On South Asian Divisions in Leicester and Agendas of the Far-Right State and Orgs

For decades, Leicester built communal walls. Waves of immigrants made it more toxic

East Ham and Waltham Forest are Pakistani Punjabi, Luton is Kashmiri Muslim, Southall is Punjabi Sikh, and Tower Hamlet is Bangladeshi. Each walled off their neighbourhoods to other immigrants.

The first petrol bomb was lobbed through the windows of the Shri Pragati Mandir in Birmingham’s inner-city area Sparkbrook. Fire burned through the carpet at the Krishna Temple in Coventry, and the doors of the Veda Temple run by the Vishva Hindu Parishad were damaged in a blaze. The Shri Krishna Temple in West Bromwich, among the largest in the UK, was gutted in a similar attack. A Hindu priest in Derby had a narrow escape when his temple was firebombed.

Earlier that week in December 1993, the Babri Masjid had been demolished by Hindu karsevaks.  Iqbal Sacranie—among the key figures in the anti-Salman Rushdie movement that exploded across England in 1988—alleged some Hindus in Bradford had distributed sweets. The wave of fire-bombings across the Midlands and North of England—the first attacks on religious institutions in England since Luftwaffe bombs tore apart historic churches in 1942—was meant as revenge.

The still-simmering Hindu-Muslim violence in Leicester, mainly pitting young ethnic-Gujarati Hindus against young Gujarati Muslims, judging by details so far released by the police, should provoke introspection on why homeland hatred casts such a dark shadow overseas. Toxic competition between Islamism and Hindutva has sharpened communal battle lines in England, but the tensions aren’t new. Thirty years ago, Hindus and Muslims exchanged petrol bombs in Blackburn after a cricket match—exactly as they have now done in Leicester.

Allah-o-Akbar, Jai Shri Ram: The aggressive displays of religious identity by young men in Leicester is the product of the self-segregation of England’s South Asian diaspora into ethnic-religious ghettos. The ghettoisation has ended up reproducing the dysfunctional Hindu-Muslim relationship in the homeland.

Leicester’s communal walls

Fifty years ago, following what he claimed were instructions from God given to him in a dream, dictator Idi Amin Dada ordered the mass expulsion of Uganda’s mainly Gujarati Indians. Within three months, some 50,000 people were forced to leave their homeland for the UK and Canada. Even the 8,000 or so Indians Amin’s laws theoretically allowed to remain were threatened by being dispatched to dig shambas, or vegetable gardens, or with mass deportation to the waste-lands of Karamoj.

Ever since the completion of the colonial trans-Uganda railway in 1902, the Gujaratis had come to occupy a critical position in the economy, selling consumer goods in the country and shipping out cotton and coffee to ports. The Indians earned great wealth, historian Vali Jamal has written, but their fortunes earned them the hatred of Ugandan Africans.

Leicester, which had grown a small East African Gujarati population through the 1960s, seemed an attractive destination. But the Labour-led city council, conscious of the sentiments of its White working-class constituency, proved less than welcoming. “In your own interests and those of your family,” an advertisement by the council bluntly proclaimed, “[do] not come to Leicester.”

The arrival of the Ugandan Gujaratis had been preceded by a deepening of racial fractures across the United Kingdom.  Enoch Powell, a prominent Conservative politician, prophesied in an inflammatory 1968 speech of the coming race war. Edward Heath, who became prime minister in 1970, promised to control immigration, but the far-Right grew steadily through the decade, culminating in pitched battles with police in 1977.

South Asian self-segregation

Even though Leicester now celebrates itself as the UK’s most diverse city, the self-image is deeply problematic. Educated, relatively-affluent Hindus immigrants from East Asia soon began to move out of the Highfields neighbourhood into the White working-class Belgrave. Belgrave Road—site of the so-called Golden Mile, where the recent clashes took place—rapidly grew into a thriving business hub. Working-class Highfields remained mired in poverty, as industrial Leicester imploded in the 1980s.

