By Any Means Necessary: Volume 3, Issue 3

Page 1

Black August

Spirit of Resistance

By Any Means Necessary Price: $2.00

TABLE OF CONTENTS Section 1: Editorial Black August 2021

Political Martial Survival Culture NAPO/MXGM Statement on Jackson Mayoral Win & Work

Makungu Akinyela 3 - 4 Nyeusi Jami 4 - 8 Makungu Akinyela 9 - 11

Section 2: International What The White House Doesn’t Understand About Modi:International Covid-19 Aid To India Being Withheld From The Communities Most Impacted Simran Noor, Lakshmi Sridaran, and Sruti Suryanaryanan 11 - 13 Campaign to End the Moroccan Occupation of the Western Sahara: An Update and Request

Kwame Kalimara 13 - 14

NAPO/MXGM Statement on the Assassination of Jovenel Moise

15 - 16

NAPO/MXGM Stands in Solidarity with the Cuban People

17 - 21

Section 3: Political Prisoners/Prisoners of War In The Spirit of Mandela International Tribunal on US Human Rights: Contextualizing New Afrikan Historical Experience and Freeing Political Prisoners Kwame Kalimara 22 - 28 NAPO/MXGM Statement on Sanyika Shakur R.I.P. Sanyika Shakur

Watani Tyehimba 28 - 29 Nyeusi Jami 29 -30

Section 4: Culture Word on the Street: Fasting for Black August

Ifetayo M. Flannery 30 - 37

Section 5: Black Workers UNITE! A Report on Our Conditions and How WE Fight Back A Time Of Monsters

Gus Wood 37 - 39

Section 6: Notes on Revolutionary Theory & Practice People’s War


Chokwe Lumumba 40 - 47

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Section 1: Editorial Black August 2021 Aluta Continua (The Struggle Continues) Makungu Akinyela We are eight months into 2021 and still feeling the traumatic effects of 2020. While the COVID pandemic seems to be slowing, with millions of people getting the vaccine, many of our people are still hesitant about the vaccine, and there is the looming danger that new variants of the disease will return to sicken and kill more people. While Donald Trump is out of office, the fascist ideology which he revealed as the true face of the US right wing continues to grow, and its adherents in the Republican party are working overtime to gain power and control of the US government. This while Democrats, sticking to the neo-liberal agenda, debate and argue about “bi-partisanship” as if it is politics as usual, rather than the existential threat of genocide and white terrorist violence that it is for Africans and other colonized people. As our people, Africans colonized in America, struggle against efforts to weaken our organizing power through voter intimidation, ongoing police terror, lingering poverty and unemployment and even attacks on our ability to discuss white supremacy and racist education with our children, we are reminded that liberation and freedom are not a sprint, but a marathon.This is a race which was begun by our ancestors who fought on the slave ships and those who fought in the fields and those who fought in the streets Tulsa and Rosewood and Watts and Detroit. It is a long struggle and today the struggle continues. For the Malcolm X Grassroots Movement and the New Afrikan People’s Organization, this month of Black August, which is a commemoration begun by imprisoned New Afrikans in remembrance of and following the example of George Jackson, the Brothers of the Attica prison rebellion and other revolutionary prisoners who transformed themselves from being criminal minded to revolutionary minded freedom fighters, is a time of reflection and recommitment to struggle. If you have never observed Black August Resistance, we invite you to join us this month as we fast, train, study, and fight for our people’s freedom. We fast from Sunup to 8:00p.m. to discipline our bodies and our resistance and to focus our minds on the long history of resistance of our people. Find some good lessons and examples on how you can do this in our culture section. We train during this time to remind ourselves that our freedom fight is not just a mental struggle but a physical one. We train to make ourselves physically strong and fit for the struggle. We train to teach ourselves how to fight more effectively and we train to build up our endurance. You will also find more on this in this edition of BAMN as members of our New Afrikan Militia discuss the importance of physical fitness and the history of the development of a New Afrikan Martial survival culture with the Afrikan Institute of Martial Arts. We study more during Black August to learn the facts and figures, the whys and how of revolution. Theory is a weapon when it is put into practice. This edition of BAMN will be full of study material that you can use and


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share all month for your Black August study time. And finally, we must fight! The struggle is real and has a high cost. Many of our people have lost their lives and their liberty in sacrifice to this struggle. Brothers and Sisters are in prison today and in exile because of their commitment to our freedom. To fight, we need a plan. Take some time to read “People’s War” in this volume, written by the late founding Chairman of the New Afrikan People’s Organization and a key founder of the Malcolm X Grassroots Movement Baba Chokwe Lumumba. This article lays out a plan for how we should fight and what it will take to win our freedom. This edition of BAMN is being presented to you this month to help you commemorate and practice Black August Resistance and share with your comrades and family the revolutionary love and discipline necessary for us to win. It’s 2021. It’s Black August Resistance and THE STRUGGLE CONTINUES!

Political Martial Survival Culture Nyeusi Jami The following is a series of excerpts from the book Kupigana Ngumi: The Art of Self-Defense by Watani Tyehimba, founding member of the New Afrikan People’s Organization and the Malcolm X Grassroots Movement. This most recent edition of the book was published in 1994. These words call attention to the necessity of the Political Martial Survival Culture which is absolutely essential if we are to be successful at waging the “People’s War” that we learn about from Chokwe Lumumba elsewhere in this issue. The changing dynamics of the decaying United States empire in 2021 are putting new and unprecedented pressures on our ability to survive. The lack of living wage jobs, the skyrocketing cost of housing, the lack of access to nutritional food, the abundance of toxins in the environment, climate change, our continued mass incarceration and the over-policing of our communities, white rage/fragility, patriarchal violence, neighborhood beefs, and other factors seriously threaten our ability to survive and thrive in our current state as a colonized nation within the United States empire. It behooves us to take the words of this article seriously, as exemplified by the words of our MXGM and New Afrikan Militia comrades. As Jasira Lima shared, “Our family views self-defense as a fundamental (life skill), in the same way that most people view other skill sets like driving or managing finances.” And according to Sekou Hill, “I incorporate self-defense into my lifestyle by training regularly. I make sure that my children are indoctrinated into this training and that it is made a part of their lives to where they view it on the same level as going to school.”


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Kupigana Ngumi comes from the Kiswahili language and means the “Art of Self-Defense (fist fighting).” We define self-defense as collective military self-help and cooperation. Collective self-defense means protecting the interest of the group, New Afrika, and every member of the Black Civilization. Self-Defense is necessary because it is the basis for Afrikan people’s survival. Self-defense, in the final analysis, means self-help by using any means necessary. We do not negate any other systems or styles, but, rather, take from those systems what is most beneficial and practical for New Afrikan people struggling for national liberation and independence in North America. So, Kupigana Ngumi encompasses the martial arts, street fighting, and military strategy and tactics, as well as a knowledge of self. For us, it is a New Afrikan Combat System. In order to begin exercising our right of self-determination, we feel it necessary to use a language that represents a cross section of Afrikan People to define our art, rather than using terms such as Kung Fu or Karate. In Kung Fu, the art is taught using philosophy and culture of Chinese people, therefore, teaching Chinese nationalism. The same concept would apply to Karate, Tae Kwondo, Hapkido, Kenpo, etc. In order to reinforce our sense of nationalism and instill the values and culture of New Afrikan people in North America, our first step was to make the name of our art reflective of our own ideals. A Practical Martial Art We believe that martial arts training should be designed for the average person. So, we [also] utilize the techniques of street fighting in our system. Our people had to develop certain fighting techniques in order to survive in the streets of “Amerikkka.” Kupigana Ngumi systematizes these street techniques. We give credit to people like Muhammad Ali, who during his early days revolutionized boxing, incorporating some techniques from him. We recognize the role that weapons play in most martial arts systems. We don’t dwell on the ancient weapon systems, although we recognize their validity in a historical context. Some are simply not suitable for modern times. What we teach is a practical and improvised weapons system. This includes firearms, knives and any object that is a part of our environment that can


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be utilized as a weapon. Home Firearm Responsibility & Safety, Personal Protection with Firearms, CPR and First Aid, Nerve Centers, Pressure Points and Vitals, Fundamental Psychology, Family Fitness & Defense, and Rape Awareness & Prevention are some of the other subjects covered in the New Afrikan Combat System of Kupigana Ngumi. New Afrikan Political Martial Survival Culture The developers of the New Afrikan Combat System of Kupigana Ngumi and the Afrikan Institute of Martial Arts (AIMA) have promoted the concept of a New Afrikan Political Martial Survival Culture for over twenty-two years (editor’s note - it is almost fifty years now). This concept stems from the reality of who we are and what we must do for our survival, liberation and ultimately our independence. A guide must be provided for New Afrikan martial artists to assist in developing classes, skills, and customs. These can be a part of their arsenal in preparing the New Afrikan masses for a protracted “People’s War.” We start by recognizing that Afrika is our original ancestral homeland. There is no doubt that we are an Afrikan people, but we also acknowledge that we are in a new territory and land. The majority of us are descendants of Afrikans that were captured, enslaved and brought to America from various nations and communities. We have been molded together by a common resistance to North American oppression into a distinct people. Like the Afrikans in Zimbabwe, Azania, Haiti, Brazil, etc., who have had similar experiences as a result of colonialism or slavery, we are a New Afrikan people. We Are Our Own Liberators! Our political reality is one of a colonized New Afrikan nation in North America. Therefore the politics of New Afrikan Independence is a guiding factor in our culture. As descendants of great Afrikan and New Afrikan warriors, we have a martial/fighting tradition. We must have a culture that promotes our will to fight, as well as develops skills to win. In order to be successful, our men, women, and youth must survive to wage a protracted “People’s War” for national liberation. We must develop customs that will ensure that our culture will be New Afrikan, mass-based, scientific, one of survival and resistance, and coordinated with the political realities of modern times. This would make self-defense and security a way of life. Martial artists should view their role politically, militarily and culturally from this perspective. “Being outnumbered nine to one, each Black American must be physically, mentally, and spiritually superior to the enemy. All forms of self-defense must be well known in the Black community… martial arts should become the national past-time for Black Youth.” - Akbar Muhammad Ahmad New Afrikan youth should be encouraged at an early age to be physically fit, instead of “living large.” AIMA offers “Family Fitness and Defense” classes that encourage the entire family to participate.


