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We can’t afford the Rich; Bill Gates, Jeff Bezos and Warren Buffett are wealthier than poorest half of US

12 Nov



The three richest people in the US – Bill Gates, Jeff Bezos and Warren Buffett – own as much wealth as the bottom half of the US population, or 160 million people.

Analysis of the wealth of America’s richest people found that Gates, Bezos and Buffett were sitting on a combined $248.5bn (£190bn) fortune. The Institute for Policy Studies said the growing gap between rich and poor had created a “moral crisis”.

In a report, the Billionaire Bonanza, the thinktank said Donald Trump’s tax change proposals would “exacerbate existing wealth disparities” as 80% of tax benefits would end up going to the wealthiest 1% of households.

“Wealth inequality is on the rise,” said Chuck Collins, an economist and co-author of the report. “Now is the time for actions that reduce inequality, not tax cuts for the very wealthy.”

The study found that the billionaires included in Forbes magazine’s list of the 400 richest people in the US were worth a combined $2.68tn – more than the gross domestic product (GDP) of the UK.

“Our wealthiest 400 now have more wealth combined than the bottom 64% of the US population, an estimated 80m households or 204 million people,” the report says. “That’s more people than the population of Canada and Mexico combined.”

The report says the “billionaire class” continues to “pull apart from the rest of us” at the fastest rate ever recorded. “We have not witnessed such extreme levels of concentrated wealth and power since the first gilded age a century ago.”

Forbes celebrated 2017 as “another record year for the wealthiest people in America”, as “the price of admission to the country’s most exclusive club jumped nearly 18% to $2bn”. That was a tenfold increase on the amount of money needed to enter the list when it first started in 1982.




Josh Hoxie, another co-author of the thinktank report, said: “So much money concentrating in so few hands while so many people struggle is not just bad economics, it’s a moral crisis.”

The report says many Americans are joining an “emerging anti-inequality movement”. “A century ago, a similar anti-inequality upsurge took on America’s vastly unequal distribution of income and wealth and, over the course of little more than a generation, fashioned a much more equal America,” it says.

The rise at the wealthiest end of society comes as one in five US households live in what the report’s authors call the “underwater nation”, with either zero or negative wealth. Inequality is even more stark among minorities. Three in 10 black households and 27% of Latino ones have zero or negative wealth, compared with 14% of white families.

Just two African Americans made the Forbes 400: Oprah Winfrey (number 264 with $3bn) and the tech investor Robert Smith (226 with $3.3bn). Five members of the Forbes 400 have Latino backgrounds, including the property magnate Jorge Pérez, the LA Angels baseball team owner Arturo Moreno and three members of the family of late Colombian beer magnate Julio Mario Santo Domingo, a major shareholder of SABMiller.

The top 25 people in the survey are all white. The richest is Gates, the Microsoft founder, with $89bn, followed by Amazon’s Bezos with $81.5bn, then investor Warren Buffett with $78bn and Facebook’s Mark Zuckerberg with $71bn.

Since the Forbes 400 was published last month, Amazon’s share price has increased by more than 10%, lifting Bezos’s fortune to an estimated $95bn, putting him in the provisional number one spot.




.  We will never be Free while the Rich Rule Over Us!! The “Rigged System” holds no future for the 99% a Political Revolution does –  


Socialism can never surrender its commitment to democracy.

10 Nov

Socialism can never surrender its commitment to democracy


The Centennial of the Russian Revolution

November 7, 2017 marks the 100th anniversary of the Russian Revolution and the establishment of the world’s first socialist state. To commemorate the occasion, People’s World presents a series of articles providing wide-angled assessments of the revolution’s legacy, the Soviet Union and world communist movement which were born out of it, and the revolution’s relevance to radical politics today. Other articles in the series can be read here

November 8, 2017 2:02 PM CST  BY JOHN BACHTELL


The October Revolution took place 100 years ago, on November 7, 1917. Even though the Soviet Union no longer exists, the revolution which gave birth to it reverberates still as one of the greatest history-changing events of the 20th century.

Millions of Russian workers and peasants engaged in an act of self-emancipation. Everything that followed provides those seeking a modern 21st century socialism a wealth of lessons, from both its achievements and mistakes.

The October Revolution occurred in a stormy and desperate time of barbaric world war, poverty, hunger, and insurrection. The demands propelling it were simple: peace, land, and bread.