Three decades ago, scholars Deborah Phillips and Valerie Karn observed “the spatial polarisation of Hindus and Muslims in Leicester.” Each urban ward had evolved clusters around markers of religious identity, like temples and mosques.  The new enclaves, research on Gujarati immigrants by anthropologist Kenneth Hahlo showed, sometimes mirrored homeland divisions right down to the level of village and caste.

East African Hindu estate agents and solicitors grouped together to block other immigrants from buying into their new enclaves, Phillips and Karn wrote. The discrimination wasn’t one-way. “Muslims,” they recorded, “have been have been known to refuse council house offers because of the proximity of Hindu tenants.”

The same segregation process, scholar Apurba Kundu has observed, was evident elsewhere in the UK. East Ham and Waltham Forest in London are Pakistani Punjabi, Luton is Kashmiri Muslim, Southall is Punjabi Sikh, and Tower Hamlet is Bangladeshi.  Each community grouped together as protection against White racism, but also walled-off its neighbourhoods to other immigrants.

Following 9/11, new conflicts emerged. Muslims registered consistently lower attainment in education and employment than other groups, official data showed. They blamed it on religious discrimination. Hindus and Sikhs complained that counter-terrorism programmes provided disproportionate funding for Muslim groups.

A toxic competition

Leicester’s complex demographics helped fuel communal competition. In 2001, some 15 per cent of the population was Hindu, and 11 per cent Muslim. In the 2011 census, the percentage of Hindus remained similar, and still does today. But the Muslim population share went up to 18.6 per cent, driven by the arrival of Somali and Kurdish immigrants. Immigrants of Indian origin remained the largest single block—28.3 per cent —and Gujarati the most-spoken language after English.  Islam and Hinduism, though, became competing categories for State patronage.

The competition, the work of scholar Sean McLoughlin shows, expressed itself in a surge in applications for the construction of religious sites in Leicester. Funding from the Leicester city council also ended up reinforcing particular constructions of identity—for example, Garba events—over trans-community projects, like youth football.

For the children of the diaspora, lacking the wider cultural context and linguistic affiliations of their parents, religious identity had become the principal marker of identity.

Large-scale proselytising activity by homeland fundamentalists tore through the diaspora in the coming decade. The now-internationally proscribed terrorist, Masood Azhar Alvi, visited the United Kingdom in 1993, lecturing at mosques on “jihad, its need, training and other related issues.” Large numbers young people from the UK travelled for training at jihad camps in Pakistan, up to the 7/7 bombings of London’s transport system.

The Hindu-nationalist movement also grew dramatically in the United Kingdom through this period, political scientist Chetan Bhatt has recorded.  Rashtriya Swayamsevak Sangh (RSS) units—first founded overseas  by Jagdish Chandra Sharda in 1947, on a Kenya-bound ship—slowly grew across the United Kingdom. Long struggles to build Hindu temples, notably the Swaminarayan Mission in north London and Bhaktivedanta Manor at Letchmore Heath, helped mobilise a new generation of Hindu immigrants around faith.

Few of the leaders of South Asian communities understood the dangers of these divisions in the 1980s. Faced with race tensions in the 1970s, the British State had turned to multiculturalism—outsourcing its engagement with issues of identity to political contractors who gained their status from their communal constituency, not advocacy of the wider community. Instead of the political and social equality they were seeking, ethnic and religious minorities ended up getting institutional patronage to maintain their differences.

The violence in Leicester will empower no-one except White supremacists, who’ve long argued immigrants import their homeland conflicts. For decades, Leicester’s Gujarati immigrant families struggled to overcome their traumatic exodus from Uganda. Their children, blinded by hatreds they barely understand, seem determined to walk into the trap they’ve laid for themselves.