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One of the Seven Commandments of Umoja (from the House of Umoja) states that we must “SHOW COURAGE; because New Afrikans respect us when we are not afraid to act…” Self-defense is a clear example of courage, as well as a significant component of our movement. Respect will come not only from our own people, but from others as well. Being involved with some form of self-defense is what any self-respecting person should do. “Since self-preservation is the first law of nature, we assert the Afro-American’s right of Self-Defense.” - Malcolm X The Afrikans that were enslaved in Brazil provided an excellent example of the New Afrikan Political Martial Survival Culture. They developed and utilized a form of martial art called Capoeira. Its roots can be traced to Afrikan nations like Angola, Nigeria, and Mozambique. Mass training in Capoeira helped the Afrikans in Brazil not only to escape slavery and defeat slave catchers, but also defend their independent Black “Quilombos,” (City States)… The Afrikan slaves’ ability to creatively integrate the martial art into a cultural art form of dancing, has enabled Capoeira to survive to this day. It is still very effective, and we must remember that it was created totally by Afrikan people in order to deal with their particular situation in Brazil. We have examples of the integration of Capoeira in dance even in North America. An example is “Break Dancing.” In North America, we also have examples of practical martial arts and military training that were creatively disguised. The African Blood Brotherhood (ABB) is one example. They were a political, tight-knit, semi-clandestine, paramilitary organization consisting primarily of World War One veterans. In order to prepare New Afrikans physically for a war of national liberation, the ABB held weekly “Calisthenics Club” sessions. These were a form of self-defense and physical conditioning classes. The ABB stated that “it would stop any attempts by whites to lynch Blacks - with physical force if necessary!” A white mob attempted to do so in Tulsa, Oklahoma in 1921. The ABB and the New Afrikan community, armed and ready, successfully confronted the whites that were intent on lynching. This action set off the Tulsa Rebellion of 1921. The National Guard was called in to supposedly quell the disturbance, but the New Afrikan community was the only one disarmed. The war between New Afrikans and whites then escalated to another level when white terrorists hired a private plane to drop dynamite bombs on the New Afrikan community, with the National Guard having full knowledge of the white terrorists’ intent. New Afrikan neighborhoods were bombed, but the self-defense action was to bear fruit as an example for other New Afrikan formations. Our colonized status has also given us “so-called” rights according to the U.S. Constitution. The 2nd Amendment enables us to keep and bear arms. We must utilize this right to its fullest. Firearm courses should be set up to teach home responsibility, practical self-defense, moral and legal responsibility of deadly force, etc. The use of firearms as practical self-defense has been incorporated into Kupigana Ngumi.


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We must be careful that we don’t let prominent New Afrikan figures destroy our right to keep and bear arms, by advocating the banning of handguns and semi-automatic assault type weapons. They use the excuse that gang violence and drug wars occur daily, taking the lives of our youth. This is true, but to disarm the New Afrikan community would be no different than what the National Guard did in the Tulsa, Oklahoma 1921 Rebellion. Elements like the KKK and the white population will continue to be armed, or have immediate access to arms via the military, and other state and federal agencies. The gangs must be, once again, recruited into our movement. They will be armed elements of the New Afrikan Militia. AIMA has promoted and practiced the commemoration of “Black August Resistance” from its inception. This is one of the best examples of the customs that is a part of the New Afrikan Political Martial Survival Culture. Black August is secularly practiced on a mass level, with all participants involved in thirty days of fasting, training, and studying to enhance their discipline, broaden their knowledge, and sharpen their skills. Above all “Black August Resistance” is a tool in developing the New Afrikan Political Martial Survival Culture.

Ahadi & Watani Tyehimba Photo Credit: Watani Tyehimba


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NAPO/MXGM Statement on Jackson Mayoral Win & Work Mayor Lumumba’s Oath of Office Photo Credit: Jay Deville Johnson

We congratulate and salute Mayor Chokwe Antar Lumumba and our Malcolm X Grassroots Movement (MXGM) comrades in Jackson, Mississippi for his 2021 June 8 electoral victory for another four-year term. Mayor Lumumba’s re-election with 69% of the popular vote demonstrates the overwhelming support of his leadership despite right-wing and white supremacist opposition and attempts to destabilize his administration by Republicans on the state level and corrupt officials on the local level. Mayor Lumumba’s presence in office follows his father, Baba Chokwe Lumumba, successful campaigns for City Council in 2009 and for Mayor in 2013, before his untimely death in 2014. Both Lumumba administrations came into being due to a popular demand from Black people in the majority Black city of Jackson and the Jackson/ Kush Plan (JK Plan) of the New Afrikan People's Organization (NAPO) and the MXGM. NAPO/ MXGM proposed the JK Plan in 2008 to build people’s power. The JK Plan envisioned building the assemblies as a popular organ of parallel power and “vehicles of Black self-determination and autonomous political authority of the oppressed peoples’ and communities in Jackson.” 1


“The Jackson Plan: A Struggle for Self-determination, Participatory Democracy, and Economic Justice” racy-and-economic-justice/


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The people’s assembly was instituted in Jackson’s Ward 2 when Baba Chokwe Lumumba successfully ran for city council in 2009 and was expanded city-wide during the 2014 Mayoral campaign. The Jackson People’s Assembly made important developments during the Chokwe Antar Lumumba’s administration, including facilitating the process for citizen participation in the city’s budgeting process and mobilizing Jackson residents to fight a state-takeover of the municipal public school system. Certainly, the People’s Assembly was a vehicle to assist Mayor Lumumba’s efforts to support residents in poor communities without running water during the crisis of winter months of 2021. We acknowledge that Lumumba was aware of Jackson’s financial and infrastructure challenges and decided to run for mayor in 2017 and again in 2021. His decision not to abandon our people in the midst of crisis and provide leadership fits the legacy of heroic Ancestors, including his parents. Stay tuned for more developments to build people’s power in Jackson and throughout Mississippi and colonized New Afrika. For info on the Jackson People’s Assembly see:

The Inaugural Celebration Photo Credit: Jay Deville Johnson

Jacksonians at the Inaugural Celebration Photo Credit: Jay Deville Johnson


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Mayor Lumumba’s family at the Inaugural Celebration Photo Credit: Jay Deville Johnson

Section 2: International What The White House Doesn’t Understand About Modi: International Covid-19 Aid To India Is Being Withheld From The Communities Most Impacted Simran Noor, Lakshmi Sridaran, and Sruti Suryanaryanan What began with an autocratic, inhumane, and sudden lockdown of India last March has evolved into a crisis of immense magnitude. The right-wing, Hindu fascist government of India, led by Prime Minister Narendra Modi of the BJP (Bharatiya Janata Party) has become an expert in veiling its draconian, neoliberal policies as democratic, secular, and egalitarian. While lockdowns around the world ultimately kept communities safe during the height of the pandemic, the details of how they were executed make all the difference. India’s lockdown happened with almost no warning, drastically and disproportionately impacting workers, day laborers, rural communities, caste oppressed populations, and religious minoritized groups. The world saw the images of people walking for days and weeks to reach their homes after all forms of public transportation were shut down immediately, shopkeepers scrambling after being told to close their doors with less than 24-hour notice, and day laborers struggling to find ways home after being cut off from a daily source of income. It is no surprise that one year later, this disingenuous lockdown has not actually kept Covid cases from rising in India, and in fact the opposite has happened. The world watched in horror as the Indian healthcare infrastructure collapsed as Covid cases skyrocketed this April and May [of 2021]. The same populations who were cast aside when considering the initial lockdown are now also disproportionately contracting Covid and finding no relief available to them. Indians turning to the internet in cries for help were censored and even punished by the Modi regime. While there has been an influx of international aid to India, it is nowhere near the scale needed to address the crisis, and rural communities, Dalit-Bahujan, Adivasi, Muslim, and other poor, working class, caste oppressed, religious minoritized populations


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continue to be intentionally bypassed by the central government of India in the distribution of this aid. This is coupled with the government’s aggressive censoring of media, which has masked the reality of conditions on the ground. In May, South Asian Americans Leading Together, alongside a coalition of U.S. Diaspora organizations with relationships to these most impacted communities, came together to advocate with new White House leadership to raise awareness of these conditions and offer policy recommendations. Historically, both Democratic and Republican administrations in the U.S. have been allied with India’s central government even since Prime Minister Modi’s election in 2014. And, just like the issue of Palestinian liberation, they have willfully ignored the Indian government’s authoritarian regime while partnering on a wide array of issues to advance globalization. This is in no small part a result of the Indian-American diaspora largely supporting the Modi government, many of whom are also major donors to the Democratic party. In preparation for the White House meeting in May, both past and present leaders of SAALT brought together a range of Diaspora organizations who represent these marginalized populations - Dalit Solidarity Forum, I-MAK, India Civil Watch International, Polis Project, and Rise for India. The group requested transparency about USAID COVID-19 relief protocols, distribution strategies and timelines, and the steps taken to ensure dissemination to states and union territories after the supplies reach India. And, presented the following demands: ●

Ensure that COVID-19 relief is reaching destinations in India, especially to historically marginalized communities and non-BJP states and union territories. Dalit-Bahujan and Adivasi communities receive 25% of all relief funds and health resources, that Dalit-Bahujan healthcare workers receive immediate free treatment, that private hospitals are converted to low cost or no cost treatment spaces, and that free vaccines are provided to Dalit-Bahujan communities and the poor.

