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- swampman posted in Get off the off-site: Let's play "Real Life" (8325 posts)
I met a woman in the elevator leaving the library the other day, got talking, ended up going to dinner together, very lovely, then she mentioned that she was really excited to see Hamilton one day and I feel like an asshole but the attraction that was there just died.
Maybe it would have been better to just be honest about your own feelings. If for example, you had pointed out that all of the main characters were slave-driving rapists, and produced a copy of Gerald Horne "The Counter-Revolution of 1776" they would have said "haha yeah I know it's fascistic and the lyrics are inane, but I'm a sucker for musical theater" and then in turn they would have forgiven you for having watched 70%+ of the Avengers movies despite the foreknowledge that every ten minutes you spend slumped through the end credits of each movie to catch the commercial for its successor, is ten minutes spent in a meditative free fall through the cosmic void of your dead heart
- lenochodek posted 10 years of revolution in Congo 1958-1968 FANSUB thread (5 posts)
10 years of revolution in Congo
The battle waged by Patrice Lumumba and Pierre Mulele
scanning was done from a dutch copy obtained from ebay
ocr was done by tesseract-ocr + manual corrections
translation was done using google translate + manual corrections
i have tried to stay as close as possible to the original, it is possible i left in some clunky dunglish. hopefully, that won't diminish the informative value of the text too much.
i will post chapter per chapter here as i process them, this will take a while. if there are dutch readers here, i can send a raw scan of the book for previewing
apologies in advance for any mistakes, if you see anything weird let me know and i will double check/correct
this book was published in 1988 and was probably translated from the french manuscript by martens himself (who is a native dutch speaker)
Table of contents:
Patrice Lumumba and Pierre Mulele, together in battle, together in death
I. Congo is a beautiful colony
The familiy composition of the colonial Trinity
Three Belgian beauties: exploitation, oppression, repression
II. The social classes at the end of the colonial regime
The enemy - the monopoly bourgeoisie
The three classes on which imperialism relied
The Congolese people
III. Mulele during the anti-colonial struggle
In the small seminary of Kinzambi
Rebel in the Force Publique
The first forms of organization
The first signs of a politicization
The discovery of progressive and Marxist literature
Mulele and the founding of the PSA
Two different political views within the PSA
The stay in Guinea and the electoral campaign
IV. Who conquered independence?
The decisive role of the workers and the peasants
The évolués divide themselves into three trends
V. Lumumba, this unknown
The flag of Patrice Lumumba: a revolutionary anti-imperialist program
Patrice Lumumba, the spokesman for the radicalism of workers and farmers
Lumumba gave the signal for the armed struggle against imperialism in Congo
Imperialism in Congo
Lumumba. the inexorable opponent of the collaborators
Lumumba, that bandit. that terrorist, that murderer, that traitor, that criminal of common law
VI. Mulele in the storm. July 1960 - February 1962
The Lumumba government
The nationalist government of Stanleyville
Lovanium or the conclave of capitulation
VII. A regrouping of forces preparing a new revolution
On the side of foreign interests
On the side of the Congolese people
VIII. Some causes of the uprising in Kwango-Kwilu
Poverty and misery
Suppression and arbitrariness
IX. Some specific information about Kwango-Kwilu
Some geographical data
Some information about the population
X. Beijing. back and forth
The manifesto of Bengila
The return of Mulele and the preparation of the Maquis
XI. The implantation and organization of the Mulelists: August-December 1963
The first partisans
The enemy informed
The recruitment of intellectuals
Political and military education
The expansion of the movement in Kwilu
The repression intensifies
December 1963 in the maquis
XII. The CNL and its program
The progress of reaction in Léo
The turning and the tearing of the CNL
The CNL program
The action program of the Conseil National de Libération
Mulele’s political lesson
How to make themselves understood by the villagers?