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Leicester South Asian divisions: Old British colonial divide & rule and new far-right Brexit Tory State divide & rule proving successful

Leicester South Asian divisions: Old British colonial divide & rule and new far-right Brexit Tory State divide & rule proving successful

- Politics of Brit colonial partition of India alive and kicking in Leicester

- Brit state with people like Tommy Robinson/Yaxley Lennon see strategic successes in Leicester clashes

- Brit state employed and directed TR/Yaxley-Lennon/EDL etc to exactly achieve manipulation of far-right in Hindu community against all Muslims

- Brit state cultivated right-wing/far-right forces in ALL religious/national communities 

- Brit state has nurtured the divisions which we now see in the open in Leicester

- Divisions hide growing South Asian exploitative and parasitic landlords and employers

- Ideal optics for the racist & colonial Brit state to see brown youth fighting while Brit govt/NF/EDL etc all laugh at them/us

- Historic failure of secular-oriented radical grassroots communities to develop leadership amongst South Asian youth

[Pictured: Malcolm X talking to Bengalis in England / EDL racist provocations / Leicester police line and South Asian youth]

What a sorry state of affairs that some in the Hindu, Muslim and Sikh communities in Leicester are playing-out in September 2022 the old British colonial policy of encouraging their colonial victims to divide themselves around right-wing/even far-right frameworks of abusing religon to, not fight their common oppressor in the British colonial state, but against the 'other' who lives in the same conditions of poverty and racism. As we see the actual reach of the UK monarchy across the planet this is an that divisive forces in the Hindu and Muslim community are not acting independently of themselves as there is a much bigger and global power at play in all of this which are the ruling classes of the British state. 

The collapse into pathetic colonial divisions in the South Asian community is linked to the global balance of forces as manifest in the region with far-right religious movements developing in India with the BJP government and RSS, in Pakistan and other places in South Asia with the rise of the Pakistani Taliban, return of the Afghan Taliban and similar movements, in Sri Lanka and Myanmar of right-wing nationalist manipulation of Buddhism, and in the Sikh community of the supremacist right-wing movement of 'Khalistan'. 

The forces of unity and socialism have dwindled decade by decade in South Asia and also in their diasporic communities in the 'west' including in England. The need for secular and atheistic movements that respect all religious cultures and faiths and correctly interpret them as a force for unity and solidarity are desperately needed, and we must remind people that only a secular and united movement of all peoples based primarily as working class racialised human beings is the only framework to push-back on these colonially-imposed divisions. In South Asia it is only the secular socialist, anti-caste, pro-tribal peoples, communist and other similar forces who have provided unity in struggle in previous generations and continues to do so. Although including many political forces, the recent victory of Indian Punjabi farmers show the continued ability of communist and socialist forces leading successful social struggles that benefit ALL communities of peasants from all religious backgrounds.  

The British state has in recent decades achieved the cultivation of right-wing forces in all these religious communities. The connections between the right-wing sectarians who use and abuse Hinduism in the BJP have high-level relations with the Tories and the Labour Party. The Tories especially see an affinity with the BJP as both are part of a global fascist revolution that facilitates their exploitation of the working classes so as to achieve their pursuit of fascsit power and capitalist exploitation of the masses. Vicious racist and former Tory Home Office minister Priti Patel calls BJP leader Modi "our dear friend" and praises his "dynamic leadership", indicating a joint enterprise and relationship between the senior Brit tories and their junior helpers in the BJP to achieve their common goals of scapegoating oppressed communities in order to pursue power, money and sexual exploitation. October 2017 saw RSS-supporting Tapan Ghosh of the National Council of Hindu Temples (NCHT) UK and Tory MP Bob Blackman meet Tommy Robinson/Yaxley-Lennon and a former BNP leader. Ghosh argued excitedly at the global fascist revolution at an event at the time in Parliament that  Modi, Trump and Putin had been "raising hopes amongst people against Islamic aggression".

