In the heart of Pyongyang, in Jongphyong-dong, Phyongchon District, there is what some have called the “world’s biggest art factory” or likely the “largest art production center in the world.” This is the Mansudae Art Studio, which employs 4,000 people (who are male and female) 800 of whom are artists, with Mansudae Overseas Development Group launched in the 1970s (Munsadae Overseas Projects or MOP is part of this group) as a subset of the studio, with this subset doing works for varying foreign countries, especially in Africa, while the studio as a whole does many works inside Juche Korea, honoring the accomplishments of the socialist state.  The studio’s Italian liaison and representative of the studio to the “outside world,” Pier Luigi Cecioni, described it as “more of a campus than a factory, more of a studio, the biggest in the world.” More specifically, this art studio, founded on November 17, 1959 (Juche 48), has an area of “over 120,000 square meters, 80,000 of which indoor,” occupying an a 30 acre area, as noted by the firm’s English-language website, with Cecioni facilitating “the studio’s international sales of paintings, prints, and smaller works.” The studio itself is divided into
…13 creative groups, seven manufacturing plants and more than 50 supply departments. The artistic works produced at the Mansudae Art Studio range from oil paintings to bronze sculptures, from Korean Paintings (ink on paper) to ceramics, from woodcuts to embroideries, from jewel paintings (made with precious and semiprecious stones reduced to powder) to charcoal drawings and much more. The Mansudae Art Studio is…a very high-quality art production center. The vast majority of the major artworks of the country have been made by Mansudae Art Studio artists…[most of whom] are graduates of the very demanding Pyongyang University.
Furthermore, artists who work there are members of “state-run studio complexes” with every artist with a “formal ranking,” with the top art institute in the country being “the Pyongyang University of Fine Art with various sections: brush-and-ink, oil, sculpture, ceramics, mural painting and industrial arts.” Young artists who want to go into the university are selected, and “judged sufficiently skilled they will study here,” with a minimum of “five years study,” with a total of “around 150 students a year in the fine art department,” with students, after graduating “are selected by various art studios.” The art looks like “classic Social Realist propaganda,” while abstract painting is prohibited, rightly, “as it is deemed bourgeois and anti-revolutionary,” with a yearbook published every year cataloguing official art production. Artists working at the Mansudae Art Company, whom can be viewed by foreign tourists whom can view “small-scale ceramic sculptures,” work in small studios either with ink or even with oil paint, while other non-artist workers and technicians likely help with woodblocks (a specialty of those in Juche Korea), helping production “at least 4,000 top level original works a year. Employees work a week with eight-hour days and are paid depending on the level of production, with art production, at least in 2011 (Juche 100), taking up 40% of the socialist nation’s budget, showing the importance that is put upon it. The studio produces 80% of the country’s art, with a typical artist producing “30 artworks a year, working four days a week,” with Fridays for community service, and their work critiqued by colleagues. However, as Rodong Sinmun makes clear, there are other art groups, like the Korean Central Fine Art Studio, Pyongyang University of Fine Art and Art Studio of the Ministry of Railways which produce works of significance, such as posters “dealing with the Party’s militant call for conducting a dynamic all-people general offensive to attain the five-year strategic goals with the might of self-reliance and self-development.” After all, just look at the architecture in Juche Korea to show how important art is there.
One oil painter, Ho Jae-song, working for Mansudae, said that “normally artists work from Monday to Friday, but it depends on the individual artists and what they are doing,” with the artists normally visiting “many places to get inspired, pick up information and make studies” with their visit taking “a couple of weeks, even months,” with those who are members of the studio proud of their work. BBC News even says that “these highly skilled craftsmen, largely anonymous, working for a higher good and not interested in profit inhabit a very different world from artists elsewhere” although they claim, as one would expect from such horrid media, many would not “envy” their work, in their typical propagandistic style. There are claims in bourgeois media that in overseas environments there are “poor working conditions…and the low pay” but this is undeniably slander.
Of course, bourgeois media and analysts declare works coming from MOP (and would undoubtedly say the same about the studio as a whole as well) are “propaganda” with a snarl, claiming it runs afoul of UN sanctions, scrutinized by the murderous empire and UN “experts” as bringing in “significant” money for Juche Korea, with “large construction operations” led by Mansudae, with contracts drawn with said governments. Whether this is true or not, is unknown, but it shows that imperialists fear the influence of these monuments, some of which are 160 feet tall! Just take the words of a former IMF adviser, Naranhkiri Tith, who declared that Juche Korea is commercializing Angkor Wat (the project there described in the next paragraph), declaring laughably that “I think anything that happens in Cambodia is not normal. That is why Cambodia is called the country of the absurd…North Korea, in my opinion, is another country of the absurd where the government is engaging in smuggling and many other illegal activities to survive.”  What the heck does this even mean? The bourgeois media cites clowns like this person all the time, with this being only one example of the Orientalist propaganda spewed by media every day. They definitely won’t mention that in 2013 (Juche 102), a Western named Oliver Laric became “the only individual…to have hired the Mansudae studio to create a private sculptural commission.” The museum in Angkor was the most “ambitious foreign project” for MOP, taking 63 artists, who were flown in Juche Korea, “four months to paint the cyclorama,” with Yit Chandaroat, acting director of museums for Apsara, saying that “Mansudae has great talent and a good reputation in artwork, painting and construction,” which is undoubtedly the case. Even Nicholas Bonner, founder of Koryo Studio in Beijing who has worked with Mansudae for 20 years, said that “I don’t see this museum [in Cambodia] as an attempt to project soft power. Mansudae is a massive studio, and they need to keep working to bring revenue in from inside and outside of the country.” Mansudae’s official overseas gallery, called the Mansudae Art Museum is in “Beijing’s art district 798 Art Zone and has been holding exhibitions since 2009.” The head of this gallery, Zhengtai Ji, argued that “Now more than ever we need avenues like art to create understanding between North Korea and the rest of the world,” which is undeniably the case. Other bourgeois media claims that there is a huge market for artwork from Juche Korea in China. If this is true, which is may because there was a showing of Mansudae artwork in Shenyang in 2015 (Juche 104), it would be a further reason for a studio there.
These Korean workers have constructed monuments across the African continent celebrating “the rise of young, independent African nations” by merging their style of “socialist realism with African nationalism” (some say they have a “Soviet style“) with historical connections between the countries the monuments appear and those which Juche Korea supported national liberation. Currently, 17 African countries have monuments and structures built by these wonderful workers: Angola, Algeria, Benin, Botswana, Chad, Democratic Republic of Congo (DRC), Equatorial Guinea, Egypt, Ethiopia, Madagascar, Mali, Mozambique, Namibia, Republic of Congo, Senegal, Togo, and Zimbabwe!  Asian countries being Cambodia, Malaysia, and the Western European country of Germany. In Cambodia, Mansudae constructed a “multimillion dollar culture and history museum in Angkor Wat” called the Angkor Panorama Museum, which opened in 2016, which will be run jointly by the Cambodians and those from Juche Korea for ten years, then handed over to Cambodia into its complete control by 2036. As for the African countries, one bourgeois academic, who has an anti-Korea sentiment to his work, even wrote that the monuments “celebrate the rise of young, independent nations” with Mansudae originally having the government of Juche Korea as his client, with the latter company offering “cheap” and “attractive” prices to African governments. He adds that the monument in Namibia (National Heroes Acre) honors the fight against racist South Africans, the monument in Zimbabwe (also called National Heroes Acre) honors the fight against British oppressors, and a monument in Juche Korea (in the Revolutionary Martyrs Cemetery) commemorates the fight against Japanese colonizers, with the victors “of each of these fights continue to rule the liberated countries and are basing their legitimacy on the independence struggles.”  In all, as one bourgeois “watcher” site for Juche Korea noted, “Mansudae Overseas Development Group undertook to build bronze statues, monuments and other works of arts, and fit out buildings and parks in over 70 countries and regions,” claiming it brings in “needed” cash to Juche Korea, not understanding it is done even more for the reasons of international solidarity. This is demonstrated by the statues, listed by the bourgeois Colors magazine, of
national heroes in Botswana (2005)
Joshua Nkomo in Zimbabwe (2010)
Mozambique’s first president, Samora Machel (2011)
Angola’s first president Agostinho Neto (2012, with production overseen by “Neto’s wife and daughter”)
the Tiglachin Monument for the then-Marxist Ethiopian government (1974)
the African Renaissance monument in Senegal (2010)
The Unknown Soldier representing Namibians who were killed during the independence war (2002)
the Monument to Laurent Kabila in the DRC (2002)
The bourgeois media claims that Juche Korea has taken in $160 million (a number first floated by the anti-Korean Daily NK and repeated by bourgeois media) “in the last ten years thanks to the construction of sculptures and other edifices in countries across Africa,” saying it is a lot because of the country’s “per capita income.”  Yet, if we take the most recent estimated GDP (PPP) put forward by the CIA Factbook lets say, taking it for the sake of argument, being $40 billion, this project would be equal to .04% of that value! That means these projects are chump change generally but still enough to make the work worthwhile, not a big “cash cow” or “cash lifeline” as the bourgeois media likes to describe them, in their lying terms, like they do with everything related to Juche Korea. So, what’s the big deal? It has to do with efforts to restrict this socialist state and limit its influence while capitalism continues to maintain its dominance across the world by strangling it. This is evident by the sanctions of the murderous empire levied by the Treasury Department’s Office of Foreign Assets Control (OFAC) in August 2017 (along with 15 other entities) against the Mansudae organization and in December 2016 the managing director of MOP, Mr. Tong-chol Kim, who was born on August 7, 1968, and a”Chinese subsidiary in Namibia” called Qingdao Construction.  That same year, the UN sanctioned Juche Korea, in an investigation led by one “Hugh Griffiths” who seemed to be anti-Korean (i.e. his statement of “they’re doing an awful lot more than producing statues in Africa”) for Mansudae constructing statues, mainly in Africa, showing that the UN was serving the interests of imperialists and being utter racist, not allowing it to make wonderful socialist realism statues celebrating African liberation. Later in 2016 (Juche 106), the UN “blacklisted Mansudae Art Studio, subjecting it to a global asset freeze and travel ban,” further manifesting imperialist efforts to isolate Juche Korea.
With this, it is worth quoting Cecioni, who notes the value of Mansudae to the world: “I consider it very important to let people know that … North Koreans do not make only bombs but also art and are common people.”  Clearly, the imperialists don’t want the world to know this, which is why the studio is on the list of sanctions, with some artists going to the “Chinese border town of Dandong.” Cecioni also adds that those who work at Mansudae find “abstract and conceptual art…amusing” because they “don’t see it as necessary.” He also added that artists there “have an enviable position” because, “unlike a Western artist they don’t have to worry about selling their work” since they “have a salary…are recognized and have privileges” and ultimately “seem to live happily, they feel part of something.” That is definitely not the case in the capitalist West. In exclusive interview with horrid Vice, Cecioni told more about Mansudae, from his perspective,20 noting that in January 2006 (Juche 105) he became “the representative of the Mansudae Art Studio in the West” with one of the provisions of the agreement to “organize exhibitions of Mansudae Art Studio works in the West” and he has “returned to Pyongyang a few times, and Korean artists have come to visit in Italy.”  He added that
The vast majority of the best artists in the country are at the Mansudae. Practically all its artists have a university or a fine-arts degree. When a student distinguishes himself or herself at the university he or she is invited to join the Mansudae. Also, if an artist distinguishes himself or herself in another center he or she might be invited to join. It is a great honor to enter the Mansudae…From what I have seen, from about late elementary school through high school, in the afternoon, students may attend on a voluntary basis after-school programs and institutions in which they follow their interests which can be musical, artistic, sport, acting, and similar. My impression is that the training becomes really demanding at the university: North Koreans are very good and serious university students… The Mansudae Art Studio has a perhaps unexpected economic autonomy. The money that comes from our sales goes to the Mansudae Art Studio… The artists do not absolutely have big egos, nor are they humble. In a way, among the people I frequent, they all consider themselves equal, even though they are fully aware, in art, that some are better than others and that they have different positions work-wise. Western contemporary art in general does not interest them. In fact I saw them find it literally funny in the sense that they laughed at seeing some works, not with disdain but with true amusement. They are very much interested in classic art…I would not say that the purpose of all DPRK art is its political message. The socialist realism works represent North Korea in a positive light and, in a broad sense, want to inspire the viewers to have positive and patriotic feelings and celebrate, especially with some large sculptures and large paintings exhibited in public places, the leaders. The subjects are often related to work, a subject not common in the West. One particular form of socialist realism art are the posters. They are hand-painted, not printed, and they have political or social messages. Many are aimed against the US, seen as past aggressors or potential aggressors. Besides social realism, landscape paintings are very popular. Also paintings of flowers and nature in general. There are also many portraits, mainly of workers. But then there are so many kinds of art—sculptures, ceramics, embroidery, various kinds of paintings, woodcutting, calligraphy, and some others—that I cannot generalize.
Apart from this, in 2015 (Juche 104), a south Korean filmmaker Onejoon Che made a documentary named Mansudae Master Class, which attracted interest in Western art circles, which undeniably has an Orientalist tone to it, since in an interview with him, he calls Juche Korea a “dictatorship” and acts like they exploit Africans.  Basically, the country is again treated as a “curiosity” in undeniably racist terms.
Even with all of this, Mansudae was able to show their works, in 2007 (and again in 2014) in London, of all places, showing that the imperialist efforts to isolate the country aren’t working in slightest. The same was the case about Mansudae’s exhibition on Australia in 2009 (Juche 98), which was even covered by AP, with a 5-minute-video. Mansudae is following in the tradition of Korean history, with maps of Korea drawn in the 19th century which were “painted with watercolors” and are “wonderfully detailed [and] hand-drawn” maps, with these artists and loyal comrades with the same vibe with their work.
 Patrick Winn, “North Korea propaganda unit builds monuments abroad,” PRI (reprinted from Global Post), Aug 3, 2011; Amy Qin, “An Art Powerhouse From North Korea,” New York Times, Jan 25, 2016; Guandong Hu, “Mine workers, idyllic landscapes, tigers: North Korean artists have made tens of millions of dollars for Pyongyang,” Quartz, Nov 14, 2017; Nicola Smith, “Flourishing North Korean art trade in China under threat from sanctions,” The Telegraph (reprinted in Yahoo! News) Oct 5, 2017; “North Korea’s Mansudae: The propaganda factory,” MSN News, Feb 17, 2016;
 Wikipedia, “Mansudae Overseas Projects,” accessed Feb 6, 2018, lists 11 African countries as places with monuments, but also says “as of 2015, Mansudae projects have been built in 17 countries: Angola, Algeria, Benin, Botswana, Cambodia, Chad, Democratic Republic of Congo, Egypt, Equatorial Guinea, Ethiopia, Germany, Malaysia, Mali, Mozambique, Namibia, Senegal, Togo, Zimbabwe”; Derek Henry Flood, “Symbolism merges for Mali and North Korea,” Asia Times, Feb 2, 2013; David McKenzie and Brent Swails, “Statues and ammunition: North Korea’s Africa connections,” CNN, Dec. 14, 2017; “North Korea and the World” project by the East-West Center and the National Committee on North Korea (NCNK); Tycho van der Hoog, “North Korean monuments in southern Africa: Legitimizing party rule through the National Heroes’ Acres in Zimbabwe and Namibia,” Masters Thesis summary (archived here), Leiden University, July 1, 2017, full masters thesis (67 pages), accessed February 5, 2018, archived here; Nicola Smith, “Flourishing North Korean art trade in China under threat from sanctions,” The Telegraph, Oct 5, 2017; John Russell, “North Korean Art Market Growing,” VOA, Oct 10, 2017; Sebastian Strangio, “N Korea’s multimillion-dollar museum in Cambodia,” Al Jazeera, Feb 22, 2016. VOA claims that Juche Korea has “built statues and markers in at least 15 African countries.” In the full masters thesis, van der Hoog claims he didn’t have time (or ability) to do research in Zimbabwe, but did research in Namibia, which had “old black and white photos of SWAPO officials who were visiting Pyongyang before independence,” further noting that “North Korea not only funded and supplied the liberation movements [in Zimbabwe and Namibia, but], high ranking officials also visited the Asian country and North Korean military instructors were active in the exile camps in Africa, where they trained guerrilla soldiers.” This academic specifically describes the memorials in Namibia and Zimbabwe. One site, says that “as of 2015, Mansudae projects have been built in 17 countries: Angola, Algeria, Benin, Botswana, Cambodia, Chad, Democratic Republic of Congo, Egypt, Equatorial Guinea, Ethiopia, Germany, Malaysia, Mali, Mozambique, Namibia, Senegal, Togo, Zimbabwe.”
