the struggle for Black freedom. The vast majority of the Black community is working class people. Barring the disproportionate numbers of unemployed, about 11 million Black men and women are today part of the work force of the United States. About 5–6 million of these are in basic industry, such as steel and metal fabrication, retail trades, food production and processing, meatpacking, the automobile industry, railroading, medical service and communications. Blacks number l/3 to l/2 of the basic blue-collar workers, and 1/3 of clerical laborers. Black labor is therefore very important to the Capitalist economy.
Because of this vulnerability to job actions by Black workers, who are some of the most militant workers on the job, they could take a leading role in a protest campaign against racism and class oppression If they are properly organized they would be a class vanguard within our movement since they are at the point of production. Black workers could lead a nationwide General Strike at their place of work as a protest against racial discrimination in jobs and housing, the inordinately high levels of Black unemployment brutal working conditions, and to further the demands of the Black movement generally. This general strike is a Socialist strike, not just a strike for higher wages and over general working conditions; it is revolutionary in politics using other means. This general strike can take the form of industrial sabotage, factory occupations or sit-ins, work slowdowns, wildcats, and other work stoppages as a protest to gain concessions on the local and national level and restructure the workplace and win the 4-hour day for North American labor. The strike would not only involve workers on the job, but also Black community and progressive groups to give support with picket line duty, leafleting and publishing strike support newsletters, demonstrations at company offices and work sites, along with other activities.
It will take some serious community and workplace organizing to bring a general strike off. In workplaces all over the country, Black workers should organize General Strike Committees at the workplaces, and Black Strike Support Committees to carry on the strike work inside the Black community itself. Because such a strike would be especially hard-fought and vicious, Black workers should organize Worker’s Defense Committees to defend workers fired or black listed by the bosses for their industrial organizing work. This defense committee would publicize a victimized worker’s case and rally support from other workers and the community. The defense committee would also establish, a Labor strike and defense fund and also start food cooperative to financially and material support such victimized workers and their families while carrying on the strike.
Although there will definitely be an attempt to involve women and white workers; where they are willing to cooperate, the strike would be under Black leadership because only Black workers can effectively raise those issues which most effect them. White workers have to support the democratic rights of Blacks and other nationally oppressed laborers, instead of just white rights campaigns” on so-called “common economic issues,” led by the North American left. In addition to progressive North American individuals or union caucuses, the labor union locals themselves should be recruited, but they are not the force to lead this struggle, although their help can be indispensable in a particular campaign. It takes major organizing to make them break free of their racist and conservative nature. So although we want and need the support of our fellow workers of other nationalities and genders, it is ridiculous and condescending to just tell Black workers to sit around and wait for a “white workers vanguard” to decide it wants to fight. We will educate our fellow workers to the issues and why they should fight white supremacy at our side, but we will not defer our struggle for anyone! We must organize the general strike for black freedom!
The Commune: Community Control of the Black Community
“How do we raise a new revolutionary consciousness against a system programmed against our old methods? We must use a new approach and revolutionize the Black Central City Commune, and slowly provide the people with the incentive to fight by allowing them to create programs, which will meet all their social, political, and economic, needs. We must fill the vacuums left by the established order… In return, we must teach them the benefits of our revolutionary ideals. We must build a subsistence economy, and a sociopolitical infrastructure so that we can become an example for all revolutionary people.”
— George Jackson, in his book ‘BE’
The idea behind a mass commune is to create a dual power structure as a counter to the government, under conditions, which exist now. In fact, Anarchists believe the first step toward self-determination and the Social revolution is Black control of the Black community. This means that Black people must form and unify their own organizations of struggle, take control of the existing Black communities and all the institutions within them, and conduct a consistent fight to overcome every form of economic, political and cultural servitude, and any system of racial and class inequality which is the product of this racist Capitalist society.