It marked the beginning of the world’s first great socialist experiment, the first break with the system of global capitalism. Millions of ordinary working men and women were charting the unknown. They carried no blueprints and tried building socialism in conditions not of their choosing. From its inception, the Soviet Union’s path was shaped by the harshest of circumstances: the legacy of feudalism, theocracy, and a violent and repressive autocratic state.

It inherited a Russia that was the “prison house of nations,” a brutal oppressor and exploiter of other nationalities and peoples. It was a land characterized by oppression of women, anti-Semitic pogroms, and repression of Islam. The industrial working class was tiny and the level of industrial development low. Illiteracy was the norm for millions, and there was little civil society, and only hollow supposedly democratic institutions.

Without pause, the Soviet Union was forced to rebuild from the devastation of World War I while defending itself against hostile encirclement and invasion by capitalist powers, including the United States. Many U.S. working people showed their solidarity for the Soviet Union and protested the U.S. intervention, even though they lacked the political power to prevent the attacks.



The inspirations and the setbacks of the early decades

Against incredible odds, the revolution inspired hope and unleashed creative energy. Millions of workers and peasants threw themselves into building a new society. Under the leadership of Lenin and the Bolsheviks, the Soviet Union adopted the most advanced democratic constitution the world had yet seen. It represented a government led by workers and peasants, established new democratic forms, equality for women and formerly oppressed nationalities, and basic rights to healthcare, education, and housing were enshrined. It declared the people the stewards of the nation’s vast natural resources.

Once the revolution was defended and after initial policy mistakes, the Soviet Union embarked on construction of a mixed economy guided by the New Economic Policy (NEP). The NEP was a policy that fit the actual state of development facing Russia, not an imagined or abstract one. It legalized multiple forms of property ownership, including private property, particularly of small landholdings, and foreign investment. The policy acknowledged that building socialism would be a protracted process; even after a socialist revolution, class society with all its restraints and inequities would be a feature of socialist construction for years to come.

Had Lenin lived, perhaps history would have turned out differently. But he died prematurely in 1924 and once Stalin assumed leadership, the NEP was scrapped in favor of forced expropriation of agricultural lands, collectivization, the centralization of power, and near total state ownership of industry.

With the threat of fascism rising in Germany, and its military machine aimed squarely at obliterating the world’s first socialist oriented state, the Soviet Union was forced into accelerated development. Under Stalin, this forced march was combined with fear of enemies, foreign and internal, real and increasingly invented. Political differences were viewed as political threats, and a culture of uniformity prevailed. Authoritarianism led to the enshrinement in the constitution of the Communist Party as the sole governing body and the development of a cult of personality around Stalin.

The campaign of fear reached its peak with the years of terror in 1937-38, when untold numbers of socialist patriots were executed and imprisoned, including substantial parts of the military general staff and Communist Party leadership.

Despite the terror of the ’30s, the now industrialized Soviet Union played the decisive role in the defeat of fascism in World War II. But the Soviet people bore an incalculable burden: Twenty-two million died and most of the country’s industrial and agricultural infrastructure, cities, villages, and farms lay in ruins.

Before it could rebuild itself from the rubble of World War II, the Soviet Union was forced to divert vast resources to the Cold War nuclear arms race with the United States and heightened competition with global capitalism.

The barrage of assaults of the first few decades of the new nation’s existence comprised an almost impossible set of circumstances for the world’s first socialist experiment. Every aspect of its development and its political and cultural life were impacted. The desperate and underdeveloped conditions and resulting chaos were fertile ground for the rise of Stalin and all subsequent crimes, imprisonments, and executions.



Moving on from Stalin

The Soviet Union may have survived Stalin, but it paid a price. The image of socialism and communism and the claim to democratic and moral authority suffered immeasurably. Marxism, as a creative body of thought, became stultified and dogmatic. This legacy, which seemed to contradict socialism’s democratic and humanitarian ideals, and the inability to fully overcome it, were also important factors in why socialism ultimately collapsed in the Soviet Union and Eastern Bloc.

Despite all these negatives, the Soviet people could boast of vast achievements: modern industrial production that rivaled the U.S.; the ability to feed, clothe, and house its people; high-level scientific and technological development; universal literacy and access to health care and education; developed arts, sports, and culture; and formal social and economic equality for women and formerly oppressed minorities.

