As part of the Black Agenda Report Book Forum, we interview scholars and activists about a recent article they’ve written for either an academic journal or popular publication. Sometimes we discuss interviews.
Roberto Sirvent: In describing the significance of Black August in a Hood Communist interview from 2021, you mention practices like fasting, study, and ancestral memory. Since you’ve spoken about spirituality in other venues, I wonder if/how you see Black August as a spiritual commemoration?
Kalonji Changa: To the true exponent of the practice, Black August is like a “Ramadan” for Black freedom fighters, particularly within the borders of the US colony. Like many of the spiritual systems around the world, Black August is not only a practice but a discipline as well. Along with the fasting and study, there are the physical fitness, training, study and political education components. From a spiritual aspect we raise the names and give reverence to WL Nolen, Alvin “Juggs” Miller, Cleveland Edwards, Jonathan Jackson, James McClain, William Christmas, George Jackson, Khatari Gaulden and many others who sparked and carried the Black August torch. I see Black August as a commemoration and a time for reflection. Black August for many of us is more than a month, it is the beginning of a revolutionary new year and its tenets are practiced 365 days.
What role does spirituality play in your commitment to Black revolutionary struggle?
I view life in general as a trinity; physical, mental, and spiritual. I feel that many people lack balance when it comes to those three areas. The role spirituality plays in my commitment to Black revolutionary struggle is like the role my heart has in my body. It is imperative for the life of a liberation movement. I often quote Che Guevara, “The true revolutionary is guided by a great feeling of love. It is impossible to think of a genuine revolutionary lacking this quality.” I feel it is impossible to think of a genuine revolutionary lacking spirituality. True love is spiritual by nature and a revolutionary fighting and guided by love and righteousness to me is a spiritual endeavor. As African people we pour libation and call on our Ancestors to join us during our festivities, celebrations, and commemorations. This is a spiritual practice. The drums, war cries, song, dance, and culture as a whole, is spirituality to the core. Our revolutionary noble son of Africa, Amilcar Cabral, taught, “We must act as if we answer to, and only answer to, our Ancestors, our children, and the unborn.” Some people confuse organized religion with spirituality. Some even go as far as saying they “don’t believe in spirituality”. My response to that is spirituality does not require your belief in order for it to exist.
You’ve been a fierce advocate of Ruchell Magee for a long time. Why is it especially important to honor and fight for Magee as Black August approaches? And can you explain the politics and counterinsurgency strategies involved when leftist movements choose to commemorate people like Angela Davis instead of Magee?
On August 7, 1970, George Jackson’s 17 year-old brother, Jonathan Jackson, entered the Marin County Courthouse armed with several guns, including a M1 carbine, demanding the release of the Soledad Brothers. Jonathan passed guns to James McClain (who was on trial for stabbing a prison guard), William Christmas, and Ruchell McGee, taking hostage Judge Harold Haley, Deputy District Attorney Gary Thomas, and juror Maria Elena Graham. The four men hopped into a van and attempted to escape when police opened fire on the vehicle. In the aftermath Jackson, Christmas, McClain and Judge Haley were all dead. The guns, which were allegedly bought by and given to Jonathan Jackson by freedom fighter Angela Davis, made her a fugitive hunted by the FBI. President Richard Nixon declared Angela Davis a “dangerous terrorist”. Ruchell Magee survived the ordeal and although during his 1973 trial, a jury issued a 12–0 acquittal for murder and a 11–1 acquittal for aggravated kidnapping, the state of California had unconstitutionally punished and left Magee to deteriorate for the past 60 years. Over the past six decades, countless activists and academics continue to reap benefits from his plight while few have stayed the course in a fight for what should be considered a basic human right. 158 years since the abolishment of slavery, with millions of individuals and organizations who consider themselves progressive or “advocates for change,” it seems that the case of Ruchell Cinque Magee would have garnered international support from morally sound world citizens demanding the immediate release of this 84-year-old senior citizen. I would say many leftist movements choose to commemorate people like Angela Davis opposed to Magee because he has never wavered from his understanding that his and our plight is a result of war, not folklore.
