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Tracing the roots of black Liberalism in the US (part II)

When the effects of the Depression reached Russia, it created a very bleak and hopeless situation for most of that nation because it depended greatly on imports from Europe who in turn relied heavily on the United States. The combination of little food, lost wars, and a leader (Nicholas II–represented by Mr. Jones in the story) who was unable to change the economic situation of his country partly because of bureaucracy created a situation that was ripe for revolution. Like all other revolutions, very few stopped to ask the question “WHO is leading the revolution?”

It had become the common belief amongst the poor citizens of Russia that all forms of capitalism was evil and only benefited a certain few in society.

What many historians fail to do these days is to point out the fact that the movement of the people (Communism) turned out to be just as bad for the people because once again the poor found themselves still poor while those in leadership reaped the benefits of their labor (as illustrated in the book “Animal Farm).

While all of this was happening in Russia, blacks here in the United States found themselves in a similar situation where government continued to profit from our labor while not giving us the same rights as other citizens. Even Lenin (who was at this point drunk on his own power to influence a nation on his ideologies) noticed what blacks were going through here in the US.

“. . . There is a striking similarity between the economic position of the American Negro and that of the former serf of the central agricultural provinces of Russia.” (V. I. Lenin, Capitalism and Agriculture in the United States of America (translation in manuscript, New York Public Library), p. 8.)

Yes, Communism had found a way to overthrow the capitalist system of America–through the plight of black folks.

Journalist and author Alan Stang did a very interesting piece that discusses how the communist movement infiltrated the civil rights movement here in America. His piece is entitled: “It’s Very Simple: The True Story of Civil Rights” (clicking on the title will take you to the series complete with footnotes for your own reference). For the remainder of this post, I will let his research into this issue do the talking. In order to get the full picture of these historical events, you need to read the rest of this article on your own time. As always, I will give you just an excerpt, but please take the time in the near future to read the rest. I’ll add just a few comments at the end of this excerpt.

Chapter Three: The Communist Position on the Negro Question

As we have seen, the Communists really put themselves out to plan the future of every individual on the face of the earth. And so the question arises: What did they plan for us?

For more than a decade after the Russian revolution, the comrades floundered on the subject of the “Negro problem” in the United States. They discussed it, they studied it, but they were absolutely unable to form a revolutionary theory to guide the activities of their American members. And comrades were complaining that these ungrateful American Negroes simply didn’t go for communism.

At the Communist sixth world congress, in 1928, the problem was solved. For the American Negroes, the comrades had developed an amazing new theory. They called it “self-determination.”

It is important to record how and why the Communists decided to apply this theory to Negro Americans.

After the second Congress, the mystery deepens [writes Theodore Draper]. For the next eight years, there is no record in the Comintern or in the American party of any reference to the American Negroes as a “nation” or any implications of Negro “self-determination.” On the contrary, all the documents and discussions we have seen, the Fourth Congress in 1922, during Lenin’s lifetime, stressed the American Negroes’ role in the liberation of Africa, not their own independent political existence. The Fifth Congress in 1924, soon after Lenin’s death, arrived at a consensus that the right of self-determination did not apply to the United States. The American party’s conventions in 1923, 1925, and 1927, all of them minutely scrutinized by Comintern commissions and representatives, did not give the slightest hint of an American Negro “national question.” . .

But there was no mystery at all about the American comrades’ opinion of this theory. Benjamin Gitlow, who was in the South campaigning as a Communist for the vice presidency of the United States in 1928 when the word came through about self-determination, reports his own hostility and shock. William A. Nolan writes that

. . . About twenty per cent of the articles which appeared in the official magazine of theory [Communist] during the first quarter of 1930 were devoted to the Negro question. But even in July, this high communist source had to concede that there existed only “great confusion” as to what self-determination could mean for the United States, and this was about two years after the Sixth World Congress had “clarified” the slogan. A former Negro communist told the author that the Negro comrades simply couuld not believe it, even those who for opportunist reasons gave it lip service. . .

The reason all this is so important is to show that the Communist notion that American Negroes might need, and want, “self-determination”–secession–just because they happened to be black, was so ludicrous, so alien to the facts, that even American comrades themselves, not noted for an excess of individualism, found it difficult to accept. It is important to show that the idea of “self-determination” was not an idea that would readily spring to mind after even a mildly rational examination of the facts.

Indeed, Earl Browder later explained as head of the American Communist Party:

The Bolshevik program on the Negro question was not simply a generalization of our own experiences in America. It was an application of Lenin’s program on the national question which summarized the world experience of generations of revolutionary struggle and especially the experience of the revolutionary solution of the national question in the Soviet Union. We could not have arrived at our program only upon the basis of our own American experience. It was the existence of the World Party of Communism which made possible for us the elaboration of a correct Leninist program on the Negro question. (emphasis added)

Are you beginning to see the parallels with the story Animal Farm? The move by communist to get involved in our struggle had nothing to do with their desire to see us seen as equals under the existing capitalist system in America. It had everything to do with opportunity for those who wanted to overthrow the system altogether.

Hopefully tomorrow (depending on my schedule), I will provide more specific examples of how Communism infiltrated the black civil rights movement.

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No Responses to “Tracing the roots of black Liberalism in the US (part II)”

DarkStar says:

I look forward to you finishing up.

I’ll assume that your finishing pieces shows the rejection of Communism by those in the Civil Rights movement.

Duane says:

Ed,

If you read the rest of the link that is provided above. It has already been covered. That is why I have been telling people to read it for themselves.

Don’t assume.

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