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sinclair levelj. The town or village its...

sinclair levelj. The town or village its... image sinclair levelj. The town or village its... image sinclair levelj. The town or village its... image sinclair levelj. The town or village its... image
Parent Issue
Month
October
Year
1970
OCR Text

sinclair levelj. The town or village itself decided local issues... :There was a village chiefs' council, numbering up to twenty men, formally organized with a chairman and one or more representatives for each clan (family unit). These chiefs were influential men and women, who might be League sachems (chiefs), war-captains, warriors, or simply oíd me,i (and women) who were looked up to and consulted. The council generally met in the presence of the warriors and the women, and rarely diverged in its decisions from the popular consensus, or at least the majority view. This council met in the village's ceremonial longhouse, which usually was merely a laree dwelline. "The tribes, or nations, have only an uncertain coherence in political matters. and readily split into factions, which might even remove geographically from one another and become permanent subdivisions...The Séneca national council met only occasionally, in the great council house at Canada or at another of the nation's towns as circumstances at the time might díctate. The membership of these tribal councils seems to have been simply the sum of all the chiefs of the village councils. Thus the Séneca tribal council might include as many as a hundred chiefs, and the membership changed as the composition of the village councils changed. The chairman, or speaker, of this council was elected by the council itself. The tribal council debated major issues of external policy such as war and peace, and sale of land; its recommendations, however, were contingent upon the willingness of the individual villages to carry them out, and in matters where agreement in the council was difficult, or an agreed-upon decisión was expected to be unpopular, the whole nation might be presented with the problem at a mass meeting where anyone had the right to speak. The chiefs then waited for a consensus. Some of these tribal (i.e., village) chiefs and council speakers were chosen as perennial liaison men for dealings between colonial officials. ..and their village, factional, tribal, or even Six Nations constituencies They were in this role sometimes referred to as 'chiefs to do business,' and most of the practical work of administration of policy and formulation and communication of issues was handled by these men rather than by the councils themselves. They were often better known to the whites than the heriditary, or sachem, chiefs. Still, the tribe was essentially not a political organization but a group of villages that spoke the same language. "The only indigenous political structure that effectively coordinated communication and decisión at a level above the individual village was the confederacy itself. In the Great Council of the Confederacy at Onondage, voting representatives of each of the five original nations, together with non-voting delegates from affiliated tribes like the Tuscarora, met annually in autumn, and at other times if called together by a member nation, to discuss crucial issues affecting the welfare of all the tribes: major wars and peacemakings and alliances: the sale of confedérate territory; policy in matters of trade, religión, and relations with the whites; internal disputes that might threaten peace and good order. ...The League also depended heavily upon 'chiefs to do business' in the periods between meetings of its council. "Of the forty-nine sachems who sat around the great council fire at Onondage, eight were Séneca.... Although the tribes were unequal in numbers, no tribe had a greater voice in decisión than any other, because the representatives of each tribe voted as a unit and decisions had to be unanimous...The Great League itself was in philosophy and in practice an inward-looking, harmony-maintaining body... The Iroquois conceived the normal and desireable way of life to be a jeaceful, quiet one and bent much energy toward the maintenance of peace among themselves and their near neighbors...'We bind ourselves together,' had said the mythological founder, Dekanawidah, 'by taking hold of each other's hands so firmly and forming a circle so strong that if a tree should fall upon it, it could not shake or break it, so that our peace and our grandchildren shall remain in the circle of security, peace, and happiness.' "....The minimum purpose of the League was lo maintain unity, strength, and good will among the Five Nations, so, as to make them invulnerable to attack from without and to división f rom within. The native philosophers who rationalized the League in later years conceived also a maximum purpose: the conversión of all mankind, so that peace and happiness should be the lot of the peoples of the whole earth, and all nations should abide by the same law and be members of the same confederacy." All of that above is taken from a book called The Death and Rebirth of the Séneca, by Anthony F.C. Wallace, and I hope you didn't get turned off by that long quote --but our knowledge of native American history has been perverted or kept from us completely by the descendants of the people who ripped off the whole country from the natives in the first place, slaughtered the Deople unmercifully, and all but obliterated the beautiful native culture which enabled the people on this continent to live in peace with each other before the white man carne. So thatthe above is