Showing 1198 results

22 [PrevLA79] Seminar on the Juche Idea, 23 March 1985. Includes full handwritten transcripts of items by PH, and much other material – lists of speakers, messages and other written contributions, etc. There is further material in document box DB101. There will also be the original tapes in one of the pamphlet boxes; there are many tape references in PH's transcripts. There is an exercise book with a list of these boxes; find! There is a list of 36 of the main items by HG done August 2020. 21 LA79 200829a Seminar on JI March 1985 a BRIEF

TAPES IA [Pt.1a] IB [Pt.1b] II A [Pt.2] II B [Pt. 3a] III A [Pt.3b] III B [Pt. 4a] IVA [Pt.4b] IV B [Pt. 4c,5] (1) Introd. remarks (HS, KA) (2)✓MP (PJ) [4500] (3) BAZO [850] (4) May [start] [1450] [short version: 1150] (1) May [end] (2) SCRP [450] (3) McCallum [250] (4)✓KFC [340] (1) Finns [1200] ['Theses on the Juche Idea?'] (2) GUPS [750] (3) NLFT [1000] (4) PRISM [450] (5)✓BCMA [1200] (1) MP (HS) [4500] (2) Gerry [start] [3200] (a) Gerry [end] (space) (1) SRSP (excerpts) [800] (2) TELO (tape) [450] (3) PLOT [300] (4) MP (MF) [1300] (1) Messages [1120+ Ellis: 400] (2) V. Donnelly [1000] (3) IWA [2200] (4)✓WPN [750] (1) IW [600] (2) AAPRP [3700] (3) EPRLF [800] (1) PAC [2500] [short version: 950] (2)✓MP (KA) [4500] Reduce to: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 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AFLD: Slade Burch High School (25/27 May) Harlesden From PR = short introd. (very [600 or less])

Proposed order of papers: - KA [4500] *= titles HS [4500] PJ [4500] ← Xerox to K 31/5; original with G trs Roddy [250] Gerry [3200] > 2000 Keke [950] > 600 BAZO [850] May [1150] > 900 BCMA [1200] Janet (500?) WPN [750] EPRLF [800] H? Bambata [3700] > 1800 Bra [2200] > 600 Donnelly [1000] Beresford-Ellis [400] GUPS [750] > 500 MF* [1300] > 600 Matt (excerpts) [800] > 500 TELO (tape) [450] (leave!) IW [600] PLOT [300] PRISM [450] SCRP [450] H? [EROS]? NLFT [1000] > 500 { McCallum? [250] ← ? Messages? [1120]

Proposed order of papers: - ✓ = checked by KA ✓ KA: The Juche Idea - the guiding idea of world revolution. HS ✓ PJ: The Juche Idea and Black Power. Roddy Gerry ✓ Keke: The Juche Idea, Self-determination and the African revolution. BAZO May: The Juche Idea and Liverpool. ✓ BCMA Janet ✓ WPN: The ideological weapon in the revolutionary struggle. ✓ EPRLF: The Eelam nation is struggling for Chajusong. Banbata Brar ✓ Donnelly Beresford-Ellis GUPS ✓ MF: Juche and the oppressed nations of Europe. Matt TELO IW PLOT# PRISM SCRP ? FROS NLFTE Messages: ✓ SNHDC

