What is the root cause of the problems of the world, and what can I do about it?

Q: What is the root cause of the problems of the world?

A: Capitalism (that is, the political-economic system we currently live in, in which the infrastructure is owned by private individuals and groups instead of everyone in common, and therefore in which political-economic decisions are made according to what will bring the most profit to those individuals and private groups). From the first moment of capitalism’s existence up to the present moment it has sustained and exacerbated poverty, oppression, war, and ecological destruction. It cannot exist without these things, and if we want an end to them, we must move to a system of a democratically run planned economy.

Q: Can capitalism be reformed away peacefully, or through legal methods?

A: No. This has been attempted many times. All such attempts involve attempts to move people, resources, and infrastructure beyond the reach of the profit system. This invariably hurts the profits of the capitalists of the world, and every single time their profits are significantly reduced, they use their control of the political system to ensure that violent repression is used to smash the movement against the profit system, thereby returning the people, resources, and infrastructure back to the disposal of the profit system.

Q: If such a movement must invariably be confronted with violent attacks, how can it survive such violent attacks and still succeed?

A: Capitalism depends on the existence of a working class. Without a working class, there would be no one to prop up the capitalist class, and their entire system would fall apart. Therefore, the capitalist class cannot act to harm the entire working class. Thus, a movement to end capitalism that merges itself with the working class, and which is harbored and concealed within the working class, cannot be destroyed.

Q: How can a movement to end capitalism merge itself with the working class?

A: By carrying out a method of organizing called the mass line.

The essence of this method is “from the masses, to the masses.”

The mass line combines and acts upon two important truths: the masses are endlessly creative, and they are the true makers of history. We also believe that organizers are necessary for the victory of any mass movement. The mass line acknowledges both of these crucial facts.

The mass line has three steps:

1. Gather all the diverse and sometimes contradictory ideas and demands of the people.

2. Analyze them using an understanding of revolutionary theory, revolutionary history, and revolutionary experience in order to sharpen the people’s ideas and demands into programs, policies, and slogans that meet the immediate needs and demands of the people in a way that also (1) strengthens and deepens the people’s political understanding and (2) promotes the long-term interests of the entire global working class.

3. Go deeply among the people and spread these programs and ideas. Then, keep and improve the ideas that have been proven correct because the people have adopted them and made them their own—repeating this process over and over.

This process continuously grows and strengthens both the movement and its participants, deepens the connection between the organizers and the masses, attracts members of the masses to become organizers themselves, and raises the masses’ overall political consciousness.

Q: What does the practice of the mass line look like?

A: There are movements in India, such as the Communist Party of India (Maoist), and in the Philippines, such as the Communist Party of the Philippines, which have undertaken this method for many years and are now major forces for the end of capitalism in those respective countries, on track to end capitalism within a couple of decades.

Q: What about in the united states?

A: One of the most successful anticapitalist movements in recent history, the Black Panther Party, especially from 1966 to 1969, was very consciously practicing something much like the mass line, which was the source of both its community self-defense programs to meet the black community’s urgent need for security against a violent and racist police system, and their breakfast for children program, meeting people’s basic biological needs in order to allow them to focus on organizing their own lives rather than remaining at the mercy of a system that wants them desperate. This factor, this conscious practice of meeting the community’s needs while politicizing them and helping them take increasing self-directed control over their own destiny while defending themselves against capitalism’s and white supremacy’s attacks, was what led to the rapid growth of the BPP during this period of time. Their abandonment of this practice was what led to their disintegration.

Q: Is anyone carrying out the mass line in the united states today?

A: Organizations such as Serve the People – Los Angeles, and Serve the People – Austin are very consciously trying to undertake this strategy. STP-LA has been at it for longer and is steadily growing among the most oppressed and exploited section of the working class. STP-A has been going for a shorter time but is also showing promise.

Q: What can I do if I want to participate in this personally?

A: Study Marxism-Leninism-Maoism. Probably the single best resource available for that is the MLM Basic Course.

If what you read there makes sense to you, either join, found, or support a Maoist collective in your area that intends to carry out the mass line.