It provided immense aid to national liberation and anti-colonial movements, including Vietnam, Cuba, and the struggle against apartheid in South Africa. It assisted developing nations, funded modern infrastructure projects, and educated countless scientists, engineers, and other personnel around the world.

The Soviet Union and socialist-oriented states acted as a global counterweight to U.S. imperialism. It was the Soviet Union that took the first steps to end the Cold War arms race by unilaterally announcing a moratorium on nuclear testing and deep reductions in military personnel and weapons in the 1980s.

Competing with an economic system where exploitation was outlawed, and people came before corporate profits, capitalist countries around the world, including the U.S. capitalist class, were forced to make concessions to workers’ demands. Similarly, to avoid the appearance of hypocrisy, concessions were made on issues of racial equality.

Even with all the gains, there were, not surprisingly, many mistakes made in this period, too. They included wrong assessments of the level of socialist development that had been attained, premature egalitarianism, wage leveling, the declaration that national equality had been achieved, the persistence of Great Russian chauvinism, the inability to transition to economic and political decentralization, and the despoiling of the environment.

The Soviet Union never sufficiently developed genuine grassroots forms of democracy and instead relied on administrative methods. Pluralism of political parties and movements was never permitted. Religious faith was stigmatized and church properties confiscated. Suppression of dissent substituted for the messy battle of ideas and the give-and-take of democratic civil society. The importance of the latter is particularly obvious in our day, given rise of the internet and social media. The information revolution demands engagement rather than directives, something the Soviet system would have trouble dealing with.

The Soviet Union was unable to decisively break with this economic and political model, which, when combined with negative external factors facing the country, brought on a period of crisis in the 1970s and ’80s. In response, the Communist Party leadership eventually launched a program of reforms on the prompting of Mikhail Gorbachev. These reforms were, at least at first, aimed at deepening socialist democracy, including at the workplace, permitting an independent media, demilitarization, and restructuring the economy.

Against the background of these needed reforms, however, Soviet leaders were deeply divided, weakened, and paralyzed—including within the Communist Party. By this point, the bureaucracy had become too entrenched, careerism too rampant, the centralized model too embedded, resistance to change too deep, and resentment toward the CPSU too widespread.

Demilitarization of the economy stalled, and other reforms, including a looser federation of Soviet republics, spun out of control. Gorbachev’s downgrading class struggle and the haphazard way that reforms—including workers’ self-management, state enterprise autonomy, and the institution of market mechanisms—were introduced was disarming and confusing. Out of the chaos, pro-capitalist and nationalist forces and corrupt elements like Boris Yeltsin eventually gained the upper hand.

In 1991, after 74 years, the Soviet Union collapsed. Its death represented an immense tragedy and loss to humanity, gave a boost to global reaction, war, anti-socialism, and U.S. imperialist aggression.

Above all, it represented a colossal loss to the Soviet people. Out of its collapse rose a class of oligarchs who enriched themselves by stealing the vast wealth created by the Soviet people and by restoring exploitation. Today, the Russian people live in impoverishment and under repressive authoritarian rule.



Learning from the Soviet experience

What lessons can be learned?

People, including revolutionaries, make mistakes. But they can be corrected, including by carrying out needed reforms, if revolutionary movements, including their leaderships, promote the capacity for sober self-reflection and flexibility and avoid dogma.

People build socialism under conditions not of their choosing. Socialist revolutions take place under very different conditions shaped by a nation’s history, level of class and socialist consciousness and unity, material development, and store of resources. There are no eternal models for either the path to achieving working class political power or for the development of socialism.

U.S. socialism will be based on our political and historical realities, the high level of cultural and material development achieved in our country, and our long history of struggle for expanding democratic rights. It will be able to take into account the hard-won lessons of the world’s working class and people.

It will be shaped by the conscious activity of the multi-racial American people to expand economic and political democracy; overcome social, racial, and gender inequity; achieve a better, more secure, humane life and creative work; pursue a sustainable path of development; and demilitarize the economy and society.

Socialism in the United States can be achieved peacefully and democratically through the electoral arena. Its achievement will be a protracted process encompassing many stages. It will not occur through the barrel of a gun. In fact, Frederick Engels suggested as much in the late 1880s with the winning of the universal franchise. “The day of the storming of the barricades is over,” he said.

A mass movement of the overwhelming majority of the American people who are conscious of the need for socialism and working class political power can and must compel the capitalist class to accept a path chosen by the majority and restrict its ability to resist or use violence.