SPEECH OF MORENGA BAMBATA, A-APRP ORGANISER IN BRITAIN — 23 March, 1985 AT THE SEMINAR ON THE "JUCHE" IDEA—ORGANISED BY MOSQUITO PRESS, LONDON "I bring you greetings on behalf of the All-African People's Revolutionary Party. Some of you may have first heard of our Party in 1983, when one of our prominent spokesmen, Kwame Ture, came to do a tour of Britain. Because of the strength of the ideas of our Party, and what we know that the African masses will do once they are organised around these ideas, when Kwame was scheduled for another tour in 1984, he was banned by the British government, which was afraid of this potential. Kwame 's message in 1983 to Africans in Britain, was that our people need organisation moreso than leaders. So when the British government banned him, thinking they were stopping the ideas by stopping the "leader," our Party sent members of the organisation to do the work. This proved the point. I extend revolutionary greetings, on behalf of our Party, to our comrades, sisters, brothers, friends, and people of good willwho are here today. I especially want to thank our comrades at Mosquito Press for organising such an historic occasion. This seminar is quite significant at this time since we have found within the "left" tradition in Britain and the United States, and most of Western Europe, an overwhelming amount of chauvinism and lack of recognition, especially toward African intellectuals (and other nationalities), regarding their contribution to world revolutionary struggle. There has been some acknowledgement of the Asian and European experience. but they often forget about people like Nkrumah, Sobukwe, Lumumba, Cabral, Toure, and other African revolutionaries who have contributed significantly to the advance- ment of world revolutionary thought. Most African revolutionaries have studied these African revolutionaries, as well as the European and Asian revolutionaries. But very few within the "left" in Western Europe and America study or have any respect for African revolutionaries contributions. So we come to bring you a brief summary on our ideology of Nkrumahism, which we say is the guiding ideology of the African revolution, and which is similar in many ways to the ideas of "Juche" and "Chajusong" put forward by our revolutionary Korean comrades. When I talk in Britain with this funny American accent, audiences in Britain often say "You're an American." As Nkrumahists, we totally reject that notion! As Nkrumahists, our Party uncompromisingly asserts that "All people of African descent, whether they live (or were born) in North or South America, the Caribbean, or in any other part of the world are Africans and belong to the African nation." This is one of the foundations of our ideology. The only reason that I talk with this American accent, and other Africans talk with different European languages and accents is because European colonialists colonised our land and scattered our people throughout the world like no other people have ever been scattered. Through our research we know that African people live in over 113 countries around the world, many of them outside of Africa. In most of the countries where we have been scattered, our labour is used to the benefit of someone else, not for the benefit of Africa or African people. We come to correct that. If we find Africans living in the mountains of Tibet, you can bet that we are going to be mountain climbing! (smile) The point is, wherever we finds Africans, we will organise their energies, their intellect, and their labour to serve the African Revolution as part of the world socialist revolution. This is consistent with the Juche idea, where Comrade Kim Jongll asserted the national identity of all Koreans, regardelss of where they live. He said, "As regards our overseas brothers, they are Koreans who come from the same stock as us and who originally lived in the same territory, speaking the same language. They were forced to leave their beloved homesteads... So how can one say that they are not of the Korean nation? It goes without saying that they legitimately belong to the Korean nation."

p.2 I shall now summarise briefly some of the other principles of our Party's ideology--Nkrumahism. We cannot possibly discuss fully this body of political thought in the world, in the brief time we have to share today. Nkrumahism became recognised as a significant expression of revolutionary thought in Africa and the world during the 1960's. It was an expression of the principles, policies, and practices which Nkrumah advocated and followed for the African Revolution, and which were contained in his speeches, writings, and actions. These ideas and practices were crystallised in 1968, with the publishing of Handbook of Revolution- ary Warfare, in which he called for the formation of our Party, the A-APRP. Kwame Ture, who was involved in the student and Black Power movements in the U.S., was invited to Guinea in 1969 by Sekou Toure and Kwame Nkrumah, to do work and study under their guidance. Other Africans born in the Caribbean, America, and Africa were later brought together, with Kwame Ture, to initiate the formation of this Party. In 1972, these organisers and militants initiated the formation of the first work-study circles of the A-APRP among African students and acti- vists on the college campuses in the United States. Since then, after just more than 10 years of organising, our Party has managed to recruit Africans born in more than 33 countries, and expose them to the ideology and practice of Nkrumahism. We are here in Britain today to bring the message of Nkrumahism and Pan- Africanism, and knowledge of the African Revolution to the African masses who live here. One of our most difficult problems to overcome, as Nkrumahists, is to correct the scattered, colonial way of thinking, confused identities, and mixed allegiances taught to our people by the British imperialists, and even confused members of the "left". Our Party's current task is to correct this con- fusion over, and rejection of, African identity, and to get Africans to recog- nise and carry out their proper role within the world socialist revolution. We are working to unite and organise the energies, intellect, resources, skills, and labour of African people to fight for a liberated, unified Africa, under a scien- tific socialist system of government. This objective will allow African people to solve our current problems and fulfill our future aspirations, while also advancing the world socialist revolution, and intensifying class struggle in these countries built off the rape and exploitation of Africa and the scattering and enslavement of African people. Some people say this is a "dream". Well, if anyone had told the European imperialists over 500 years ago that they were dreaming when they planned to scatter Africans all over the world to shed our sweat and blood in Europe (including Britain) and the Americas to make them rich and powerful, they would have made it clear that it was a plan, not a dream. African labour built this empire! In fact, these British colonialists grew so strong off the exploitation of Africa and the world, that they said the sun would never set on the British empire! But today, according to our interests and our plan, the anti-colonial and liberation struggles in Africa, Asia, and the world have advanced to the point where we have the British imperialists looking at the moon! African people, and others, achieved this in spite of the fact that we suffered a severe loss of our people, which is the basis of any nation, and our land. In fact so many of our people were murdered and scattered during the slave trade--and I am not saying this to diminish the importance of any other nation-- that if the same numbers had been genocidally murdered in some of the other national liberation struggles, they would have no nation, as we know happened to some of the Native Americans. This left Africa severely weakened. Despite this weakening, the African masses have won many victories, and the African Revolu- tion has made significant progress toward our objective--Pan-Africanism. Nkrumah once said, "You measure progress not only according to the heights to which you aim, you measure progress also according to the depths from which you came." This also applies to the Native Americans, whom I mentioned earlier. In America, our Party works closely with the American Indian Movement, and we intend to help them regain control of their land, because we are dealing with justice. Many people talk about socialism and talk about it in an abstract fashion. There is no way to deal with socialism and not deal justice according to history. The land in America belongs to the original people there! .

