It is no longer enough to speak only of Marxism-Leninism. This is through no fault of the theory, but through those that make false proclamations to carry its mantle.

Social revolution does not exist in the abstract; social revolution is always a concrete, embodied event or sequence of events. Those Marxists who make of revolution some nebulous virtue, rather than recognize it as a real process, are doomed to remain on the sidelines of the actual revolutionary movement. The social revolution comes clothed in actual struggles, and special tasks depending on where and when it occurs. This fundamental idealist error – the “pure class revolution” – has permitted the noxious rot of opportunism to destroy any chance for the Communist movement in the western imperialist powers. Because the leading “communist” organizations in those states refuse to grapple with the reality of the class structure in the imperial centers, they spend their time daydreaming, marching, and idling their time until a future where pure class revolution becomes possible – a future that will never arrive.

We Marxist-Leninists who truly understand historical materialism are left to pick up the pieces. For us to bring about the revolution in the imperial centers we must not only combat the powerful forces of the enemy state, but also their auxiliaries, the pure revolutionists, who insist on ignoring all existing conditions and carrying out their revolutionary daydreaming in a fantasy land based on their misreadings of past revolutionaries. Wherever these hollow revolutionaries spread their doctrine, they draw emerging class-conscious workers into their way of thinking; soon, these newly class-conscious workers are miseducated into becoming further ambassadors of the “pure revolution.”

While it is our task to build the revolutionary party in the United States-Canadian bloc, we must build it in such a way as to forever combat this source of opportunism and revisionism. Decolonial Marxism-Leninism is the only tool we possess that can inform the construction of such a party. Where the pure revolutionists decry that decolonial theory is the bane of Marxism, we know that it is only the bane of their fangless Marxism. They are terrified of it because it restores the fangs in the doctrine of social revolution.

Decolonial Marxism-Leninism embraces the two special tasks of the social revolutionary in the U.S.-Canadian bloc, namely the resolution of the national/imperial question and the woman question (which could more properly be phrased the domestic labor or reproductive labor question).

Decolonization is simply the national question applied to the conditions of the U.S.-Canadian bloc. The revisionists deny that there is a national question to address today. They often dress this denial in many colors; some say that there is no such thing as settler-colonialism, or that the period of settlement has ended and therefore settler-colonialism is wrapped up and done with. By this they mean that oppressed nations within the U.S. are not actually nations and therefore do not require self-determination. They subordinate the national question to the class question, and demand a pure social revolution in which the oppressed nations within the imperial centers must place their concerns for sovereignty aside. In fact, they deny a national struggle at all – these nations, which they have downgraded to ethnicities, must set aside their national demands. According to these revisionists, only the proletariat of each ethnicity need be approached and brought into the movement.

Do we need a special term to denote a kind of Marxism-Leninism that recognizes the need for the national struggle? Is that not the essence of Marxism-Leninism? Sadly, the term has been so perverted by the century of false struggle in the U.S.-Canadian bloc that we do need a special term. All the social-chauvinists are now “Marxist-Leninists” (don’t laugh!).

Although we must draw from the entire corpus of works from Marx, Engels, Lenin, Stalin, and Mao, we must also incorporate the critical analysis of the later 20th century from Walter Rodney, Frantz Fanon, Amilcar Cabral, and George Jackson. The Russian and Qing empires did not engage substantially in the African slave trade or the Scramble for Africa – which is one of the reasons they lagged behind development of the European and colonial slaving powers – so the special task of national liberation did not take the form in the Tsarist or Qing empires that it must take here in the United States and its satellites.

To put it simply: the legacy of slavery and genocide at the hands of the settler population in the United States and Canada is not merely past, but continues on into the present. Combating this special form of national oppression is the task of Decolonial Marxism-Leninism. 

What Are the Central Tasks?

The formation of a guiding party is imperative for the revolutionary movement. It is impossible to form a militant revolutionary party while still being unclear about who our friends are and who our enemies are. Therefore, it is critical to the establishment of the revolutionary party-to-be for us to flush our enemies out into the open and draw a firm line against them. We want nothing to do with these pseudo-Marxist neocons, these Marxists-without-national-liberation; instead, we must actively seek to exclude them.

This can be done by openly embracing the two tasks of the social revolution in the U.S.-Canadian bloc: the liberation of the nationally oppressed through the establishment of national sovereignty (what our enemies contemptuously call “Landback ethnonationalism”) and the complete depatriarchalization of society. We must proclaim these tasks as the baseline for unity.

These tasks are the clothes that the revolution comes to us wearing, and they form a suit that would have been easily recognized by Marx or Stalin. They are the national question, as applied to the U.S.-Canadian bloc, and the question of reproductive/domestic labor, or the woman’s question, as applied to that same region. They manifest in the West as the tasks of decolonization and depatriarchalization, which are each composed of several necessary elements.

