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Communism is derived from the Latin term communis - common, universal. It is a revolutionary socialist movement to create a classless, moneyless and stateless social order structured upon common ownership of the means of production, as well as a social, political and economic ideology that aims at the establishment of this social order.[3] This movement, in its Marxist–Leninist interpretations, significantly influenced the history of the 20th century, which saw intense rivalry between the "socialist world" (socialist states ruled by communist parties) and the "western world" (countries with capitalist economies).

Marxist theory holds that pure communism or full communism is a specific stage of historical development that inevitably emerges from the development of the productive forces that leads to a superabundance of material wealth. This allows for distribution based on need and social relations based on freely associated individuals. The exact definition of communism varies, and it is often mistakenly, in general political discourse, used interchangeably with socialism. However, Marxist theory contends that socialism is just a transitional stage on the road to communism. Leninism adds to Marxism the notion of a vanguard party to lead the proletarian revolution and to secure all political power after the revolution for the working class, for the development of universal class consciousness and worker participation, in a transitional stage between capitalism and socialism.

Council communists and non-Marxist libertarian communists and anarcho-communists oppose the ideas of a vanguard party and a transition stage. They advocate for the construction of full communism to begin immediately upon the abolition of capitalism. There is a very wide range of theories among those particular communists in regards to how to build the types of institutions that would replace the various economic engines (such as food distribution, education, and hospitals) as they exist under capitalist systems—or even whether to do so at all. Some of these communists have specific plans for the types of administrative bodies that would replace the current ones, while always qualifying that these bodies would be decentralised and worker-owned, just as they currently are within the activist movements themselves. Others have no concrete set of post-revolutionary blueprints at all, claiming instead that they simply trust that the world's workers and poor will figure out proper modes of distribution and wide-scale production, and also coordination, entirely on their own, without the need for any structured "replacements" for capitalist state-based control.

In the modern lexicon of what many sociologists and political commentators refer to as the "political mainstream", communism is often used to refer to the policies of communist states, i.e., the ones totally controlled by communist parties, regardless of the practical content of the actual economic system they may preside over. Examples of this include the policies of the Socialist Republic of Vietnam where the economic system incorporates "doi moi", the People's Republic of China (PRC) where the economic system incorporates "socialist market economy", and the economic system of the Soviet Union which has been described as "state capitalist".

Source: Wikepedia

Cultural Marxism

Critical Theory


The following clip documents what happens when governments are allowed to confiscate the weapons of the people and kill off enemies of the state. This was a common strategy used by the communists to kill off any opposition to their communist Utopias.

Agenda: Grinding America Down

Grinding America Down

Click on the web link below:

Government tyrannies

David Horowitz on Communism

Former Communist David Horowitz

The Communist ACLU

ACLU Origins

Web site location:


Mao's Cultural Revolution

Mao create the Cultural Revolution? The rise of Khrushchev in the Soviet Union spurred Mao’s actions because Khrushchev was critical of Josef Stalin. “Mao views Khrushchev’s attack on Stalin as an attack on himself; he was Stalin’s student,” said Dikotter. Mao believed that although the “bourgeoisie was gone, but the bourgeoisie culture was still around.” Mao concluded, “A thought revolution was needed against all treasures of the past,” as Dikotter noted. This “sweep against bourgeoisie culture” was in part spurred by Mao being “very concerned about shoring up his own reputation” within his own party, his country and in socialist circles in general. Mao saw “himself as a revolutionary,” Dikotter said, “a greater revolutionary figure than Khrushchev.”

The Great Leap Forward demonstrated this belief put into action, where people were herded into communes where Mao desired a people’s army. He firmly believed that “the economy of China could be catapulted past” their competitors and allies. Dikotter averred, “We know what happened; it was a disaster. [It] led to the death of tens of millions of people” in China. This fed into the Cultural Revolution because it was “Mao’s second attempt to become the pivot around which the socialist universe revolved.”

“Lenin,” Dikotter said, “in 1917, carried out the Great October Revolution. Now, Mao will carry out the Great Proletarian Revolution.” Mao was also worried “about people who might denounce him during his own life” after Khrushchev denounced Stalin. “Mao was seething,” said Dikotter, after fellow party members like Deng Xiaoping criticized him and his goals. “Many thought that Mao was responsible for the mass starvation of ordinary people” in the Great Leap Forward. Mao’s question was, “Who would be China’s Khrushchev?”

Mao’s “socialist education campaign” started in 1962 and was meant to “heighten vigilance of past enemies [and] make sure collectivism is maintained.” “But,” Dikotter said, “Repression is not enough” for Mao and his indoctrinated students. “Students have been indoctrinated in class hatred for two, three or four years,” Dikotter pointed out, “itching to get out to find those bourgeoisie elements” in Chinese society.

These motivated socialist Chinese students became extreme and some were punished because they went too far, yet they described their impure ideological peers as “anti-socialist reactionaries.” Then, the Red Guard appeared as these students donned military uniforms and “millions are sent to the countryside as the military tore up this garrison state.” These “students sent to the countryside to be re-educated by peasants.” This led to talk “about traitors, spies, renegades” and then “special committees are set up” in China. For example, in Shanghai, “some 170,000 people are implicated in this witch hunt” and “some 40,000 people are killed during this purge” in Shanghai.