● Waive Foreign Currency Regulation Act (FCRA) Requirements. The Biden Administration must ask the Indian government to waive Foreign Currency Regulation Act (FCRA) requirements which currently restrict foreign donations for aid to NGOs and hospitals in India.

● Take Immediate Steps to Implement and Broaden the Vaccine Waiver. The Biden Administration must speed up the timeline of implementation of the waiver and ensure that the scope of the vaccine waiver should be broadened to include other pharmaceutical and medical products by waiving the implementation of Sections 1, 4, 5, and 7 of Part II of the TRIPS Agreement. The US must also reassume the position of a multilateral leader in bringing U.S. allies in support of the full scope of the TRIPS Waiver.

● Ensure that the Indian government exercises ethical leadership. The Biden Administration must ask the Indian government to commit to eliminating foreign funding from Hindu extremist groups, specifically those with ties to the Rashtriya Swayamsevak Sangh, which was designated as a hate group by global watchdog NGO, Human Rights Watch, for their active and violent targeting of Dalit-Bahujan, Adivasi, Muslim, Christian, and queer Indians.

● The U.S. Mission to the United Nations must make the crisis in India a global priority. The U.S. Ambassador must play a leadership role in ensuring that there is a global response from the UN to the pandemic in India. In addition, the Biden Administration must commit to countering mis- and disinformation by working closely with United Nations Human Rights Rapporteurs, legal observers, and leaders in technology and social media industry spaces to protect the rights to free speech and association in and beyond digital platforms.


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Long-term recommendations included: 1. Supporting the development of public health infrastructure that is specific to rural and urban areas, in alignment with the Sustainable Development Goals set by the United Nations. 2. Supporting the development of private Dalit-Bahujan led health infrastructure that is specific to both rural and urban areas, in alignment with the Sustainable Development Goals set by the United Nations. 3. Influencing American civil society, the United Nations, and global civil society to have a clear analysis of caste, class, religion and gender to inform impact investments in Dalit, Bahujan, and Adivasi community development, institution building to become self-sufficient, and sustain social change to transform the culture of health. All aid is not equal, and it is our hope that the candid analysis and clear demands presented to the White House are adapted immediately and take precedence over the preferences of political donors, who are both inadvertently and intentionally channeling aid to Hindu extremist groups in India.

Campaign to End the Moroccan Occupation of the Western Sahara: An Update and Request kwame-osagyefo kalimara

A handout picture published by Moroccan Army on November 13, 2020, shows tents used by the Polisario Front ablaze near the Mauritanian border in Guerguerat in Western Sahara. (AFP) Photo Credit:


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As an Afrikan people who consistently fight against the colonization of the continent, we must always hold accountable our member states for violating the sovereign integrity of a country’s right to self-determination. The Western Sahara remains illegally occupied by Morocco. (See BAMN vol. 3, issue 2, “Is Colonialism in Afrika Dead?). The Trump administration’s unilateral recognition in 2020 of Morocco’s claim over Western Sahara for the benefit of Israel bolsters the global positioning of western capitalist interest in Africa and the so-called Middle East. Although this action was rejected by the United Nations, the European Union and the African Union, it is in contravention of international law. The Campaign to End the Moroccan Occupation of the Western Sahara formed early this year to minimally position the United states to recognize the Sahrawi Arab Democratic Republic (SADR), assist in the withdrawal of Morocco from Western Sahara, and the return of Sahrawi refugees to their homeland. The Campaign is requesting your participation in an urgent matter, the United States is considering selling drones to Morocco. We fear that they will be used against the Sahrawi people. Below is an email by Suzanne Scholte of the Campaign outlining the request to block any such sales to Morocco. Moreover, the letter addressed to the members of Congress with our request is below. The Campaign website is: The Campaign email address is: Thank you for supporting Pan-Afrikanism. Ancestral Blessings. Free the Land!!!

The Saharawi people have resisted Morocco’s occupation of their land for 43 years. Photo credit:


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NAPO/ MXGM Statement on the Assassination of Jovenel Moise

Photo Credit:

NAPO/ MXGM expresses our continued solidarity with the people of Haiti and their grassroots movement. The assassination of Jovenel Moise represents the continuation of the political crisis created by the lack of democracy and the intervention of U.S. and French imperialism in Haiti. The Haitian grassroots movement has made itself ungovernable in response to corruption, sham elections, and theft of the nation’s resources by the U.S. backed Jovenel Moise government and Haitian elite. The imperialists and the Haitian elite imposed Jovenel Moise on the Haitian people and have taken him out because he is no longer of use. We must never forget that this crisis began with the 2004 imperialist and right-wing coup of a popularly elected government that improved the literacy, health care, cultural life, and democratic rights of the Haitian people. The U.S. government has historically supported the Haitian elite maintain its despotic control of Haiti through rigged elections and state and paramilitary violence. The Biden Administration continues these imperialist policies, which exploit Haitian labor and resources. Inside the U.S. empire, We must challenge the U.S. government on its interference and historic intervention to violate Haitian self-determination and the building of democracy in Haiti. We call on all revolutionary, anti-imperialist, and pro-democratic forces internationally to support Fanmi Lavalas and the Haitian grassroots movement’s call to “overturn the cauldron” of imperialist 15

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and right-wing subversion of democracy and human rights. We must extend our solidarity to people's movements of workers, farmers, women and youth and support the building of democratic institutions in Haiti to challenge the imperialist and Haitian elite. Down with imperialism Up with Democracy and Human Rights Overturn the Cauldron From Mississippi to Haiti, Free the land

Photo Credit:


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NAPO/MXGM Stands in Solidarity with the Cuban People

The New Afrikan People’s Organization and Malcolm X Grassroots Movement express continued solidarity with the Cuban people and the Revolution in resistance to the U.S. imperialist blockade. We recognize that the act of blockade, especially during a pandemic, is genocidal economic warfare and an assault on the sovereignty of the Cuban people. In addition, the blockade is an assault against the people of the World because it limits Cuba’s ability to provide the heroic medical assistance and solidarity they have given to the people of Africa, Asia, Europe, and the Americas. On June 23, 2021, a total of 184 countries voted in the United Nations General Assembly for the United States (U.S.) to end its blockade of Cuba. Only the U.S. and Israel did not support this resolution. The UN General Assembly overwhelmingly voted to end the U.S. blockade of Cuba for nearly three decades. The


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MXGM Atlanta Chapter members at the solidarity rally on July 17, 2021 Photo Credit: Makungu Akinyela

continued aggression of the blockade demonstrates the lawless nature of the U.S. imperialist state. We join with the people of the World in opposing the U.S. empire’s economic war against Cuba. We demand the end of all sanctions against Cuba by the United States, and we challenge the disinformation campaigns coming from corporate media and U.S. imperialist policy makers meant to serve as a pretext to further violate Cuban sovereignty. The recent attempts to spark violent anti-government protests are the latest manifestation of the U.S. counterinsurgency, destabilization, and ideological warfare waged against the Cuban Revolution. We continue to stand with the Cuban People and their Revolution, as they have steadfastly stood by the Black liberation struggle in the U.S., and the people fighting for self-determination around the globe. Long Live the Cuban Revolution End the blockade Free the land in the spirit of Fidel and Malcolm


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Cuban supporters of the revolution in Havana, July 2021 Photo Credit: Telesur


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Cuban supporters of the revolution in Havana, July 2021 Photo Credit: Telesur


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Section 3: Political Prisoners & Prisoners of War In The Spirit of Mandela International Tribunal on US Human Rights:Contextualizing a New Afrikan Historical Experience kwame-osagyefo kalimara Prison is a second-by-second assault on the soul, a day-to-day degradation of the self, an oppressive steel and brick umbrella that transforms seconds into hours and hours into days. Mumia Abu-Jamal The question is simply this: Can a negro, whose ancestors were imported into this country, and sold as slaves, become a member of the political community formed and brought into existence by the Constitution of the United States, and as such become entitled to all of the rights, and privileges, and immunities, guarantied [sic] by that instrument to the citizen?  Dred Scott, 60 U.S. at 40 (1857)