 Other large projects in Namibia built by Mansudae include the “Independence Memorial Museum, the State House and a military museum in Okahandja” while in Zimbabwe, they also built a “grand statue of Joshua Nkomo in Bulawayo,” in Angola they have engaged in “56 construction projects” as one bourgeois scholar points out. It is claimed that Mansudae “has an office in Windhoek” although this relies on the UN report which only took information from 9 African counries, with 43 not submitting “the required National Implementation Reports,” which the bourgeois scholar still thinks gives the report legitimacy! He also claims that “among the African countries that are often mentioned as hosting North Korean laborers are Algeria, Angola, Equatorial Guinea, Ethiopia, Libya and Nigeria.” They also argue that Juche Korea “may form an inspiration for Namibia and Zimbabwe, and other countries.” One article in bourgeois media says that Other North Korean statues, mostly of African revolutionary leaders, were sold to Mozambique, Zimbabwe, Botswana, Benin and Congo” (Kevin Shieff, “North Korea’s surprising, lucrative relationship with Africa,” Washington Post, Jul 10, 2017).
 “Mansudae Overseas Development Group Projects,” North Korean Economy Watch, Jun 23, 2010; “Foreign Currency Earning Constructions in Africa,” Daily NK, Jun 21, 2010; “Korea, North,” The World Factbook, CIA, accessed Feb 5, 2018; Kevin Shieff, “North Korea’s surprising, lucrative relationship with Africa,” Washington Post, Jul 10, 2017.
 U.S. Department of the Treasury Press Center, “Treasury Targets Chinese and Russian Entities and Individuals Supporting the North Korean Regime,” Aug 22, 2017, accessed Feb 5, 2018, it was later reprinted by the US Embassy in Russia; “Notices,” Federal Register, Vol. 82, No. 164, Friday, Aug 25, 2017; U.S. Department of the Treasury Press Center, “Treasury Sanctions Individuals and Entities Supporting the North Korean Government and its Nuclear and Weapons Proliferation Efforts,” Dec 2, 2016, accessed Feb 5, 2018; John Bat, “Treasury slaps new sanctions on groups allegedly supporting North Korea,” CBS News, Aug 22, 2017; “Notices,” Federal Register Volume 82, Number 164, Friday, Aug 25, 2017; Bill Gertz, “U.S. Sanctions Chinese, Russians for Illicit Trade With North Korea,” Free Beacon, Aug 23, 2017; “Sanctions on North Korea Inc. Hit Kim’s Secretive ‘Office 39’,” Bloomberg News, Aug 10, 2017; Guandong Hu, “Mine workers, idyllic landscapes, tigers: North Korean artists have made tens of millions of dollars for Pyongyang,” Quartz, Nov 14, 2017; Sue-Lin Wong, Giselda Vagnoni, Fanny Potkin, “White tiger, dark horse: North Korean art market heats up,” Reuters, Oct 4, 2017; Nicola Smith, “Flourishing North Korean art trade in China under threat from sanctions,” The Telegraph, Oct 5, 2017; Reuters, “North Korea’s art market is on the rise despite UN sanctions,” New York Post, Oct 5, 2017; Liu Zhen, “8 ways North Korea evades UN sanctions,” Business Insider (reprinted from South China Morning Post), Sept 19, 2017; Eric Talmadge, “Statue export ban hits at Pyongyang’s soft power, hard cash,” AP, Dec 27, 2016; Salem Solomon, “Sanctioned and Shunned, North Korea Finds Arms Deals in Africa,” VOA, Mar 22, 2017; Carol Morello and Peter Whoriskey, “U.S. hits Chinese and Russian companies, individuals with sanctions for doing business with North Korea,” Washington Post, Aug 22, 2017; Xi En Lee, “North Korea still has plenty of options as it faces new sanctions and a frosty Beijing,” CNBC, Nov 23, 2017; Steve Allen, “4 Ships Banned from All Ports for Violating NKorea Sanctions,” Newsmax (reprinted from AP), Oct 9, 2017; “Kim Jong Un’s personal ‘slush fund’ known as ‘Office 39’ hit by sanctions,” Washington Post, Aug 10, 2017; “North Koreans ban statue exports” (title is totally inaccurate, the UN banned the exports, not Juche Korea), Sun Gazette, Feb 6, 2018. The latter article said that Mansudae “has generated an estimated 38,000 statues and 170,000 other monuments for domestic use and, according to the website of its overseas representative office, it is divided in 13 creative groups, seven manufacturing plants and has more than 50 supply departments.” One Treasury Dept report claimed that “the Mansudae Overseas Project Group of Companies has been reported to conduct business in countries including Algeria, Angola, Botswana, Benin, Cambodia, Chad, the Democratic Republic of the Congo, Egypt, Equatorial Guinea, Ethiopia, Malaysia, Mozambique, Madagascar, Namibia, Senegal, Syria, Togo, and Zimbabwe.”
 Sue-Lin Wong, Giselda Vagnoni, Fanny Potkin, “White tiger, dark horse: North Korean art market heats up,” Reuters, Oct 4, 2017; John Russell, “North Korean Art Market Growing,” VOA, Oct 10, 2017; Lawrence Pollard, “North Korea’s biggest export? Giant statues. To African dictators,” PRI (reprinted from BBC News), Feb 17, 2016; David Sim, “Cash-strapped North Korea turns to art to beat sanctions, but all that is about to change,” International Business Times, Oct 4, 2017.
 Nadja Sayej, “Behind Mansudae: Art from the Biggest Studio in North Korea,” VICE, Oct 29, 2013.
 “Before and After Mansudae Master Class: A Conversation with Onejoon Che and Sohl Lee,” Asia Art Archive in America, Mar 5, 2015, Transcribed by Hilary Chassé and edited by Berny Tan, accessed Feb 6, 2018; New Events Museum, “Premiere of Mansudae Master Class: Screening and Talk with Onejoon CHE” screening, Feb 26, 2015, accessed Feb. 6, 2018; Onejoon Che, “Mansudae Master Class: The Monumental Gifts from North Korea,” Museum of Modern Art (MoMA); OK Video Festival, “Mansudae Master Class,” 2015; Samuel Goff, “The Pyongyang connection,” Calvert Journal, 2015; Hamish Macdonald, “North Korean embassy hosts art exhibition in London,” The Guardian, Nov 3, 2014.
In 1974, Venezuela and Juche Korea established diplomatic relations, with the latter establishing a diplomatic mission in Caracas.  At that time, the country was considered by the Peking Reviewas consolidating its national independence but still has a developed bourgeoisie. In 1991, Juche Korea started maintaining a trade office in Caracas, “closed for a year in 1999” but later re-opened. For all those Spanish language comrades reading this section, I welcome you and look forward to your comments on this section of the article and any other one.
In commemorating the XXI anniversary of the civic-military rebellion of February 4, 1992, I want to direct this fervently Bolivarian and revolutionary message to the people and the Armed Forces as an indivisible whole. How much I regret being physically absent from the homeland for the first time in this luminous birth date, but this is what this battle that I am giving for full recovery, here in revolutionary Cuba and sister, demands. However, my spirit and my heart are among you in this day of national dignity. There are dates in which the entire flow of history is revealed and marks the course of the new peoples. There are dates that sign and clear, that become a commitment and pointing to a destiny, that has to happen to calibrate the past and see more clearly the libertarian horizon, that was the glorious February 4, 1992. In that memorable day all the struggles of our people were vindicated. On that memorable day our liberators and our liberators returned by all roads; In that memorable day, Bolivar became a reason to be and entered into battle for now and forever…I want to exalt today the role of the Venezuelan woman on February 4th. A Columba Rivas, a Marisol Terán express the large group of women who accompanied the rebellion. They were in the hour of detachment and heroism, with all their fervor homeland, with all their self-denial…From the depths of the hearts of the people, I say with Aquiles Nazoa, that thanks to February 4, each compatriot can, with full certainty, “one day look at the landscape and say this is my city, this is my homeland” Sisters and brothers, today, after 21 years of that civic-military rebellion, of that decision taken with the greatest love for Venezuela, thought of and rethought as the only possible way to have a homeland, we live in a real and truly free country. On February 4 our people saw the dawn of their hope, thanks to the soldier people, they felt again accompanied by patriotic soldiers…I remember that great memorable reflection of that great revolutionary thinker named Walter Benjamin: “The past carries with it a temporal index through which it is remitted to redemption, there is a secret appointment between the generations that were and ours.” We can say that this secret meeting took place on February 4, 1992, and the past and present and the future were remitted to that redemption. February 4 has been fully justified by history, those of us who rebelled against the Punto Fijo agreement have been blessed by a people that today is in the vanguard of the struggle for peace and justice and is a living example for the peoples of the world…We were not wrong, that certainty that encouraged us Bolivarian soldiers is identical to the one that in this time embody millions of compatriots, and walks in every corner of the country making reality what was the feeling of that act of rebellion…February 4 was a day that generated forces that are still expanding. February 4 is not over…We still have a great homeland to liberate and, for that reason, we need to be more and more united as a people…Ever onward to victory!!! Independence and Socialist Homeland !!! We will live and we will win!!!
After two years in prison, he would be more radicalized, founding the Fifth Republic Movement in 1997, which would exist until 2007 when it was replaced by the United Socialist Party of Venezuela (PSUV). He would be elected in 1998 as President of Venezuela. He would be elected, in the years to come, three times to the presidency, holding the presidency until 2013. During this time, he would implement a “political ideology of Bolivarianism” or “socialism of the 21st century,” which some would call “Chavismo” which would place “emphasis on the implementation of reforms in the country” called the Bolivarian Revolution, which, during his time in office, included the “implementation of a new constitution, establish[ment of] “democratic participatory councils”… nationalization of several key industries…increase of public financing for medical services and education, and the significant reduction of poverty.” In his first term, Chavez would introduce a “new constitution that increased the rights of marginalized groups and altered the structure of the Venezuelan government,” in his second term he would introduce “a system of Bolivarian Missions, Communal Councils and cooperatives administered by the workers.” He described his policy as anti-imperialist, and would ally with the Cuban, Bolivian, Ecuadoran, and Nicaraguan governments, playing a pivotal role in the creation of the Union of South American Nations (UNASUR), the Bolivarian Alliance for the Americas (ALBA), the Bank of the South, and TeleSur. This would profoundly change the relations between Juche Korea and Venezuela. A good primer on the early days of the Bolivarian Revolution is an interview with Miguel Rodriquez Torres, who was a “close confidant of Hugo Chavez.”The rallying cry, you could say, became ¡La República Popular Democrática de Corea y Venezuela están en solidaridad contra el imperialismo americano! (The Democratic People’s Republic of Korea and Venezuela are in solidarity against American imperialism!) 
The 1999 Constitution of Venezuela replacing the old constitution which in Chavez’s words, represented the “interests of the oligarchic sector,” renamed the country the Bolivarian Republic of Venezuela in the Constitutionfrom the Republic of Venezuela. It is a document showing the democratic nature of the state itself. The following excerpts show this to be the case:
Article 1: The Bolivarian Republic of Venezuela is irrevocably free and independent, basing its moral property and values of freedom, equality, justice and international peace on the doctrine of Simón Bolívar, the Liberator. Independence, liberty, sovereignty, immunity, territorial integrity and national self-determination are unrenounceable rights of the Nation.
Article 2: Venezuela constitutes itself as a Democratic and Social State of Law and Justice, which holds as superior values of its legal order and actions those of life, liberty, justice, equality, solidarity, democracy, social responsibility and, in general, the preeminence of human rights, ethics and political pluralism.
Article 5: Sovereignty resides untransferable in the people, who exercise it directly in the manner provided for in this Constitution and in the law, and indirectly, by suffrage, through the organs exercising Public Power. The organs of the State emanate from and are subject to the sovereignty of the people.
Article 12: Mineral and hydrocarbon deposits of any nature that exist within the territory of the nation, beneath the territorial sea bed, within the exclusive economic zone and on the continental sheaf, are the property of the Republic, are of public domain, and therefore inalienable and not transferable. The seacoasts are public domain property.
Article 19: The State shall guarantee to every individual, in accordance with the progressive principle and without discrimination of any kind, not renounceable, indivisible and interdependent enjoyment and exercise of human rights. Respect for and the guaranteeing of these rights is obligatory for the organs of Public Power, in accordance with the Constitution, the human rights treaties signed and ratified by the Republic and any laws developing the same.
Article 21: Al[l] persons are equal before the law, and, consequently…No discrimination based on race, sex, creed or social standing shall be permitted, nor, in general, any discrimination with the intent or effect of nullifying or encroaching upon the recognition, enjoyment or exercise, on equal terms, of the rights and liberties of every individual…No titles of nobility or hereditary distinctions shall be recognized.
Article 43: The right to life is inviolable. No law shall provide for the death penalty and no authority shall apply the same. The State shall protect the life of persons who are deprived of liberty, serving in the armed forces or civilian services, or otherwise subject to its authority.
Article 53: Everyone has the right to meet publicly or privately, without obtaining permission in advance, for lawful purposes and without weapons. Meetings in public places may be regulated by law.
Article 57: Everyone has the right to express freely his or her thoughts, ideas or opinions orally, in writing or by any other form of expression, and to use for such purpose any means of communication and diffusion, and no censorship shall be established. Anyone making use of this right assumes full responsibility for everything expressed. Anonymity, war propaganda, discriminatory messages or those promoting religious intolerance are not permitted. Censorship restricting the ability of public officials to report on matters for which they are responsible is prohibited.
Article 59: The State guarantees the freedom of cult and religion. All persons have the right to profess their religious faith and cults, and express their beliefs in private or in public, by teaching and other practices, provided such beliefs are not contrary to moral, good customs and public order. The autonomy and independence of religious confessions and churches is likewise guaranteed, subject only to such limitations as may derive from this Constitution and the law. Father and Mother are entitled to have their sons and daughters receive religious education in accordance with their convictions. No one shall invoke religious beliefs or discipline as a means of evading compliance with law or preventing another person from exercising his or her rights.
Article 64: All Venezuelans* who have reached the age of 18 and are not subject to political disablement or civil interdiction are qualified to vote. In state, municipal and parish elections, the right to vote shall be extended to foreign nationals who have reached the age of 18 and have resided in Venezuela for more than ten years, subject to the limitations established in this Constitution and by law, and provided they are not subject to political disablement or civil interdiction.
Article 68: Citizens have the right to demonstrate, peacefully and without weapons, subject only to such requirements as may be established by law. The use of firearms and toxic substances to control peaceful demonstrations is prohibited. The activity of police and security corps in maintaining public order shall be regulated by law.