p. 3 Nkrumahism synthesises the positive principles from each of the three major experiences and struggles which impact on Africa today. Applying our principle of dialectical materialism, we know that there is positive and nega- tive in everything. It begins with, and draws its strength from, traditional communal and the class struggle inside Africa, under slavery and feudalism, prior to the two major invasions of our homeland. Nkrumahism also includes the positive or best aspects from the Arab-Islamic invasion and experience, since the 7th century. It also includes the best from the European-Christian inva- sion and experience since the 15th century. This latter experience resulted in the colonisation and balkanisation of our land, and the scattering and enslave-:: ment of our people, while bringing modern industrialisation to Europe and America. Yet, we accept industrialisation as one of our principles since we recognise that without it we could not advance in todays modern world. We clearly understand that there are some things that we can use out of this over- whelmingly negative experience, to help us help advance the African Revolution. Yet, we also understand, as many of you have already noted in your quotes from Comrade Kim Il Sung, that when anything foreign is brought in, before we accept it we have to chew it and taste it, if it is bitter, or if it doesn't taste right, or we cannot digest it, then we have to spit it out, or modify it to our tastes, if it is edible. As I noted earlier, the basis of our ideology comes from our traditional African experience and way of life, which causes us to come into conflict with many traditional Marxist-Leninists, who are atheists, but who do not accept the concepts of "Juche" or "Chajusong, which asserts the independence and self- reliance of all oppressed people in their struggles for liberation. One of our philosophic principles is dialectical and historical material- ism, on which any socialist revolution must be based or rooted. But, because of the particular development in the history and culture of African people, we take a stand that Nkrumah calls "philosophical consciencism". This philo- sophical position is the basis of why Nkrumahism is "not necessarily atheistic." Religion and belief in god is a major aspect of African tradition, culture, and history. We have found, in African history, that religion has been used as a bourgeois tool for the exploitation of our people, but it has also been a tool for the advancement and upliftment of our people. African people have used religion as a force of social progress, so when it comes to religion, we have some aspects of our ideology that are not carbon-copy aplications of traditional Marxism-Leninism. And in the spirit of "Juche" and "Chajusong" we expect you to respect that right! As. Nkrumahists, outside/and inside of our Party, we uncompromisingly assert the principles of Humanism, egalitarianism, and collectivism. These three principles bring us to correctly address the role and relationship of women in the revo- lutionary struggle, which I have not heard mentioned very much today. When we assert humanism, we mean that each human being is endowed with a certain inward dignity, integrity, and value, and that human beings are not a means to an end, they are the end, or purpose, of all that we do. The principles of Nkrumahism also includes collectivism, or the view that the collective is more important than the individual. And we assert egalitarianism, which maintains the basic equality of all humanity. So for us there can be no assertions, or even ques- tions, about women being inferior. African women have shared our oppression and have struggled and suffered side by side with us, while also carrying the added burden of sexist chauvinism and oppression. In order to better organise African women, the Sisters in our Party formed the internal women's wing, called the All-African Women's Revolutionary Union, to enhance and advance their full and proper contribution to our struggle. As I move on to a few other principles of Nkrumahism, you will be able to see the the parallels and commonalities of Nkrumahism and the "Juche" idea. We respect and uphold the Juche idea, in theory and practice. We are aware of the role that North Korea has played in assisting African liberation movements throughout Africa, because of our close ties with the PDG in Guinea, who had close fraternal ties with with the Workers Party of Korea. These ties have