Central to all of this, of course, is the struggle for democracy, the extension of political and economic rights, and the growing engagement and conscious participation of a majority of working people in political activity and civil society.

One hundreds years later, the flame lit by the October Revolution burns bright. It is our task to honestly analyze it and learn the lessons of both its achievements and its shortcomings for the socialism of the future.



November 8, 2017 2:02 PM CST  BY JOHN BACHTELL ….John Bachtell is national chair of the Communist Party USA. Previously he was Illinois organizer for the party, and is active in labor, peace and justice struggles. He grew up in Ohio and currently lives in Chicago.


The “Rigged Capitalist System” holds no future for the 99% a Revolution does – Left Wing & Progressive Books & Blogs –


Huey Newton’s Lessons for World Revolution in Our Times 

3 Nov


“Huey used the framework of dialectical materialism, which gave him the understanding that all development is a struggle between contradictions.”BAR contributor Danny Haiphong delivered the following remarks to a day-long conference on “Huey P. Newton: Our Struggle for Self-Determination and World Peace” October 28, at Temple University, in Philadelphia.

First, to discuss the significance of Huey P. Newton and the theory of revolutionary intercommunalism in the same space as Mumia Abu-Jamal, Yvonne King, and Regina Jennings is more than the word honor can describe. A big thanks to the Black and Brown Coalition for putting this conference together. The foundations for this conference reminded me of what Huey P. Newton said at the Revolutionary People’s Convention in 1970, which was also held at Temple:

“We who are gathered here by our presence do resolve to liberate our communities from the boot and whip of the oppressor so that people of good will may live their lives free from want, free from fear, and free from need.”

Huey Newton helped me take this pledge. As an alienated subject of empire, my family’s history cannot be separated from the US imperialist war on Vietnam’s just struggle for socialism. The Agent Orange sprayed over the lands of a quarter of the country and the imperial violence experienced by the people of Vietnam left an indelible mark on my personal history. Vietnam’s victory over the US, so repressed by the popular mythology of the US empire, led me to search for the truth about US wars not found in Ken Burns documentaries. Huey Newton helped me find the truth. He helped me see this period as one marked by war. Few others have raised the people’s subjective consciousness to the conditions of war and have prepared them to fight for global peace as Huey P. Newton.

“He connected the police occupation of the Black community to expand white capitalist profit to the wars waged by the US military abroad for the same purpose.”



Huey P. Newton conceptualized peace not as an abstract idea, but a material condition rooted in the interconnected development of history and political economy. The path he traveled to become a revolutionary warrior for peace was paved by the reality of endless war. Huey observed two forms of war. He founded the Black Panther Party first as a self-defense organization of the Black working class trapped in ghettos occupied and terrorized by the police. That was the first front of war. Huey then emphasized that Black people also needed to defend themselves from what the police protected: capitalism’s impoverishment of the Black community. He connected the police occupation of the Black community to expand white capitalist profit to the wars waged by the US military abroad for the same purpose. He believed that Black liberation was impossible without the support of the colonial peoples waging wars for national liberation and socialism.

Huey’s understanding of war propelled the Black Panther Party into a vanguard position in the world revolutionary movement for peace and socialism. His leadership represented the best of the Black Radical Tradition’s long history of international solidarity with the oppressed worldwide. He was instrumental in the development of the Black Panther Party’s international chapters in nations such as North Korea and Algeria and organized a delegation to socialist China just prior to Nixon’s historic trip in 1972. But Huey was neither an adventurist nor dogmatist. He was a Marxist-Leninist and believed that theory had to be grounded in the material reality of the people if it is to bring about revolutionary change.

“Newton believed that Black liberation was impossible without the support of the colonial peoples waging wars for national liberation and socialism.”



Huey Newton was a student of history who sought to advance the people to a higher level of consciousness than what had been achieved in prior generations of Black struggle. That is why Huey developed the theory of revolutionary intercommunalism. He observed that US imperialism was evolving into a high-tech, global empire. This empire degraded the condition of the working-class to the status of “unemployable.” Huey also observed that the US empire didn’t allow colonized nations to exercise independence without the threat of war. Advances in technology and the concentration of capital had placed humanity into one “global village.” Oppressed people faced the same oppressor not as nations, but as communities. Some of these communities, like socialist China, had liberated their territories and formed socialist, planned economies. Still others were completely dispossessed of the state power required to determine their own destinies.