The realization of this aim means that we can build inner-city Communes, which will be centers of Black counter-power and social revolutionary culture against the white political power structures in the principal cities of the United States. Once they assume hegemony, such communes would be an actual alternative to the State and serve as a force to revolutionize African people — and by extension — large segments of American society, which could not possibly remain immune to this process. It would serve as a living revolutionary example to North American progressives and other oppressed nationalities.
There is tremendous fighting power in the Black community, but it is not organized in a structured revolutionary way to effectively struggle and take what is due. The white Capitalist ruling class recognizes this, which is why it pushes the fraud of “Black Capitalism” and Black politicians and other such “responsible leaders. These fakes and sellout artists lead us to the dead-end road of voting and praying for that which we must really be wilting to fight for. The Anarchists recognize the Commune as the primary organ of the new society, and as an alternative to the old society. But the Anarchists also recognize that Capitalism will not give up without a fight; it will be necessarily to economically and politically cripple Capitalist America. One thing for sure we should not continue to passively allow this system to exploit and oppress us.
The commune is a staging ground for Black revolutionary struggle. For instance, Black people should refuse to pay taxes to the racist government, should boycott the Capitalist corporations, should lead a Black General Strike all over the country, and should engage in an insurrection to drive the police out and win a liberated zone. This would be a powerful method to obtain submission to the demands of the movement, and weaken the power of the state. We can even force the government to make money available for community development as a concession; instead of as a payoff to buy-out the struggle as happened in the 1960s and thereafter. If we put a gun to a banker’s head and said “Yore know you’ve got the money, now give it up,” he would have to surrender. Now the question is: if we did the same thing to the government, using direct action means with an insurrectionary mass movement, would these would both be acts of expropriation? Or is it just to pacify the community why they gave us the money? One thing for sure, we definitely need the money, and however we compel it from the government, is of less important than the fact that we forced them to give it up to the people’s forces at all. We would then use that money to rebuild our communities, maintain our organizations, and care for the needs of our people. It could be a major concession, a victory.
But we have also got to realize that Africans in America are not simply oppressed by force of arms, but that part of the moral authority of the state comes from the mind of the oppressed that consent to the right to be governed. As long as Black people believe that some moral or political authority of the white government has legitimacy in their lives, that they owe a duty to this nation as citizens, or even that they are responsible for their own oppression, then they cannot effectively fight back. They must free their minds of the ideas of American patriotism and begin to see themselves as a new people. This can only be accomplished under dual power, where the patriotism of the people for the state is replaced with love and support for the new Black commune. We do that by making the Commune a real thing in the day-to-day lives of ordinary people.
We should establish community councils to make policy decisions and administer the affairs of the Black community. These councils would be democratic neighborhood assemblies composed of representative elected by Black workers in various community institutions — factories, hospitals schools — as well as delegates elected on a block basis. We must reject Black Mayors and other politicians, or government bureaucrats, as a substitute for community power. We must therefore have community control of all the institutions of the Black community, instead of just letting the State decide what is good for us. Not just jobs and housing, but also full control over schools, hospitals, welfare cents, libraries, etc., must turned over to that community, because only the residents of a community have a true understanding of its needs and desires.
Here is an example of how it would work: we would elect a community council to supervise all schools in the Black community. We would encourage parents, students, teachers, and the community at large to work cooperatively in every phase of school administration, rather than have an authority figure like a principal and his/her uncaring bureaucratic administration run things as are done at present. The whole Black community will have to engage in a militant struggle to take over the public schools and turn them into centers of Black culture and learning. We cannot continue to depend on the racist or Black puppet school boards to do this for us.
The local council would then be federated, or joined together, on a local level to create a citywide group of councils who would run affairs in that community. The councils and other neighborhoods collectives organized for a variety of reasons would make a mass commune. This commune would be in turn federated at the regional and national level the aim being to create a national federation of Black communes, which would meet periodically in one or a number of mass assembly meetings. This federation would be composed of elected or appointed delegates representing their local commune or council Such a national federal of communes would allow community councils from all over North America to work out common policies and speak with one voice on all matters affecting their communities or regions. It would thus have far more power than any single community council could However, to prevent this national federation from bureaucratic usurpation of power by political factions or opportunistic leaders, elections should be held regularly and delegates would be subject to recall at any time for misconduct, so that they remain under the control of the local communities they represent.