Dred Scott Photo Credit: Missouri Historical Society

Mumia Abu Jamal Photo Credit:

The criminalization of New Afrikan people in the U.S. empire is centuries old. The fight to secure Our human rights has been a prolonged pursuit ever since the shift of the recognition of great Afrikan civilizations to the creation of the characterization of Afrikans as savages meant to be in servitude to Europeans. White supremacy continues to promote this myth, using it to control Afrikan resources and bodies. The foundation of this empire is built on the lives of New


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Afrikan people, free labor, inhumane conditions and punishment, mayhem and death, etc., i.e. genocide. The United States will always use its resources to control its narrative, “the United States of America is the leader of the free (and democratic) world.” The history of Afrikan enslavement and its legacy in America has been well documented. The oppressed and exploited have always known the truth of U.S. history because our people have first-hand lived experience with white supremacy. Acknowledging that has never dissuaded us from participation in our movement for sovereignty/liberation; what it does suggest is that we know the current limitations of U.S. law and the influence and power the United States of America has in the international community as we use its forums. In the law arena of the United States we have had relative victories. Here are a few United States Supreme Court cases: Brown vs. Board of Education (1954) held that school segregation is illegal; Smith vs. Allwright (1944) held that Texas all white political primaries were illegal; Terry vs. Ohio (1948) held that stopping & frisking a black person without probable cause was illegal; and Heart of Atlanta Motel vs. United States (1964) held that the 1964 Civil Rights Act prohibited discrimination in lodging and public accommodations. I am certain there are other cases thought to be more significant by legal scholars. However, i cannot ignore the impact of the Dred Scott case of 1857 and its implication today. This case involved the Missouri compromise of 1820 which ultimately held the United States to a “once free, always free” judicial position. Dred Scott left a slave state to a free state and upon being returned to a slave state he petitioned for his freedom. Here is a portion of Chief Justice Roger B. Taney majority opinion: We think ... that [black people] are not included, and were not intended to be included, under the word "citizens" in the Constitution, and can therefore claim none of the rights and privileges which that instrument provides for and secures to citizens of the United States. On the contrary, they were at that time [of America's founding] considered as a subordinate and inferior class of beings who had been subjugated by the dominant race, and, whether emancipated or not, yet remained subject to their authority, and had no rights or privileges but such as those who held the power and the Government might choose to grant them. — Dred Scott, 60 U.S. at 404–05. It is difficult at this day to realize the state of public opinion in relation to that unfortunate race, which prevailed in the civilized and enlightened portions of the world at the time of the Declaration of Independence, and when the Constitution of the United States was framed and adopted. ... They had for more than a century before been regarded as beings of an inferior order ... and so far inferior, that they had no rights which the white man was bound to respect; and that the negro might justly and lawfully be reduced to slavery for his benefit. — Dred Scott, 60 U.S. at 407.


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It is important to note that Dred Scott vs. Sanford (1857) was later nullified by the Thirteenth and Fourteenth Amendments to the United States Constitution. However, i argue that Dred Scott law is still functional in America. Our current political climate would suggest that the Trumpsupporting U.S. population of this country supports that stance. The Republican Federal and State bodies have been systematically creating more efficient racist legislative and judicial control over its mechanisms. This is not to suggest there is no Democratic complicity because there is. White supremacy has different shades. Capitalism is the driver of both political parties. Internationally, we also must know the limitations of world organizations, specifically the United Nations. Founded in 1945 to promote peace and security, the United Nations Charter articulated the right of “self-determination” for all peoples and for the restoration of self-government to countries deprived of it. The Charter also included language which covered economic and social conditions. There are numerous treaties and resolutions by the U.N. which further clarify and expand these rights. However, the ability to enforce many of these rights is limited by the Charter itself. United Nations primary bodies are the General Assembly, Security Council, Economic and Social Council, Trusteeship Council, the International Court of Justice, and the Secretariat. For the purpose of this writing i will only briefly address two of the U.N. bodies, the General Assembly and the Security Council. The General Assembly is the first branch of the U.N. which deals with its member composition, function, powers, voting and procedures. All member states are part of the General Assembly. The Security Council has 15 members of which China, France, Russia, the United Kingdom of Great Britain, and the United States of America are permanent members of the Security Council. Its primary responsibility for the maintenance of international peace and security. These five members have veto power which enables “any one of the five” to prevent the adoption of any “substantive” draft Council resolution regardless of its international support. According to Al Jazeera, May 19, 2021, “The United States has vetoed dozens of United Nations Security Council (UNSC) resolutions critical of Israel, including at least 53 since 1972, according to the UN data.” (See: We must not forget the value and significance of the 2001 World Conference against Racism (WCAR) and its Declaration that Slavery is a Crime Against Humanity. As noted above the U.S. and Israel partner in numerous U.N. actions. Both withdrew from WCAR because an early draft of the declaration equated Zionism with racism. The language was eliminated even with the U.S. and Israel departure. The history of the United States flexing its will in the United Nations is always visible with minimal research with respect to any of its organs. The power of the United States over the United Nations must not be understated. The fact that this international body’s headquarters is in the United States must be factored. Its residence in New York City is significant, the land the U.N. owns was donated by John D. Rockefeller. In 1948, the real estate was worth $8.5 million. The U.N. building construction was financed by the U.S. government. The United States has the power of the purse, and it is the largest provider of financial contributions to the United Nations. Twenty-two percent of the entire United Nations budget in 2020 was provided by the United States. China pays 12 percent and Japan paid 8.5 percent.


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Between 2016 and 2017 the United States paid 28.6 percent of the peacekeeping operations budget. (See: The United States withheld its contributions at various times in recent history and has had an impact on U.N. policy and decisions. Although no one really talks about it, it is implied in those outcomes. It is in the United Nations General Assembly where we see policy considerations which speak to the requirements and to the need for implementation of the rights of human beings. For example, it called to attention of the murder/killings of persons because of their gender identity or sexual orientation. However, we should know that this body has the power to change power relations with the United Nations itself. It has the power to amend the United Nations Charter by a vote of two-thirds of the members of the Assembly and ratified by two-thirds of the Member-States, including all the Permanent Members of the Security Council. Unfortunately, capitalist interest would preclude the United Nations from supporting and securing global human rights for all peoples. The myth of American exceptionalism that the United States of America is inherently different from other nations has been challenged by oppressed and exploited populations for more than a decade. Mainstream media has ignored it up until the present. The Trump presidency gave permission to the “crude” white supremacist to become visible again, allowing the elite white supremacist more opportunity to gain more power in the American establishment. “Make America Great Again” is nothing more than a racist rebranding. American exceptionalism is the idea that the United States is inherently different from other nations. This ideology itself is often referred to as "American exceptionalism." Under this definition, America is seen as being superior to other nations or having a unique mission to transform the world. This is what some historians might consider as the new branding of Manifest Destiny and the Monroe Doctrine. Either way, the revolutionary political movements and its internal colonies (Native Indigenous Nations, New Afrika, Puerto Rico, Occupied Mexico, Hawaii, etc.) saw it differently. They fought for their right to self-determination and sovereignty. Their warriors/freedom fighters fought white supremacy, imperialism, capitalism and patriarchy (an internal weakness and underdeveloped) both in public forums and in clandestine formations. As a result of the campaigns, marches, protests and self-defense responses, people (men, women and children) were beaten, arrested and killed. Political Prisoners, Prisoner of War, and exiles were a logical consequence of the clash between those seeking human rights with those who oppose those rights. Although there have been numerous organizations doing prison and political prisoners work for decades, the Jericho Movement has been consistent in doing work on behalf of political prisoners since 1998. The call for a national march on the White House in 1996 by Political Prisoner Jalil Muntaqim was primarily carried out through the Provisional Government of the Republic of New Afrika and the New Afrikan Liberation Front. In March of 1998, the Jericho Organizing Committee (comprising over 50 organizations) in its march let the world acknowledge that the United States held political prisoners and prisoners of war through its rally and demonstration at the White House. Jalil Muntaqim, former member of the Black Panther Party and the Black Liberation Army, was released from prison on October 7, 2020. Prior to then, he served 49 years of incarceration and