Departiarchalization must take the form of structural social changes, focused on true emancipation for women and LGBT people, the reorganization of productive and reproductive labor along gender-equal lines, the abolition of all outmoded institutions, industries, and medical, professional, and cultural practices that rely on gendered violence and maintain gendered oppression; the exact programmatic answers to these questions, however, are outside the scope of this present manifesto. The need is currently to break with the opportunist elements of the Marxist movement, and that requires a firm and explicit program of decolonization.

Decolonization

Decolonization is the task of establishing national self-determination for the oppressed nations within the U.S. and Canadian imperialist bloc. The desirability of the national self-determination of oppressed nations is beyond the scope of this article. We urge you to study Lenin, Stalin, Mao, Ho Chi Minh, and the other Marxist-Leninists for the answer to this question.

Here we are speaking of real nations, not, for instance, the reactionary projects of Cascadia or the secession of California or Texas. The really-existing oppressed nations within the U.S. and Canada are the Indigenous nations, the Black nation, and the Puerto Rican nation. There may be others, but such a determination would need to be made by careful examination of the national question in each individual instance.

As for the Black, Indigenous, Hawaiian, and Puerto Rican nations, decolonization means:

1. Economic sovereignty – that is, land reform;
2. Political sovereignty – that is, the freedom to establish politically independent states; and,
3. Cultural sovereignty – that is, the freedom to engage in culturally significant practices.

To achieve these three parts or elements of the task of decolonization, we must commit firmly to a program that guarantees them. The party-to-be must promise, in action, that Decolonial Marxism-Leninism means:

1. The establishment of Land Tribunals to be carried out by the existing Indigenous nations and the guarantee to abide by all their decisions; these Land Tribunals to distribute the geographical territories of the continental U.S. and Canada, excluding the Black Belt, to the apportionment of the Indigenous nations or, should the Tribunals so decide, to set aside geographical territory for the  construction of a plurinational socialist state where no Tribune claims that territory as national;
2. The redistribution of all land in the Black Belt to the benefit of Black workers and farmers;
3. The redistribution of all lands in Puerto Rico and Hawai’i to the benefit of Puerto Rican and Indigenous Hawaiian workers and farmers;
4. The support of all forces that are actually national-liberationary in character regardless of their class composition;
5. The complete  destruction of the U.S. state and its departments at all levels; and,
6. The incorporation of national proletarian elements into the party-to-be with the structural guarantee of authority over all programs and strategy concerning land and liberation.

This struggle cannot be downgraded to a mere aspect of the overall class struggle. It is a task separate and discrete from the final social revolution — and a task that, if not undertaken, precludes the possibility of a successful revolution. The proletariat of the oppressor (“Great”) nation (the imperial whites) must be made to join with the struggles of their nationally oppressed siblings to control their own national destinies. This is the meaning of proletarian internationalism at this stage of the revolution. To the greatest extent possible, the party-to-be must encourage and prepare the oppressed national proletariat to command the new states that emerge, but this is not a necessary outcome, so long as the nation is freed from the shackles of economic and cultural control. Should it prove impossible to establish socialism in one blow, we must commit to a longer struggle. It may be that we must win each national revolution as part of a nation-democratic front and the struggle must then move to the contradiction between the national bourgeoisie and the national proletariat. This would not be a defeat, but a victory! However, should we correctly navigate the struggle for self-determination, there is no necessary barrier to the emergence of the social revolution at once from the many national revolutions; that is, each national revolution may pass over into the social revolution.

On that same line, we Communists are not in a position to insist on the establishment of socialist construction within any of the resultant territories after a decolonial revolution. Without the establishment of sovereign national territories, national oppression will continue to persist and mar the construction of socialism. Should the Land Tribunals and land redistribution set aside or grant territories for the establishment of plurinational socialism, that will form the basis for a post-revolutionary socialist state. Should they decide against this, it will then pass to the proletariat of the former nationally oppressed nations to struggle within the new context for the victory of the social revolution.

What Is the Demand?

Marxism-Leninism is already decolonial at its very core. It is the science of liberation and its core is anti-imperialism. Decolonization is nothing more than anti-imperialism applied to the conditions of the United States and Canada. It is self-evident for any Marxist-Leninist who cares to apply the lessons of the Russian and Chinese revolutions to our current time and place. Why, then, must we add Decolonization as a term? Because of the perversion of Marxism-Leninism in the West.

Revisionist organizations have threatened to prevent the emergence of a real militant people’s party by devouring all the oxygen in the room, by misrepresenting the meaning of Marxism-Leninism, and by burying the truth in mountains of lies. Marxist-Leninists must not allow ourselves, the heirs of Marx and Lenin, to be drowned out by opportunists and chauvinists. Just as the Russian movement was forced to adopt the term Communist as opposed to Social-Democrat to distinguish itself from the social chauvinism of the Second International, we must do the same. The lessons of the Second International were never really learned in the West. We are fighting that same battle today in a disguised form.

So we say, down with the traitors of the Second International who dress up their chauvinism in fine-sounding socialist phrases and reduce the movement to serve as the ineffectual lapdog of empire! Instead we must forward our demands for self-determination and openly require the task be set forth as the foundational one for the establishment of a militant, revolutionary, Marxist party.