On the motivation for a soldier in the class war

tell me, tell me what it was to live and then die in the people’s war in 1946.

tell me. tell me what it is to live and die and not see communism.

the rest of us vicious souls want to know more about what it is to live and die
and get somewhere close.

do you know, lenin?
do you know how we love you?

you burnt everything you were, and we love you for it.

malcolm x, you burnt everything you were, and we love you for it.

there are tens if not hundreds of millions of you setting matches to yourselves, and it speeds us along.
who will praise you? who will love you?

i have no idea, but i myself who am living, who am setting a match to myself, i swear to god i will make it count for you.

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In Marxism we say that the working class struggles for liberation not out of some idea of moral superiority or because it is the right thing to do, but because it has no choice. Everyone who is in the working class is there because of a denial of options, a denial of any other choice in life. They won’t even let us eat unless we work.

So the working class is a group of people who struggle to bring about a new world, to liberate itself and thereby everyone else, for purely “selfish” motivations: to have a materially better life.

But then there’s this open question:

It’s one thing for the working class to struggle because there is a material gain to be had in it, whether it is better food and shelter or good medicine or whatever. But it is another thing to lay down one’s life for the class struggle. The logic of “the working class struggles because they want a better life” doesn’t quite hold up for those individuals who risk or even willingly give up their lives–they will see none of that material gain. So what is the motivation for a soldier in the class war?

Obviously not nothing. There have been so many brave people to do it that it probably doesn’t make sense to abandon material analysis when it comes to this question.

I think it makes sense to instead recognize that non-objects can still have value–in fact that much of the value that seems to inhere in an item (such as a status symbol) is actually in the social relationships (such as esteem) that that item grants us. The working class doesn’t want medicine because we value the aesthetic beauty of the arrangement of atoms that make up the medicinal molecule–we like it because it feels good, it alleviates pain, it helps us. We want better relationships, to ourselves and to those around us. We want to be better people, among better people.

So it is that sort of “material benefit” I  think a soldier in the class war enjoys, and that is why they are willing to risk everything to do it. Amilcar Cabral really makes most of the point that I would like to make:

Consider these features inherent in an armed liberation struggle: the practice of democracy, of criticism and self criticism, the increasing responsibility of populations for the direction of their lives, literacy work, creation of schools and health services, training of cadres from peasant and worker backgrounds—and many other achievements. When we consider these features, we see that the armed liberation struggle is not only a product of culture but also a determinant of culture. This is without doubt for the people the prime recompense for the efforts and sacrifices which war demands. In this perspective it behooves the liberation malovement to define clearly the objectives of cultural resistance as an integral and determining part of the struggle. (source)

And on that same note, a really good comrade of mine pointed out something similar recently: to some extent, we are communism. We are communism as it emerges into history, onto this earth. We in our hearts and among comrades are already the liberated base areas where a new world is being made.

Being among comrades who are consciously seeking to constantly re-make and improve ourselves through self-criticism, who are constantly seeking to be as good as we can to each other and to the masses, to become as brave and radical as we possibly can, and that we are actively helping each other to do this through loving criticism–well, that is a very real compensation.

And finally..

I fully expect to be swallowed up whole by history, to live and die and not see the new society I’m working to bring about. But I feel good about doing the work. I look back and see how long and hard so many people have worked in the past to get us closer. There are so many heartbreakingly brave and hard-working people who went through so much just to get us where we are, people whose names I know and so many more I will never know. I am honored I have the chance to make their sacrifice worth something. I am honored knowing that I am doing my humanly best to make them proud.

I read this recently in a document put out by Red Guards Austin:

There is no greater act of love than picking up the rifle of a fallen comrade and continuing their battle. (source)

And maybe this is even stranger to say, but I think about all the peasants who rose up over the past few thousands of years, before communism was possible, these people buried in history whose struggle nonetheless slowly but surely built up a consciousness for the toiling people as a class. I look back at them, and realize that I am one of them. And when I look back at them, I want to pump my fist and shout and cheer them on. Yes! That is what I hope I would have done in their shoes! And because I am trying to be one of them, I feel cheered on alongside them by something that is bigger than me, by those ahead of me, in the better world, looking back at me along with everyone else who fought, and I am proud and grateful to be among them, to have had a chance to serve, to have run as hard and as fast as I could while I was on this earth.

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