Turning Money into Rebellion edited by Gabriel Kuhn reviewed part 2
Turning Money into Rebellion: The Unlikely Story of Denmark’s Revolutionary Bank Robbers (Kreplebedab, 2014) is a great book every anti-imperialist and revolutionary in the First World should read. The book tells the story and thinking of the so-called Danish “Blekingegade Group,” the Mao-friendly Kommunistisk Arbejdskreds (KAK), founded in 1963, which later split with one part forming the Manifest-Kommunistisk Arbejdsgruppe (M-KA) in 1978. The book’s emphasis is the evolution of the latter group. The book documents the story and thinking of a trend that held that revolution in the First World was not currently possible, so they believed it was their duty to materially aid Third World liberation struggles. They raised the slogan “solidarity is something you can hold in your hands.”
Just as this trend’s political economy was far more advanced than most of their contemporaries, so too was their practice. Although the KAK’s and M-KA’s practices would eventually differ after their split in 1978, they held a similar view on political economy. An earlier KAK document expresses a very important line of thought that is echoed in our own movement. A 1975 document from the KAK states:
“[It] cannot, in KAK’s view, be a task for revolutionaries today to inspire or to take the lead in the economic or trade union struggle of the [First World] working class. Such a struggle in the present situation has not, and cannot have the remotest connection with a struggle for socialism.
On this front it must be considered a far more correct task to inform the working-class (today one large labour aristocracy) that a new economic development which puts an end to the parasitism and plunder of the Western Hemisphere, ought be welcomed and, if possible, helped along. At the same time, one must understand quite clearly that it is only this very new economic development — whatever form it might take — that can convince the working-class of this fact. A parasitic, embourgeoisified labour aristocracy cannot be transformed into a revolutionary proletariat through speeches and articles. It still has to undergo a ‘hard castigation through crisis’, to use Engels’ expression, before it can contribute anything of value.” (192)
First World revolutionaries must avoid falling into the trap of economism because such struggles are won only at the expense of the Third World masses. Such struggles only deepen the stake of First World workers in the capitalist-imperialist system. They only push First World workers further toward social-democratic reformism. Such struggles only increase the bribe First World workers receive at the expense of the Third World masses. The economic struggle of First World workers is really just a form of social imperialism, imperialism with a red mask. In place of traditional activism, the KAK, and later the M-KA, created new kinds of revolutionary practice that are more compatible with the realities of global class. The KAK’s practices were both legal and illegal. The KAK organized and participated in traditional solidarity activism, which is mostly ineffectual and symbolic. For example, the KAK organized one of the earliest protests in Europe against US aggression in Vietnam. The KAK also organized study groups, published materials, and agitated against imperialism. However, this wasn’t enough: “Expressing solidarity is nice. But if it never translates into anything concrete, its powers are limited.” (131)
The KAK took their solidarity to the next level. They set up various charities to generate money and items such as clothing that could be useful for Third World peoples and movements. The KAK also participated in militant protests and small actions in the First World, which, according to interviewees, was more about training for further clandestine activism than anything else. Around 1972 to 1975, security was tightened up as the KAK began more serious clandestine, illegal work. The KAK, later, the M-KA, moved up to bank robberies as their main form of fundraising. The money raised both legally and illegally went to numerous liberation struggles in the Third World: the MPLA in Angola, the FRELIMO in Mozambique, PFLOAG in Oman, ZANU in Zimbabwe, perhaps others. However, the Popular Front for the Liberation of Palestine (PFLP) received the majority of their support. Anyone can claim to offer moral support. Anyone can talk the talk. What made the KAK and the M-KA unique amongst First World groups is that they walked the walk. They supported Third World liberation struggles materially. Sometimes the Third World movements were unaware of the illegal origins of the financial support:
“Jan: One could say that we had three different ways of supporting movements: some we supported legally through Toj til Afrika; some we supported illegally; some we supported both legally and — to a smaller degree — illegally, but without telling them. The PFLP knew what we were doing, but none of the other movements did. ZANU, for example, got resources that we acquired illegally, but they were unaware of it. Many liberation movements were infiltrated by intelligence services, we did not want to take any risks.” (108)
After the KAK and the M-KA split in 1978, the KAK seemed to backtrack. The KAK took up the line that they would prepare the way for a future revolution when conditions changed in Denmark. From the book, one gets the sense they shifted their efforts back toward traditional activism. This is not unlike the Maoists and anti-imperialists in North America who avoid economist activism while they cheerlead Third World struggles. Such Maoists claim to be “hastening [the development of] and awaiting” a future time when conditions change in favor of First World revolution. Whatever their Third Worldist rhetoric, the KAK’s later practice does not seem fundamentally different from any number of European and North American First Worldist groups. The M-KA, by contrast, emphasized the clandestine work, using mostly illegal means to provide logistical support for Third World forces, especially the PFLP. Although they considered other activities to raise money, including kidnapping and fraud, they focused on bank robbery. At one point, the M-KA opened a legal cafe, which did not make money. Their non-profit, legal clothing programs faltered also. Their ability to recycle old clothing to the Third World diminished as hipsters began buying vintage clothing. People chose to sell their old clothing, not donate it anymore. Their clothing collections ended in 1986. (138) Leading Light has advocated numerous ways to make money in the First World: “cults, businesses, mafias, non-profits, whatever works.” Some of these were not explored by the M-KA. Illegal activity is a good way to go, but one wonders if the M-KA explored legal options thoroughly enough.