The Black community councils are really a type of grassroots movement made up of all the social formations of our people, the block and neighborhood committees, Labor, student and youth groups, (even the church, to a limited degree), social activist groups, and others to unite the various protest actions around a common program of struggle for this period. The campaigns for this period must utilize the tactics of direct mass action, as it is very important that the people themselves must realize a sense of their organized power. These grassroots associations will provide to the usually mass spontaneous actions, a form of organization whose social base is of the Black working class, instead of the usual Black middle class mis-leadership.
The Anarchists recognize these community councils as being a form of direct democracy, instead of the type of phony American “democracy,” which is really nothing but control by politicians and businessmen. The councils are especially important because they provide embryonic self-rule and the beginnings of an alternative to the Capitalist economic system and its government. It is a way to undermine the government and make it an irrelevant dinosaur, because its services are no longer needed.
The Commune is also a Black revolutionary counterculture. It is the embryo of the new Black revolutionary society in the body of the old sick, dying one. It is the new lifestyle in microcosm, which contains the new Black social values and the new communal organizations, and institutions, which will become the sociopolitical infrastructure of the free society.
Our objective is to teach new Black social values of unity and struggle against the negative effects of white Capitalist society and culture. To do that we must build the Commune into a Black Consciousness movement to build race pride and respect, race and social awareness and to struggle against the Capitalist slave masters. This Black communalism would be both a repository of Black culture and ideology. We need to change both our lives and our lifestyles, in order to deal with the many interpersonal contradictions that exist in our community. We could examine the Black family, Black male/female relationships, the mental health of the Black community, relations between the community and the white establishment and among Black people themselves. We would hold Black consciousness raising sessions in schools, community centers, prisons and in Black communities all over North America — which would teach Black history and culture, new liberating social ideas and values to children and adults, as well as counseling and therapy techniques to resolve family and marital problems, all the while giving a Black revolutionary perspective to the issues of the day. Our people must be made to see that the self-hatred, disunity, distrust, internecine violence and oppressive social conditions among Black people are the result of the legacy of African slavery and the present day effects of Capitalism. Finally the main objective of Black revolutionary culture is to agitate and organize Black people to struggle for their freedom.
As Steve Biko, the murdered South African revolutionary, has been quoted as saying:
“The call for Black consciousness is the most positive call to come from ally group in the Black world for a long time. It is more than just a reactionary rejection of whites by Blacks… At the heart of this kind of thinking is the realization by Black that the most potent weapon in the hands of the oppressor is the mind of the oppressed Once the latter has been so effectively manipulated and controlled try the oppressor as to make the oppressed believe that he is a liability to the white man, then there is nothing the oppressed can do that will really scare the powerful masters… The philosophy of Black consciousness, therefore expresses group pride and the determination by Blacks to rise up and attain the envisaged self.”
By the “envisaged self,” Biko refers to the Black self, a liberated psyche. It is that which we want to rescue with such a Black consciousness movement here in America. We need to counter Black self-hatred and the frivolous “party mentality. We also want to end the social degradation of our community, and rid it of drug addiction, prostitution, Black-on-Black crime, and other social evils that destroys the moral fiber of the Black community. Drugs and prostitution are mainly controlled by organized crime, and protected by the police, who accept bribes and gifts from gangsters. These negative social values, the so-called “dog-eat-dog” philosophy of the Capitalist system teaches people to be individualists of the worst sort. Willing to commit any kind of crime against each other, and to take advantage of each other. This oppressive culture is what we are fighting. As long as it exists, it will be hard to unify the people around a revolutionary political program.