Communist Third Worldism
Third Worldism is raging through Communist / Religious projections of soft power to discriminate and deface the White western world with a struggle session end game of coerced and enforced black on white miscegenation.
As an exiled revolutionary in China during its most tumultuous era, Williams nevertheless predicted that urban rebellions in America’s ghettoes would transform the country. The fact is, the Crusader (William's political paper) and Williams’s own example of fleeing to Cuba compelled a small group of black radical intellectuals and activists to form what might loosely be called the first black Maoist-influenced organization in history: the Revolutionary Action Movement (RAM). The newly formed group published the Coming Black Revolution in The Fall 1964 issue of Black America (one-page newsletter called RAM Speaks) were they published and promoted a brief revolutionary manifesto, which might loosely be described as a primitive description of the Black Lives Matter 2020 riots.
The leaders of RAM actually believed that such a war was not only possible but could be won in ninety days. The combination of mass chaos and revolutionary discipline was the key to victory. RAM’S “Code of Cadres,” was a set of highly didactic rules of conduct that members were expected to live by. Some examples of this code are as follows:
- A Revolutionary nationalist maintains the highest respect for all authority within the party…
- A Revolutionary nationalist cannot be corrupted by money, honours or any other personal gains…
- A Revolutionary nationalist will unhesitatingly subordinate his personal interest to those of the vanguard [without] hesitation…
- A Revolutionary nationalist will maintain the highest level of morality and will never take as much as a needle or single piece of thread from the masses-Brother and Sisters will maintain the utmost respect for one another and will never misuse or take advantage of one another for personal gain-and will never misinterpret, the doctrine of revolutionary nationalism for any reason…
The code’s similarities to the Quotations from Chairman Mao Tse-Tung are striking. Indeed, the last example comes straight out of Mao’s “Three Main Rules of Discipline,” which urges cadre to “not take a single needle or piece of thread from the masses.” Selflessness and total commitment to the masses is another theme that dominates Quotations. Again, the comparisons are noteworthy: “At no time and in no circumstances,” says Mao, “should a Communist place his personal interests first; he should subordinate them to the interests of the nation and of the masses. Hence, selfishness, slacking, corruption, seeking the limelight, and so on are most contemptible, while selflessness, working with all one’s energy, wholehearted devotion to public duty, and quiet hard work will command respect.”
Maoism’s emphasis on revolutionary ethics and moral transformation, in theory at least, resonated with black religious traditions and similar to the Nation of Islam it preached self-restraint, order, and discipline. Robert Williams — in many respects RAM’S founding father — insisted that all young black activists:
For black revolutionaries, the moral and ethical dimension of Mao’s thought centred on the notion of personal transformation. It was a familiar lesson embodied in the lives of Malcolm X and (later) George Jackson — namely, the idea that one possesses the revolutionary will to transform himself. Whether or not RAM members lived by the “Code of Cadres,” Maoist ethics ultimately served to reinforce Malcolm’s status as a revolutionary role model. RAM placed special emphasis on internationalism — on pledging support for national liberation movements in Africa, Asia, and Latin America as well as the adoption of “pan-African socialism”.
In a 1965 article published in RAM’S journal Black America, the group started to develop a theory called Bandung Humanism, or Revolutionary Black Internationalism, which argued that the battle between Western imperialism and the Third World-more than the battle between labour and capital-represented the most fundamental contradiction in our time. The organization linked the African American freedom struggle with what was happening in China, Zanzibar, Cuba, Vietnam, Indonesia, and Algeria, and it characterized its work as part of Mao’s international strategy of encircling Western capitalist countries and challenging imperialism. After 1966, however, the term Bandung Humanism was dropped entirely and replaced with Black Internationalism.
Precisely what was meant by Black Internationalism was laid out in an incredibly bold thirty-six-page pamphlet, The World Black Revolution, which was published by RAM in 1966. Loosely patterned on the Communist Manifesto, the pamphlet identifies strongly with China against both the capitalist West and the Soviet Empire. Rejecting the idea that socialist revolution would arise in the developed countries of the West, RAM insisted that the only true revolutionary solution was the:
RAM used “underclass” to encompass all peoples of colour in Asia, Latin America, Africa, and elsewhere; the “Black Underclass” was merely a synonym for the colonial world.