the way the Séneca lroquois Nation was organized and we can't let ourselves be turned off to the word "political." because all politics means is, as Huey says, " Politics are merely the desire of individuals and groups to satisfy first, their bas'c food, shelter, and clothing. and security for themselves and their loved ones." That's what politics is,not just a bunch of crooks slipping and sliding around in Washington and the state capitals, wheeling dealing and stealing with the people's trust-politics is really any action any people take to secure for themselves the essential needs of the people. So what I want to do next is take the political framework the Séneca used to govern themselves and provide lor their needs, and translate it into our own terms so we in the Woodstock Nation can make use of the principies involved. Because in order to get what we want and what we neea for our selves and our Nation, our people, we have to move in a political manner and we have to set up and devise ways and means for taking care of business on all levéis. So first, we can relate to the VILLAGE COUNCILS. Each town or city or place were people of our Nation gather and live should form a tribal ' council to deal with the problems and needs of the people in that area. Within the cities of the west individual neighborhoods or school districts could make up separate "villages " each with its own council. Each famUy unit or clan grouping--bands, newspaper collectives, communes, freeks in the same neighborhood or school, all sub-groups of free people-should be represented on the local council, and the meetings should be held regularly and attended by all the people of the "village" unit. At these meetings the people can decide how best to provide for their welfare, security and general well-being. Cultural events-free concerts in the parks, for example, or fund-raising benefits to set up bail-bond funds so brothers and sisters who are arrested by the mother-country forces can be bonded out immediately--can be planned, and methods of implementation can be agreed upon by the "village" as a whole. The people in the village áreas can also decide how to créate and carry out plans for the local institutions they need--free health clinics, legal self-defense programs, crafts and retailers unions, people's cultural centers, information outlets, student unions to serve the needs of the people of the Nation who are in the schools and colleges and universities of the mother country-and they can go even further by fïgurirtg out ways to set up their own cultural and technological centers, which would be available to all the people of the "village" on a totally cooperative basis. These would include people's ballrooms and performing centers, theaters, recording studios, film laboratories, people's credit unions and banks, etc. We can do all of this stuff, we can certainly do it, but we have to band together and créate people's institutions so we can determine our own destinies. Nobody but us--our own people--is going to take care of our problems for us, and we aren't going to get them solved by sitting around complaining or wondering why things are so messed up. The people in each local área have to come together in organized political bodies--tribal councils--and other people's organizations so they can bring, so WE can bring self-determination to the Nation everywhere our people live. Now the next level we have to organize at is the National level, and the machinery here is the National Tribal Council. The Woodstock National Council, like the Séneca national council, would be made up of the sum of the chiefs or council members of the local tribal councils. This National Council could meet once a year formally, or whenever else the people feit it would be necessary to bring it together --whenever major problems arise that affect the Nation as a whole. Decisions made in the Nation Council meetings would be broadcast throughout the Nation, and the local tribal bodies or settlements could decide for themselves whether or not it would be in their best interest to carry out the National plans. The purpose of the National Council would not be to make laws or make decisions which would be mandatory for the people to follow-that's the way the mother country government, which is most aptly named bourgeois democracy, operates, and we aren't into forcing people or even trying to force people to do things at all--but would be to get the people of the Woodstock Nation together to talk about possibilities and' alternatives open to them and how these possibilities can be explored for the good of the people. If the village or regional peoples can relate to the ideas and plans and programs discussed in the National Council, then they can use these ideas and plans and programs to help their people at home. If they can't relate to them, if the ideas and programs and plans don't relate to their own individual circumstances or if they don't agree with them, then they are certainly free to go on doing what they had been doing. The purpose of the Council is only to help the people of the Nation consolídate their energies and resources and knowledge, not to force everybody in the Nation into a single mold. Remember that, because it is important that we develop ways to deal with our problems collectively, and just because the established government is repressive and unresponsive to the people doesn't mean that ALL governments are bad. Our Nation's government will be as effective and as responsive to the people as we make it, and the point is to make it as responsive and as representative as possible. The same thing goes for any of the