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was denied parole 11 times. He is one of the coordinators of The Spirit of Mandela International Tribunal on US Human Rights. Its primary objective will be charging the United States government, its states, and specific agencies with human and civil rights violations against Black, Brown, and Indigenous people. The Spirit of Mandela International Tribunal on US Human Rights will be held at Columbia University, New York City on October 22- 24, 2021. The Tribunal will build on the work beginning with Du Bois, Patterson, and Roberson published as “We Charge Genocide” in 1951 to the 1990 The Special International Tribunal on the Human Rights Violations of Political Prisoners and Prisoners of War in the United States (The Tribunal examined the situation of the national liberation movements in the U.S.). There are more petitions submitted to the U.N. and its other bodies, and the organizers of The Spirit of Mandela International Tribunal on US Human Rights share a few of those documents on its website ( The Spirit of Mandela further elaborates on the International Tribunal’s objects: The Tribunal will be charging human and civil rights violations for: • Racist police killings of Black, Brown, and Indigenous people, • Hyper incarcerations of Black, Brown, and Indigenous people • Political incarceration of Civil Rights/National Liberation era revolutionaries and activists, as well as present day activists, • Environmental racism and its impact on Black, Brown, and Indigenous people, • Public Health racism and disparities and its impact on Black, Brown, and Indigenous people, and • Genocide of Black, Brown, and Indigenous people as a result of the historic and systemic charges of all the above. The Spirit of Mandela has indicated that there will be thirteen jurists of international stature presiding over three days of witness and expert witness testimony. Further, upon the verdict being rendered the Tribunal intends to strengthen the demand to free all Political Prisoners, Prisoners of war and exiles and establish a Truth and Reconciliation Commission mechanism to lead to their freedom among other community-based initiatives. The complete list is on the Spirit of Mandela website outcome objectives, including coalition and endorser organizations The success of the outcomes of The Spirit of Mandela International Tribunal on US Human Rights truthfully lies with the independence of the oppressed nations subject to its control. There must be mass participation in our liberation movements. Freeing Political Prisoners, Prisoners of War, and Exiles requires commitment and stamina. A peoples’ demand must never die. Only when this county experiences critical mass will the demands for all of the human rights be recognized and political prisoners, prisoners of war and exiles will be free. There must be a recognition that our enemies will never relent or forget. They never forgave Haiti for establishing the first democracy in the western hemisphere, abolishing slavery by defeating the best military in the world, the French. They have never forgotten Assata Shakur was liberated from prison and lives in exile.


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It is past time for us to never forget. Ancestral blessings. Free the Land!!! It is said that no one truly knows a nation until one has been inside its jails. A nation should not be judged by how it treats its highest citizens, but its lowest ones. Nelson Mandela The years of imprisonment hardened me... I no longer have the emotion of fear... There is no longer anything I can fear. There is nothing the government has not done to me. There isn't any pain I haven't known. Winnie Madikizela-Mandela

RESOURCES: Films on Political Prisoners: Cointelpro 101 (2010) Free Angela And All Political Prisoners (2012)

Books on the United Nations and its work: An Insider's Guide to the UN by Linda Fauso What's Wrong with the United Nations and How to Fix It by Thomas G. Weiss Tower of Babble: How the United Nations Has Fueled Global Chaos by Dore Gold Act Of Creation: The Founding of the United Nations : A Story of Superpowers, Secret Agents, Wartime Allies and Enemies, and Their Quest for a Peaceful World by Stephen C. Schlesinger Eyewitness to a Genocide: The United Nations and Rwanda by Michael Barnett Five to Rule Them All: The UN Security Council and the Making of the Modern World by David L. Bosco Websites of Prisoner based organizations: Publications on Slavery and/or the Legacies of Slavery:


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New publication on "Legacies of Slavery - A Resource Book for Managers of Sites and Itineraries of Memory" 20/05/2019 tineraries-memory healing wounds ling-the-Wounds-of-Slavey_Desk-Review_Report.pdf Slavery in America The Montgomery Slave Trade hEAMYAiAAEgJ34PD_BwE Race, Racism and American Law by Derrick. A. Bell, Jr. Book review by William Payne Criminalization of black people

NAPO/MXGM Statement on Sanyika Shakur On behalf of the men, women, youth, and the entire family of the New Afrikan People’s Organization and the Malcolm X Grassroots Movement, we offer our heartfelt condolences to the Scott / Shakur family. We acknowledge Brother Sanyika’s many contributions to our movement, especially his important writings. They have served as an inspiration to many to transform their lives and fight for the liberation of our people. I thank Sheikh Muhammad Abdullah for bringing Brother Sanyika into our lives. And giving us the opportunity to continue his legacy by working with his son, Sanyika II, at Camp Pumziko, our national summer youth camp held annually in Georgia. It is our honor to include the Libations and 8 Bowl Ceremony from the House of Umoja at this memorial service for KODY SCOTT aka SANYIKA SHAKUR. Free the land! Thank you, Watani Tyehimba


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R.I.P. Sanyika Shakur Nyeusi Jami The Malcolm X Grassroots Movement (MXGM) gives a special Black August Resistance salute to our comrade turned Ancestor, Sanyika Shakur (aka Monster Kody Scott). Sanyika returned to the Ancestors on June 6, 2021. He and his family have made invaluable contributions to the New Afrikan Independence Movement for decades. I am personally eternally grateful to our brother for his impact on my life. His 1993 book Monster: The Autobiography of an L.A. Gang Member was tremendously important in my development. As a teenager struggling to transition from being a street soldier to a Black Liberation Movement soldier, Sanyika’s words prevented me from having a crisis of identity. Through his example, I was able to embrace my warrior spirit, but channel it into a more productive direction. Black August is a product of the prison struggle. It is a result of countless brothers and sisters behind the walls who have dedicated themselves to transforming the criminal mindset into a revolutionary mindset. Sanyika Shakur is one of our most shining examples of that transition, in the same lineage of Malcolm X and George Jackson. His example is as important now as it has ever been. Mass incarceration is one of our biggest challenges as a people. Millions of us are


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going in out of the empire’s cages. I know that the Monster Kody to Sanyika Shakur story can inspire those millions today just like it did for me twenty-five years ago. In addition to his autobiography, Sanyika wrote a novel called T.H.U.G. L.I.F.E., as well as another book called Stand up, Struggle Forward: New Afrikan Revolutionary Writings on Nation, Class and Patriarchy. Please read his writings and continue to lift up his name. Long live the revolutionary spirit of Sanyika Shakur!

Section 4: Culture

Do it Fa’ the Culture [ Word on the Street! ] Fasting for Black August ----------------------------------------------------------------------------------Ifetayo M. Flannery

Word on the Street! is our way of highlighting the local issues, thoughts, and developments of New Afrikans (Black folk) in cities where we have MXGM chapters in ways that are unmediated by algorithmic social media feeds. On July 1, 2021 I interviewed two MXGM members; representing Atlanta and Oakland, to tell us ‘what’s the word’ for New Afrikans around the practice of fasting during Black August. I asked each monumental elder the following questions regarding the discipline, healing, and metaphysical orientations to fasting in the freedom struggle: ● What is the significance of fasting in the context of Black August? ● What techniques do you tend to employ around fasting successfully? ● What are some spiritual or metaphysical rituals we should be doing for the mind & body while we are fasting? ● What tips would you offer to first time Black August fasters?

Be next to represent your City!!


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Atlanta Interview with: Baba kwame-sagyefo kalimara

● What is the significance of fasting in the context of Black August? “Fasting for me, overall, means sacrifice. It means that in our movement for national liberation and sovereignty we have to prepare to, perhaps, do with less to benefit the many. That really speaks to the concept of Ujima and Ujamaa. For me fasting means we are doing this on two tiers; one tier is the spiritual and physical tier and the other a material tier. The material tier comes from the black guerilla family, residents behind the walls, the prison industrial complex; which says when you are fasting you are not buying goods from the commissary or the machine which supports the mechanisms of your incarceration. Fasting also means I don’t go to the Publix (grocery store chain); I am thinking consciously about spending at New Afrikan businesses. The spiritual value of fasting is in recognizing our ancestors were able to survive the western hemispherethe transatlantic slave trade, we were able to survive off of less. Even though we got the worst parts of food we understood spiritually that our survival was really about the collective.


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I still fast during Black August; some of the times have changed, like from sun-up to sun-down or maybe 8am-8pm or 8am-6pm. Because I am a part of the New Afrikan security unit I still fast on every Monday. When we think about fasting in the context of Black August we know as we are looking at what food is going into our bodies we are also thinking about what else is going into the body. Are we ingesting things that are harmful to us? Black August can help us beat those addictions. The fasting can help you focus on what we should keep ingesting—good knowledge; maybe I will re-read Amilcar Cabral or Song of Solomon by Toni Morrison. To get people to be a part of this movement we have to educate them and fuel them to be agents for change.” ● What techniques do you tend to employ around fasting successfully? “I exercise extreme discipline. I first started fasting in the late ‘60s and early ‘70s in San Francisco when I was introduced to Kwanzaa. What I would do, is for two weeks prior to Kwanzaa I would just drink water and juices. Then I expanded the two weeks to an entire month. What I found is that once I had that kind of discipline I could transfer it to other parts of my life. That also helped me with breath control and engaging in martial arts practices. The fasting discipline has helped me in immeasurable kinds of ways. In Black August during fasting I would also take 3 days and go to a campsite; I would take off my watch and other technologies so I could amplify my spiritual growth, my ability to communicate with an alternate reality, my ability to communicate with my ancestors—the Loa, the Orishas. I wanted to be open enough to receive whatever message that was there to receive. Ultimately, fasting and communing with my ancestors put me in a position of no fear. Fasting is something that has given me a tremendous fortitude against the odds. We need that type of energy when we are engaged in battle physically or spiritually.” ● What are some spiritual or metaphysical rituals we should be doing for the mind & body while we are fasting? “Meditation, bottom line—meditation. That means sitting down and being quiet, silencing the thoughts in your head, to be able to receive any kind of messages. Meditation occurs in many different forms. I can sit and close my eyes and take my three breaths but also, African dance is a form of meditation; it is a form for being able to communicate with our family and our ancestors and aspects of ultimate reality. We have to connect our African consciousness with the fasting to make sure we are here long enough to fulfill our destiny. A key thing for me with the spiritual rituals while fasting is making myself open enough to surrender my own ego. Surrendering my ego means I can be open to the wisdom, advice, and the learning that others can share with me. It means I’m looking at myself as a part of a larger family. It’s important for us to find ways to reinforce these types of values. Being conscious of our language is important. I know there is a relationship between what I say—words, attitude, and behavior. It was clearly taught to me that if you have mind altering substances, whatever barrier or boundary that