Revolutionary intercommunalism was Huey’s contribution to Marxist theory as it applied to Black people and oppressed people worldwide. Imperialism was the central question. The peoples’ wars that were raging in Vietnam, Mozambique, and Uruguay when Huey introduced the concept in 1970 were profoundly important in the development of the theory. Huey studied their successes and their failures. He urged the Black Panther Party to reach out to national liberation movements wherever they resided. In a letter to the National Liberation Front of South Vietnam, he explained that:

“Our struggle for liberation is based upon justice and equality for all men. Thus we are interested in the people of any territory where the crack of the oppressor’s whip may be heard. We have the obligation to take the concept of internationalism to its final conclusion–the destruction of statehood itself. This will lead us to an era where the withering away of the state will occur and men will extend their hand in friendship throughout the world.”

Revolutionary intercommunalism presented a practical guide toward the goal of a classless world. That meant, as Huey explained, “it is imperative to defend people of color when they are attacked by American troops in other lands. These attacks are designed to continue the profit mongering of the ruling class. . .” The first lesson of revolutionary intercommunalism, then, is to oppose US imperialist war. The second is to unite with oppressed peoples subject to US imperialist war in a common program for human emancipation.

“Revolutionary intercommunalism was Huey’s contribution to Marxist theory as it applied to Black people and oppressed people worldwide.”

What else do we learn from revolutionary intercommunalism? We learn that the question of class is in fact not a matter of mere economics. That class is what shapes the interests of the global order and is attached to the hip of any real understanding of white supremacy or racism. That figures like Ta-Nahesi Coates talk about race as a static phenomenon detached from material reality, all in the name of personal class gain. The class from which Coates belongs ignores the world in its entirety. It makes attractive statements about the racist roots of the US but fails to acknowledge who those racist roots serve and how they serve them. It is much easier to lay the blame for oppression on white American foot soldiers of white supremacy than to look at the class in power. Especially if your goal is to be that class or make peace with that class.

Revolutionary intercommunalism, however, is about waging a people’s war for real peace in our time. We are faced with a dangerous global situation, more dangerous than the one Huey Newton inherited. The US imperialist system is playing with a world war scenario that has the potential to be more destructive than any war ever known to humanity. A bi-partisan consensus exists in the halls of Washington and the US military to wage war on Russia, China, and whatever independent political force gets in the way of their quest for unquestioned hegemony and guaranteed profit for the military, finance, and corporate capitalists, even if it means rendering the planet to nuclear dust. Millions have died in the US military’s endless war on the people of Syria, Iraq, and Libya. The DPRK, a friend of the Black Panther Party, hangs on to independence despite a constant barrage of US-backed provocations in the Korean Peninsula. Africa is almost entirely occupied by the US military in the hopes that China will cease economic activity with the resource rich continent. Political chaos and economic stagnation prevail in much of the world, especially in the so-called “developed” countries in the US and Western orbit.

“It is imperative to defend people of color when they are attacked by American troops in other lands.”



Yet war and peace is not the question on the order of the day for most who are engaged in the struggle for social justice of any kind. There is little identification with the oppressed classes of the world because few in the struggle identify as a class. Few US-based left tendencies, organizations, and groups offer solidarity to oppressed people facing the same enemy that exists here. In fact, a lot of them repeat the mantras of the empire and place themselves in the imperialist camp. Not only have the people of Syria, Libya, Korea, and elsewhere suffered from this fatal error, but so too have poor and working class people in the US suffered, especially the Black poor. Black wealth is approaching zero, joblessness and poverty is rampant, and the mass incarceration state refuses to let up in a period where it takes nearly a trillion in US tax dollars to maintain US military supremacy worldwide. It is as if we should forget that the NYPD receives training in Israel or that the same weapons deployed to local police against the Black community are used to arm US-backed fascists in Ukraine, Syria, and elsewhere. We are living in an era characterized by full spectrum counter-insurgency warfare enforced by the dominant class.

As Huey proclaimed, the root of the endless war that exists in the world is what unites the oppressed beyond national boundaries. Black Americans share a common enemy with Syrians, Libyans, Russians (yes that’s right, Russians), and Venezuelans to name just a few. That enemy, US imperialism, is more consolidated than during the era of the Panthers. Technology has advanced and confirmed Huey’s analysis that a mass of unemployed proletarians would disrupt the economic stability of the system. US imperialism is more desperate in the 21st century than maybe ever before. It can no longer invade or indebt its way out of economic slowdown. The markets have dried up and much of the planet is looking to China to provide relief amid the destruction that US domination has wrought. As the contradictions become more acute, revolutionary intercommunalism helps inform our answer to the question, where do we go from here?