XIII. The beginning of the uprising: January-March 1964
The attack on the INEAC and the first operations
The terror of Mobutu’s army
The general offensive of January 22, 1964
The size of the liberated area
XIV. The revolution on the rise, April 1964 - June 1965
The consolidation April-November 1964
The defense, December 1964-February 1965
Division March-June 1964
XV. The structures of the liberated zone
The central leadership
The zone commanders
The equipe and the village committee
The regional leadership
XVI. Some aspects of life in the maquis
The participation of women
Marriage in the maquis
XVII. The revolution and the Catholic Church
They should go!
Religion in the maquis
The participation of priests in the revolution
The Mobutist church
The church and the pacification
XVIII. The military views in the maquis
The ideological and political structure of the partisan army
The military education
Armament and tactics
Errors in the views of the armed struggle
The efforts to break up the ANC
XIX. The problem of the vanguard party
The attitude of Bengila and Mulele on their return from China
Progress towards the nationalist party
Consequences of the absence of a vanguard party
The desertion of the Congolese intellectuals
A letter from Mulele about the party
Thomas Mukwidi's analysis
XX. The decline of the revolutionary movement
A text from Pierre Mulele
The slow-moving pacification
A scattered but stubborn resistance
The situation on the general management
Political changes are necessary
A mess with the enemy
XXI. The central core broken
The pacification and the return to colonial affairs
The events on the central leadership
The decisive attack by Mobutu’s army
XXII. A man alone keeps hope alive
A political lesson from Pierre Mulele
Mulele's statement: to the delegation from Brazzaville
XXIII. The events in Brazza, Léo and the East
The first military missions of the CNL-Bocheley
"Reconciliation" around Tshombe
July 25, 1964: Bolobo
The recolonization in Léo
With the President of the Republic of Gbenye
Brazzaville, August 1964 - March 1965
The maquis of Mukwidi
XXIV. A vengeful murder
The departure of Mulele to Brazzaville
Patrice Lumumba and Pierre Mulele, together in battle, together in death
The day the black peoples have a decisive voice in writing the history of their continent, they will give a place of honor to a warrior whose name, fifteen years after he was killed, appears to many Africans to be unknown: Pierre Mulele.
Under the colonial regime, the established power in the Belgian Congo had managed to erase the names of all patriots who had resisted the white conquerors with weapons in their hands. In 1897, more than 6,000 black soldiers revolted against their Belgian officers, led by Baron Dhanis. They organized several maquis in the Uvira Baraka-Kahambare-Kasongo region. The troops of the King-Civilizer, Leopold II. needed 10 years to wipe out the last cores of resistance. Sixty years later, even Lumumba never heard of Pierre Kandolo or Munie Pore, of Saliboko, nor of the Changuvu, who in 1897 led the armed resistance of the Batetela, the Bakusu, the Bango-Bango, the Baluba, the Tanganyka, etc. (1).
For the neo-colonial regime, too, it is a matter of vital importance to erase the names and the work of its most determined opponents from the memory of the people. But now history is progressing at an accelerated pace and it will not take sixty years for the Congolese people to fully appreciate the historic merits of Pierre Mulele.
In the 75 years of colonial rule, the Congolese people were crushed, divided, fragmented: no anti-colonial movement succeeded in taking on national proportions, Patrice Lumumba was the first to unite all patriots of the numerous different ethnic groups in a single movement against the common enemy: the colonial regime. That happened in 1958-1960.
Three years later, Pierre Mulele gave the signal for the second revolutionary movement of national scope. Because of its massive character and size, it greatly exceeded the struggle for independence. This popular uprising, which started on January 1, 1964, is
unique in the entire history of the Congolese population. The Basenji ("natives") became, arms in hand, aware of their national interests.