Article 81: Any person with disability or special needs has the right to the full and autonomous exercise of his or her abilities and to its integration into the family and community. The State, with the solidary participation of families and society, guarantees them respect for their human dignity, equality of opportunity and satisfactory working conditions, and shall promote their training, education and access to employment appropriate to their condition, in accordance with law. It is recognized that deaf persons have the right to express themselves and communicate through the Venezuelan sign language.
Article 82: Every person has the right to adequate, safe and comfortable, hygienic housing, with appropriate essential basic services, including a habitat such as to humanize family, neighborhood and community relations. The progressive meeting of this requirement is the shared responsibility of citizens and the State in all areas. The State shall give priority to families, and shall guarantee them, especially those with meager resources, the possibility of access to social policies and credit for the construction, purchase or enlargement of dwellings.
Article 88: The State guarantees the equality and equitable treatment of men and women in the exercise of the right to work. The state recognizes work at home as an economic activity that creates added value and produces social welfare and wealth. Housewives are entitled to Social Security in accordance with law.
Article 92: All workers have the right to benefits to compensate them for length of service and protect them in the event of dismissal. Salary and benefits are labor obligations due and payable immediately upon accrual. Any delay in payment of the same shall bear interest, which constitutes a debt certain and shall enjoy the same privileges and guarantees as the principal debt.
Article 98: Cultural creation is free. This freedom includes the right to invest in, produce and disseminate the creative, scientific, technical and humanistic work, as well as legal protection of the author’s rights in his works. The State recognizes and protects intellectual property rights in scientific, literary and artistic works, inventions, innovations, trade names, patents, trademarks and slogans, in accordance with the conditions and exceptions established by law and the international treaties executed and ratified by the Republic in this field.
Article 101: The State guarantees the issuance, receiving and circulation of cultural information. The communications media have the duty of assisting in the dissemination of the values of folk traditions and the work of artists, writers, composers, motion-picture directors, scientists and other creators of culture of the country. The television media shall include subtitles and translation into Venezuelan sign language for persons with hearing problems. The terms and modalities of these obligations, shall be established by law.
Article 113: Monopolies shall not be permitted. Any act, activity, conduct or agreement of private individuals which is intended to establish a monopoly or which leads by reason of its actual effects to the existence of a monopoly, regardless of the intentions of the persons involved, and whatever the form it actually takes, is hereby declared contrary to the fundamental principles of this Constitution. Also contrary to such principles is abuse of a position of dominance which a private individual, a group of individuals or a business enterprise or group of enterprises acquires or has acquired in a given market of goods or services, regardless of what factors caused such position of dominance, as well as in the event of a concentration of demand. In all of the cases indicated, the State shall be required to adopt such measures as may be necessary to prevent the harmful and restrictive effects of monopoly, abuse of a position of dominance and a concentration of demand, with the purpose of protecting consumers and producers* and ensuring the existence of genuine competitive conditions in the economy. In the case of the exploitation of natural resources which are the property of the Nation or the providing of services of a public nature, on an exclusive basis or otherwise, the State shall grant concessions for a certain period, in all cases ensuring the existence of adequate consideration or compensation to serve the public interest.
Article 118: The right of workers and the community to develop associations of social and participative nature such as cooperatives, savings funds, mutual funds and other forms of association is recognized. These associations may develop any kind of economic activities in accordance with the law. The law shall recognize the specificity of these organizations, especially those relating the cooperative, the associated work and the generation of collective benefits. The state shall promote and protect these associations destined to improve the popular economic alternative.
Article 120: Exploitation by the State of the natural resources in native habitats shall be carried out without harming the cultural, social and economic integrity of such habitats, and likewise subject to prior information and consultation with the native communities concerned. Profits from such exploitation by the native peoples are subject to the Constitution and the law.
Article 125: Native peoples have the right to participate in politics. The State shall guarantee native representation in the National Assembly and the deliberating organs of federal and local entities with a native population, in accordance with law.
Article 130: Venezuelans have the duty to honor and defend their native land symbols and cultural values and to guard and protect the sovereignty, nationhood, territorial integrity, self-determination and interests of the nation.
Article 186: The National Assembly shall consist of Deputies elected in each of the federal entities by universal, direct, personalized and secret ballot with proportional representation, using a constituency base of 1.1% of the total population of the country. Each federal organ shall also elect three additional deputies. The native peoples of the Bolivarian Republic of Venezuela shall elect three deputies in accordance with the provisions established under election law, respecting the traditions and customs thereof. Each deputy shall have an alternate elected by the same process.
Article 274: The organs exercising Citizen Power are charged, in accordance with this Constitution and with the law, with preventing, investigating and punishing actions that undermine public ethics and administrative morals; to see to sound management and legality in the use of public property, and fulfillment and application of the principle of legality in all of the State’s administrative activities, as well as to promote education as a process that helps create citizenship, together with solidarity, freedom, democracy, social responsibility and work.
Article 299: The economic regime of the Bolivarian Republic of Venezuela is based on the principles of social justice, democratization, efficiency, free competition, protection of the environment, productivity and solidarity, with a view to ensuring overall human development and a dignified and useful existence for the community. The State, jointly with private initiative, shall promote the harmonious development of the national economy, to the end of generating sources of employment, a high rate of domestic added value, raising the standard of living of the population and strengthen the economical sovereignty of the country, guaranteeing the reliability of the law; the solid, dynamic, sustainable, continuing and equitable growth of the economy to ensure a just distribution of wealth through participatory democratic strategic planning with open consultation.
Article 304: All waters are property in the Nation’s public domain, essential to life and development. The necessary provisions shall be established by law to guarantee the protection, utilization, and recuperation thereof, respecting the phases of the hydrological cycle and zoning criteria.
Article 316: The taxation system shall seek a fair distribution of public burdens in accordance with the taxpayer’s ability to pay, taking into account the principle of progressive taxation, as well as protection of the national economy and raising the standard of living of the population, the foundation therefore being an efficient system for the collection of taxes.
The constitution is overall socially democratic, but it has many positive elements, some of which are highlighted above.
Fast forward to 2005. Venezuela was lumped in with the other countries as an “enemy.” There was a mission mangers for Iran, Juche Korea, and Cuba-Venezuela to solve “intelligence challenges” of the murderous empire, with Venezuela as an intelligence priority meaning that “massive resources would be spent on espionage, surveillance and special operations both inside and outside Venezuelan territory”! Obviously this was an utter violation of sovereignty, but the empire didn’t care about that, as they flaunt laws all the time without caring if it is legal or not. In September of the same year, Chavez, in an interview, described how much had been spent by the empire on the Iraq War, saying that they appeared to “be preparing for wars against Iran, North Korea, and Venezuela,” quoted as saying “they are preparing to dominate the world,” which was undoubtedly true. The same month, he spoke before the UN General Assembly. He demanded reform of the UN itself, such as expanding the non-permanent and permanent categories of the Security Council, giving access to new countries, increase inclusion in the UN, ending the permanent veto power (which he called an “elite vestige”), strengthening the role of the Secretary General, calling for a “re-foundation” of the UN which should be in a newly created international city in the Global South. He also said that that “neoliberal globalization” and the fact that the world is so interconnected means that there cannot be a “national solution” to many problems, adding that it is “practically and ethically inadmissible to sacrifice the human species by insanely invoking the validity of a socioeconomic model with a galloping destructive capacity” and saying that more than ever a “new international order” (first proposed in December 1974) should be revived. He also spoke against the ideas of “preventive war” and “responsibility to protect,” calling them “very dangerous concepts that delineate imperialism,” and noted that over the past seven years, “the Venezuelan people can exhibit important social and economic achievements,” specifically noting that “nearly 70% of the population…receive…free medical assistance” as on example. He ended by saying that the Venezuelans will fight for “Latin American integration and for the world,” and powerfully declared that “let us not rest our arms, nor rest our souls to save humanity.”
The following year, 2006, imperialists declared that Venezuela was getting close to Juche Korea. Rumsfeld of the military establishment himself compared “Chavez to Adolf Hitler” while Negroponte accused Venezuela of “being the most serious threat to U.S. interests in Latin America and of seeking closer ties with North Korea and Iran.” Many of these statements were so absurd, its best to laugh out loud at these goofballs. In July, Chavez seemed to hint at some close ties with the Koreans, quoted as saying that “the most virulent, loud, and high-handed critics of North Korea are the same ones that, in view of Israeli aggression against innocent men, women and children, say nothing.” However, Venezuela had its reservations. That year, they condemned the nuclear weapons tests by Juche Korea, with Maduro, then foreign minister, saying that “We condemn all nuclear tests, because of the immense damage to the planet, to life on the planet.”  Maduro’s full statement is worth quoting:
“As a matter of principle, Venezuela is against the proliferation of nuclear weapons and condemns these kinds of tests due to the immense damage they cause to the planet. We are against the proliferation of nuclear weapons, and we are doing a great effort in all international scenarios so that countries that have nuclear weapons start eliminating them progressively, so that we can move towards a world without nuclear weapons. We have enough destructive elements threatening life on this planet, and we do not need the advancement of these policies of nuclear tests no matter who does them. America, the whole continent, should be declared a nuclear weapons free zone. In that sense we condemn all nuclear weapons tests due to the immense damage they cause to life on this planet which is already deteriorated as a result of a developing model based on consumerism, which has led to global warming and to the destruction of life….[Venezuela opposes the nuclear tests] due to principles and due to our humanist policies…[Nuclear tests should be used for] providing electricity to important regions of the global south that do not enjoy this public service, to treat cancer, and for other aspects related to human life, never for the destruction of human kind.”
While this is a broad and noble statement against nuclear destruction, it is unfortunate as it easily meshes with what the imperialists want, which is why the denunciation of the weapons tests was applauded by the U$, not surprisingly. However, later that year, in September, in a speech in which he recommended a book by reactionary leftist Noam Chomsky , he took a strong stand against climate catastrophe. He told the UN General Assembly that “…the hegemonic pretension of North American Imperialism puts at risk the very survival of the human species” and proceeded to call Bush II the “devil.” He went onto criticize Bush II’s remarks, noting that the empire works to “try to maintain the current scheme of domination, exploitation and plundering the peoples of the world…impose the democratic model as they conceive it, the false democracy of the elites” and declared that “Mr. Imperialist dictator, that you are going to live the rest of your days with a nightmare,” also criticizing the Zionist oppression of Palestinians. He went onto say that “the peoples of the South, the hit people would say: Yankee Empire go home!” said that the “United Nations System…collapsed, collapsed, does not work” with the General Assembly turned into “a purely deliberative, purely deliberative body without any power to impact the least way the terrible reality that the world lives” and proposed against four ideas to strengthen the UN by giving “giving access to new developed countries and underdeveloped countries, the Third World, as new permanent members….[apply]effective methods of attention and resolution of global conflicts…[end] immediate[ly]…that anti-democratic mechanism of the veto…of the Security Council…[and] strengthen…the powers of the Secretary General of the United Nations.” From here, he went onto say that Venezuela is an “independent voice” which denounces “the persecution and aggressions of hegemonism against the peoples of the Planet,” adding accurately that the “government of the United States has initiated an open aggression” against Venezuela, forcefully making it known that “the Empire is afraid of the truth, of independent voices, accusing us of being extremists. They are the extremists.” Also in his speech, he said that with Venezuela on the Security Council this would bring “the voice not only of Venezuela, [but] the voice of the Third World, the voice of the peoples of the Planet, [and] there we will be defending dignity and truth.” Additionally he said that the “the neoliberal capitalist model that generates misery and poverty,” noted that the empire has “already planned, financed and promoted a coup in Venezuela” (in 2002), saying that the empire “continues to support coup movements in Venezuela and against Venezuela, continues to support terrorism” while noting that the CIA are utter terrorists. He ended by saying that “we are men and women of the South, we are carriers, with these documents, with these ideas, with these criticisms, with these reflections that I close my folder and the book I take it, do not forget that I recommend them a lot, with much humility,” ending on a powerful note.
In 2007, again bourgeois analysts said that Venezuela was allying itself with Juche Korea, along with revisionist China, Cuba, and Iran. Sadly, this year was one of a setback for the Bolivarian Revolution. A constitutional referendum was proposed that have been a “massive overhaul of this country’s constitution,” including ending “central bank autonomy…suspension of due process during a state of emergency, lowering the age to vote to 16 years…empowering new forms of local direct democracy, establishing new forms of property, consolidating rights of sexual minorities, [and] extending social welfare to self employed workers,” reducing the working week to 36 hours from 44 hours, all part of an effort to implement the “aggressive Bolivarian Socialist agenda” or the “start of a new era towards socialism,” and increased presidential powers like indefinite re-election of the president. However, it lost in December of that year by a very slim margin of a “little more than 100,000 votes” or a “tiny majority, of around 1.4%…said no,” possibly because of certain elements of the proposal like increased presidential powers, even among his supporters.  Chavez, in a press conference afterwords, said that “this was a photo finish…To those who voted against my proposal, I thank them and congratulate them…I ask all of you to go home, know how to handle your victory…For now, we couldn’t.” Some in the bourgeois media said that “many political observers point to the thousands of university students, who…clogged the streets to protest the reform in the weeks leading up to the vote…Chavez’s traditional support base didn’t show up to vote…[and] poor voters unhappy with the proposed constitutional overhaul said they were more troubled about measures to abolish presidential term limits and facilitate state expropriation of private property than they were enthused by articles that could benefit the poor” but admitted that “Chavez still has many of the poor on his side” and that “the electoral defeat may indeed slow the President down” but it will not stop the momentum moving forward. Still, as one would expect, the White House applauded this move, declaring that “it looks like the people spoke their minds…and I think that bodes well for the country’s future and freedom and liberty,” by U$-backed opposition mayor Leopoldo Lopez, saying that “I am sure that this victory for the Venezuelan people will have a very important impact in the rest of Latin America,” and The Economist which declared that Chavez’s “plan to install what he calls “21st century socialism”…has been badly punctured,” saying that this “setback may also take much of the momentum out of his industrious efforts to form a regional block of allies and client states,” except neither turned out to be the case in the years to come.
The following year, 2008, was a bit more positive. As the intelligence establishment of the U$ continued to target Venezuela, Chavez removed his “combative vice-president, Jorge Rodriguez” who had been blamed for “the referendum defeat” the previous December,” and changed his tune by promising to “tackle issues like crime and garbage collection that more directly affect his grass roots supporters,” adding that “we are not extremists and we cannot be. We have to look for alliances with the middle classes,” saying that there were no plans to “eliminate private property.”  He even, in an act of grace, “declared a pardon that is expected to free from jail hundreds of people who took part in a coup that briefly ousted him from power in 2002”! Still, his strong words and thoughts did not subside. He called on his opponents to read about his political mentors, saying that “to those who consider themselves holier than the Pope, let them read Lenin. They should meet Fidel Castro some day.” In January of the same year, after the United Socialist Party of Venezuela (PSUV) was less than a year old (it has been founded on March 24, 2007) outlined its “Draft Program and Principles,” and would later have ranks in the millions of members. Within this, the party said that it will have a unique form of socialism in Venezuela unlike anything else, not even like Juche Korea and others:
The Party will go to great efforts to educate itself and others in human experiences that have distant antecedents, such as American Indian cosmovision and primitive Christianity and more recent experiences like those that from the 20th century that gave rise to the Soviet Union, Eastern Europe, China, North Korea, Vietnam and Cuba. But the socialism of the 21st century will be the consequence of a creative praxis, the free exercise of the will and desires of the Venezuelan people. It will be “neither imitation nor copy”, to borrow the expression of José Carlos Mariátegui, but rather a “heroic creation”.
Still, this leaves the door open to learning from the Soviet, Chinese, Korean, Vietnamese, and Cuban experiences to say the least. In a different way this was reflected by the Wall Street Journal which declared that Chavez is “an ally of the Iranian mullahs, a supporter of North Korea, a close friend of Fidel Castro and a good customer for Vladimir Putin’s weapon factories,” to make him sound like a monster, just as they do with any disliked leader who is in the periphery.