“Africa is almost entirely occupied by the US military in the hopes that China will cease economic activity with the resource rich continent.”

We can begin to answer this question by recognizing that the method that Huey utilized to devise the theory of revolutionary intercommunalism is just as important as the content of the theory itself. Revolutionary intercommunalism was a specific application of Marxist theory to existing historical conditions. It required a deep study and investigation into the developments of the historical epoch from which Huey lived. The precarious position of the Black poor and the explosive wars that the US empire had imposed on the peoples of the world led Huey to the conclusion that exploited people in the US mainland had to transcend their understanding of what a nation was. The US was no longer a nation, it was an empire destroying national liberation struggles abroad in a similar manner to which it violently opposed any effort by Black America to form its own nation. And Black Americans needed to build international alliances if they were to gain the strength necessary to defeat a global enemy.

The most appropriate way to celebrate revolutionary intercommunalism is to study Huey P. Newton’s methodology. First, we must assist the masses in applying intercommunal thought to the present condition of the masses. We must investigate global developments and make firm conclusions about who can be trusted as friends of the exploited and oppressed in the US, and who are the enemies of peace and liberation. Huey used the framework of dialectical materialism, which gave him the understanding that all development is a struggle between contradictions. These contradictions inevitably produce change at specific stages of the development process. We must harness this mode of thought to understand the forces at play in our current stage of development.

“Black Americans share a common enemy with Syrians, Libyans, Russians (yes that’s right, Russians), and Venezuelans to name just a few.”



Second, we must understand that the conclusions we come to in the 21st century will differ in form but not in substance to Huey’s interpretation of Marxism. A specter of crisis haunts the US imperialist system that was unknown five decades ago. The US is in fact losing its grip on hegemony in the world, especially in the economic realm. US imperialism’s total share of the world economy is shrinking. China, a developed socialist economy, is set to surpass the US as the largest in the world in the coming years. This has sent US imperialism into a state of desperation, launching war after war in hopes that the world will submit to its continued domination.

On the domestic front, there are signs that the masses are rudely awakening to the reality that US imperialism has little to offer except misery and alienation. That was the lesson of the 2016 Presidential elections. US imperialism’s crisis is defined by a terminal decline evident in all spheres of society. More than half of the population in the US is poor and unable to pay for $500 emergencies when they arise. Healthcare remains in private hands and the costs keeps rising. Police repression in poor Black communities continues to intensify. Low-wage jobs and unemployment dominate the economic landscape as automation compels workers to work faster and longer for less pay. The war on the poor is the only means the system has left to maximize profit yet this has come at a significant cost to both the masses and the rulers. The masses feel the burden of poverty and the rulers feel the coming storm of collapse when reality sets in that what the poor produces cannot be absorbed back into the economy without producing harsher and ever more burdensome crises.

“Black Americans needed to build international alliances if they were to gain the strength necessary to defeat a global enemy.”

Huey Newton taught us that the inherent contradictions of US imperialism lead to seismic change. He taught us that the war at home is the war abroad. There is no time to allow so-called leftists who spend their time condemning oppressed people worldwide to continue to lead. These forces must be isolated, and their positions thrown into the dustbin of history. New relations among people in the US will be born out of a deep consciousness of the condition of the oppressed under the gun of empire. Revolutionary intercommunalism was Huey’s call to investigate the common experience of exploited classes and act on this investigation by developing an international political program that can strengthen our struggle in the belly of the empire.

We can start putting Huey’s theory into practice by extending a hand of friendship and solidarity to the targets of empire. The people of the world, though always empathetic to the struggles of oppressed people in the US, cannot possibly trust a movement that does not recognize their rightful struggle against US imperialism. Unlike charities or NGOs which are designed to enrich the oligarchy and subvert self-determination, intercommunal solidarity is driven by the people themselves. If we conclude that oppressed communities share a common enemy, then we must plan a course of action that will bring our common struggle closer to a victorious conclusion.



Source: Huey Newton’s Lessons for World Revolution in Our Times | Black Agenda Report



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