collective institutions that we might créate to deal with our needs and problems-everything we créate has to be for all of our people, and everything has to be deagned so that it can be used by all of our people to attempt to help them take care of their needs and problems. And this can be done by all of us being aware right from the formal beginning of our Nation that our government and institutions must exist only to serve the all the people, all the time. And those of us who don't relate to the government or to people's institutions will just have to reject them, but those people should also remember. to reject the benefits and the services of the people's government and the people's institutions when the rest of us get it all together. You can't be an anti-institutionalist or anarchist and still accept the benefits and services created and performed by institutions, and ttiey will remember who opposed the creation of people's institutions, and those who piss and moan and put the institutions down now are not going to be expected to come running to take part in the national life that is generated by these institutions once they are working properly. Dig THAT, because if we are going to have people's institutions and a people's government then they are going to have the support of all the people who will possibly take part in the benefits created by these things which will be built up by the people themselves acting in their own (our own) best interests. OK, that much should be clear aboutthe National Council and its possibilities and potentialities. The National Council will provide a framework through which the people can come together formally and talk about their problems and needs and how they can be taken care of. All the various energies and resources of the Nation, all the people of the Nation who have something to offer their brothers and sisters can come together in National Council meetings and work out programs and plans to serve the people and build self-determination for Woodstock Nation. We should cali the first National Council meeting sometime this summer, so we can all get together and talk about all of this and decide where and how we can start building the Nation and its formal institutions. Then those of us who relate to the whole form of government proposed here-if enough people do relate to itcan go back to our "villages" and neighborhoods and communes and schools and start putting these ideas into action. But a National Council would be the best thing to start with, as far as I can see, and we will probably be announcing a date for that very soon, and a place to meet, so we can all get together and work these things out for ourselves. The first National Council should ideally be in the form of a or five-day National Pow-Wow, a Gathering of the Tribes of Woodstock Nation, someplace where we can all get together and celébrate our unión and our culture together. People are working on finding a place to meet now, and the Nation's bands are being contacted, and other workers, organizers, artists, poets, designers, all people who could work on. thisbéautifulmeeting, and if all goes well, we will really be able to do it right. Village and local chiefs and tribal representatives will all come with plans and ideas and programs out of their people's consciousness, and will come to share these things with everybody else so we can see what our possibilities are, what alternatives are open to us, just what exactly we can do with what we've got as a people. Everyone who relates to the Nation will come forward to register himself or herself as a citizen of the Nation, and the records can be compiled and sorted out and people who are in the same área can be put in touch with each other after the Council meeting is over, so they can start to work together in their local áreas to get the Nation together. Another thing that could happen as a result of a National Council meeting would be to get all the public workers--bands, artists, performers, newspaper collectives, theatre groups, anyone who works in the public media-to start identifying themselves and their work as part of the Woodstock Nation. The National symbol, whatever is agreed upon by the people, could then be displayed on all record albums, newspapers, books, store windows, cars, buildings, communes, Continued on page 16 NOBODT BUT IIS-OUR. OWN ■' ' ' ' - fl PEOPLE-1S GOING TO TAKE CM OF OUR. PROBLENS FOR. US. -JohnSindair ajtóffntfg thaf is identified with the 1HSdd. That way we could build Nflgitmai unity and get othér people to rcognize tfce strength and size of out" ion. This is anotber thing that can lone right now fay anyone in the NStion, artd we should check jt out. We !d do everything we can to identify oïSttlves and oüx National being to efljfe other and to all people, because uwy orüy bxceds unity, and the more táfether we are now the more togethei wBftül become in the future,. Right on. c. There bas been an Mea or a NjËonal symbol that has corte forth off oí our coüect'rve unconscious, an i(K : for a symbol that will represent dntand tbr our Nation, and I wil! try run down what the symbol is and it it means. We use it on the ■f the paper-it is ' ination of nsany things that are of our culture and our National sness ' the two cross sticks e the guitar and the gun, while tWwniddle stick represents a peace pipe bJKging the two'togetlier and forming a e wliich we can live in. The guitar the gun represent the two sides of slogan. Life to the Life CwfureDeath to the Death Culture, pie pipe fuil of weed e the PEOPLE of tlie crapres when the death dèÈKoyed. And the tin tïpake a tepee. a shelter under which iie