In September of that year, left-leaning commentator, Michael Albert, asked Julio Chavez, Mayor of Carora, that slogans like “Chavez is the people,” “With Chavez anything without Chavez nothing,” “Who is against Chavez is against the people”…sounds a little like North Korea” acting like that is bad and engaging in anti-communist dribble. What Julio Chavez said here is worth quoting:
For us President Chavez has broken many paradigms, has broken with many historical trends…at this point in time Chavez is absolutely necessary, cannot be done without, for our revolutionary process….Chavez was a product of various rebellions. He didn’t come from nowhere. He is not a Messiah….he resembles the people to such an extent, thinks and acts like the people, and says exactly what he thinks – he is what is needed at this moment. So right now, I think that Chavez is absolutely indispensable. I am one of those who is fighting against the current that argues for Chavismo without Chavez. To the extent that Fidel Castro sees that his time has come to an end, it is now Hugo Chavez’s time…Chavez really does embody the personal anguish, the old lack of hope, the new rising hope, and the desires of the people. And that is why we say with him, everything, without him, nothing. At this moment Chavez is the man. He is at the heart of the process unfolding here in Latin America.
In 2009 there was a victory for the Bolivarian Revolution. It could be said to among the “mass socialist revolutions in China, Indo-China,” and Juche Korea which “ousted colonial powers and defeated their collaborators in a period of hyper-inflation and mass unemployment,” as one commentator put it. This victory was a referendum in February, which ended term limits for the President and all elected officials, was considered “free and fair” by election observers from many countries and a showcase of the clear “popular democracy” in Venezuela.  As such, the country’s constitution was changed. It was followed by mass celebrations in Caracas and Spanish election observer, favored by the opposition, calling Chavez a “dictator” and was kicked out of the country, just like “Jose Miguel Vivanco, Human Rights Watch executive director for the Americas” in September of the previous year, rightly so! Chavez said that Obama wanted him removed from power: “He’s said I’m an obstacle for progress in Latin America. Therefore it must be removed, this obstacle, right?” While AP was befuddled to what he was referring to, he was clearly referencing an interview Obama did with Univision before his inauguration in January, saying that Chavez “impeded progress in the region…[and] exporting terrorist activities.” Later on that year, Chavez would give Obama a book by the late Uruguayan writer Eduardo Galeano titled Open Veins of Latin America: Five Centuries of the Pillage of a Continent (Las Venas Abiertas de América Latina), which he admitted is “still alive and kicking” but said that his “old writing style seems rather stodgy.” Years later, in September 2012, Chavez would sort of “endorse” Obama (which didn’t make Obama a socialist no matter what those conservative goofballs would say) saying that “I hope this doesn’t harm Obama, but if I was from the United States, I’d vote for Obama…Obama is a good guy…I think that if Obama was from Barlovento or some Caracas neighborhood, he’d vote for Chavez…After our triumph and the supposed, probable triumph of President Obama, with the extreme right defeated here and there, I hope we could start a new period of normal relations with the United States,” echoing what he said about him before the 2008 election: that Obama was “an intelligent man.” Still, this doesn’t take away from being anti-imperialist, but shows that he was clearly interesting in normalizing relations, and attempting to build off Obama not calling Venezuela a security threat, just like Cuba did years later. After all, in December 2011, he called Obama an “embarrassment” and clown” who should “focus on governing your country, which you’ve turned into a disaster,” which is an understandable statement after Obama’s aggressive remarks.
…What we live on this planet is an imperial dictatorship, and from here we continue to denounce it. Down with the imperial dictatorship! And may the peoples live and democracy and equality on this planet!…There is a group of countries that believe themselves superior to us from the south…a ghost runs through Copenhagen, paraphrasing Karl Marx, the great Karl Marx, a ghost walks through the streets of Copenhagen, and I think that ghost walks in silence in this room, there goes, among us, gets through the corridors, it goes out below, up, that ghost is a frightening ghost almost nobody wants to name it: capitalism is the ghost, almost nobody wants to name it…Let’s not change the climate. Let’s change the system! And consequently we will begin to save the planet. Capitalism, the model of destructive development, is destroying life, threatening to definitively end the human species…The rich are destroying the planet. Could it be that they plan to leave for another when they destroy this one?…The current human activity exceeds the threshold of sustainability, endangering life on the planet, but also in it we are profoundly unequal…the 500 million richest people….seven percent of the world’s population…is responsible…are responsible for fifty percent of the polluting emissions, while the poorest 50 percent are responsible for only seven percent of the polluting emissions…60 percent of the planet’s ecosystems are damaged, 20 percent of the earth’s crust is degraded; we have been impassive witnesses of deforestation, land conversion, desertification, alteration of freshwater systems, overexploitation of marine resources, pollution and loss of biological diversity..Developed countries should establish binding, clear and concrete commitments in the substantial reduction of their emissions and assume obligations of financial and technological assistance to poor countries to face the destructive dangers of climate change…There are some countries that are playing here that there is no document, because they do not want a law, they do not want a rule, because the non-existence of that norm allows them to play their exploitative freedom, their overwhelming freedom…Can a finite earth support an infinite project? The thesis of capitalism, infinite developmentalism is a destructive model, let’s accept it…Stop the aggressions and the wars we ask the peoples of the world to the empires, to those who seek to continue dominating the world and exploiting us. No more imperial military bases, no coups d’etat, let’s build a fairer and more equitable economic and social order, eradicate poverty, stop immediately the high emission levels, stop environmental deterioration and avoid the great catastrophe of climate change, let’s integrate ourselves in the noble objective of being all freer and more supportive…Only possible on the path of socialism, socialism, the other ghost that Karl Marx talked about,…is the course for the salvation of the planet, [and] I do not have the slightest doubt, and capitalism is the path of hell, to the destruction of the world…History calls us to union and struggle. If capitalism resists, we are obliged to fight against capitalism and open the paths of the salvation of the human species..Let’s hear Rosa Luxemburg when she said: Socialism or barbarism
These words should not surprise anyone at all. I say this because Chavez said the following year, 2010, before the National Assembly that he was a revolutionary and is a “Marxist to the same degree as the followers of the ideas of Jesus Christ and the liberator of America, Simon Bolivar…Who can imagine Christ as a capitalist? Christ was more radical than any of us,’” and said that he had begun studying Marx’s Das Kapital (Capital in English) then saying he hadn’t read it completely yet, giving him “the answers to many questions” He also said that “for the love of God, let’s halt this [commercialization of Christmas], let’s put the brakes on this consumerist, capitalist insanity, that leads us to lose our spiritual values.” He also said, in January 2010 that, and I quote, “Marxism is undoubtedly the most advanced theory in the interpretation…[of] the concrete reality of the people,” called Christ a “Marxist,” and said that it is “necessary to take the oxygen from him the bourgeois state,” statements criticized by the bourgeoisie but praised by fellow PSUV members. 
The government of the Bolivarian Republic of Venezuela has for some time been warning of a political plan that consists of provoking incidents in the zone around the Korean peninsula…as a strategy for the perpetuation of imperialist military hegemony in the region. For peace-loving countries, it is essential to denounce the pre-meditated action of ultra-right sectors of the United States, which through certain institutions of the country such as the Pentagon, the State Department, and the CIA pursue the objective of creating diverse points of instability on the planet, as part of the necessity of maintaining the functioning of a well-oiled military industrial complex…[we urge] the Democratic People’s Republic of Korea, the Republic of Korea, and the countries in the area to strengthen their capacity to understand each other, with the aim of preserving peace in the region.
This was a more positive statement toward Juche Korea than previously, which can be said to be progress without question.
2011 and 2012 were not much different. On June 30 of 2011, Chavez said he was “recovering from an operation to remove an abscess tumor with cancer cells.” In September of the same year, Juche Korea joined many other countries, including Venezuela, which refused (translated) to recognize the provisional government in Libya, after the imperialist assault, as reported in the publication (Spanish language) of the Venezuelan Communist Party (PCV).  In December 2012, Chavez requested a second medical operation, which he received in Cuba after he had traveled there. This is a show of comradely solidarity that he was treated in a Cuban hospital.
Then we get to 2013, a watershed year for relations between Juche Korea and Venezuela. Due to Chavez’s sickness, his inauguration was delayed but he did return “on February 18, 2013…and was admitted directly to the military hospital in Caracas.” Not long after that he sent a letter to the Third Summit of Heads of State and Government of South America and Africa (ASA) in Equatorial Guinea, which was read by the Venezuelan Foreign Minister, Elías Jaua. He described the transatlantic slave trade as the “kidnapping and murder of millions of daughters and sons of mother Africa, in order to feed a system of slave exploitation in their colonies, sowed in Our America warrior and combative African blood, which burned by the fire that produces the desire for freedom.” However, he said that the sowing of feelings of resistance grew, leading to the “beginning of an independence, unionist, anti-imperialist process and restorer in Latin and Caribbean America” and connected this to “the twentieth century, and the libertarian struggles of Africa,” naming Patrice Lumumba and Amilcar Cabral as two liberation leaders in Africa. He went on to say that since “Latin America and the Caribbean, together with Africa share a past of oppression and slavery…we are also united by a present of unrenounceable struggle for the freedom and definitive independence of our nations…we are the same people” and called for ending “neoliberal capitalism of the twentieth century.” Adding to this, he further called for “South – South cooperation” with “strategies and plans of sustainable development towards the south towards our peoples,” noting that some Western powers “project a neocolonial policy that threatens the stability that we have begun to strengthen in our continents,” adding that “the neocolonial strategy has been…to divide the most vulnerable nations of the world, in order to subject them to a slavish relationship of dependency.” With that he strongly opposed the “foreign military intervention in Libya…[and] absolute rejection of all NATO interventionist activity,” ending by saying “Let us march towards our union and definitive independence…Long live the South American and African Union! Long live the ASA! Ever onward to victory! We will live and we will win!” Sadly, at 4:25 PM on March 5, at the age of 58, Chavez, who said he would dedicate his whole life to revolution, died in Caracas. The Bolivarian Revolution was to go on without him, facing trials and tribulations in the days ahead.
In March of the same year, Alejandro Cao de Benós, ambassador of Juche Korea in Chile was interviewed by the Chilean Communist Party (Proletarian Action) PC (AP) which was transcribed by the Popular Tribune, a publication of the PCV, adding important insights on Juche Korea itself. Cao de Benós, of Spanish descent, said that :
I have never been able to tolerate that 80% of humanity lives in absolute poverty while a few enslave the rest, accumulate millions and speculate with the price of wheat or rice…I dedicate[d] myself to fight for socialism when I realize that volunteering or charity is not going to save the people…It is complicated to summarize it in a few words, but it [Juche Korea] is a socialist system where all the means of production and property belong to the people. There are no private companies or speculation. The Government provides completely free housing for each citizen, as well as education and health at no cost…There is a public distribution system that guarantees food and basic resources to all citizens equally and without exception. The union of the people, army and party is complete, there are no factionalisms or place for selfishness, popular conscience and the strong union around our leaders make the DPR of Korea an impregnable fortress…Despite the global crisis, as the DPRK maintains an independent and self-sustaining system, the economy improves at a rate of 10% per year. 100,000 new fully modern homes are being completed and will be delivered this April…The main key [to solve varied social problems] lies in the nationalization, but this can not be carried out if there is no charismatic leader with massive popular support and a military force. By nationalizing the companies the people take control of the resources, in this way the money that was previously taken by the foreign entrepreneurs or holdings is then within the country. Logically this process can not be carried out without a great popular support that must have a visible and unifying head…Our position is always dialogue and mutual respect, but as we always say: The DPR of Korea wants peace, but will not kneel for it. Meaning that the nation is ready for both dialogue and war…I spend a lot of time traveling and every time I come back from Korea I see that the international situation is going to get worse, especially capitalism, moved by the insatiable desire of the big corporations, it collapses..I have seen a great change from the 90s to the current ones. At that time communism was demonized and the weak changed sides quickly…There is a certain ‘taboo’ in communist organizations to have a leader, that translates into an internal weakness that disperses the forces and favors the enemy…The Juche Idea expresses that man is master of his destiny and can use the means at his disposal to modify it. It’s basically Korean-style socialism. Although in its origins it owes Marxism-Leninism, it is an original idea created by the Great Leader Kim Il Sung and that incorporates traditional elements of Korean culture and philosophy…The giant portraits of Marx and Lenin remain in the main square, each day facing the portrait of our President Kim Il Sung. And Iosif Stalin was a good comrade of the Great Leader, to whom he gave an armored car and train…[Juche Korea’s short term goals are to] improve the economy, specifically developing light industry. Once Korea is strong politically and militarily resources are being used to improve the life of the people and modernize the industry.
The same month, Nicolas Maduro, now heading the country after Chavez’s death, said that Venezuela is committed to all efforts to achieve a peaceful solution in the Korean Peninsula, saying that they hope “for peace on the Korean peninsula and…[calling] to diminish the statements and militaristic actions, which could lead to both Nations to a new conflict. In addition, the Bolivarian Government of Venezuela expresses its deep concern for the continuous realization of exercises and military tests, which only contribute to the increase of tensions. The Government of the Bolivarian Republic of Venezuela reiterates the bonds of friendship with both Nations, and reaffirms its commitment to all efforts that allow to achieve a peaceful solution to the conflict.” Even with this, the next month, after Maduro won elections in April 2013, Kim Yong-nam, chairperson of the SPA Presidium said that the victory in Venezuela of Maduro was “an expression of the deep trust and expectations on his shoulders,” and congratulated the Venezuelan people for a “firm will to maintain the road towards socialism.” Later on that year, at the 18th World Festival of Youth and Students (FMJE), in which there was “discussion around the unity of action of the progressive youth and student movement, in support of the struggles of the peoples in the face of imperialist aggressions” there were delegations from “Zimbabwe…Angola…Vietnam, Nepal and the Democratic People’s Republic of Korea,” to name a few. Also in 2013, the ambassador of Juche Korea to Cuba, Jon Yong Jin, visited Venezuela, meeting with two parliamentarians, one from the PCV, another from the PSUV. At the meeting, Jin said that Juche Korea offered “unrestricted support and solidarity” to Venezuela, saying that their government would not “hesitate to join the struggle against the empire to defend sovereignty and the Bolivarian Revolution.” On an even more powerful note, Jin supported the decision by Maduro to “expel from Venezuelan territory the three diplomatic officials who conspired against the nation,” saying that this was “a measure of an independent country and we support it,” adding that giving priority to military affairs is important, saying that the “driving force” of Juche Korea “is in the popular masses,” noting that the nuclear weapons are for self-defense only and to stop imperial aggression: “the Supreme Commander of the People’s Army, Kim Jong-un, has affirmed that if a single American bullet falls on our territory, we will launch a missile towards the island of Guam and another directed at the White House.” Beyond this, he also said that “unity of the revolutionary force is important in that fight against imperialism.” the PCV deputy thanked Jin for “the support and solidarity offered by the head of the mission of the Democratic People’s Republic of Korea” and added that the “National Assembly has been developing the legal context to deepen relations between the two countries” while the PSUV deputy said that “a friendship group with the Democratic People’s Republic of Korea is [being] formed” in the National Assembly!