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you would normally have to prevent you from doing something negative, and slowly but surely, perhaps you are going to commit some act of violence. I did not want that to be a part of my practice; so, when I was working in drug treatment programs I would always express to the people the importance of language. It’s important to use language with love. All these things are fortified by the fasting discipline.” ● What tips would you offer to first time Black August fasters? “Be realistic. You know on the temples it says ‘Know thyself.’ It’s important for people to know their limitations. Everyone needs to do a health check to make sure they are physically able to fast and determine what type of fast they can do. Can you do a liquid fast, can you do a fast and decide to not do dairy, can you do a fast where you don’t do chicken or fish? Also recognize the environment. In certain parts of California right now we know it’s extremely hot! A certain kind of fasting could result in extreme injury, including death. So, it’s important to assess your limitations, your strengths, and also the environment. In terms of Black August fasting, it could be a variety of things; you know if you are a cigarette smoker you could try to fast from smoking for the month. The point is sacrifice, that is the most important thing. You want to sacrifice for yourself but also your family and the wellbeing of your community—our nation and our people. Fasting should be a part of loving yourself. Removing things that are harmful from your body is an act of self-love. I know people talk about self-care and that’s good, but you really have to love yourself and that takes work. It's important for people to seek out others to help them. If you have dis-ease or depression you should access someone to help you sort through that and that is an act of love. Our New Afrikan community is about finding the best of ourselves and best practices in advancing forward.”

Additional Comments “I think what’s really important is we have to stress demonstrating love of self, love of community, love of nation. I think we start by looking at the best practices in any tradition. What do we learn from the Baka people, what do we learn from the animals in the environment, and so on? As we are looking at ourselves we have to confront hierarchies and patriarchy. As we understand, the ultimate reality is both feminine and masculine; it's important for me to understand how I use those for the balance in myself, my family, the community, and nation. So, you see it comes back to the single unit which develops into the micro and the macro. Love is the foundation.”


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oakland Interview with: Mama Ayanna Mashama

● What is the significance of fasting in the context of Black August? “Well I actually started fasting before I began practicing Black August. I began fasting for regeneration, rejuvenation, renewal of my cells—the health of my body starting from a cellular level. Fasting helps cleanse toxins. It has multiple benefits: mental, spiritual, emotional, and physical. It is designed to help you release toxins and negative energy; it actually is a rest from some of the unhealthy eating that we do. I began fasting with juice and water and light exercise. As far as the liberation movement, it really supported my intention to become a warrior by sharpening my skills, increasing my health, and enhancing my discipline.” ● What techniques do you tend to employ around fasting successfully? “One of the things I learned with the prolonged fast, like doing a juice fast [for] up to 21 days is, beginning with the 10-day master cleanse. Start with light eating of just fruits and vegetables, then just juices, then the master cleanse, and finally coming out with juices again. That’s the most disciplined I’ve ever been around fasting. For the most part I have considered fasting not as necessary if you are eating well and taking good care of your body nutritionally. I have approached it from a point of being disciplined and also a point of self-love. I know it’s not uncommon to hear the phrase ‘self-care is a revolutionary act.’ I really believe I might have coined that phrase. I was given a book by Julian Richardson, the patriarch of Marcus Books (Oakland), because he knew I was a vegetarian and it was Dick Gregory’s book, Cooking with Mother Nature. I used to actually distribute that book in prisons. That book really enlightened me in the context of the key leaders in our natural health movement. So, I approached fasting as a matter of health, disease prevention, and discipline. It’s a challenge; you know how we eat in this country is like an addiction. Similar to how we sit; sitting is also an addiction in our culture. As I began to understand how toxins come into our body I incorporated fasting into my lifestyle practice. I really felt as a Black woman, and still feel as though Black women are under attack through our bodies.” 34

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● What are some spiritual or metaphysical rituals we should be doing for the mind & body while we are fasting? “Everyone that knows me well knows that I meditate. I think meditation is key to mental discipline. Even if you don’t believe in daily prayer, meditation connects you with whatever higher power that you choose to connect with; whether you are just sharpening your mental faculties or connecting with a higher power, meditation helps you do that. I really believe at times meditation saved my life because it helped me listen to my intuition and instincts; I was able to hear myself. That time of quiet, 20 minutes or so a day is key. It supports balancing your brain cells; it supports balancing your brain chemistry. Your brain chemistry directs your emotional responses. Meditation also helps rejuvenate your brain pathways. We often have so much conditioning and the conditioning geared towards Black/ African, New Afrikan people in this country is geared towards changing how we think and controlling how we think. That’s why I believe that meditation is a part of keeping our minds liberated and keeping our minds open to liberation in its fullness.” ● What tips would you offer to first time Black August fasters? “If you are young I say, go for it! Do it for the discipline. I did it all day from sunrise to sunset for probably close to 40 years. But I am a full proponent of hydration. How Black August began, when fasting first began, was when Katari Galdin was murdered in San Quentin prison. It was Ramadan, and in solidarity with Ramadan the brothers there fasted from sunrise to sunset. So, the next year when we talked about creating Black August as a yearly commemoration we decided to keep the sunrise to sunset fasting. We were excited to be down with the fasting and the discipline, the dedication that comes with it. As a revolutionary New Afrikan woman, I found a lot of joy in being able to do that for 31 days in honor of the acts of resistance, in particular by our prisoners and political prisoners, and then also historically by our ancestors during that time period. I felt a sense of interconnection to that, to those acts and what it means to practice resistance in that way. I say fast but, if you have health issues or are on medications or are an elder, I encourage you to at least drink water during the day. Get up in the morning and flush your body with that first glass of water. It’s very important to flush your body before you eat. I take apple cider vinegar, sometimes mixed with cayenne pepper and lemon water; I take about 10oz of that. Also, try to do a 12 hour fast; maybe 8am-8pm. Eat really healthy when you do break your fast. If you really want to move into the discipline, do a plant based fast during the month.”


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Additional Comments “I know people are looking for a source of joy. Sometimes people see the commemoration of Black August as focusing on things that don’t bring us joy. I think we have to understand and look for joy in the actions of our ancestors. Whether it be for the understanding of what it takes to be someone like Harriet Tubman or George Jackson, these people who are certainly a strong example of New Afrikan revolutionary resistance. I think about people like Jalil Muntaqim who helped bring the New Afrikan independence movement, the Black liberation army ideology, to the prisons. When we look to those of our people who are in prison we have to look at them as people who are in our community. We have millions of people in these prisons so to celebrate our resistance and commemorate our lives is important. I do find the need for us to find joy in what we do and we have to move ourselves from thinking the only way we do that is through parties and celebrations. Find joy in being disciplined. Find joy in the fact that you finished a new book. Find joy in the fact that you increased your physical activity. Find joy in the fact that you came together in a regular study group. The fasting is a promotion of health and well-being. These are the things we have to try to understand as to why we were creating and promoting Black August.”

BAMN NEWS Be a part of the movement

SPEAK YOUR PIECE Do it fa’ the culture !! If you want to submit your poetry, short stories, social media editorials, or be interviewed for word on the street! to represent your city-


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Email: Dr. Ife Subject line your email: BAMN News-Culture

Section 5: Black Workers UNITE! A Report on Our Conditions and How WE Fight Back

Boston Rally in support of BamazonWorkers Photo Credit: Jacob J. Urena

A Time of Monsters Gus Wood Welcome to our latest ongoing series in BAMN: quarterly report for the Black working classes: our labor, wages, jobs, unions, resources, strikes, resistance, neighborhoods, betrayals, history, and everything in-between. When I say Black working classes, I am referring to our comrades who do not possess the capacity to own the means of production (those who do not own businesses or land) nor possess any decision-making power that determines our social conditions (those who are not elected officials or members of the administrative/managerial class, etc.). In 37