invasi : ï - - 'once r ai e to the ill three I st' uo, are saying elate to in iïs BAN THE BOMB forms a SUN, and then the fJames idded. to show that our Nation is a ivnural thing and a high-energy construct too, that we relate to the as the source of al) Life, and that f are all together under the Sun. So is the significance of the symbol jse, and we hope that people to relate i So this can be NKjonai Council, whether we should reflte to this symbol and what siKld do with it, And other thirig cS talk about, that would be inwrest to all our people. building our own con t rolling !: deyeJop as a Nation and a people. There are ■ . iud National Ba: and make t: -nal wealth. We the People's National B;. and use b'used within steices and people inititutions cou!' mteey which they could atffiie People's Bank. This tcilSiink about, because it grgijjt step forward, it would -help us biáld the Nation and 'define our o nromy more clearly, It wití take a lot iiscussion and a lot of planning and t of work if the people decide to go ad with it, butit would really be utiful to bring something lik ple's Bank about. Other things we could créate ;tre ,)ie's Record Conipanies, recording itos, film laboratories , a Peopie's ■'.shing House, a national printing ;r which would have enough (and enough) presses so all v spapers and ■ -JriTttKd $y tij piThtfwgelves, sa we "iUwragr oi : ! own bands and release m on r own label, so we could make and develop'and edit and print and release our own films and album covers and things. This is the way we cari develop self-determination for our people, and keep our wealth from flowing out into the mother country greed faetones. Wc can keep our: wealth witlün our own Nation and use it to build the Nation and serve the needs of the people. If we consolídate our National wealth, if we start thinking about ourselves as a people and a Nation rather than as individuals trying to make it in the. capitalist system, we can start doíng things like this, we can start getting ourselves together and serving aU of our people collectively. We can work toward getting our own radio and televisión stations, we cari start buying pieces of land all over the continent and building them into Earth People's Parks for our peopie to iive and work and play and gather on, we can créate peopte's hospi tais and schools and everything else we need to survive and grow into our full human poten tial. We can do all of tliis if we start banding together and woiking out ways to take care of ourselves right now -- to take care of ourselves AS A PEOPLE. not jus! a bunch of individuáis on our own littje ego trips and greed trips. We can do all of the thirtgs Tve meniiorted so briefly above, we can do al! of these things wiih the energies and materials and have with And :■ ■urpcop,.r?n7and fJÏMjpaT SeflPWèrmination tím affect, we wil] not on! take care of our own peöfiÉöHl vve wl" also show other I can be done, and how il rte. And we will be striking a kill ihe mother country economie system. ai ihe plastic d. big money oi off the youth of apoodstockmuon, and they only continue to be able to rip us off ' because we hayen't seen. through their ruse and got ourserves together to take care of ourselves yel. When we DO ourselves togethei organiza DO move dl levéis, then the ! he death culture wiü j ped dead and we third thing, and e, or the Six Nations of North America. Within the mother merika we're not the only i national people. There are s who are more o an we are, whose -ick hundred n treated by the tonial peoples in the classk ïhey have been exploitcd, ihen cultures have been ripped apart by the white man, theyr have been kept out of the govermnent which determines their national destinies, they have al been victims of the euro-amerikans' vicious directed against all peoples who are 'not "white" lace they are. We have to relate to these national peoples as sovereign Nations just as we are, and we have to su p p o r ; i o nal libe ration struggles because they are our brothers and sisters struggling against the same enemy as we are struggling against for Oar freedbm. There is much we urn there is much 7iM', i,, i, i. ■ e have á&pamed from $$BjÊÊ ' " American colony and the black cojony, for their cultures have given birth to our own nationaJ culture--and there is üiuch they can learn from us too. if we "all support orie another and recognize one ano ivereign nation the po, the earth, ii uphoid the principie self-determínation for all peopies, ottr stniggle against the common oppressor will bc that tnuch shorter and thaf much less severe, and we wij] all emerge victorious that much sooner. Just as we are united among our own people we must unite ourselves as á. people wüh our brother and sister peopies on the North American continent, and all of us will be the better for it. ; My visión is that our Nation, the Woodstock Nation, should work f o help " créate a Six Nations League in North America, bringing-all the rising Nations on the continent together with each other ín the same way that the Six Nations oí the Iroquois wcre banded together f o help each ' other protect themselves from the aggressors from what is now the m other couotry, or Euro-Amerika. Our Six Nations League would be established on the model of the Iroquois Confederacy for the purpose of creatiiig harraony,, peace and utijty among the meraber Nations, for the purpose of mutual defense against aggresskwithout, and for the pur; ing the rest of the all united peacefully and hannoniously and so are our would be equalljag at Council of the Six America, and the ation would -Jly be; a beautiful t it can be lis League abouí. ■sentative i up