2014, like 2013, was another year of strengthened relations between the two countries. With the “Western” left, as you could call them, saying that “Venezuela would be like…North Korea,” in a negative way, they fail to recognize the connection between the two countries. In June of that year, it was clear that Juche Korea was ready to open an embassy in Venezuela after the Venezuelan government gave its stamp of approval, ending the ambassador to Cuba representing “North Korean interests in Venezuela.”  One bourgeois analyst noted rightly that “North Korean presence in the region has gone under the radar up until now” with their admiration for “Hugo Chávez’s 21st Century Socialism,” adding that Jin, at the meeting previously mentioned “took the opportunity to express his support for President Nicolás Maduro,” and noting by January 2014, “Yul Jabour and…Julio Chávez, emphasized the need for study of the Juche doctrine and its application in Venezuela’s territory.” This same analyst noted that while “there are 24 countries in the Americas and the Caribbean that maintain relations with North Korea…only four of them have Embassies” with Venezuela being the fifth country to join this list, as they also worried that “Chavismo could adopt North Korea’s ideological and political features,” although this has not happened, showing how absurd their fears are.
Venezuela’s connection with Juche Korea is understandable. As one analysis in August of 2014 noted correctly, “the attempts of Vietnam, Korea, Iraq, Yugoslavia, Afghanistan, Grenada, Nicaragua, Libya and other countries to forge an independent path have been answered with all-out imperialist war” meaning that survive “in such a hostile world, there are only two real choices: capitulate, or unite and fight,” which Chavez choosing, “informed by his rich knowledge of world history, his identification of US-led imperialism as the major obstacle to peace and development, and his own experiences of trying to exercise sovereignty,” to unite and fight, building “Venezuelan socialism in the face of destabilisation and CIA-backed coup attempts.” The Venezuelan communists started that process however, with the founding of a communist youth organization in 1944 in the country.  Also in 2014, in August, Juche Korea, along with Venezuela and many others said no to the commercial blockade on Venezuela imposed by the U$ imperialists.
In 2015, the embassy of Juche Korea opened in Venezuela. Sadly, I cannot, currently find any photographs of it, but it undoubtedly there. In February of that year, the Popular Tribune, a publication of the PCV, published an article noting that “only the Democratic Republic of Korea uses atomic deterrence as a factor that has prevented imperialism from taking control of the strategic peninsula of south-west Asia,” saying this in a supportive manner.  The following month, in the same publication, it was noted that the executive decision to make Venezuela an “an extraordinary and unusual threat for national security and the foreign policy of the United States” and declare a “state of emergency” was “applied for the first time against Korea,” then followed by by “Yugoslavia…Cuba, Nicaragua, Iran, Iraq or the tiny island of Granada,” and now was being applied to Venezuela! The same month, there were two more articles noting Juche Korea. The first was from the Bolivarian Front of Scientific Researchers, Innovators and Workers (FREBIN). In their statement to those in the U$, they noted that “Venezuela appears next to China, North Korea, Iraq, Iran and Russia… Please, give me a break!” and that in “one of the strategic missions, the NSA proposes “providing warning of impending state instability” in countries such as North Korea, Cuba, Nigeria, Lebanon, Syria, Turkey, Bolivia, Sudan, Kosovo, Venezuela, the “Palestinian Authority “and -attention!- something they call “Latin American Bolivarian developments”.” They added that this means that “Venezuela appears as an unusual and extraordinary threat because it presents an ideology -the Boliviarian one- which rivals and contrasts with the totalitarian influence exerted by the US status quo over the Latin American region in the recent decades.” This is part of the reason the Koreans support the Venezuelans. As one critical article said at the time, “to say “Venezuela” in the same breath as “North Korea” is entirely acceptable to most people, including much of the left,” referring to the fact that many of those on the Left see this as negative rather than seeing the two countries as comrades-in-arms.
In October, the Popular Tribune publication of the PCV published something which was from the embassy of Juche Korea in Venezuela, focusing on the Workers’ Party of Korea, which they called the “Korean Labor Party” (same thing).  They defined the Juche idea as meaning that “the masses of the revolution and their construction are the masses of the people and the force that drives them also” and Songun as meaning “prioritizing military affairs and taking the armed forces by force to promote the revolution and its construction,” noting they came about first in June 1930 from Kim Il Sung himself. They added that as the years went on, the WPK became
more powerful as an ideologically pure organization, fully impregnated only by the Juche idea and the Songun, and that even in the face of the vicissitudes of all sorts of history invariably maintains its principle…The first aspect worth mentioning of the Korean Labor Party is iron unity and internal cohesion…Kim Jong Il…made each one of the lines and policies outlined to reflect the aspiration and the demand of the masses to the maximum, and launched slogans such as “All the Party, to get along with the masses!” And “Serve the people!” that all the party cadres will always empathize with the masses and serve them faithfully…Kim Jong Un…who carries out without any deviation the ideology and the cause of Kim Il Sung and Kim Jong Il, launched as the slogan of the Party “Everything for the people, all leaning in the popular masses! “, and fully practice the policy of love and appreciation to the people…A party like the [WPK]…is always invincible; This is the truth proven by history. That’s why the [WPK]…will be eternally triumphant.
In 2016, connections between Juche Korea and Venezuela were still strong. That year, according to some sources, exports to Venezuela were “$7.6 million, while Venezuela’s exports to North Korea were minimal,” showing that Koreans were helping Venezuelans build their Bolivarian Revolution. In February of that year, Han Song Guk, Adviser Consul of embassy of Juche Korea commemorated the life of Kim Jong Il, calling him an “unforgettable leader who devoted his whole life to the enrichment and prosperity of the country” who led the country through “terrible difficulties due to the concentrated offensive of imperialism and its allies against socialist Korea…and unprecedented natural calamities” and destined “the valuable fund of the state that was almost total of the country’s wealth…for the introduction of the computerized numerical control technology in the machinery industry.”  Guk also said that “his best option to prepare the people for the eternal comfort and self-sufficiency of everything necessary instead of buying in international markets” while socialist Korea moved forward, “overcoming the unprecedented adversities that caused the whole world concerns about its destiny” and Kim Jong Il had a goal to “sacrifice himself for the enrichment and prosperity of the country and the happiness of the people.” This is why, Guk concludes, he will “live eternally in the hearts of Koreans and progressive peoples of the world.” The following month, the PCV’s Political Bureau “expressed its solidarity with the Democratic People’s Republic of Korea in the face of the aggression that is home to US imperialism, South Korea and Japan,” which is what all progressive peoples should do without question. 
In May and June 2016, the anger by bourgeois analysts toward Venezuela increased. Miami Herald’s Tim Padgett declared on May 26 that “…history will remember Maduro…for transforming the Western Hemisphere’s most oil-rich nation into the Caribbean Korea.” The following month, a piece in the always critical and wonderful Venezuela Analysiswrote, referring to this piece that “Miami Herald opinion pages host the notion that Venezuela is now “the North Korea of the Caribbean”, a place where “news reports … read like apocalyptic Cormac McCarthy novels”.” The following month, the PCV extended their “condolences to the Chávez Frías family and to the PSUV leadership for the notable death of the Mayor of the Municipality Alberto Arvelo Torrealba,” while Aníbal Chávez also, at the time, “expressed his solidarity with the Democratic People’s Republic of Korea in the face of permanent aggression by of US imperialism and its allies on the Korean peninsula.”  This comradely solidarity remained strong with reason. Also that month, the PCV delivered a message of solidarity to the government of Juche Korea, reaffirming the “rights of the people to defend themselves against this aggression” and adding that “the DPRK since its independence has been suffering the aggression of the imperialist power.” This is undeniably true if you know the history of Juche Korea.
In the later months of 2016, the connection of the two countries was evident in the distorted eyes of bourgeois analysts who snarled. As one analysis put it, “Venezuela has become one of those countries…that western audiences have an insatiable interest in, but where credible information can be hard to come across,” which is the same for Juche Korea, which Max Fisher of the Washington Post paraphrased a fellow reporter Isaac Stone Fish as once joking, “as an American journalist you can write almost anything you want about North Korea and people will just accept it. Call it the Stone Fish Theory of North Korea coverage.” This isn’t really a joke, but a reality as anything they want is said about Juche Korea and its kind of disgusting to say the least. In October, Venezuela joined a host of other nations, such as Vietnam, Laos, Angola, Bolivia, and Juche Korea, to name a few, who called for the “end of the Washington sanctions against Cuba.”  The following month, one of the biggest newspapers in Venezuela (Ultimas Noticas), undoubtedly favoring the opposition, ran an op-ed by Gloria Cuenca asking “is this government trying to imitate North Korea?,” again trying to stir the pot of deceit. The same month, after Fidel Castro’s death, Nicholas Maduro joined other world leaders in Havana’s Plaza of the Revolution, underscoring the importance of Cuba to the Bolivarian Revolution: “without the support of the Cuban Revolution and its example of struggle and immense capacity for solidarity, our path would have been much harder, our young revolution advancing much slower.” Madro was joined by delegations from many countries paying tribute to Fidel, from “Nicaragua, Bolivia, Ecuador, El Salvador, Mexico, Greece, Russia, China, Vietnam, South Africa, Namibia, Algeria, [and] Iran,” and in some sense by those who declared “official state commemorations of Castro’s legacy, including Nicaragua, Bolivia, Algeria, Vietnam, North Korea, [and] Namibia.” Again, Venezuela and Juche Korea were part of the same anti-imperialist front.
In 2017, Juche Korean and Venezuela were still interconnected by their relations. In January, Cho Chol Hui, Vice-Minister of Foreign Affairs for Juche Korea made a visit to the Venezuelan embassy in revisionist China so he could present “the balance of the newly completed year 2016 and 2017 prospects, offered by the President, Kim Jong Un.” At this meeting, which was held with the Venezuelan ambassador there, Iván Zerpa Guerrero, both of these individuals “ratified the bonds of solidarity and friendship that unite the two Nations,” with Choe saying that their government and the Korean people will support Venezuela with common positions between the two in international forums. Choe also noted his “country’s achievements in economic matters, establishing numerous industrial developments, and cooperative farms, which have generated a bumper increase in the levels of production,” adding that “his country’s Government will propose is to accelerate the victorious advance of socialism” with measures to “promote the industry of construction, light industry, agriculture and fishing.” In terms of foreign policy, the country would “promote peace in the Korea Peninsula, in search of the reunification of that nation” and would continue to denonce political and military pressures “to achieve sanctions against [them, which had] have reached extreme levels, but have failed in order to break the conviction of its people and its leader…and could not prevent the advance of socialist Kore.” He finally added that their government and WPK were committed to a “foreign policy of independence, peace and friendship, expanding and developing the relations of good-neighbourliness, friendship and cooperation…making joint efforts with them to ensure genuine international justice.” In response, Ambassador Iván Zerpa greeted Juche Korea, ratifying “the deepest feelings of friendship and cooperation between the two countries, in the framework [of the] Bolivarian diplomacy of peace, in defense of the sovereignty and independence of countries.”
After January, the two countries continued to build their ties. In February, the government of Juche Korea worked to evaluate a “number of agro-industrial projects to develop the potentials of the State Yaracuy,” with Ri Sung Gil, Ambassador of the former country in Venezuela, meeting with the Legislative Council to explore “investment opportunities and promote sustainable projects in the agricultural area.” Specifically, he was quoted as saying that “we are reviewing agreements in all areas to strengthen the bonds of cooperation and friendship that keep our countries and here in Yaracuy, we see significant potential that we want to develop agribusiness, to boost…corn [fields]…[which is] of great interest for our nation and that unites us in the production area.” After saying that the Koreans supported “the policies pushed by President Nicolas Maduro,” he said that his government supported a dialogue between the government and opposition leaders to “achieve peace and stability political and economic in Venezuela.” He was quoted as saying “the dialogue is correct to stabilize the political situation…North Korea has always maintained the rejection against external interference in the internal affairs of this Latin American country.” In response, one of the members of the Legislative Council, Chairman Henrys Lord Mogollon added that cooperation would expand in the future: “We have planned other meetings, more technical, in that North Korea will assess with greater depth in what areas can get involved to promote viable projects that contribute to the mutual support that we promote both countries…everything [is] geared to agribusiness with products such as corn, sugar cane[,] and orange[s], [all of]…which Yaracuy has great potential.”
In later months, the connection between the two countries was even clearer. After all, both countries have been painted in a bleak manner by the bourgeois media, which engages in “starvation propaganda” which is like “war propaganda” since it is meant “to paint a false but compelling picture to influence the gullible and justify military aggression disguised as humanitarian rescue.” In June, Kim Yong Nam, President of the SPA Presidium, sent a letter to Maduro, the secretary-general (or what some call “President”) of the Non-Aligned Movement (NAM), which has 120 member countries, focusing on the Paris Agreement on Climate Change, adding that climate change is a global issue and an urgent task, saying that “U.S. withdrawal from the Paris Agreement…is an extreme expression of egoism and moral inferiority seeking after its own well-being only at the cost of the global interests,” further noting that as “the world[‘s] second largest greenhouse gas emitting state, the United States is more responsible than any other countries for the prevention of the global warming.” Nam added that not only is this a “self-righteous and selfish action” but that the NAM should “duly take concerted measures to resolutely condemn and reject the arrogant and shameless action of the United States which pursues its own interests at the expense of developing countries.” At the end of this message, Nam said that he reaffirms “the stand of the DPRK to strengthen close cooperation with Venezuela and other member countries of the Non-Aligned Movement in upholding the purposes and principles of NAM and enhancing its role.” From June of that year, until 2019, when the next summit of the NAM will be held in Azerbaijan, the member countries of NAM entrusted “Venezuela with the leadership of the body…in order to encourage actions necessary for reinforcing the founding principles of the bloc” with Maduro as the President of this supranational organization.
The same month, Ri Yong Ho, the foreign minister of Juche Korea, sent a “congratulatory message to Samuel Moncada upon his appointment as foreign minister of People’s Power of the Bolivarian Republic of Venezuela.” He extended full “support and solidarity to the righteous struggle of the Venezuelan government and people to defend the Bolivarian revolution and accomplish the cause of ex-President Hugo Rafael Chavez Frias, vehemently denouncing the U.S. and its vassal forces’ evermore undisguised moves to interfere in the internal affairs of the country,” and wished Moncada “successes in his new job, expressing belief that the two countries will continue to strengthen support and cooperation with each other in the international arena” with stronger relations “in the common struggle for socialism against imperialism.” Also that month, Ri Sung Gil, Ambassador of Juche Korea in Venezuela, highlighted “the heroic history of struggle and combativity of the North Korean people against imperialism” and referred to “the tension that remains in the Korean peninsula in the face of the military provocations of the United States and South Korea,” adding that “the North Korean people are prepared to wage an offensive against the imperialist aggressors.”  This contrasted with what Jorge ‘Tuto’ Quiroga, a reactionary President of Bolivia from 2001 to 2002 who is a capitalist propagandist and former consultant of the IMF and World Bank, who declared in the Huffington Post that “Venezuela is at the crossroads: the beginning of the end of this narco-dictatorship or the beginning of a North Korea in the Caribbean.” Elsewhere he declared that the election of Maduro “will install a Soviet state in Venezuela, liquidate democracy, end the Congress, cancel elections and turn Venezuela into a sort of Caribbean ‘North Korea.’” These were and are absurd notions without question and it shows how these bourgeois analysts, like always, don’t really understand what is going on in Venezuela. But what’s new about that? That has been the main perception for years with “enemy” countries.