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other words, Black Workers Unite! is for the 94 percent of our oppressed comrades; the colonized Black masses fighting daily struggles of survival in this Time of Monsters. We currently reside in what Italian Marxist Antonio Gramsci called “A Time of Monsters.” Besides the catastrophic and genocidal COVID-19 pandemic that will continue to haunt us for the perceived future, the Black working classes are facing one of the worst economic downturns in modern times. As history demonstrates, when the U.S. economy gets a cold, Black workers catch Pneumonia. In the middle of 2021, we have the worst labor market in U.S. history: backbreaking warehouse work now offers the best pay and benefits available while the most dominant hiring sector in the nation is the hospitality service sector: serving food and drinks to mostly wealthy people to take home less than $3.00 an hour and whatever tips you can beg for at bars and restaurants. Obviously, this rising underemployment is not some “organic” phenomena; the ruling class is currently in a violent crisis within itself over who gets the power to exploit us: one side fighting for traditionalist, white supremacist fascist apartheid as the dominant power brokers of capital; the other side fighting for the expansion of the neo-colonial project, weak wages, no healthcare, but also symbolic diversity hires, public images, anti-intellectual celebrities as “race leader spokespeople.” In other words, DISTRACTIONS. Yes, the majority white ruling class alongside their Black and Brown administrators, elected officials, and business owners—the junior partners of capital under the neo-colonial structure in the U.S.—planted the seeds of underemployment and the justification for such exploitation decades ago. Recessions, oil wars, trade wars, expanded militarism and imperialist carnage domestically and overseas, the weakened dollar, deregulation of predatory capital, and the rise in the low wage service sector economy all set the stage for this fight for scraps at the bottom. The Bessemer, Alabama Amazon warehouse workers—who are overwhelmingly Black—recognized these paralyzing facts and spent years organizing a union campaign to improve their dire working conditions. As historian Herbert Aptheker noted, the most volatile economic times for Black people coincide with our greatest feats of organized resistance. Although the Bessemer union recognition vote failed by a wide margin earlier this year (because of Amazon’s multimillion dollar anti-union campaign), it provided us significant lessons regarding the Black worker’s status to the American capitalist. First, they do not respect us. While Amazon spent the entire 2020 year promoting their support for “Black Lives Matter” to their employees and customers amid the George Floyd protests, the corporation also crushed all efforts by their increasing Black workforce to improve their wages, gain legitimate healthcare, and fix their crippling warehouse conditions. In other words, they expect us to celebrate their bourgeois liberalism in the form of a two-inch placard on their website and ignore their exploitation of OUR PEOPLE. Second, they know organized resistance can defeat them. This is a historical truth regarding the ruling class: an organized, goal-oriented social movement is the most dangerous threat to the racial capitalist hierarchy and the ONLY means to our liberation. Bessemer workers (alongside other Amazon warehouse workers across the globe) created and


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circulated their own newsletter that documented Amazon’s injustices and a VISION of what they wanted as a united workforce. The workers also utilized POLITICAL EDUCATION to teach each other how the international Amazon unions formed and how the company exploited Black people to fracture our collectivity. Over a year of consistent teaching, messaging, and commitment to one another led to the monumental union drive and almost reshaped the nation’s labor struggles. The fight has only begun. Amazon is only one horror in the Time of Monsters—the contemporary historical moment where white supremacist capitalists battle each other over who dominates the power to exploit and subjugate us. Let us study and learn from our brave comrades at Bessemer as we march defiantly into the second half of 2021, demanding living wages and full healthcare coverage!! Free the Land, All Power to the Working People, Black Workers of the World, UNITE!

People protest in support of the unionizing efforts of the Alabama Amazon workers, in Los Angeles, California, March 22, 2021. Photo Credit: Lucy Nicholson | Reuters


By Any Means Necessary

Section 6: Revolutionary Theory & Practice People’s War Chokwe Lumumba Originally published circa1990. This essay has been edited for brevity.


Introduction The pathological effects of national oppression are like the symptoms of any other cancer. Until the sickness is effectively checked, it will spread. Until it is eliminated, it poses a danger. It has the capacity to survive periods of remissions, and then to resurface and grow while manifesting symptoms which are more putrid than before. After almost 400 years of colonial occupation and national oppression of the New Afrikan Nation in America, the pervasive evidence of physical, intellectual, and moral decay in New Afrikan communities across the U.S. empire is to be expected. This decay has presented us with an ever-deepening crisis. As it becomes more severe, We are vulnerable to acts of genocide visited upon us directly by the United States empire while being more inclined toward self-destructive behavior due to the genocidal conditions that the


By Any Means Necessary

empire has created. The crisis has made it clear to any serious student or attentive observer that our viable choices for direction in the 1990s are limited. For New Afrikan people, it will be self-determination or it will be genocide. Historically our nation has been a primary labor source for the U.S. empire’s white settler population. Thus, genocide practiced against us has historically been tempered by this critical fact. Genocide is the intentional killing of members of a race or national group with the purpose of destroying that group in whole or in part. It is also the creation of conditions designed to accomplish the same. In the past, the empire's genocidal practices against us have been designed to eliminate portions of our population who posed the greatest threat to the empire's rule and to terrorize the remainder into submission. The empire's need for our labor in times past has negated any scheme to totally eliminate us. Times have changed. Automation, the decline of the U. S. industrial capacity, and the shift of capitalists to cheaper labor pools overseas have, for at least the last twenty years, progressively made New Afrikan labor obsolete in the American white supremacist economy. Of course, a relatively small percentage of the petty bourgeois class of New Afrikans will continue to be placed in highly visible but subservient positions in the empire's economic system in order to provide illusory prospects of Black equality in the U. S. Moreover, a considerable number of New Afrikans will be employed as armed agents of the empire (i. e. police, army, etc.) and used to kill and cripple the rest of us. But for the most part, the historic self-serving reasons for U. S. restraint in the application of genocidal practices against us no longer apply. Consequently, the U. S. war of genocide against the New Afrikan nation has already assumed new dimensions. It is these dimensions which demand that We create a new reality. Relying on the genocidal beast (the U.S.A.), trying to reform it, or in any way remaining a subjugated part of it will not do. Either We shape a self-determined destiny for ourselves or We perish. Many of us have perished already. Among the departed are the 60,000 New Afrikans who die each year because our health care is inadequate. There are also the 7,000 (mostly young Black men) who die of homicides each year. There are also those who died in Vietnam, joined by those of us who have died in various other U. S. campaigns of military aggression. There are of course still those who now add to the number of Blacks who have been so-called legally executed in the United States. Over 50% of all those executed have been Black. There are still those murdered by white supremacists in and out of police uniforms. Over 60% of those killed by police each year are Black. Finally, there are the walking dead. The many intoxicated by substances or perverted ideas which have placed them among our mental casualties. Forging a self-determined future which will equip us to crush genocide and the perpetrators of it, will necessitate that We partake in the same anti-imperialist process employed by liberation fighters across the planet. As a Nation, We must seize state power by means of a revolution. In other words, our Nation needs National Liberation. This will involve both a successful struggle for New Afrikan independence from the U.S. empire, and the establishment of a New Afrikan socialist republic which will secure this independence.


By Any Means Necessary

People’s War The revolutionary New Afrikan nationalist strategy for National Liberation is “People’s War.” People’s War is a mass national movement of the people which resists oppression and repression and destabilizes the oppressor by protests, rebellions, boycotts, strikes, popular armed self-defense, and various other acts of mass concerted action. When necessary, it applies revolutionary force designed to permanently eliminate the system of oppression and to bring the people to power. New Afrikan People’s War requires the organization and development of a New Afrikan independence movement which destabilizes the American colonial economic, political, and military systems, establishes an independent socialist New Afrikan State, and dismantles the white supremacist empire. Over the last ten years We have seen People’s Wars take white supremacist imperialist states to task in Zimbabwe, Azania, and Palestine. Nowhere have the People’s Wars completed their revolutionary work. Yet, nowhere has a People’s War been defeated. Although there have been setbacks, there have also been many advances. The Euro-American imperialists see that the Palestinian people cannot be subdued. So they now look for some form of phony self-determination. Apartheid has been rocked in Azania, and the people march on toward true independence and self-rule. In Zimbabwe Afrikans have won some control of the State apparatus, but it is incomplete so another phase of the revolution must begin. In Latin America, other parts of Africa, and in Asia there are People’s Wars building. In Europe the Irish have conducted one for a long time. Elements of People’s Wars arise throughout Eastern Europe. They appear diluted now by imperialist misdirection. But in time, these wars will develop into full blown irrepressible strikes against capitalism, imperialism, and the anti-democratic aspects of the Euro-centric socialist states. The New Afrikan People’s War strategy involves ten key areas of focus. These are as listed below. To make these areas easier to remember, the first letters in the first word in the description of each area collectively spell "People’s War." P -PEOPLE’S UNIFICATION MOVEMENT Point number sixteen (16) of the New Afrikan People’s Organization's Principles and Program of Action, under “What We Call For," says the following: We call for a unification movement of all sectors of the masses of the New Afrikan nation to fight our common oppression and for survival and National Liberation. In spite of our religious and ideological differences the New Afrikan masses must realize that through unity We can all progress together. The goal of this Movement in People’s War is to effectively unify, organize, and mobilize the active physical, intellectual, moral, material, financial, medical, legal, political, educational, and social participation of New Afrikan workers, unemployed, farmers, students, professionals, youth, elders, and others in the National pursuit of the independence of the New Afrikan Nation. The targets of this Movement are New Afrikans in the National territory, and those who are not. Inside the territory We must build mass participation in the direct struggle for the land. Outside the territory our goal is to achieve both broad material and technical support,