British authorities have through a long policy of 'collusion' developed a caricature of Islam and Muslims in its open support for Al-Qaeda and Daesh and other similar factions in its policy of recrtuiting and grooming thousands of Muslims to join its foreign policy agendas in fighting in death squads in Libya, Syria, Iraq etc openly exposed in the Arab Sting years. Majid Freeman who is interfering in Leicester at the moment was a well-known recruiter for British interests in encouraging Muslims to join death squads in Syria and today he continues his divide and rule role for the state by inciting religious hatred against "Hindu mobs" similarly to the other oppurtunist - Mohammed Hijab who has advocated along explicitly bigoted lines in Leicester recently: "If they (Hindus) believe in reincarnation, what a humiliation of them to be reincarnated into some pathetic, weak, cowardly people like that." Of course Roshan Salih Muhammad, a long-standing promoter of violent sectarian divisions within the Muslim community, decides to positively platform people like Freeman on his sectarian grifting racket which is the  '5 pillars' platform, with the Brit intel services no-doubt nodding in satisfaction at these antics. One might have wondered how the British intelligence services were going to again deploy their actors in their collusion racket after the Arab Sting horror, and here we can see the useful role these fools are playing for the British state.

The British state has facilitated and directed the work of Tommy Robinson/Yaxley-Lennon since June 2007 in the forming of the English Defence League (EDL)  to attempt to manipulate Black and Hindu communities against the Muslim community playing upon many colonially-imposed divisions and tensions between the respective communities. Britain First, UKIP, and many other factions of the far-right play a similar role. The events in Leicester recently with masked-up youth from South Asia allowing themselves to be divided and fighting not the white racists, richest employers, landlords, monarchy and ruling classes that oppress them all, but to engage in fighting each other. When we are going deeper into a cost of living crisis and inflation amongst other capitalist crises the British ruling classes love to see some of us diverting from the real problems and real culprits of our conditions and attacking our neighbours that we have lived amongst for centuries in the homeland. Now in recent years and decades we leave the homeland to come here because the Brit white man stole everything from us and made us poor so we have left our ancestral homes and live in deprived areas on a grey, cold, depressing and unfriendly island. Fighting your neighbour for the benefit of the richest white man is not what our ancestors and our faiths inform us to do, rather they inform us to protect the oppressed and exploited and unite together to fight common oppressors. The racist state and its minions like the EDL are exactly designed to keep us divided and easy pickings for further poverty. 

The real terror and oppression impacting BOTH Hindu, Muslim and Sikh working class communities is institutional racist poverty. In a population of 357,394 some 40,000 children in Leicester live in poverty. When you get into areas of high concentrations of Black and Brown people like in the area of Spinney Hill Park where the recent divisive tensions have flared-up child poverty rockets to around 50%. This is in a city which has the highest population of non-white people in the country with self-defined white people being just over half of the population. In a survey a few years ago of hundreds of children and young people in the city one in five said they worried about having enough to eat every single day. Leicester, like so many migrant working class areas, has massive potential in terms of what people could be doing if they were to unite and pool their creativity into grassroots socialist action for the community. 

The reason why the grassroots in our community don't get together and deliver unity and happiness to each other is exactly because of the agendas of the British state that through its racist overt and covert actions keep us divided and depressed. Sikh, Muslim and Hindu working classes are all terribly exploited in factories and warehouses in the city, a scandal that made headline news for the manner in which people were terrorised by the employers at work through the covid pandemic. Look to the deprived neglected streets where unemployed young people struggling with mental health and lack of cultural, sports, social facilities take to the streets to numb the pain and hang-out socially, there is nothing but superficial differences between working class youths nominally from different heritages and faith communities. 

A massive issue that very few people are talking about is how these abusers of faith and religion to cause division and conflict are a cover for the growing class conflicts within the South Asian community. While we have to keep very clear that the 'greater enemy' who has power in and guide these divisive trends are the British authorities, at the same time there is a growing parasitic exploitative class (of South Asian heritage) who are running slum housing, oppressive employment practices and other forms of exploitation that prey on the poor. There are millions of people in this country who are new migrants and who are 'illegal' being paid down to £1 an hour and who go home to live in squalid overcrowded conditions. Due to their relatively extreme precarious situation they have no political voice and no-one to advocate for them in terms of a joint class struggle to resist these oppressions. The rise of tensions in Leicester are in the interests of the bigger white ruling classes of this country but also the more localised parasitic capitalist class of landlords and employers. These parasites can deflect from their own oppressive role and unjustly and manipulatively point fingers at poor, often young working class members of another faith group.   