In the next month, July, again, people were comparing Venezuela to Juche Korea. Quiroga was saying that Venezuela under Maduro was “the next North Korea,” while Jazz Shaw of Hot Air thundered, after citing, other than the one link to another article he wrote, exclusively bourgeois media (NBC, CNN, and Reuters (two times)) that “…Venezuela will likely become a hermit kingdom, much in the style of either Fidel Castro’s Cuba during the early years or North Korea’s present regime.” Again, these bourgeois individuals fear something which hasn’t even happened, showing they are so deluded, its almost a little funny. The month afterwords, August, some admitted that even “the most ardent Maduro supporter is unlikely to use Kim Jong-un as a model.”  The same month, Pedro Eusse, representing the PCV’s Political Bureau, said that the party condemns “the aggressive [and] militaristic…action of the right to self-determination of the peoples manifested by the United States, by US and European imperialism, who hold a global monopoly over nuclear weapons,” adding that the “threat to humanity is not Korea, it is not China, it is not even Russia, it is the imperialist world system, while that exists, we are threatened all of us.” As the foreign ministry of Juche Korea added, in a similar manner, “China and Venezuela are…showing strong reaction to the escalating threats of sanctions by the U.S.” Also that month, Ri Yong Ho sent a “congratulatory message to Jorge Alberto Arreaza Montserrat on his appointment as foreign minister of the People’s Power of the Bolivarian Republic of Venezuela,’ extending “full support and solidarity to the just struggle of the government and people of Venezuela to reject the U.S. and its vassal forces’ interference, achieve the country’s peace and political stability and realize the cause of Hugo Chavez Frias. Like Ho had expressed the previous month, he again expressed “the belief that the relations of friendship and cooperation between the governments and peoples of the two countries would grow stronger in the common struggle for independence and socialism against imperialism.”
In the later months of 2017, September, October, November, and December, relations were clearly still strong. The embassy of Juche Korea in Venezuela, on the 69th Anniversary of the founding of Juche Korea, laid a “wreath before the Mausoleum of the Liberator, Simón Bolívar,” with the delegation of the embassy headed by Ri Sung Gil and by Gloria Román Romero, “General Director of the Office of the Vice Minister of Foreign Affairs for Asia, the Middle East and Oceania,” of the Venezuelan government. During their joint activity together, the “notes of the national anthems of both countries were performed by the Marcial Band of the Military Academy of the Bolivarian National Guard” while residents and friends of the Korean population attended the event.”  Such solidarity contrasted the actions of U$ imperialism, in October, against Venezuela barring “banks from buying Venezuelan state bonds,” which had, as Maduro put it, “exacerbated the crisis.” The next month, November, Venezuela raised its voice at the 36th meeting of members to the Organization of the UN in Geneva, for their “right to sovereignty, respect for their right to self-determination and peace against the war media coming from abroad, and the economic blockade by Governments such as the U.S. attempts,” with delegations from 25 other countries which also met there including “Sudan, Iran, Democratic People’s Republic of Korea and Laos, among others,” with revisionist China, Nicaragua, and Cuba all supporting Venezuela. Near the end of November there was a momentous meeting between representations of the Central Bank of Venezuela (BCV)and Juche Korea to exchange “ideas in the defense and construction of socialism”! For one, José Salamat Khan Fernández of the BCV said that “we must learn from the socio-productive experience of North Korea. We as a people can begin a process of training to reindustrialize the country’s economy and depend less and less on other hegemonic countries. We have the human resource, the land and the capital,” at a meeting organized by the Movement of Workers and Revolutionary Workers of the BCV (Mttrbcv) which held a discussion titled “The US Blockade of the Democratic People’s Republic of Korea.” In response, Ri Sung Hil said that “expansionist interests [aim] to appropriate the wealth of strategic countries such as Venezuela and North Korea, which chose socialism as an economic and social model. Imperialism wants to keep at bay the economic and military growth of the progressive countries. Venezuela has its geopolitical importance, raw materials, many natural resources, oil and water; The US is not going to leave Venezuela in peace until it seizes the country’s resources.”A press release released by the BCV gave further context to this meeting:
The Movement of Workers and Revolutionary Workers of the Central Bank of Venezuela (Mttrbcv), organized this Wednesday, November 29, the conversation entitled The Blockade of the United States to the Democratic People’s Republic of Korea, in the Auction Room of the Financial Tower of the Institute. The activity, led by the ambassador of the Democratic People’s Republic of Korea, Ri Sung Gil, was headed by the director and second vice president of the BCV, José Salamat Khan Fernández; the adviser, Simón Escalona and the vice minister of Industrial Management of the Ministry of Popular Power for Basic, Strategic and Socialist Industries, Orlando Ortegano. After the conversation, Ambassador Ri Sung Gil met with the president of the BCV, Ramón Lobo, with whom he talked about the importance of both nations exchanging their experiences in defense of the construction of socialism. This initiative was carried out in order to highlight the North Korean experience in its process of self-determination and political, economic and social sovereignty, in the face of the military and interventionist threat of hegemonic countries such as the United States…For his part, the North Korean ambassador, Ri Sung Gil, explained that the US government has expansionist interests to appropriate the wealth of strategic countries such as Venezuela and North Korea, which chose socialism as an economic and social model. “Socialism always has its enemies, because it does not defend the interests of the rich and the influential, who are the minority in the world. Imperialism wants to keep at bay the economic and military growth of the progressive countries….Sung Gil recalled that, like Venezuela, his country has been subject to sanctions and economic blocking measures. Nevertheless, despite the strategy to isolate them, they set out to industrialize the nation and in fourteen years they were able to achieve it…The discussion was carried out as an initiative of Mttrbcv to learn more about the North Korean experience. It also aims to unify efforts between Venezuela and the Democratic People’s Republic of Korea, in the search for strategic alliances that promote the Venezuelan economy, as well as the construction of a socio-productive model based on sovereignty, self-determination, solidarity and cooperation between the villages. Finally, the high representative of the North Korean Government undertook to organize an exhibition with images and videos for the workers of the BCV and in this way to present essential and characteristic aspects of the culture, art and daily life of a society that has been so demonized by the Western media.
This shows that the two countries are coming closer together while the Juche Koreans use statements at the NAM summit in September 2016, in Venezuela, to note that “the heads of states and governments reaffirmed their commitment to defend the interests of developing countries in the issues directly related to world peace and security such as the situation in the Middle East including the question of Palestine by promoting multilateralism especially by strengthening key role of the United Nations.”
The two countries are seen as peas in a pod together, more “rogue states” by U$ imperialism. This was evident by the fact that the Heritage Foundation, in their “Index of Economic Freedom” for 2017, released in early this year, 2018, those in the lowest ranks were “Eritrea, the Republic of Congo, Cuba, Venezuela and North Korea,” showing the disdain of the bourgeoisie for these countries.  This connects to the fact that U$ imperial policy toward Venezuela is premised on varied misconceptions, one of which is that “Venezuela is a totalitarian dictatorship.” One bourgeois analyst, who hated Maduro, snarled that “while Maduro has certainly done many things to undermine democracy, Venezuela is no North Korea,” which is undeniably accurate. In January, Ri Sung Gil visited the Barquisimeto, the capital of music in Venezuela, a city which is 357 kilometers (about 222 miles) from Caracas,and showed his “extensive knowledge of our culture, especially in the Spanish language.” On this goodwill visit(Spanish language), hosted in a “downtown hotel facing the permanent book fair,” he aimed to embrace “popular movements in the region…pay tribute to the leader, Kim Jong-il” and spoke(translation) to the participants there, adding the following:
…invasions and criminal shelling of [U$] imperialism…are intended to continue…We are prepared to defend until the last inhabitant of the country. We are a sovereign country of East Asia, whose portion of land bounded on the North by China and Russia, to the West with the sea of the Japan, or Yellow Sea, to the East by the Gulf of Korea and on the South by South Korea. [Juche] Korea…[with its] capital, Pyongyang, [a] promising city, where the developments cover the entire nation…has currently advance[d]…based on the architectural contents of the creators of the new nation…our country has important achievements of high levels in: education, primary, secondary, University, technology tip, safety, health, management of waters in all respects accurate to our needs, employment suitable to their fellow citizens, stimuli in the fields of mass screening, especially for nuclear power, where [we are working on]…vital fronts for the collective…[helping] workers and young people…Workers, artisans, farmers, artists, children, women are of special primary interest…we enter into the 21st century with the conviction to uphold the nation, respecting all people who do the same exercise. We now belong to the Atomic club, we can talk about you to you, with its due respect. We are in favour of peace in its maximum expression. Solidarity with peoples in development, we have policies to our principles and purposes, such as the Juche idea, the Juche idea, it is not Marxism-Leninism adapted to Korean reality, but a new ideology, higher to Marxism itself. It is the scientific socialism raised to the exponent.
At the end of his remarks, he gave a “revolutionary and solidarity greeting…to Venezuela” and “Latin American singer-songwriter, Toño Rivero” played a sound which had premiered in the 1980s in Pyongyang.Again, the connection between the two countries was strong without question. This also shows that Juche is descended from Marxism-Leninism and is its own ideology.
In February, some noted that in his State of the Union address, the orange menace had “reinvented its own axis of evil, as a drag brought on by the worst Bushian policy,” putting “Russia, China, Iran, the Democratic People’s Republic of Korea, Venezuela and Cuba” as part of this “evil” club. This showed, as one remarked, that “there is only one point in the empire that we can endanger: “its values”, with the powerful weapon of our own, a crucible of all the values of humanism, hope and example spread throughout a continent and beyond, and a purpose of justice and justice. freedom for all.”  The same month, Diosdado Cabello, first Vice President of PSUV showed that he met with Ri Sung Gil of Juche Korea, saying on twitter that “today together with his Excellency Ambassador of the Democratic People’s Republic of Korea, Ri Sung Gil, deepening relations of friendship,” he wrote in his Twitter account.” This was corroborated by the foreign ministry of Juche Korea, which said that Kim Jong Il was “awarded a diploma” by the PSUV, which “was conveyed on Feb. 14 to the DPRK ambassador to Venezuela by Felix Jesus Velasquez Castillo, general coordinator of the Federal Political Secretariat of the Party.” The following month, the WPK’s central committee sent a “congratulatory message” to the PSIV’s national leadership “upon the 10th anniversary of its foundation,” saying that they “extended warm congratulations and greetings to the Venezuelan Party leadership and all its members and voiced full support and solidarity to the Party in its effort to defend the country’s sovereignty and socio-political stability under the banner of the Bolivarian Revolution.” They added, in their message that “the ties between the two parties would be strengthened further in the joint struggle for independence, anti-imperialism, and socialism, it wished the Venezuelan Party greater success in its activities.”
In the years to come the Bolivarian Revolution has faced many challenges. There has been increased criticism of TeleSUR English, an offshoot of the 24 hour news channel, TeleSUR, established on June 24, 2005, the 222nd birthday of Simon Bolivar, by Hugo Chavez in service of the “Bolivarian project” which was a collaborative effort of varied governments (Cuba, Argentina, Venezuela, and Uruguay, with Bolivia and Ecuador joining later, and Argentina leaving in 2016). The anti-revolutionary trash heap called Jacobin, which claims to be socialist but is actually a bunch of bourgeois posers who kiss up to horrid social democratic imperialists like Bernie Sanders, started this in May 2017, declaring that that TeleSur was right to point out that “large television and media conglomerates [in the region] nearly all had ties to the Right,” but grumbled that socialism was not being “well served” by the channel.  To bolster their argument, the writer, Patrick Iber, cited a number of anti-Venezuela bourgeois scholars: Robert Samet (a person who has focused on the U$-backed opposition and grumbles about “restricted” press freedom in Venezuela), Hugo Pérez Hernáiz (who grumbled about “conspiracy theories” of those support the Bolivarian Revolution), and Alejandro Velasco (an annoying progressive who dislikes the country). With this, its no surprise he claims that the channel doesn’t have “editorial independence from the state.” His scholarship is questionable. Even with this, he is cited supportively by Jon Jeter in Mint Press News who tells about the story of “Rita Anaya…a 25-year-old graduate student living in southern California,” his story, the experience of a “young black woman who once worked as an editor at teleSUR…young woman who worked as the social media editor…young man of Mexican ancestry…[and] black woman from Washington, D.C., who had worked for teleSUR.” This adds up to only six people, from an organization which has a staff of up to 200 employees. In this same article, Jeter declares that “TeleSUR English is located in Quito’s toniest neighborhood and resembles an insurance office. [and that] its reporters seldom venture outside, conduct phone interviews, or even discuss news stories at length…They are, for the most part, not reporters at all, but aggregators, rewriting news stories published elsewhere.” He then calls it an “abysmal failure, and represents nothing less than a betrayal of the Bolivarian revolution” and says, almost hilariously, at the end that, “fearing that I would do time in an Ecuadorian jail if I saw Cyril or Pablo, I quit an hour later, and walked off the job.” To support his claims that the news channel is, as he puts it, “by any critical measure — the size of its audience, the impact of its journalism, or its strengthening of democracy — an abysmal failure, and represents nothing less than a betrayal of the Bolivarian revolution” he cites the horrid Jacobin article I noted earlier, a Reuters article in January of this year declaring that “mobs gathered outside some Caracas supermarkets on Saturday after the government ordered shops to slash prices, creating chaos as desperate Venezuelans leapt at the chance to buy cheaper food as the country’s worsening economy causes severe shortages,” which is questionable if it is true at all, and an article by a man named Ariel Sheen. Again, this is basically an attack piece with little basis. Sure, some comments on Glassdoor about the organization are negative with some saying that “HR is rude and unhelpful…[has a] Hard Left Ideology which makes very difficult to make real news…Upper management very controlling…Leftist slant on everything skews the truth sometimes…There is little room for growth, unless you start from the bottom…Poor quality control in all areas…Organisation doesn’t have good long-term vision,” there are also positives as stated on there:
Good Salary and benefits…Important message, great experience, fun team, based in Quito, great pay…Salary goes very far in Ecuador…Meet people from all over the West…Great stepping stone…Opportunity to write numerous kinds of news articles such as briefs, opinion and analysis pieces. I have also interviewed a number of people…The salaries offered by teleSUR English are usually sufficient to live a very good life. Colleagues are from around the world and very talented. Great place to learn, get experience…Good wages in a cheap country…Maybe your best opportunity to break into journalism…Management is pleasant and helpful…Colleagues are diverse, young and interesting
Ariel Sheen, in his article on TeleSur English (began in 2014), starts out by saying that they are “unique in today’s media environment…TeleSur English is avowedly socialist in its political orientation…the non-current event content shared on their social media pages includes quotes and photos from socialists…and a variety of other socialist related content.”  Sheen, unlike the other two claims he favors them and is just trying to air “helpful” criticism. He claimed that looking at their digital performance “something more nefarious emerged” and is surprised that when he sent his negative findings there he didn’t hear from them again, not realizing that they may have rejected what he said because it seemed he was attacking the organization from the outside. He then declares that what he “uncovered at TeleSur English what looks to be corruption and gross incompetence, if not sabotage,” saiding that the “bad stats were intentionally produced as the person directing operations was either incompetent or is trying to purposely sabotage TeleSUR English’s operations,” adding that the social media footprint of TeleSur English has “the shape of such mismanagement.” To support these high and minty claims, he claimed that “many of the people which are “Following” these accounts” on Twitter, Facebook and YouTube are not real, but admitted he was only estimating how many were “fake,” with Twitter Audit saying the 80% of the followers on twitter were real. This is where his analysis gets a bit shaky, as he seems to not recognize some people may interact with this social media more than others, and declares that the channel is “paying for fake followers” which is an assertion he cannot support, and complains that they didn’t tell him that “the unpublishing of the TeleSUR English Facebook page was an accident on their part,”only hearing of it from internal sources, like his opinion matters more than others!