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and to build a movement which can exact a price on the empire for the aggression that it turns toward the struggle for land in New Afrika. Although our involvement in the workplace in major U.S. business has greatly declined in this age of Black obsolescence many of us are still employed in vital U.S. industries. Moreover, We are a large part of the U. S. consumer market. Consequently, We have the capacity inside and outside of the New Afrikan territory to inflict severe damage to the U.S. economy by economic action (i. e. strikes, boycotts), political demonstrations, and otherwise. We must make it clear that the price of colonization of the New Afrikan nation is destabilization and devastation of the empire. The People’s Unification Movement is built through agitation, education, organization, and mobilization. Through agitation, We expose and resist the day to day economic, social, and political terror to which New Afrikans are subjected. The work here is to organize the people to protest housing problems, discrimination, crime, injustice, police murders, economic deprivations, and to expose these as acts of colonial aggression. Each people’s protest is a confrontation with the empire's systems of white supremacy, and each confrontation helps to uncover the interest of the empire and the opposing interest of the oppressed. Agitation brings the people together to confront common problems. It is also a process which helps to build national consciousness. It achieves this result when it is associated with the proper demands. The proper demand is one which, on one hand, addresses a problem which touches the people’s immediate concerns, and on the other hand, engages the people in a political experience which will inevitably gain them a better sense of history, a broader more accurate political perspective with regard to the present, and a mission for the future. The objective is to take the individual encounter with oppression and the personal sense of outrage and to join the person involved in struggle with others who share similar experiences and feelings. The idea is to expand the struggle from one person to the next, one place to the next, one episode to the next, and one period to the next. It is in this manner that individuals develop a better understanding of their relationship to the group, and the group develops an understanding of its relationship to the New Afrikan Nation and the Independence struggle. Education is a constant aspect of the People's Unification Movement. We must build institutions that educate and support those built already. Importantly, at each demonstration, each picket, each funeral for fallen soldiers, workers and leaders of our movement, and for victims of the colonizer’s fatal repression, at each teach-in, media appearance, each rally, before each audience, and to every individual New Afrikan, We must teach. We must teach that only land, power, independence, and revolution can solve poverty and oppression. Organization provides the People’s Unification movement with continuity, predictability, and increased power. The people must be organized into community groups, mass associations, militias, coalitions and organizations of various kinds. Revolutionary parties and organizations must build their membership and capacity to perform. We must also build united fronts and coalitions between New Afrikan groups. Ultimately, We must build the New Afrikan National Liberation Front. This front will be composed of the most resolute and consistent revolutionary formations in the New Afrikan Independence Movement. Although fronts and


By Any Means Necessary

coalitions among political groups are vital, We must maintain the perspective that all unity is based in the masses. Coalitions and fronts of political organizations are never any stronger than the people they represent. Mobilization of the New Afrikan masses in the People’s Unity Movement will be vital to the accomplishment of many of the Movements objectives. Most aspects of agitation particularly on a National level will require major mobilization of the masses. Of course, the ability to sustain mobilizations and to use them most effectively rests largely with the effectiveness of mass organization efforts. An important function of the mobilization aspect of the People’s Unity Movement is to promote an exodus of New Afrikan refugees back to the National territory. To regain the absolute majority status in the entire five-state area of New Afrika, We need the return of about ten (10) million New Afrikans. New Afrikan refugees are already returning in large numbers. The development of viable people’s economic institutions in the National territory, and a spirited National exodus campaign is needed to speed up the return and to quickly multiply the numbers in favor of the CUNO of the New Afrikan Liberation Movement. The People’s Unification Movement must grow into a conscious part of the New Afrikan Independence Movement in order to be a fully effective instrument of People’s War. Essentially it was the failure of the mass Black Liberation Movement of the 1960s to develop into an independence movement that prevented it from becoming a fully formed People's War. The U.S. government’s attacks on the leadership of the Movement in the 1960s, ideological shortcomings in the Movement and treachery all contributed to this failure. (This issue is discussed in C. Lumumba “MESSAGE FROM THE CHAIRMAN,” By Any Means Necessary, April/May 1990, p.2.) An understanding of the benefit of the New Afrikan National Liberation Movement to Afrikans everywhere will help the People’s Unification Movement to grow in the right direction. New Afrikan National Liberation struggle will help to dismantle the U.S. Empire. It will also help to eliminate white skin privilege in the empire by increasing the cost whites must pay in the War against the New Afrikan Nation. These costs will in turn flare up class contradictions between whites when We persist and make it clear that our Movement cannot be stopped. These developments will eventually lead to the destruction of U.S. capitalism and the U.S. as We now know it. These developments will create opportunities for New Afrikans in northern cities in the struggle for self-government and/or the establishment of a more equitable relationship with the government which replaces the U.S. imperialist state. The New Afrikan Independence Movement will also help speed the struggle for the liberation of the Afrikan continent on to success. We will place such pressure on the empire in North America that it will compromise the empire's ability to turn its undivided attention to Africa. E - EMPOWERMENT CAMPAIGN This campaign is designed to win total New Afrikan control over the New Afrikan National Territory. This campaign becomes the central part of the People’s Unification Movement as that Movement becomes a Movement for the Independence of New Afrika. It is this campaign and the People’s Unification Movement which ultimately give the New Afrikan


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Independence Movement its mass character. The agitation, education, organization, and mobilization aspects of the People’s Unification Movement also apply here. O - ORGANIZED MILITARY CAMPAIGN This involves the building of security forces by revolutionary organizations in the public Movement. This also involves the work of clandestine organizations. P - PAN-AFRICANISM This involves the development of reciprocal support for struggle on the Afrikan Continent and for Afrikan Nations everywhere. L - LINK UP WITH OTHER LIBERATION MOVEMENTS This involves the establishment of relationships of other liberation movements worldwide. E - ECONOMIC ACTION The economic development of people’s institutions, a New Afrikan People’s Organization land site, and basic fundraising and business activities designed to support NAPO and its work are the subject of this area of focus. S - SOCIALISM This concerns the development and implementation of socialist theory and principles. W - WOMEN’S FULL AND EQUAL PARTICIPATION The development and equal participation of New Afrikan Women in our organization, our movement, and in the Nation at large is the subject of this area of focus. Our mission is to eradicate sexist practices in our ranks and to ensure that each sister realizes her full potential. A - ANTI-IMPERIALIST ALLIANCE IN THE UNITED STATES This concerns the development of a strong anti-imperialist alliance with the Red Nations, The Mexicans, Puerto Ricans, Hawaiians, and others. The Caribbean Community Nations perhaps should be a part of this Alliance, as should anti-imperialist whites. R - REVOLUTIONARY NEW AFRIKAN NATIONALISM The subject matter of this area of focus is on clearly explaining and continuously We are New Afrikan nationalists dedicated to the full and total liberation of our nation, and all its population. Our resolve to liberate our total population demands that We be anti-sexist. We are absolutely opposed to the oppression of women. We struggle for the full and equal participation of [everyone] in the revolution and a full and equal share of the fruits of the revolution for all our people. Our resolve to liberate and to ensure equal benefits from the National liberation struggle for all our population renders us pro-socialist. Such an objective demands that We fight for and build an economic system that empowers all the people regardless of sex and gender. We are revolutionaries both because We understand that true New Afrikan national liberation will require no less than a revolution, and because We understand that the liberation of


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New Afrika is inseparably linked to the liberation of our brothers and our sisters and other oppressed populations throughout the world. We are Pan-Africanists as We call for and struggle for African unity and liberation worldwide. As revolutionaries, We struggle to replace the brutal imperialist, white supremacist, exploitive, sexist system which controls us and dominates the world. Our aim is to replace it with a new society and a new world order based on human rights of all persons. We particularly strive to achieve the self-determination of all nations, since it is the people’s most fundamental human right. Thus, We are anti-imperialists, and We support National liberation struggles designed to eliminate imperialism. The philosophical outlook and theory of New Afrikan revolutionary nationalism are based in an African cultural perspective and analysis of the world. African-centered dialectical materialism places land alongside labor as productive forces in society. African-centered dialectical materialism originates with the theory of the unity of opposites. It also shares the Marxian view of the dialectical development of societies. However, Our philosophy of materialism does not preclude spiritualism or the existence of a creator or some type of original or initial creation or of universal law. Finally, a note on anti-imperialist scientific socialism: this theory of revolution and social order arises from the basic Afrikan-centered dialectical materialist philosophy. Recognizing land and derivatively National land rights as a productive force places self-determination on at least an equal footing with workers’ international solidarity in socialist theory of national and international revolution. developing our ideology. We are revolutionary Nationalist with an African-centered dialectical materialist philosophy, and an Anti-imperialist Scientific Socialist theory of society and revolution.

Inmates of the Attica Correctional Facility negotiating with Russell G. Oswald, lower left, the state prisons commissioner, in September 1971. Photo Credit: Associated Press


By Any Means Necessary

The inmates during a negotiating session on September 10, 1971. An uprising born of panic and confusion triggered a cascade of paranoia that extended to the Nixon White House. Photo Credit: Associated Press


By Any Means Necessary

BY ANY MEANS NECESSARY BAMN Staff: Makungu Akinyela Noel Didla Ifetayo M.Flannery Nyeusi Jami Edward Onaci kwame-osagyefo kalimara Alan Takeall Gus Wood

Contributors: Chokwe Lumumba Ayanna Mashama Simran Noor Lakshmi Sridaran Sruti Suryanarayanan Watani Tyehimba

Photo Credits for Cover Page: Fred Hampton: Assata Shakur: George Jackson: Nehanda Abiodun:

Designed by: The Center for Ideas, Equity, and Transformative Change


By Any Means Necessary

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