sucí ' the other Nations would be ablé4o relate to such a thing. beautiful thing, an'cHH&JdMÉe ean do it, ttert&'fMiiP IT' wc can talk nhér:'!png on this he last thiiig. before I tr' - done with and thai a oí functional adminis 'o odies tor these -delermination, self-government Spqups líwfííave been talking about. It I seeins t o me that the idea of ha-wjfjjpf ""■chiefs to do business" is a gooi.plp; and that the local tribal councils, the National Tribal Councíl, awd eventually [ the League Tribal Council could elect or appoint people who would act full-tinie for the peopfe as "chiefs to do business," and these people would see ï that the decisions agt.d ideas and plans and programs worked out by the icils wlien they are ín; session are actuafly carried out on a day-to-day. f basis. This will tak e people who have most advánced consciöusness, who have the most faighly defreloped sertse of cesponsibirtíy wá cojnmitment to their peopfc, but 1 know fhat in our Nation there are people who are capable of taking care of business for the Nation, and we wiil have to seek these brothers and sisters out and ask them to come forward and serve the peopie on a daily basis, carrying out the administrative rk of the Naüon. We are í ves together and me eif-determination. and we have to fhink of all the nmit ourselves to takin t thei ople. We have to work coHectively to build our Nation, we have to seek J vaneed ■ brotliers and sis National oommunity and help each other develop our highest and most beautiful potential, our poten tial strengths and beauties And we will do it. Right on! ffS M l have confined myself so far discttssmg the politica! struggie and I we can go about carrying it out succcssfully. Now these are just ideas, jusl suggestions that I put forth so can all thïnk about them and check them out and think about how things "could be if we all did üiat. We have to yQVK, we have to get dosm with it. we ■have, to pul! ourselves together start dealiög with our probtems, figure people, to insure the survival and the peaceful growth of our people and our national 've 1e t0 reaii ö tlüngswo have to realizo is that we are dealing v&h son; vicious people, fhe iestablished power stracture is VICIOÜS, it will recklessiy commi will rape and plunder and d to destroy whole peoples ind wn come bac!c and brag ab rothJessriess, it will hold up its vicjs gangsters and marauders and murdëBrs as héroes a id country over by force and mutilated native peoples and the iiative culturepai1 the process and then GLOR1FIED its brutality, ;;nd continúes to this day glorify its "greedy, nithlss, blpy ripoff of the North American continent from th. nutivc Americans. You eaiö :e tliem n televisión or Ui the mnvies; r on billboards even, gloritying u ir vicijus genocide of the red m;tn on 3 is continent. And the same establisnK order, which comniitted getiocide;.;.::in ora. 'stabiish itsc people and brown and yellov here iri this country, it loc'ced Jypanese-Ancrican popu'ation Amerika only twcnty-five year'ágOJMd took everyt'iir tbey liad, it is theSÈv natirm ever to drop aii ntomic bomb anothcr penle, commnting ge: the process, and it ' InslHN trtst yellow pcopléjir. I isi'i sUirled s ;ci worsj until we gt ï'icthcr and start derüing wMMBi' I iblished authority wbi. represent vis at all, wl .md its whims on h pain of dcath. I dor.'t want ii but t!i:tt& happening out there right u.-JMs not goffie.:qo 'away tïpl' bcmtise it shffiiia po away, or 8tEcause it shouldn't bc happening, or because we don't iiko it :md want it to stop. That's net going to happen, so we all might as well sturt adjusting ourselves .to reality right now ánd stjirt preparing ourselves for the kinc struggle its going k tai' e for u our freedom. This ís serious bcsincss, and tjH's why i say tfu't wc h:ive to start thinMig very ssriO "'gaiBg ourselvps so we caTPplP)r self-determinaiion and fjHMJJH have to do bith, aiid botli t.: ■ on the political level firsf Self-deternitnation also takes placean tiie ecoTiomic level, which is justfte extensión of politics in a diffont directlon. Eut both take potKtl consciousness, and that's what we'Sre to build in our, own minds and iftjfte minds of our paople. We have to rcah'ze, and I ÍkBo quote brother Che Guevan: ar have to realize that "it i; the timo [eratt our dispntes and to plae everythins at the service of the BBÉjjjgTBBftÉfcgthi t . We have our ■ we :tn} thing else be concerned i our ec. d cvelopiSÉnt (sclfnietcrminatio; e can $jv and raaintait o-j ace we Mre insuTed our survival, ■ and so ■■ ca: CONTINUE to insue our sumval. t have to surivc. And the eslabüwd order doesri'i W,NT us to sur unless we:capitu'ate entirely the esialMsRec system to supp continue YiS suivivai either w1 move to insure survival of t ur péHc so se . at the dcath culture; else wc are worhing to iasure tlie Rurviv; 1 of the death cui i Mc defeat oí the Ufe cultire. i mm Continued f rom page 16 Sinclair other. And we say, Life to the Life Culture Death to the Death Culture, and we work from there. That's where we start, and we move from that point. Now people of our Nation have been rising against the oppressor--or at least against the symbols of oppression and the troops of oppression-on the campuses, the youth ghettos-people have been rising spontaneously and striking out in their own individual ways, striking out against individual policemen and buildings and things, but we have to realize , we really have to start realizing that spontaneous risings are not enough, that they are far less than enough, that they in fact play right into the hands of the oppressor. Yes they do. And we have to realize that fact. and deal with