Look at this historic context of these tensions going back generations to the anti-colonial struggle in undivided India. These communities came from traumatised ones from a land that was recently partitioned in 1947 whose architects also designed and delivered how Punjabis killed, raped and abudcuted 1 million of each other for the agenda of the British, as well as people of Kashmir being partitioned both peoples partitions continue to play into the colonalists aims of divide and rule. Another horrific war conducted by major nato-ally Islamabad/ (west) Pakistan conducting a supremacist genocidal war against those who won the independence of Bangladesh (formerly 'east Pakistan'') in December 1971. 

These communities then came over here to England and many of their first and second generation children united with each other and other Black people to fight-back police brutality and poverty from the 1960s until the early 1990s. The Pakistani Workers Association, Kala Tara and Asian Youth Movements, Indian Workers Associations of many factions (especially important was the leadership of Jagmohan Joshi in the IWA), Organization of Women of Asian and African Descent (OWAAD) in Brixton and many other grassroots political formations saw South Asian communities unite with other Black people against racism. The challenge remains to develop this unity again on the basis of socialism and secularism that remains supportive of religious faith stripped of the manipulation, use and abuse by right-wing oppressive misogynists who use their corrupted religious opportunism for their own petty pursuit of power, money and often sexual abuse of women, girls and boys. 

United grassroots working class self-organisation is desperately needed in poor neglected Black and Brown communities like in Leicester and across the country in the Lancs, Birmingham, Hayes and Southall, Luton, Ilford, Peckham, East Ham, Tower Hamlets, St Pauls & Easton and many other communities. There are always tensions between nefarious operators manipulating religion backed by the Brit government, media, intelligence services and the far-right movements under their direction. Although Pakistan was a major colonial victory of division nonetheless the people of South Asia only became independent by means of relative unity and struggle, of mobilising the masses of poor on the basis of solidarity and collective action and organising which remain the challenges today. 

We need to see groups bringing ALL the flags of South Asian nations to fraternise together and celebrate unity, also when there is a big cricket match, or street celebrations for Eid/Vaisakhi/Diwali and independence days of the respective South Asian countries. The amplification of those that conduct racist divide and rule should not mean that we forget that there are many if not more people in our communities who want to see a unifying movement of all working class people to address our common issues. We should remember that there are a lot of young and older grassroots-oriented people who want to see a working class community unity and not this ugly nonsense whereby we become a laughing-stock for the NF/EDL and Tory state.

We encourage young people from South Asia to reject the politics of colonial racist divide and rule, to instead take a socialist interpretation and inspiration from all faiths revolutionary movements and ideologies that unite the oppressed and serve the oppressed towards united resistance against colonial-capitalism and for unity and socialism. We know there are a lot of young people in all oppressed communities who want this. We encourage you to form your own grassroots organisations. We also apologise that the socialist forces able to do this are so small and so many elder activists have failed their historic duties in creating effective projects and initiatives on the ground. 

We in the Malcolm X Movement and our friends have tried since 2014/2015 and continue to contribute to fulfilling these urgent challenges and tasks. Probably there are young South Asians on both sides of the clashes in Leicester who might be involved in the trade union 'strike wave' which would show the direct interest in unity-in-struggle that we all have as working class youth. Back in the homeland we have increasingly have everything to unite around and especially on the issues of overcoming right-wing movements of all kinds, the devastating impact of climate change which is increasingly migrant flows internally and to the 'west' (and the pro-migrant challenges that these flows bring), unliveable hot temperatures, floods all in the context of capitalist crises that brings further poverty around the 'cost of living crisis'. Unite and fight our common challenges and oppression, reject those who are using and abusing religion for their own and the British state' narrow and manipulative agendas. Reject TR/Yaxley Lennon's agenda becoming successful in our communities!