Science, not adventurism
Despite sensationalist accounts about a suppose “terror network” in the bourgeois press, neither the KAK nor the M-KA had significant relationships with other First World urban-guerrilla movements. One reason they distanced themselves from groups like the RAF or the Red Brigades had to do with security. Logistical support for Third World liberation was simply too important to risk exposure by associating with infantile, emotionalist focoism or rioting. They went so far as to request the PFLP make sure other European militants had little knowledge or interaction with their work. They made sure to keep their practice invisible by avoiding the European urban-guerrilla groups.
Ideology also kept them apart from such movements. Such urban guerrilla groups still saw the First World workers as a part of revolution. Such groups did not have a realistic picture of European society:
“We never shared the RAF’s analysis that West Germany was a fascist state with a democratic facade. Furthermore, the RAF wanted to support the struggle in the Third World by building an anti-imperialist front in Western Europe. We considered this utterly impossible.” (44)
Similar groups to the RAF existed, albeit on a smaller scale, in the USA. The Weather Underground Organization (WUO) never was really Third Worldist. Sometimes they looked with skepticism on white workers, but they still looked for a First World “stand-in proletariat” in the youth and non-whites. Other times, the WUO took a more classical First Worldist workerist line, especially around the time of their Hard Times conference. Whatever the rhetoric of most First World “anti-imperialist” groups, their practice remains very much First World oriented, mostly resulting in completely inept politics. An irony is that despite the greater rhetorical emphasis on anti-imperialism, some of today’s so-called “anti-imperialist” groups often objectively aid Third World struggles less than more overtly First Worldist counterparts. The M-KA compares their criticism of focoism in Europe to similar criticisms of the WUO:
“Trokil: …In many ways, the LSM’s critique of the WU resembles our critique of the RAF. We also saw them as comrades and supported their actions against imperialism and its institutions. But we felt they had a wrong analysis of the political and economic conditions and therefore a wrong revolutionary program.” (126)
It is important to understand that the M-KA did not choose their path out of some emotional need. They did not choose their illegal course because it was romantic. They chose the illegal path because it made sense:
“Jan: Well, the facts are very clear. The maximum amount of money we were able to legally raise in a year was about half a million crowns — and this required the very dedicated and time-consuming work of dozens of people. This didn’t even compare to what we could make illegally. I really can’t see how we could have secured the funds we did with legal means.” (132)
In this respect, their activities can be distinguished from the numerous urban guerrilla groups that engaged in armed struggle with no hope of victory in the First World. The path of the early KAK and later M-KA was not chosen out of guilt or emotional need, but was the product of scientific calculus. Thus they should not be criticized as adventurous or focoist.
Science, not identity politics
The M-KA were selective about who received their support. They directed their support to those groups with a similar political vision. What drew them to the PFLP, for example, was the PFLP’s vision of a socialist society, not their nationalism. Yet they maintained their independence, never becoming a PFLP cell. They were not under PFLP discipline and did not always share their emphasis:
“We did not primarily support the PFLP because it wanted to establish a Palestinian nation state, but because the PFLP envisioned a socialist society in the Arab world and because it had an explicitly internationalist outlook.” (47)
Having a mass base was also important to the M-KA, which is why they did not look favorably on Wadi Haddad’s sensational actions, even when he remained part of the PFLP. They were critical of his hijackings, which they saw as actions detached from the masses in Palestine. When offered, they chose not to participate in such adventurism. In addition, they directed their support to where it would matter most:
“Torkil: Another aspect that was important was the degree of support that a particular movement already had. One of the organizations that we supported, the PFLOAG/PFLO in Oman, was small and did not get much outside support, so for them a million Danish crowns really made a difference. This was not necessarily the case for organizations like the ANC in South Africa.” (108)
Thus they directed their material support to smaller movements whose armed struggle was just beginning. They correctly recognized that you get more “bang for your buck” by supporting movements in their nascent years. Established movements tend to have already secured significant, stable revenue streams. More established organizations have solved these logistical issues to the point that they do not need help.