it. Spontaneous unarrned risings agaiiv.t an armed, disciplincd, liighly orgiiuizedi brutnl and technologicaUy far superior oppressor are not in the intcrests of the people. They are bcautifu! in that they express the people's righteo:'s angcr, and the people's energy, and the people's intense nced lor change, but they are no more than that. In fact, when you break it down you will see that spontancous risings are really just another form of egc-tripping, where a brother or sister inakes himself or herself Icol better by smashing a few windows, or throwing a rock at a pig, or shoutiug slogans which have no possibility of becoming reality. Spontancous Msings are really encouraged by the pigs, because they know that the masses of the people are further alienated from the youth that way, and the ma-.ses will just give the oppressor their support in going down into the youth ghettos and smashing and killing and arresting young people. These risings help raise the consciousness of the youth masses, and ïxpress their collective anger and encrg, but they are not finally in the best interests of the people's struggle. Can you dig it?I know a lot of us think that these risings are tremendous blows against the empire, and 1 know how we all feel when we hear about spontaneous risings or even take part in them -- although l've never been able personally to relate to them, because they don't accomplish anything for the people in exchange. 1 will gladly give up my life to advance the cause of the pcople-1 think most of us feel that way, we will give up our lives and our freedom in the cause of the people if we know that we are furthering the cause of the people-there can be no inistake about that-but we have to know that what we are doing is in the people's interest. And these risings are not. What I started to say was that we all feel elated when these things happen, 1 think we all got excited and say "right on" and are cager to hear the results of clashes between young people of our Nation and the mother country 's armed forces--but that's just an expression or an indication of our rage and of our Irustration finally, because we want to smash this beast so badly, we want so badly to sec it meet its wcll-deservcd death, and wc get excited over anything that looks like it's going to help bring it about. But at the same time we have to relite to the fact that these risings have to be part of an overall strategy, a strategy which calis for and promises the collapse of the death machine. Too many of us don 't see the difference between STRATEGY and TACTICS, and we tend to make our tactics our strategy without relating to the need for an overall strategy incorporating all different kinds of tactics. We are only concerned with the people's victory, and everything we do has to be brought within the scope of the strategy that will bring us victory. If demonstrations and risings will advance the people's cause and move us closer to victory, then right on, but we have to start figuring this stuff out in front and picking our shots, choosing our tactics in ac cor dance with the objective conditions of any gjven place, making sure that any given tactic is in line with the overall strategy for victory, and then moving with all our collective energy and rage to make each tactical battle a success. That 's how we will get what we want, that's how we will gain the people's victory, and I'm afraid that's the ONLY way we'll get it. So let's start thinking about this question, and working out a solution, and moving to implement that solution for the good of the people. Because we want victory for the people, we don't want death and defeat - we can't stand defeat. That's not what we're talking about. We're talking about the people's victory, and the people's beautiful LIFE, not the people's death or the people's defeat. Dig it. So we can't be doing things that will bring us only death and defeat--we have to do the things that will bring us victory and life. What will bring us victory?What will bring us more life?First, as I have tried to make clear so far in this message, first we have to formalize our Nation and start the political (economie) struggle for self-determination, building the Nation and building the alternative society right now. We have to support ourselves, we have to support ourselves and our people, and our culture, we will be able to carry on the struggle (self-defense)no matter what forces are marshalled against us. This is the first thing. We have to build the Nation up from the ground, and we have to make it strong so that it will support all of us, all of the people of the Woodstock Nation, no matter what happens to us. If we don't build that base we will not be able to survive the mounting attack that is in the process of being launched against us. We have to build the Nation, so we can support ourselves and so people can see what we are fighting for, so they will be moved to support us in our struggle. And second, we have to put an end to spontaneous risings and start organizing our defense. Smashing windows and throwing rocks at armed troops are not in the interest of the people. Shutting down the universities is not finally in the interests of the people, although strikes against universities are certainly more effective than a few rocks and bottles thrown spontaneously through some windows at some pigs, and more effective even than a few blown up buildings. I have to' say right on to the brothers and sisters who have been active in these áreas so far, because they have given us a sign of our collective strength, and our collective energy and rage, but I also have to say that we have to move