Lumumba has become a myth after his death. Mulele became a legendary figure during his life itself. The myth of Lumumba has fully developed among the peasants and workers, for they alone recognized themselves entirely in this hero, who did not hesitate to sacrifice his life to conquer national liberation. Certain évolués, on the other hand, were delighted with the disappearance of this burden, which had prevented them from throwing themselves fully into the arms of the Belgians. Others, who flaunted their self-assigned title as Lumumba's spiritual heir, were thinking in particular of the material inheritance they would soon receive if they succeeded in gaining power under the flag of Lumumbism.
After their hero was killed, the people who had given birth to the myth of Lumumba did not feel defeated. It wanted to avenge the martyr at all costs. Only weakly organized and unaware, the people needed a new hero and a new myth to be able to stand up against the enemy. For the people there was no doubt that Lumumba would return and that in his second life he would crush the supporters of the PNP(Parti des Negres Payés, Party of Paid Negroes) without mercy.
Gizenga was the right person to take up the torch again, but he lacked the revolutionary boldness that the people needed so much. The reborn Lumumba had to be a warrior for everything. And the one who appeared before the people as a warrior was Pierre Mulele. It was a modest man who, unlike Lumumba, did not like clattering speeches for blazingly enthusiastic masses. It is only because of his actions that Mulele has become a legend during his life. The farmers and workers had never taken note of a program or statement from Mulele, and yet people spoke. even in the farthest corners of the country, about this man, who acted like no one had ever done before: he had gone to the villages among the peasants, the hunters, the pickers of palm nuts; he had unleashed the armed struggle with lances, axes, chopping knives, molotov cocktails; he had established the power of the poor in the liberated areas against the collaborators.
At the end of his life, as he felt death approaching, Lumumba began to see the great truths of national democratic revolution. Mulele resumed history, where Lumumba had pushed her forward with extreme effort. Mulele took her infinitely much further. He led the first major people's revolution against neo-colonialism in post-independence Africa. He showed that the cause of independence is inseparably linked to the struggle of the peasants and workers and that it can only conquer if it is led by a Marxist-Leninist thought.
In the eyes of the reactionaries, Pierre Mulele and Patrice Lumumba deserved to die twice. Lumumba was murdered on January 17, 1961 during a complex operation in which Mobutu and Kasavubu, Tshombe and Munongo each played their part. For the crime to be fully realized, it still had to be completed by a spiritual murder. And then the unprecedented, shameless spectacle took place in which the Tshombes and Mobutus hailed their victim as our national hero, with the obvious intention of controlling the memory of Lumumba, mutilating his work, distorting his thinking and everything what was really revolutionary in this man.
Mulele was also murdered twice. On 3 October 1968, by order of Mobutu, he found an extremely cruel death. His enemies tried to kill him spiritually by wiping his work out of the memory of the people, by all means, including the most terrible terror.
Mulele would not have been able to carry out his work if Patrice Lumumba had not laid the foundations for it and it is impossible to fully realize the scope of Lumumba's action if one does not understand its logical continuation in Mulele's revolutionary activity.
The peasants and workers who stood up against neo-colonialism in 1963-1968 called themselves mulelists or lumumbists arbitrarily. The new generations of Congolese revolutionaries will find their weapons in the legacy that Patrice Lumumba and Pierre Mulele have left behind.
(1) MEYERS, Le prix d’un empire. Bruxelles, 1943, p.137-138, 197.
- Parenti posted in Get off the off-site: Let's play "Real Life" (8325 posts)
- I met a woman in the elevator leaving the library the other day, got talking, ended up going to dinner together, very lovely, then she mentioned that she was really excited to see Hamilton one day and I feel like an asshole but the attraction that was there just died.
- shriekingviolet posted in Get off the off-site: Let's play "Real Life" (8325 posts)
i'd like to say you shouldn't give up, but instead should try to radicalise her to the point where you laugh at that moment in the future, but it's your time and you might feel it's not worth it.
Oh for sure, dating someone that you don't like now but think you can change into a person you would like in the future is a great plan that always works out well for everyone involved.
- shriekingviolet posted in Petrol's KKKonspiracy Library (1032 posts)