 

Further reading/listening:

Malcolm X - Message to the Grassroots - http://www.csun.edu/~hcpas003/grassroots.html

Black Panther Party Serve the People programs - https://youtu.be/Yspaulg-tSM + https://caringlabor.files.wordpress.com/2010/09/hilliard-ed-the-black-panther-party-service-to-the-people-programs.pdf

Shaheed Bhagat Singh - https://www.marxists.org/archive/bhagat-singh/index.htm

British state collusion with death squads in the Muslim world - https://danglazebrook.com/2017/05/26/british-collusion-with-sectarian-violence-part-one-with-sukant-chandan-2/

Southall Asian Youth Movement - https://youtu.be/OGWX233kHPg

Bradford 12: https://youtu.be/iLZ6Lbz6C04

Injustice (police killing of Black people) - https://vimeo.com/34633260 

'Europe' Formed through A Colonial Genocide Against Africa, Asia and Islam

The Malcolm X Movement will be holding an event (details HERE) for Cedric Robinson and his amazing work - Black Marxism. Below is an extract from that work, this is an extract from Robinson explaining the genesis of modern Europe and European-ness, and how from the feudal times that feudal and the colonial conceptual nature of 'race' and 'racism' was at the heart of the developing concept of what Europe is and has become. This process took place in counter-opposition to the civilisations of Africa and Asia which were inspired and organised by the faith of Islam. This process of genocidal colonialism that developed a racialised white supremacist character, is fundamental in understanding how re-build a Black (non white) but also African and Asian revolutionary analysis and practice towards liberation. These and other connected themes will be explored and discussed at our event.

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Islam and Eurocentrism 
Extract from Cedric Robinson's Black Marxism, The Making of the Black Radical Tradition, p97-100, 1983

The history of Europe for the millennium following the fifth century of the Christian era had not been markedly uni-linear. That immense span of time had contained little if any basis for teleological certainty. Indeed, there had been eras such as the eighth century when the very presence of Western high culture had been faint, preserved in scattered outposts whose own fate was made doubly uncertain by barbarian invasion and the pathetic social and material conditions of the pagan societies that surrounded them.

By the year 700, European learning had fled to the bogs of Ireland or the wild coast of Northumbria. It was in the monasteries of Ireland that fugitive scholars pre- served a knowledge of the Latin and even of the Greek classics. It was in a monastery in Northumbria that the greatest scholar of his time, the greatest historian of the whole Middle Ages, the venerable Bede, lived and wrote. And it was from the monasteries of Ireland and England, in the eighth and ninth centuries, that English and Irish fugitives would return to a devastated Europe.

Christendom slowly recovered. During what would be called the Dark Age, allied with barbarian chiefs and kings, converted or otherwise, the church gradually grew into the most mature base for the feudal organization that characterized the early Middle Ages. It acquired land, and the peasants and slaves who made that land productive and valuable. Without the slightest sense of its moral bankruptcy, moreover, the leaders of the Christian Church unmercifully exploited its human base, legitimating the brutality of the nobility, their secular kin, and sharing the profits from the labor of bound workers and a foreign trade more than eight centuries long that delivered European slaves (among other goods) to Muslim merchants. Feudal Europe, for a time, however, proved to be capable of expansion while rotting from within-but it was only for a time.

By the thirteenth century, that phase of European development was at a close; the system collapsed. The ruling classes of feudal Europe were succeeded by their Mediterranean factors: merchants, traders, and bankers. They in turn spawned or defined the roles for those actors who supplied capital, technical, and scientific expertise, and administrative skills to the states that would lead the emergence of capitalist Europe. By then, however, European culture and consciousness had been profoundly affected. Legend, as we have seen, acquired the authority of history. Moral authority continued to dissipate. The mystifying veil, which the feudal ruling classes had created to hide, or at least soften the crushing oppression that they had put in place, was in tatters. Prester John's [1] first appearance in the European imagination of the twelfth century was consequently understandable.