In Inner Mongolia, “some 800,000 people are imprisoned, interrogated…torture chambers appear in Inner Mongolia.” Dikotter mentioned some torture techniques, such as “tongues ripped out” and other gruesome tactics, where “it looks very much like a genocide” of Mongolians. Dikotter explained that “75% of victims are Mongols, but comprise only 10% of Inner Mongolia.”

After this exhaustive revolution, the people were tired. “They realized the party has been badly damaged by the Cultural Revolution,” Dikotter said. Then, “millions upon millions of people, as I refer to as a silent revolution, start recollecting with the past,” he noted. “They realized there is an opportunity here, not to oppose the party, but to reconnect with the past.”

In one province in China called Shaanxi, which was Mao’s old revolutionary capital, the people began to rebel. “They redistribute collective assets,” Dikotter said, “they start operating factories” under the government’s noses. When government inspectors arrive some years later, “the entire region has gone capitalist.” In Shaanxi, “the land is quietly decollectivized, handed back to individual households.” This bottom-up revolution “followed the entire breadth of the country” from Guangdong up the eastern coast of China and where “everything is traded [and] all forbidden items in a planned economy” can be sold, such as cotton. In these rural provinces, “you see markets appear.”

Dikotter said that the people chose this system “if only to escape from the sheer misery and starvation” that was commonplace in rural Chinese provinces. He said that by 1975, “three-quarters of all [output] comes from factories, not agriculture…truly a revolution from below.”


The REALITY About What Socialism Brings — And It Isn’t a Utopia

 International Workers Day, known as Labor Day in some places, is a celebration of laborers and the working classes that is promoted by the international labor movement, socialists, communists and anarchists and occurs every year on May Day. It is celebrated with marches and protests.

The United States celebrates the worker on Labor Day, a federal holiday that takes place on the first Monday in September.

This year’s May Day protests turned violent as it seems that people have lost the idea of peaceful protest.
In Seattle Washington, protests turned ugly as people marched holding banners that read:
“We Are Ungovernable!”

The violence escalated causing five police officers to be hurt and nine people to be arrested.
Seattle Mayor, Ed Murray said, “It is unfortunate and deeply regrettable that in a city that goes to incredible lengths to respect First Amendment rights, there are some who disregard our values and engage in senseless acts of violence and property destruction.”

That quote in itself is ironic, considering the international labor movement is supported by socialists, communists and anarchists who allow no such rights as the Constitution guarantees for citizens of the United States.

With Bernie Sanders running on a “Democratic Socialist” platform and so many young people self-identifying with socialism and communism, it makes one wonder if these Sanders supporters, et al, even know what socialism and communism really entails.

Young people tend to think it is wealth distribution for the greater good, making things fair for everyone. They view capitalism as personal gain over the greater good.

The Millennial generation thinks that it is “old school” or “old fashioned” to view socialism and communism as their parents and/or grandparents viewed it.

The last generation that fought communism were the soldiers in the Vietnam War. They were told that they were fighting communism in Asia, as well as the Cold War and communism in Russia.

When speaking with a Vietnam Veteran about what he saw of the communist government in Vietnam, he recounts how it starts.

First the government recruits the police force to kick your doors in and confiscate all you own, taking you and your family to jail if they find anything of offense. Offense by their own definition, or those of their superiors, or if you look at them wrong, or try to fight back.

Second, when the military gets involved, men can be killed for little or no reason, women and children raped (some as young as eight years old) and then killed and tossed away. Then the same army will also confiscate your food and possessions.

That is just a sampling of some the violations of the people that he observed.

When asking a Cuban defector what happened when one applied to leave Cuba, they told of government confiscation of all of your household goods, as they were considered property of the state. If you wanted your family to have any of your things, you traded out your good mattress, stove, clothes, etc. with a family member in the middle of the night. Detection could bring reprimands and punishment for it would be considered stealing from the state.

There is a generational difference in the meaning of communism, but the “old fashioned” folks most likely have a better handle on what is communism or, its brother in denial, socialism.

Rousseau’s theory of the noble savage is quoted as follows, “Men in a state of nature do not know good and evil, but their independence along with ‘the peacefulness of their passions, and their ignorance of vice’ keep them from doing ill.”

This breaks down to his idea that man in a natural state is not selfish, or lazy or slothful nor has interest in practicing the seven deadly sins.

Karl Marx and Friedrich Engels maintained that the concept of class struggle plays a central role in understanding society’s allegedly inevitable development from bourgeois oppression under capitalism to a socialist and ultimately classless society.

Being that Marxist theory has been practiced in both Asia and Russia to the detriment of the citizenry and ultimately failing, it would seem that today’s youth are hoping to bring about a state of Utopia.

The definition of Utopian Socialism is socialism achieved by the moral persuasion of capitalists to surrender the means of production peacefully to the people. It seems that Margaret Thatcher’s words would be applicable here, “The problem with socialism is that eventually you run out of other people’s money.”

Thomas Jefferson said, “The democracy will cease to exist when you take away from those who are willing to work and give to those who would not.”

The meaning of Utopia is an imagined place or state of things in which everything is perfect. The word was first used in a book by the same name written by Sir Thomas More in 1516.

Given that the actions on display in Seattle and around the world on May Day do not constitute the populace conducting themselves as noble savages who avoid doing wrong, and it is human nature to covet what another has, and practice all the sins of old, Utopia has little chance of manifesting itself in society.

What the youth of today need to learn is the value of the old saying, “Anything that seems too good to be true, probably isn’t true.”

Or in the immortal words of Will Rogers, “There is no free lunch.”