P. 4 helped, in theory and practice, to build strong ties between African people and the Korean people, in true revolutionary solidarity. As Nkrumahists, and Pan-Africanists, we assert that African people's primary allegiance must be to Africa. A quote from Kwame Ture, made during his 1983 tour, makes this point clearly: "Are we struggling to bring about a free and socialist Britain? Of course we are, there's no question here. But is it our primary struggle? No sir. As the conscious Irishman, born in London, understands his primary struggle is the liberation and unification of Ireland, so too, (Africans) who are born in Britain must understand that our primary struggle is the total liberation and unification of Africa.under scientific socialism." There are those of the European left in Britain, Europe, and America who must come to grips with this. We have noticed many of the people within the Euro- pean left coming to organise, or patronise, the most oppressed--Africans, Asians, and others, merely to help advance their own organisations, not to correctly wage revolution. To do this they try to deny or diminish our nationalism and independence because they don't recognise the nation/class nature of our oppres- sion and struggle. We say this results from their chauvinism, racism, and some- times outright "opportunism." We say that they can best help to advance soc- ialist revolution by dealing with us correctly as Africans, within the world socialist revolution. Once this is correctly addressed, and when we are properly organised, and you are properly organised, we can work together as equals in our fight against imperialism, capitalism, zionism, and all the other negative "isms." This way no one dominates the other. I am sure that this is consistent with "Juche" and "Chajusong"! As Nkrumahists, we say that Africans have a nation/class struggle, and it must be fought with equal intensity at this time, because we suffer racist nation- al oppression and class exploitation simultaneously. This must be respected by other revolutionaries and oppressed people. This way we will not make any serious errors--and if you respect this, you will not make any serious errors--with the African Revolution. As I said earlier, Nkrumahism is an ideological synthesis of the best of the three Africas. Part of the Euro-Christian experience in Africa is the asser- tion of industrialism, and scientific socialism. Even though these principles emerged out of the Euro-Christian experience, they were made possible out of the exploitation of Africa and the world. As I'm sure you know, the industrial revo- lution in Europe was made possible through Africa's and Asia's rape, colonisation, and exploitation. It was made possible by the balkanisation of our land, and the scattering and enslavement of our people, as well as the colonisation and disper- sion of the people of Ireland, Scotland, Wales, Asia, the Caribbean, and the Amer- icas. Industrial capitalists in Europe and America stili rely on Africa, and Asia, today for their raw materials and "cheap labour," while doing everything they can to keep Africa from becoming industrialised. We must, and we will, bring indus- rialism to serve the masses of African people and the masses of the world's working people! Those who produce must enjoy the fruits of their labour! This can only be achieved in the modern world through scientific socialism! Pan- Africanism will be Africa's contribution to advance the world socialist revolu- tion! We know that, as we progress toward Pan-Africanism, all of Western Europe and America, which were built on Africa's sweat, blood, labour, and resources, will be thrown into a crisis, and help the workers here to advance toward socialist revolution many times quicker. As socialists, if you support "Juche" and "Chajusong", you should support Pan-Africanism, as the just struggle of African people. In closing this brief summary of Nkrumahism--the ideology of the African Revolution--I hope that it has sparked you to think with a new level of under- standing, respect, and regard for African people, the African Revolution, and Pan-Africanism. We encourage you to study more about the ideas of Kwame Nkrumah, and our Party. We are willing to communicate with you further about the A-APRP and what we are working to do. We only ask that you give your principled support to the African Revolution, in the spirit of "Juche". Let us struggle together, as genuine comrades, in our common struggle to build a just, socialist, world free from exploitation and oppression. Thank you for your time and interest.

KA ① Comrades, on behalf of Mesquito Press and the Organising Committee for the Seminar on the Juche Idea established by it, I once again express my deep thanks to all those comrades who have honoured us by their presence today. The comrades who have attended our Seminar today, and those who for one reason or another have been unable to attend, but who have in various ways, expressed their greetings and support, can without exaggeration be said to represent the five continents of the world. And for the most part we are talking about comrades on the frontline of the struggle against world imperialism, led by US imperialism. That our Seminar should evoke such a positive response from the world revolutionary forces is above all a tribute to the growing authority of the Juche Idea, and its Creator the great leader Comrade Kim Il Sung. It is clear that increasingly the Juche Idea is becoming established as the guiding idea of world revolution in the present epoch. Those of us who have been fortunate enough to visit Pyongyang, the capital city of revolution, will well know how the flaming torch atop the Tower of the Juche Idea illumines the night sky