The legend, if it indeed originated from within the ruling class, accomplished two very disparate ends: for one it presented Europe's intelligentsia with a powerful and splendor, Roman counterpoint, inspired by Christian idealism, biblical imagery and splendor, Roman law, and Greco-Egyptian civil craftsmanship. Here was the ideal Christian society, measure by which the failures secure in its political body and spiritual soul, It was the and insidious corruptions of actual Christendom could be calibrated in detail. A model Christian Empire, which, when compared to Europe, displayed those faults that had contributed to the inability to defeat Islam either spiritually or militarily. This was the legend's internal function.

Its other significance, however, was even more critical. The legend transmuted the world beyond Europe, "the Indies," into Eurocentric terms. Whatever was the reality of those lands and their peoples, came to be less and less important. For the next 300 years, between the twelfth and the fifteenth centuries, the legend of Prester John provided Europe's scholars and their l learned coreligionists with a structured a obfuse prism through which the authenticity of every datum, every traveler's report, every intelligence of its foreign trade, every fable of its poets, and every phatic foible of its soldiery could be screened and strained. Even direct evidence was not immune, for in the next century, G. K. Hunter tells us, this "frame of reference" was sustained:

"The new information which the English voyages of the sixteenth century brought to the national culture had to be fitted, as best it could, into a received image of what was important. This means that the facts were not received in quite the same way as they would have been in the nineteenth century. Historians of the last century were much taken with the idea of the Elizabethan imagination liberated b the voyagers. But there is little evidence of this outside the unhistorical supposition, "that's how I would have reacted." The voyages certainly did expand of physical horizon, but it is not clear that they expanded the cultural horizon at the same time. The image of man in his theological, political and social aspects could not be much affected by the discovery of empty or primitive lands." (G.K. Hunter in Shakespeare in His Own Age, 1964, p40)

The architects of European consciousness had begun the construction of that world-view that presumed the basic structure of other than European societies was at its foundation a European structure, that the moral, ideological, and spiritual scaffold of these societies was the same bottom structure discernible in European culture, that the measure of mankind was indeed the European. The legend of Prester John and his wondrous realm, the formidability of this purely Christian king who waited in patience for his Christian allies at the other end of the world, all this was the form impulse in its appropriate medieval costume. Thus, when the miraculous kingdom could not be located in the deserts and steppes of central Asia or even Cathay, it did not cease its fascination but was transferred to the south beyond the upper Nile The of other people fantasy and its attendant resolve to bend the very existence and being into convenient shapes were important beginnings for the destruction past. While the vitality Islam had seemed to mock the pathetic feebleness of of Christ's chosen, humiliating them in defeat and with the persistent threat of further occupations and invasions, the legend was compelling. And a basic lesson of propaganda learned: Europe's destiny was incompatible with the autochthonous non-European worlds. An increasingly prominent concomitant of the European millennium (roughly from the tenth to the present century) would be the refutation of those terms.

In freeing itself from Muslim colonization, Europe once again had a vigorous bourgeoisie and the state institutions to begin the construction of its own extra- European colonialism. From the fifteenth century on, that colonialism would encom pass the lands of Asian, African, and New World peoples and engulf a substantial fraction of those peoples into the European traditions of slave labor and exploitation. Capitalists were, from this point on, no longer dependent upon the material restraints Europe presented for the primitive accumulation of capital. What Genoese, Pisantine, and Jewish capitalists accomplished for Portugal and Spain in the fourteenth, fifteenth, and sixteenth centuries, on their expulsions from Iberia they transferred to north western Europe. Soon after, an English bourgeoisie succeeded those of Belgium and the Netherlands in the domination of the now-extensive world system. We have, however, gone far beyond our immediate interests in the Muslim part in Europe development. Here we must conclude, still somewhat arbitrarily and abruptly, the survey of the significance of Islam in European history. For the moment it will have to be sufficient to remind ourselves that Islam once represented a more powerful civilization, and, again, one closely identified in the European mind with African and Black peoples.