Clearly, Mr. Sheen is an egotist without question. While he makes good suggestions on interacting with readers and perhaps may have some points about bad social engagement by TeleSUR English, or even that there should be writers’ guidelines, perhaps he should work with them to help them solve these problems rather than grumbling about it! If they need this help, they provide it them rather than complaining it isn’t being done! Worst of all, he cites anti-socialist Frederich Hayek to “take down” the channel, claiming that TeleSUR English (and TeleSUR) is that “the tendency for innovation to be lost in production,” going on to engage in “total conjecture” (in his own words) and received information from an unnamed source on the “insulting, overbearing demeanor” of the head of the organization. He then declares that the organization “replicates an elitest strand of authoritarian socialism” and says that “TeleSur English’s loss of integrity reflects badly on all socialists, thus it needs to be critiqued so that it can be corrected,” ending by saying that “here are a number of immediate steps that TeleSUR could take to ameliorate their misdirection and work towards creating a genuine voice for the construction of a new communications order focused on social, political and economic justice.” This is so laughable because the news channel is still around, churning out new articles every day, so clearly he doesn’t follow or read the publication as I do on a daily basis, and realize the role it plays in serving as an effective counter to horrid bourgeois media. Such pieces do not help move the Bolivarian Revolution forward but actually provide ammunition to capitalist propagandists. Still, TeleSur English deserves to be criticized as it is a bastion for Chinese revisionism in Latin America and is generally not critical of left-leaning governments in Latin America!
Relatively recently, the U$ imposed sanctions on the “fledgling Petro” of Venezuela, a so-called cyrptocurrency which is more of a commodity than anything else, which may not help move the country forward, instead helping certain bourgeoisie allied with the government. Still, there is no doubt that the murderous empire continues to wage economic war on the Venezuelan people, which Amnesty International basically ignored by saying they have “no position,” while the country serves a major role in the Caribbean region, with continuing propaganda about migration from Venezuela, including from Gallup itself, which declared that “…,ore than four in 10 residents (41%) in 2017 said they would like to move to another country permanently if they could…a small majority of Venezuelans say they would like to remain in their country.” Upcoming in May will be the country-wide elections, for which digital cards can be used which is problematic, while the country struggles with remnants of its colonial past, like bullfighting, to give an example. There was, relatively recently, a meeting of “more than 800 social leaders, journalists, politicians and activists participating from 95 countries,” in “international solidarity…in Caracas,” including people such as Bolivan President Evo Morales,” and releasing the following declaration:
We, citizens from distinct countries, social movements and organisations, political parties, women, youths, workers, creators and intellectuals, peasants, and religious leaders, gathered here in Caracas on the 5, 6 and 7th March 2018, reaffirm our solidarity and militant support of the Venezuelan people, the Bolivarian Revolution and its popular government, which is headed by Nicolas Maduro Moros. We energetically reject the grave escalation of aggressions against Venezuela’s democracy and sovereignty by the war-like government of Donald Trump, global corporate powers, and the American imperialist military-industrial apparatus, which looks to overthrow the legitimate government of Venezuela, destroy the project of Bolivarian democracy and expropriate the natural resources of the Venezuelan nation. We denounce that this operation against Venezuela forms part of a global strategy of neo-colonialization in Latin America and the Caribbean which seeks to impose a new era of servitude and looting through the resurrection of the shameful Monroe Doctrine, a plan which has already begun in numerous countries across the continent. We reject the threat of Donald Trump of a potential military intervention in Venezuela and we alert that such declarations by him are not mere charlatanism. The military option against the Bolivarian Revolution forms part of the strategic and geopolitical doctrine of the US for the 21st Century. The world must know that a military aggression against Venezuela would provoke a crisis in the region of historic dimensions and uncountable and unpredictable human, economic, and ecological impact. We warn imperialism and their elites lackeys that play this game: the peoples of Latin America, the Caribbean and the world will never allow that Venezuela be touched by the ambitions of the American military boot! If, in their crazy obsession, the hawks of Washington dare attack Venezuela, the homeland of Simon Bolívar, as it was more than 200 years ago, will again be the tomb of an empire. We denounce the blatant pressure of US imperialism on the region’s governments to involve them in political, diplomatic, and even military operations against the Bolivarian Republic of Venezuela. With these actions, they seek to destroy regional integration and bring about the de-facto abolition of the principle of the founding charter of the Community of Latin America and Caribbean States which declares the region as a zone of peace. We reject the shameful and historical opposed attitude of governments in the region that have caved in to Washington’s politics through the creation of illegal and spurious organisms such as the so-called Group of Lima. The shameful regional elites who today lead the plundering of their peoples, hand over their sovereignty to the transnational corporations, and increase poverty, inequality and violate human rights, lack any moral and political authority to question Venezuelan democracy. We reject the unilateral and illegal sanctions of the US Government and the European Union against the Venezuelan people, which seek to destroy its economy and break their democratic will. Blockades and sanctions are crimes against humanity carried out by the international capitalist system, and are severely hurting the Venezuelan people by sabotaging their productive, commercial and financial processes, preventing access to food, medicines and essential goods. We reject the perverse U.S. sabotage of the process of dialogue developed in the Dominican Republic and reiterate that only the absolute respect for the sovereignty of Venezuela, non-interference in their internal affairs, sincere dialogue and electoral processes based on Venezuelan legislation can define the path to recover the political coexistence between Venezuelans. In this regards, we welcome the call for presidential, regional legislators and councilorelections for May 20, a result of a political agreement with a sector of the Venezuelan opposition. In these absolutely constitutional and legitimate elections, the Venezuelan people in a transparent and sovereign way will decide the course of their homeland.We alert the peoples of the world to the counterproductive intentions of international governments and organizations that are directly involved in the war against Venezuela to not recognize the results of the elections on May 20, and accelerate attacks after what – no doubt – will be a real democratic expression of the Venezuelan people. We welcome and support the declaration of the presidential summit of the Bolivarian Alliance for the Peoples of our America ALBA-TCP that categorically rejects the exclusion of Venezuela from the next Summit of the Americas, to be held in the city of Lima, Peru. Similarly, we support all diplomatic and political actions that governments, countries and peoples take to defend plurality and political diversity in the continent and to safeguard the sovereignty and self-determination of peoples. We recognize the heroic resistance of the people of Venezuela when confronted by the ravages of economic aggression, the financial blockade and all the forms of sabotage that Venezuela is suffering from, and support the economic, financial, political and diplomatic strategy that the Bolivarian Government and President Nicolas Maduro are carrying out to overcome the problems and construct the humanist model of Bolivarian socialism. We are committed to continue the battle for the truth, peace and the sovereignty of Venezuela, to expand the ties of friendship, solidarity and revolutionary commitment to the Venezuelan people. The peoples of the world, the consciousness of all those who struggle for the just cause of mankind, accompanies at this time and always the Bolivarian revolution, its leadership and its people. We are convinced that Venezuela will be able to – through dialogue, respect for the Constitution, and the indefatigable democratic will of his people – overcome the problems that besets it, and that the Bolivarian revolution will remain a beacon of hope for the peoples of the world who search for a worthy and just destination for humanity. In commemoration of the fifth anniversary of the physical passing of Commander Hugo Chávez, historical leader of the Venezuelan people, from Caracas we say to the world: Venezuela is not alone, we are all with her!
While this is happening, Maduro has called for UN election observers, with Venezuela denouncing opposition plans for violence after the elections, which has five candidates running currently, with the main opposition group kicking out Henri Falcon after he decided to run in the elections they are boycotting. Additionally, Raul Castro of Cuba has said that a defense of Venezuela should be a major goal for ALBA in the days ahead. With human rights imperialists supporting economic aggression, pushed by the imperialists for their own aims, there is also, as Venezuela Analysis put it, a continued backing “of millions of grassroots Chavistas like Javier,” but has also clear that “important swathes of Venezuela’s popular classes have lost faith in the president and his party since mobilizing en masse to reelect Chávez with over eight million votes in 2012” with fallout of reformist policies “measured at the ballot box” and there is an “absence of any autonomous, mass-based political force to the left of the PSUV that could conceivably channel the deep discontent in a revolutionary direction, or which minimally has the power to hold the government to account.” Still, as noted in the same article, “there is little doubt that Maduro will handily win his reelection gambit” as the “opposition remains deeply divided following its devastating back-to-back defeats in regional and local elections” with the “consensus of the Bolivarian left” being that “the primary contradiction is with Western imperialism and the right-wing opposition, which must be opposed at all costs” meaning that those in the “international left have a duty to stand in unconditional solidarity with the Bolivarian government and its people against imperialism” but should also “offer our thoughtful critiques aimed at backing grassroots struggles to rejuvenate and radicalize the revolution.” This is important especially since the U$ State Department bellows that “deepening the rupture of Venezuela’s constitutional and democratic order will not solve the nation’s crises…A free and fair election should include the full participation of all political parties and political leaders,” even as they respect the opposition leaving the election, showing that this again is absurd and empty rhetoric, in keeping with accepted propaganda.
strict observance of the Objectives and Principles of the UN Charter and International Law…reiterate the decision to continue constructing a new just and inclusive, multi-centric and plural-polar international order…denounce attempts to revive the Monroe Doctrine…highlight the lack of moral authority of [United]…States to offer lessons regarding democracy and human rights to the regional countries…reiterate our commitment with Latin American and Caribbean unity in the search for its own destiny, independence and sovereignty, without interference that affect our peoples and development…express our disagreement with the announcement of a group of countries in the continent…constituting an interference in the internal affairs of the Bolivarian Republic of Venezuela…demand respect to the legality to the organization of the Summit of the Americas…demand the right for Venezuela’s participation in the event and we propose to exercise diplomatic and political measures to guarantee our goal…urge the international community to abstain in any type of coercive exercises against the political independence and territorial integrity of Venezuela…reject unilateral coercive measures and sanctions imposed against the Bolivarian Republic of Venezuela that affects the life and development of the noble people of Venezuela and the enjoyment of their rights…reaffirm our firm support to the Constitutional President of Venezuela, Nicolas Maduro Moros and his Government and democratic process that he leads…recognize the inalienable rights of the Venezuelan people to hold and participate in Presidential and Legislative elections on the national, state and municipal levels in compliance with their norms and internal procedures…support the efforts of the Venezuelan authorities and people to find their own answers to their political and economic challenges…denounce the advances of the political and economic corruption in the region expressed by the growing inequality in the distribution of its resources, social exclusion of the most humble sectors, and the financial influence of a large capital in political campaigns…reaffirm the political commitment in the fight against corruption and compliance to the international commitment in the field…reiterate the international community’s demand for the unconditional lifting of the economic, commercial and financial blockade imposed by the United States against Cuba, whose extraterritoriality affects all States…highlight the commitment of the Bolivian Government and people in peacefully searching for solutions through International Law…reiterate our support to our brothers in the Caribbean, victims of natural disasters and climate change and we will contribute in an active manner to overcome the damages provoked by recent hurricanes….call on all social and political organizations in the continent to participate in forums and activities of social movements and progressive forces that will be held in 2018…[and] defend the unity of the diversity in Our America.
This leads to my final comments. The U$ State Department, in their Investment Climate report for Venezuela, shows that Nicaragua and Cuba are top investment partners but also that the country is a social democracy, not a socialist state. Describing how the country is a “difficult climate for foreign investors” they note that the “petroleum industry provides roughly 94 percent of export earnings, 40 percent of government revenues, and 11 percent of GDP,” saying that Maduro aimed to increase “state control over the economy” in response to the economic crisis. They add that with this, the Venezuelan government “retains state control of the hydrocarbons sector” but adding that even with “Venezuela’s expropriations in the petroleum sector…since 2009, several international companies have agreed to create joint venture companies with PDVSA to extract crude oil.” They further complain that “Venezuela has a history of extrajudicial action against foreign investors” but talk with glee about the “three existing free trade zones” in the country, while noting that “Venezuela’s financial services sector…[and] Venezuelan credit markets are heavily regulated,” with “strict currency controls” since 2003. With that, they add that “State Owned Enterprises…are dominant in diverse sectors of the Venezuelan economy, including agribusiness, food, hydrocarbons, media, mining, telecommunications, and tourism,” with private firms at a “disadvantage.”
On a related topic, there has been critical assessment of ideas like Latin American dependency theory, and other comments. This brings me to a set of comments on Reddit’s forum, /r/communism. In the first, by yours truly, it is noted that the Venezuelan communists have “concurred with supporting Maduro as part of a unity effort even as they retain their criticisms…which is valid without question.” I also wrote at the time their criticism that “the crisis of the exhausted capitalist dependent and rentier accumulation model of Venezuela” has become worse, leading to a “growing impoverishment in the living and working conditions of the popular and working masses of the city and the countryside,” noting that “progressive-reformist projects that have taken place in Venezuela and other Latin American countries since the beginning of this century” are not directed by “genuinely revolutionary organizations, [meaning that they] lack the necessary class content to go beyond social assistance measures.” It was also noted that they criticized the Petro’s development in Venezuela. In the second, I reprinted a statement from the PCV noting that they support Maduro but with reservations and criticisms, as it justified.
On this note, I conclude this section and believe that in the days and years to come, the relationship between Juche Korea and Venezuela will remain strong, creating an inter-dependent relationship opposing imperialist aggression and pushing for socialist ideals.
 República Popular Democrática de Corea is “Democratic People’s Republic of Korea” in Spanish, and “Corea Del Norte” is “North Korea” in Spanish.
 María Gabriela Díaz, “North Korean Embassy in Venezuela Signals Two Peas in a Pod,” PanAM Post, Jun 26, 2014.
 One article in BBC on Sept 25, 2006 titled “Chavez boosts Chomsky book sales” noted that “a speech by Mr Chavez cited Chomsky’s 2003 critique of US policy…Chomsky’s book spent the weekend at the top of Amazon.com’s bestseller list. The 77-year-old linguistics professor told the New York Times newspaper last week that he would be “happy to meet” Mr Chavez. He said he is “quite interested” in Mr Chavez’s policies and regards many of his views as “quite constructive”.” Chavez eventually met Chomsky in August 2009, with Chavez saying that “Hegemony or survival; we opt for survival” and calling Chomsky “one of the greatest defenders of peace, one of the greatest pioneers of a better world” with Chomsky responding that “I write about peace and criticize the barriers to peace; that’s easy. What’s harder is to create a better world…and what’s so exciting about at last visiting Venezuela is that I can see how a better world is being created…In the United States the socio-economic system is designed so that the control over the media is in the hands of a minority who own large corporations… and the result is that the financial interests of those groups are always behind the so-called freedom of expression,” and saying in a later interview that “the transformations that Venezuela is making toward the creation of another socio-economic model could have a global impact if these projects are successfully carried out.” The book is titled Hegemony or Survival: America’s Quest for Global Dominance. However, in the Spanish version of Chavez’s speech the title of the book read as Hegemonía o Supervivencia. La estrategia imperialista de Estados Unidos in Spanish, or Hegemony or Survival: The Imperialist Strategy of the United States in English. This means that the title in Spanish may have been slightly different, as the translation of the English title into Spanish gives you the words “Hegemonía o supervivencia: la búsqueda de América para la dominación global.” Still, the content is the same. Chomsky’s book was reviewed by the PSL in 2006, but disliked by certain liberals like Nick Cohen in The Guardian who declared that “Noam Chomsky is the master of looking-glass politics. His writing exemplifies the ability of the Western Left to criticise everything from the West – except itself….his audience is primarily a comfortable Western audience…Chomsky’s account of the brainwashing of the dumb masses provides an excuse for failure,” Samantha Power in the New York Times grumbling that “Noam Chomsky is a global phenomenon…the appetite for Chomsky’s polemics is only increasing…”Hegemony or Survival” is a raging and often meandering assault on United States foreign policy and the elites who shape it…”Survival or Hegemony” is not easy to read. Chomsky’s glib and caustic tone is distracting….This is a thinker far too accustomed to preaching to an uncritical choir…reading Chomsky today is sobering and instructive for two reasons…Chomsky also denounces the dependence of foreign policy elites on special interests…Chomsky is wrong to think that individuals within the American government are not thinking seriously about the costs of alliances with repressive regimes.” It was also followed up by an interview on the topic in Democracy Now back in 2003. It is also on the Internet Archive currently.