even further and start ORGANIZING our defense. Strikes are a good tactic, since they exposé the economie function of the schools in the death culture, they' exposé the purely economie function of the schools as training grounds and technological testing laboratories for the death merchants, but even our strikes have to be made more effective. We have to start striking for more than just a few more black students, or more votes for students, or ROTC off campus and out of the youth communities-these are good things, but we have to go further and start striking for complete student control of the schools; we have to start striking for an end to the repressive èducational SYSTEM that the colleges and other schools use to condition us to the machine culture, we have to start striking for a total rejuvenation of the èducational system, a total restructuring of the system so it can be transformed into a system which is responsive to the needs of the citizens of Woodstock Nation, to the people of the youth culture, so we can use the schools in the best interests of OUR people-our people, and not the owners, for whose benefit the schools are run now. Dig it. The way the schools are now only benefits the death cultureit doesn't benefit the youth culture at all. The schools are used to train our people to function, and to teach them that they HAVE to function, in the death culture, that they won't be able to support themselves if they don't toe the Une, that the social system offered by the death merchants is the only possible social order for us. And we KNOW that isn't true. We have to start striking for control of the institutions by the youth Nation so we can use the schools in the best interests of our people--use them to teach the people what they need to know to survive and grow to their full human potential. We have to take control of the schools, and use them to further the growth of the Woodstock Nation, to further the growth of our people and our revolutionary culture. We can use the facilities and technologies whicb e at hand on the campuses, we can use the radio stations and printing facilities, and the televisión equipment, and the scientific laboratories, the cafeterías and dormitories and auditoriums and athletic fields, all those buildings and all that technology, housing and dining and meeting facilities, we can use all of this for OUR people, and when we control the schools we can also throw them open to ALL the people of the communities in which these tremendous physical plants are located. The people need that stuff a lot more than General Motors does, or North American Rockwell, or Standard OU, or Dow Chemical, or any of the other ereedy institutions who now control the schools. And we can get it. We can get it. But we can't get it by throwing rocks through the windows or by rising up spontaneously one or two days a month or a year. We can't get it like that. We can get it through organizing our people, and educating our people, and banding all of our people together. That's the only way we can get it. And that's the only way it will do us any good. We have to move for self-determination AS A PEOPLE, as we have to think of ourselves as a people. We have to realize that all of us are part of the same Nation, part of the same people, and not just a bunch of individuals. We are all young people, we are all a part of the youth Nation, the youth culture, we all share the same culture to some extent, we all share the same values. We all want to be free. We share the same culture , and we want the same thing. Students and freeks, musicians and scholars, radicáis and radio technicians, factory workers and filmmakers, lawyers and laborers--we are all young people in Amerika, and we all share the same culture, and we all want to be free. Some of us are more advanced than others--and I have to say that those of us who are farthest in our daily lives from the death culture are the most advanced members of the youth colony, while those of us who are halfway between the life culture and the death culture-students, primarily, who live in the death culture but identify with the life culture-are the intermedíate elements, and those of us who live closest to the death culture-young people in the faetones, on the assembly Unes, in the offices and armies and golf courses and bars of the death culture-are the least advanced elements of our people. But we are all the same people, that's the important thingwe are all the same people, and we have to start relating to our brothers and sisters in the youth colony no matter what they are doing. Because that's what will bring us together: WE ARE ALL IN THE ÑATION - WE ARE ALL ONE PEOPLE! And we can't forget that. We can't let ourselves forget that, and we can't let the enemy, we can't let the oppressor divide us any longer. We let the oppressor divide us up and define us as antagonistic elements -- students against workers. freeks against straights -- but that has to stop. WE HAVE-JO DEFINE j OURSELVES IN OUR OWN TERMS, and the term we share in commoi our culture - our yéfch culture. ARE ALL ON1 ALL ONE NAT: with that. And tl most aware, who in terms of our lite in .the N. terms 'of our highnergy life-st have to remembet ■ tfiat when with our brothers and sisters college camp and the arniK s ind the offic mother couni that we are ; the oppressor divíius any we have to work continuully win over all of our people National idea, to the ISfètional reaíity, to the visión of the mÊtaiÊgk Because we are all one people. strength will come from our uni Now, I will quote Cl time, and then 1 will tv$mÈM this over with, because I WtjÊ have more impci read this