In retrospect the Western potential for creating the Negro had moved closer in a way to its realization. The cultural and ideological inventory was at hand. A native racialism had already displayed its usefulness for rationalizing social order, and with the advent of the Islamic intrusion into European history it had further proved its value by its transformation into an instrument of collective resistance and a negation of an unacceptable past. For the Negro to come into being all what was now required was an immediate cause, a specific purpose. The trade in African slaves, coming as it did as an extension of capitalism and racial arrogance, supplied both a powerful motive and a readily received object.

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[1] 'Prester John' was a myth, whereby European colonialists imagined a perfect Christian utopia ruled by Prester John that existed somewhere in the 'pagan' lands of the 'East'. ie., it was a legend that justified and motivated the colonialists to colonise and conduct genocide - MXM

10 Reasons as to Malcolm X's Relevance on his 91st Birthday Today

Happy birthday Malcolm X

The Malcolm X Movement gives 10 reasons as to what is his relevance today in the situation our peoples find themselves in?

1. Black Power self reliance - ie., the strategy that states colonised peoples can unite and self organise against colonialism without the patronising and sabotaging hand of the western white left and liberals, but we can ally and unite with them on our own terms.

2. Black Power strategic courage and determination - stand your ground, stand by your people and comrades when under attack, don't water down but advocate and pursue your aims, design your tactics towards your strategies. Full freedom, fighting for a total end to colonialism and all the oppressions that it brings!

3. Stay out of the imperialist system defined comfort zones - Develop wisdom, but also be focused on your peoples struggle without hesitating, no matter how much our struggles and peoples are demonised, attempts at making them invisible by the enemy, we keep on keeping on, we keep on loudly and proudly representing them and supporting them. Stay out of the imperialist comfort zone, and develop your work and theories.

4. Fearlessness - "The price of freedom is death" - Malcolm X. Understand that the struggle is against the greatest violent force ever known, but that our peoples struggles yesterday and today is overcoming that violence, and we are part of that struggle and sacrifice, and with militant intelligence and wisdom we must proceed no matter what the price.

5. Constantly learn and self critique - always challenge what you know, listen to others who might be able to develop your understanding even though you may not agree with them. Learn from sucesssful ideologies that have actually liberated our peoples, learn from their struggles, from our leaderships across the world. Visit these struggles, peoples, leaders and countries and work with them and learn from them.

6. Global unity of actually existing forces of struggle - Malcolm X and the wider Black Liberation Movement in the USA was always massively inspired by revolutions across the world and especially Africa against colonialism and for liberation and socialism. Malcolm X made very clear that the Black Liberation struggle in the usa and the liberation of Black peoples in the 'west' is predicated on Africa and Asia being freed, that is why Malclolm X's primary inspiration was the Bandung Movement led by Nasser, Mao, Tito, Nkrumah, Nehru and Sukarno.

7. Organise hard on every level - Malcolm X developed newspapers (Muhammad Speaks, for example), developed self defence security, developed conferences and debates, and did amazing public speaking, organised people into different organisations, made delegations across europe, Africa and Asia.

8. Turn hostile elements into revolutionary elements - Malcolm X always engaged directly and conceptually by those who internalise the oppression of the system, especially those who play a 'gangster' role, ie., an imperialist defined counter revolutionary role in our communities against our peoples, and Malcolm X sought to critique them, recruit them and change them totally into revolutionaries.

9. Develop maximum unity between people and organisations - Especially towards the end of his life, he was working hard to reach out to many different forces including socialists, anti-imperialist nationalists, communists, civil rights leaders to develop a united struggle against capitalism and imperialism.

10. Dedicate your life, heart and soul, to the global struggle against colonialism and racism.

Vietnamese Resistance: Black Soldier of the USA, You Are Doing to Us, What The KKK Are Doing To You