Science, not romanticism
Some have falsely accused these movements of romanticizing Third World liberation struggles. The M-KA interviewees respond:
“Jan: When you are twenty years old, it is easy to see yourself as a heroic freedom fighter in the Third World. But those glorious images quickly fade once you really see the reality of the liberation struggle. Besides, the more we got to know liberation movements, the more we also got to understand that there was no lack of manpower. In the 1970s, millions of people were ready to die for socialism. There were many Europeans ready to join the PFLP. That’s why providing money seemed more useful to us. And I’m sure the liberation movements, too. They wanted ten million crowns more than a few extra fighters. The only exceptions were people with special skills…” (127)
“Torkil: …Once you were in close contact with liberation movements, there was little space for romanticization. The cynicism of realpolitik was very tangible, and you were constantly forced to compromise. We certainly did not live under the illusion that we were working with saints.” (130)
There is a big difference between how people’s war is conceived in the abstract, especially amongst First World “far-left” activists, and the reality of people’s war. There is a big difference between talking about revolution and actually making it. There is a whole milieu of activists in the First World who romanticize people’s war, especially its Maoist variety. However, when confronted by the real deal, they do everything they can to sabotage it because they do not recognize it for what it is. This is part of a broader problem in the First World. There is a relatively high degree of ideological literacy of sorts amongst activists, yet First World activists are completely removed from a real social base. So, you have these people with highly developed dogmas running around with no conception or knowledge of what real revolution is or entails. They end up intervening in struggles they do not understand, usually in a wrecking capacity. Cowardly lions pimp off the very movements they unknowingly attack, but they are too stupid to even realize it. The M-KA’s reality based politics puts most of today’s “anti-imperialists” to shame.
Science, not First Worldist national liberation
Leading Light sometimes refers to Pantherism as one of the last bastions of First Worldism. What we mean by this is that once someone realizes that working people in the First World are not a proletariat, not a revolutionary agent, they often begin grasping at straws in desperation. They begin looking for a “stand-in proletariat.” Sometimes they look to the youth of the First World. Sometimes they look to the lumpen. Sometimes they look to migrants. Sometimes they look to non-white populations and the nationalist movements that seek to lead them. In the USA, the latter is associated with Pantherism.
“Jan: Of course we were aware that the conditions in North America were different from those in Denmark and the rest of Europe. Racism and the oppression and exploitation of the indigenous population played a different role. That’s why we saw revolutionary potential in the struggle of the Black Panthers. We hadn’t really researched the status and support they had in the black community, but they were certainly more interesting to us than white movements competing in revolutionary phraseology.” (124-125)
The reality is that, like the white population, the black population in the United States was not a social base for revolution at the time. It is easier to see how one could misjudge the situation in the 1970s. Whatever social base once existed amongst these populations, today, it should be obvious that there is no significant proletariat in the United States, white, black, or otherwise. Although the state played a role in smashing national liberation movements, changing social conditions were even a bigger factor in their demise. Just as white workers entered the ranks of the global bourgeoisie, so too have black and other populations for the most part. The M-KA also understood that in those communities where national consciousness was more a reality, indigenous nations, for example, those populations were simply too small to achieve revolution under present circumstances. At some level, the M-KA seemed to have realized that focusing on national liberation within the borders of the USA was misguided:
“Jan: …At the same time, we didn’t have the impression that the revolutionary potential of the North American movements were on par with the struggle in Angola or Mozambique. That was also true for the indigenous resistance. It seemed unlikely to us that the American Indian Movement would be able to start a revolution. It had very little support from the American working class. Of course we were in solidarity with their struggle, but mainly we saw it as a tragic one. It seemed similar to the situation in Greenland, which we also analyzed. We published articles about Greenland in Ungkommunisten, but we didn’t see much revolutionary potential there either. In the U.S., the brutal state repression of both the American Indian Movement and the Panthers seemed to confirm our analysis. Both movements were crushed by the authorities, also because they simply didn’t have the support that would have been needed to withstand the attacks.” (124-125)
For the most part, national liberation is a pipe dream in the United States. The overall tendency is toward integration of non-white populations. The United States has emerged into a multi-racial empire that is playing a key role in an emerging multi-racial, transnational First World, a kind of global empire. Some nationalists are fond of misquoting Mao as saying “national liberation is applied internationalism.” Mao did not advocated independent, single national struggles as the Patherist groups do. Mao advocated a pan-Chinese struggle that involved many nations against imperialism. And Mao was always an enemy of traditionalist national culture, unlike cultural nationalist groups. Patriotism of oppressed countries may have been applied internationalism during the decolonial struggle, but things have changed. The old formulation of oppressor versus oppressed nation no longer applies as it once did. Today, just as imperialism is globalizing, so too must resistance to it. Turning inward to nation or community will only undermine the struggle against imperialism. Leading Light Communism, its Global People’s War to liberate humanity and the Earth, is applied internationalism.
There is plenty of fake solidarity in the First World. Plenty of cowardly lions proclaim themselves ready to die for the revolution, but few will donate anything or put in any real work. These people are no more communist or anti-imperialist than a Civil War reenactor is General Lee. It is important to dispel confusion caused by these clowns amongst genuine people’s forces in the Third World. by contrast, the “Blekingegade Group” were true lions. Let’s hope that through story of the “Blekingegade Group” some First World activists will begin to awake. Let us hope that people in the First World will begin to understand that they too can play a progressive role instead of just spinning their wheels. Let’s hope people stop yapping and start acting. The Leading Light shines the way forward. The future awaits.
Kuhn, Gabriel. Turning Money Into Rebellion (Kersplebedeb, 2014)