Just in time for Black August, after 67 years of wrongful imprisonment, Ruchell Magee has been granted compassionate release from the California Medical Facility.
Why is George Jackson so influential to the way you theorize and engage in revolutionary struggle? What is it about his analysis that remains so relevant today?
The very first time I learned about Field Marshal George Jackson’s story it left such an indelible mark on my spirit that I knew that there was absolutely no way that I could not strive to be a revolutionary. Much like Malcolm X, the way George was politicized proved that the love for the people, our people, transcends invisible borders, boundaries and walls designed to disappear the lumpenproletariat. The transformation of both of these Brothers speak to the hearts, minds, and souls of my OG’S (Original Guerrillas) and Siafu comrades. The definition of a political prisoner varies slightly amongst different organizers and organizations. Our organization, FTP Movement, defines a Political Prisoner as someone targeted or imprisoned because of their political actions, affiliations and/or beliefs. We agree that a Political Prisoner is also a person who while in prison takes up and maintains political struggle. Malcolm and George are perfect examples of the latter with their political journey from social prisoner to political prisoner. The writings, teachings, and actions resonate with me because of the purity, self criticism, sincerity, loyalty and fearless approach towards combating global white supremacy and imperialism. Of course, we know that Malcolm X has been popularized and accepted amongst the masses but because of George Jackson’s call for “reparations in blood” it is my belief that it will be virtually impossible to water down or co-opt the legacy of the dragon. As George would say, “I will never be counted amongst the broken men. War without terms.”
In a segment of Black Power Media earlier this year, you talk about how you prefer to remain anonymous in much of your movement-building work, and that you don’t really have a desire for the spotlight. In what way do see this anonymity as a sort of spiritual practice, especially as it ties to guerilla warfare, community organizing, and the history of Black revolutionary struggle? And why is “anonymity-as-spiritual practice” so important for today, given the rise of celebrity activists and academics who seek the spotlight – including recognition, praise, and awards from elite institutions?
It has been my experience that oftentimes the “lesser known, the greater the work”. If I had to do it all over again I would definitely prefer anonymity. We live in a society driven by “likes, hashtags and retweets”. Social media has become a do-it-yourself fed file. The camera phone has become a “get indicted tool” either by talking recklessly or by posting pics and video footage all for the sake of being seen. The so-called leadership and the aspiring leaders are more concerned about looking good than doing good. Africans in America are the most arrogant slaves on the planet. So much so that our collective ego impedes our advancement. With that being said, how can these organizations wage any type of authentic revolution? How can the masses or our adversaries take us seriously? That’s why in order for any tangible strides to take place, there has to be a new anonymous regime more concerned with the love of the people than the love of the ego. Anonymity eliminates ego. This is what true guerilla warfare and community organizing is all about. There is no competition when there are results devoid of accolades. Cheerleaders are only good for participants in a game.
How can BAR readers support the work of organizers like yourself and those political prisoners organizing from the inside?
Our organization, FTP Movement, maintains a direct active organizing network both in what we call “general population” and within the prison system. We are always looking to work with folks who understand the necessity of a “Black Agenda”.
FTP Movement will be commemorating our 20 Year Anniversary June 7th-9th 2024. We are planning a major conference with representatives and supporters of our efforts globally delivering workshops and training. Readers can get involved, support our efforts and participate in our programs by visiting: https://www.thepeoplesarmy.org/ or by supporting the completion of our documentary by visiting https://www.organizingisthenewcool.com/
Kalonji Jama Changa, an organizer and founder of the FTP Movement, is author of How to Build a People’s Army and co-producer of the documentary Organizing Is the New Cool. Co-founder of Black Power Media, Changa serves as co-chair of the Urban Survival and Preparedness Institute.
Roberto Sirvent is editor of the Black Agenda Report Book Forum.