messag take any more oPsin time today. ín his Message to the Triconttnentat, written from the mountains of Bolivia not very long before brother Che was murdered by the CIA, ( his people that "The present mofcient may or may not be the one inMjlff t0 initiate a struggle, but we canjÉ&t permit ourselves to harbor any iMKwe have no right to believe can be won without a struggkjjjg "And the battles will street fights with stones against teaÉH nor peaceful general strik they be ones in which an infoMd people destroys the re j framework of the ruling u''ParölHR two or three days. It will be a }fl& cruel struggle in which the front wilIaL in 'guerrilla hideouts, in thé cities, in the$ homes of the combatants; in which the repression wilT seek easy victims among their families. In the stricken peasant populace, in the towns and cities destroyed by the enemy's bombs. "They themselves press us into this struggle; there is no alternative but to prepare for it and decide to undertake it." Now we have already decided to undertake it iave begun t if we v. t0' respond to tat the establis WÊÊIKnXy has taken against us, we will e to defend ourselves and our people the oppressor whether we like it i think we have begun to realize . And what we have to do now is v the time, is to start defining the ggle we are rrying on we wili i when v. struggle our objectives in our own ten make it ubsolutely clear to the bdH masses of the people what we aftd why, we v gain the support ■eople nut on!y in ny but in the othei strugglir Ú peoplcs and in the oopulace as well. This will happen ther wi! ■ir own ; i jiist the tiny We ti&ve to realize tnat tilO m are never our enemy, that jM masse are our friends, our real fttétíds, that objectively speaking the masses are as beaten down and oppEMied and colonized as we are - as Huey says, ALL Americans are colonized, by the "owners" - but SUBJECTIVELY, si: -the ir information and JÊÊSi pnsciousness is controlled JflPu them so succeatótyiat tjkideoB with their own ppressor aglfct-tlw people whc ctivlk ñghflbyn their interests. Butthat's feat wek up against, and we have to understand it and start striking out at it in an effective manner. We -have to do that. Another problem we have, which is just the reverse of that one, is that so many of our own people, people in the youth colony, still have the feeling, the subjective, incorrect, totally wrong rtfeeling that the masses are OUR enemy, Hfe&ve are carrying on our struggle HK if we attack the masses of sA policernen, army troops, Rb, store owners and he masses. That is not e people are our ■y don't know it, ind te ach the . We have to ay about the us still l . definitions ssor through brainwashing isses are the our friends, ctions that arise bet ihe youth colony and id irtasses of the people in the cJatfaHf are contradictions among pi e and not ii the people and That is very important for We can win over the in't do it as individuals doing o' üttle things -- we can only do ■-■anizing and educating 'S&jlr we can organize and masses and win them over. This wfiFÜke an enormous constructive effort on the part of the people of the youth colony, but there is no doubt Bat vmmfl do it if we just DO IT. We it.'Mfe can win over the masses, eve i 4hat goal might seem KaMMHc Td hopeless to us right now. Hpw cah'.we do il'1 We can do it FjiKFjng talver together, by ■W?inyrselvSarlB.by defining BRMbr ofles!lA do it if we %jcealizeJqfetetarLmog on tne things ■t I nUneMapIxplain in this rnSfl trralrB people, that we reatloMprat we are the Wood i 'ck (ion, that we have to sfcjpovfHflblÏTy definí te and very conc"ÉWjWa3(5fcbr the self-determination 3fid Mk of'our people, that we lAci to jBid our Nation and secure its exflBÉprthat we have to prepare to fttigffyH our Nation through organized ■jroal and economie and military suuggle, that we have to unite all of our brothers and sisters in the youth colony, that we have to stop playing into the hands of the oppressor by rising spontaneously against the established order, that we have to organize our resistance and our defense very carefully, and that we have to move at the same time to edúcate and win over the masses of the people in the mother country so they will support us in our struggle and bring pressuie to bear against the mother country government. And the most important thing we have to realize is thnt WE CAN DO ALL OF THIS. We can do it. We can do it first by uniting all our people in the Woodstock Nation, and then by moving as a free Nation of people to establish ourselves and to build our national culture and our national social order so we can servé the needs of our people. We haw this. We have to build' consciousness in our people, wc consolídate our National resources and energies and materials, and we have to start using them to advance the interests' of our people - all our people. We can do it. We have already started to do it, and we will keep on doing it until we emerge victorious from the struggle, and bring freedom and self-determination to all the people of North America, and to all the people of the world. Right on! So we say, and 1 say in closingAl! Power to the People! Power to Woodstock Nation! Many Tribes -- One Nation! Power to all People! Self-determination for ALL Peoples! Build National Consciousness! Start National Construction! Long Live the People's Revolutionary Culture! Life to the Life CultureDeath to the Death Culture! Free Love Free Life Free Every thing! SEIZE THE TIMESERVE THE PEOPLE! VENCEREMOS! John Sinclair, Prisoner of War 123507 Chairman, White Panther Par tv Citizen of Woodstock . Nation, Free Territory of North America Marquette Prison, May 1970