 Jeffrey Kofman, “Tension, Then Surprise, Chavez Loses Reform Vote,” ABC News, Dec 3, 2007; Jens Erik Gould, “Why Venezuelans Turned on Chavez,” Time, Dec. 3, 2007; “Understanding constitutional reform in Venezuela (a background),” Sandhaanu.com, Nov 13, 2007; “Q&A: Venezuela’s referendum,” BBC News, Nov 30, 2007; “Venezuela lawmakers back reforms,” BBC News, Aug 22, 2007; “Venezuela assembly passes reforms,” BBC News, Nov 2, 2007; “US hails Chavez referendum defeat,” BBC News, Dec 3, 2007; “The wind goes out of the revolution,” The Economist, Dec 6, 2007; Antonio Fabrizio, “Gay rights were part of rejected Venezuelan referendum,” PinkNews, Dec 4, 2007; “Chavez urges reform for Venezuela,” BBC News, Dec 1, 2007.
 Frank Jack Daniel, “Venezuela’s Chavez reshuffles cabinet after defeat,” Reuters, Jan 3, 2008.
 “Chavez wins chance of fresh term,” BBC News, Feb 16, 2009; Mark Weisbrot, “Venezuela, an imaginary threat,” The Guardian, Feb 18, 2009 (quotes from Univision interview); Reuters Staff, “Chavez to Obama: I’d vote for you, and you for me,” Reuters, Sept 30, 2012; Howard LaFranchi, “Is Venezuela’s Hugo Chavez sincere in endorsing Obama?,” Christian Science Monitor, Oct 2, 2012; “Chavez: Obama meddles in Venezuela term-limit vote,” Sioux City Journal (reprinted from AP), Jan 18, 2009; Tom Phillips, “Hugo Chávez says Obama is ‘a clown and an embarrassment’,” The Guardian, Dec 20, 2011; “Veneconomy: Venezuela Chavez’ Doubly Illegal and Unconstitutional Amendment,” Latin American Herald Tribune, 2009; “U.S. Embassy Head Denies Plotting With Opposition in Venezuela,” Latin American Herald Tribune, 2009; “US welcomes Venezuela’s term vote,” BBC News, Feb 17, 2009; “Venezuela ousts EU politician for insulting Chavez,” CNN, Feb 14, 2009.
 Yolanda Valery, “El marxismo según Chávez,” BBC Mundo, 23 enero 2010 (translated into English paragraph by paragraph by Google Translate); “Chávez afirma que es “marxista” pero reconoce que todavía no ha leído “El Capital”,” Noticias 24, 15 enero 2010 (translated into English by http://www.online-translator.com/), “Chavez se declara marxista,” ABC, May 5, 2010 (translated into English by http://www.online-translator.com/), “Chávez se declara marxista en un mensaje ante el Congreso,” Clarin Noticas, Jan 16, 2010 (translated into English by http://www.online-translator.com/).
 The translated text is here, and the original Spanish language is here.
 The Spanish language transcription in the Popular Tribune is here, and the translated version of the text is here.
 The translated text is here and the Spanish language original is here. For the next sentence see: María Gabriela Díaz, “North Korean Embassy in Venezuela Signals Two Peas in a Pod,” PanAM Post, Jun 26, 2014. For the next sentence, after that, the translated text is here and the Spanish language original is here.
 JC Finley, “North Korea to open embassy in Venezuela,” UPI, Jun 25, 2014; María Gabriela Díaz, “North Korean Embassy in Venezuela Signals Two Peas in a Pod,” PanAM Post, Jun 26, 2014.
 The Spanish language version of this article is here, and the translated version is here.
 For the sentence the footnote is on, the Spanish language version of this article is here, and the translated version is here. For the next sentence, the translated version is here, and the Spanish language version is here.
 The Spanish language version of this article is here, and the translated version is here.
 The Spanish language version of this article is here, and the translated version is here.
 The Spanish language version of this article is here, and the translated version is here.
 The Spanish language versions of these articles are here and here, and the translated versions are here and here.
 The Spanish language version of this article is here, and the translated version is here.
 The Spanish language version of this article is here, and the translated version is here.
 The Spanish language version of this article is here, and the translated version is here.
 The Spanish language version of this article is here, and the translated version is here.
 Oliver Stuekel, “Why Venezuela will not look like Cuba (or North Korea),” Post-Western World, Aug 11, 2017. In the next sentence, the Spanish language version of this article is here, and the translated version is here.
 Donna Borak, “Tax reform, North Korea top U.S. agenda at IMF/World Bank meetings,” CNN, Oct 12, 2017; Sabrina Martin, “Venezuela Looks to Save Its Economy By Mimicking Communist Ally North Korea,” PanAm Post, Nov 30, 2017. This paragraph also uses articles from Spanish language sources (here, here, here, and here) which have been translated (here, here, here, and here).
 Michael W. Chapman, “Ranked Worst for Economic Freedom: North Korea, Venezuela, Cuba, Congo, Eritrea, Zimbabwe,” CNSNews.com, Jan 12, 2018. In this paragraph, articles from a Spanish language source, which has been translated, is used.
 “Diosdado Cabello met with Ambassador of Korea of the North in Caracas,” El Nacional (translated), Feb 1, 2018;KCNA, “Blessings sent to Venezuelan Party,” Pyongyang Times, Mar 10, 2018; “North Korea supports Venezuela in its anti-imperialist struggle,” khabarkhat News Aggregator Agency, Mar 11 2018. In this paragraph, articles from a Spanish language source, which has been translated, is used.
 Patrick Iber, “The South Is Our North,” Jacobin, May 2017.
In the bourgeois media, sources are abound that Juche Korea is “isolated” from the rest of the world and is a “hermit kingdom.” International Business Times asks that “Why Is North Korea So Isolated?,” The Diplomat declares that the country has “growing isolation” and has “Self-Imposed Isolation” while HuffPost claims that sanctions are “isolating the isolated,” BBC claims to have an “exclusive” on the country’s “cultural isolation,” and Forbes declares the country has an “isolated regime.” This claim, trumpeted across the media in many more outlets than those just listed, is an utter lie just like the propaganda spread by Time magazine about the “origin” of the nuclear program of Juche Korea in the ashes of the Soviet Union. A report released last year by bourgeois “watchers” noted that even as the country’s “ideology of Juche has emphasized independence in foreign affairs,” this, in reality, hasn’t meant “diplomatic or economic isolation.”  In fact, 163 “countries have established formal diplomatic relations with North Korea” even though many of these countries do not “have an ambassador accredited to the DPRK or a diplomatic mission in Pyongyang,” possibly because of the pressure of imperialists through sanctions or some other reason related to those specific countries. However, Juche Korea has “embassies in 47 countries, with several of its ambassadors also accredited to neighboring countries” and has also established “a handful of trade missions or representative offices in countries where it lacks an embassy, as well as diplomatic missions to UN offices in New York, Geneva, and Paris.” That doesn’t sound like an isolated country at all! The 47 countries hosting embassies of Juche Korea are shown in the map below, coming from the report:
Then there are 24 countries which have embassies in Pyongyang are varied, and even include some of the countries in Western Europe, again showing this idea of “isolation” which is spread across the bourgeois media is silly:
That comes to a total of about 4.3 billion souls (at least) represented by the embassies (and their ambassadors) of the 24 countries, shown on the above map, within Juche Korea!
If we take the bourgeois media at its word (which CommieDad says rightly we should never do), it would seem that more than $100 million of goods was traded with Juche Korea by African countries on an annual basis, along with military training in central Africa, shipping of arms, and pervasive ties to Africa.  However, many of the countries quoted by the grey propaganda VOA outlet say that they have no trade or lessened relationships with Juche Korea, underling the whole article! Apparently these accusations were taken seriously enough to warrant investigations by the United Nations, showing it to be, in this case, a tool of the imperialists to disrupt any claimed ties between Juche Korea and the African continent which it forged “since most nations’ struggle for independence in the 1960s.” The same can be said about the list of 49 countries which purportedly violated sanctions of the UN Security Council, again working as a tool of the imperialists, claimed by a bourgeois think tank (the Institute for Science and International Security), with “violations” ranging from “banned financial transactions and other business activities,” importing “goods and minerals,” helping Juche Korea ship “materials in and out of its country illicitly” and, finally, “arms trading or military training,” the latter which are mostly in Africa.  It is hard to know how much of this is even true, but it shows that imperialists are trying to criminalize the business of trade for Juche Korea in order to “isolate” it. But, if even some of these “violations” are true, which is possible since Juche Korea has sent arms to Pakistan, Myanmar, and the UAE in the past, it shows that part of the world is not going along with this, which is an act of resistance in and of itself.
Perhaps some of the countries share the view of President Teodoro Obiang of Equatorial Guinea who congratulated “Kim Jong-un for his election victory at the recent Workers Party Congress, and pledged increased support for North Korea’s attempts to build a thriving socialist nation.”  For the latter country, ties with Juche Korea go back to the 1970s when a former president, Francisco Nguema, welcomed military advisers of Juche Korea, and changed the “the name of his ruling party to the United National Workers Party in 1971” (Juche 60) reportedly to mirror the ruling party of Juche Korea, the WPK (Workers’ Party of Korea). It is known, beyond this, that Cambodia has a “curious friendship” with Juche Korea, as the latter has “few economic interests in Cambodia” but there is still seemingly a persistent “residual affinity” and growing relationship.  This the case while some goofballs think that jailing Khmer Rouge leaders sends a message to Juche Korea even though the latter is not connected to the Khmer Rouge at all. At the present, Juche Korea also has friendly relations with Bulgaria, Nigeria, Senegal, South Sudan, Thailand (dating back to the backing of a communist “insurgency” there during the Cold War), Mongolia (also see here), Myanmar (which resumed diplomatic ties in 2007 after canceling them in 1983 (Juche 72) after imperialists claimed Juche Korea was tied to terrorism), The Gambia, and Hungary, to name a few.
Such internationalism is nothing new for Juche Korea and is rooted in its early years when it received aid and support from fellow socialist nations. For example, medical staff from the Hungarian People’s Republic, part of the Warsaw Pact, in 1952 (Juche 41) during the Great Fatherland Liberation War, workers helping reconstruct the country after the destruction of the war, and construction of a surgical hospital in 1955 (Juche 44). The same was the case with aid from the German Democratic Republic (GDR), called “East Germany” in the West, which exported “machines, pharmaceuticals, medical instruments and other medical equipment” in 1952, and created a group of 600 workers, a “Bau-Union,” for “the purpose of construction and repair of roads and bridges in North Korea” in 1955. Additionally, Czechoslovakian and Soviet troops were reportedly stationed in Juche Korea in 1951 (Juche 38), Polish motor vehicles from the Zeran plant in Poland were delivered to the country in 1954 (Juche 43), and Polish engineers went to Juche Korea in 1955, agreeing to “serve as building instructors” for a period of three years. Then there is aid from the Soviet Union which supplied “machine guns, rifles, mortars, other small arms…obsolete artillery…trucks…[and] Soviet tanks” in 1954, a military pact with Juche Korea in 1950, Soviet college professors sent to the country in 1950 (Juche 39), and military cooperation in later years, even in the later 1980s, different from the Russia of today.The efforts against the U$ imperialists under the UN flag during the Great Fatherland Liberation War were bolstered by thousands of pairs of tennis shoes from Communist China, hundreds of thousands of blankets from Hungary, 300,000 sheets from Czechoslovakia, two medical aircraft from Poland, two boxcars of medicine from GDR, and 10,000 horses from Mongolia just in 1951! By 1958 (Juche 47), even General Nathan F. Twining, chairman of the Joint Chiefs of Staff, part of the U$ military establishment, had to admit that “the Communist position in North Korea is stronger than ever because they have a better base from whence to operate.”
By 1966 (Juche 55), the Juche Korea was trading $445 million in traded goods, raising from previous years (it was only $124 million in 1949) with more exports than imports, and most of the trade with “communist” nations. This was thanks to their independent policy, establishing relations with all sorts of countries across the world. For instance in 1964, the government criticized the actions by imperialists in Vietnam, expressed the hope of “traditional solidarity” with the Soviets, established diplomatic relations with Mauritania, indirectly said the country should not “conform to Chinese dogma” and established diplomatic relations with Congo! In the 1950s, as the Soviets made moves against trusteeship on the Korean Peninsula, supported by imperialists, Juche Korea proposed holding “elections in all Korea” while the puppet ROK state wanted elections in each artificial division of the Korean Peninsula, an imperialist-backed viewpoint, as they wanted a “non–Communist, independent and representative government” in Korea. However, by 1972 (Juche 61), the Chinese were openly supporting peaceful reunification of the Korean Peninsula, with the cause for reunification again pushed by Juche Korea the same year. This position seems to still be held by the Chinese at the present.
By the 1970s, there was concern among imperialists and the puppet Koreans in the south that Juche Korea may get an upper hand. One diplomatic cable in 1974 remarked that “there are several states in Asia and perhaps half a dozen in Western Europe that would be stimulated to establish diplomatic relations with North Korea.” The same year, Park, the puppet president of ROK, declared that “the North Koreans are the most militant, radical Communists of all Communist Party nations in the world” and was concerned that “the general trend in Japan is towards the left. The left-wing press and political circles are pressuring the Japanese Government, and the Japanese Government is making hasty approaches to North Korea. I hope the U.S. will use its influence to discourage these approaches.” Basically, the ROK and imperialists were worried because they felt that this would weaken efforts to “contain” Juche Korea! As a cable in 1975 (Juche 64) remarked, “what happens in Korea affects the balance of power elsewhere and vice versa. Europe is affected by the expansion of Soviet power in Korea.”
Fast forward to June 1985 (Juche 74). A Special National Intelligence Assessment was issued saying that Juche Korea had an “activist foreign policy” aiming to unify Korean peninsula, deny recognition to ROK, gain continuing support of revisionist USSR and revisionist China, and engage in overtures to Seoul and West in hopes of improving image of Juche Korea, solicit “new trade and aid,” even investment. The report estimated that there were 700 military personnel on the African continent, along with military assistance and other aid. Advisers from Juche Korea were in countries were Soviets were supposedly present, and their policy sprung from what had been done in the late 1960s and early 1970s,when liberation fighters, which they called “terrorist groups and extremists” were supported “in Africa, Middle East, and Africa.” The following year, another report was issued by the intelligence community of the murderous empire. It argued that Juche Korea continued to push for reunification, looking to the periphery, which they called the “Third World,” for support, opposed the legitimacy of ROK, and turned toward Moscow, benefiting from Soviet aid. It also added that while the Soviets dislike the government (showing it was not a Soviet colony), Juche Korea disliked the “regime in Afghanistan,” was said to have supported “Prince Sihanouk’s anti-Vietnamese struggle in Cambodia” while the government distanced itself “from Moscow elsewhere in the Third World” in order to be and stay non-aligned in the world.
In the later years of the Cold War, the Soviets recognized the ROK, and the Chinese did in 1992 (Juche 81), which was a “major diplomatic blow to North Korea.” After the Cold War ended, international politics shifted, leading “Pyongyang to drop its longstanding opposition to joining the UN jointly with Seoul, with both north and south Korea joining the global body in 1991” along with the “collapse of the Soviet bloc” resulting in cuts in aid to Juche Korea, leading to economic problems in the mid-1990s and closing “many of its embassies between 1993 and 2001” since the budget was restricted.  As a result Juche Korea, in the early 2000s, established diplomatic relations with many European countries, even with with the European Union in 2001 (Juche 90). As the World Military Expenditures and Arms Transfers 2017, of U$ State Department showed, arms exports of DPRK were minimal from 2005-2015, but even they reportedly compromised much of the exports in 2005 and 2010 especially, there has been a decline in arms exports from 2005-2015 while abuses of human life continued within the murderous empire.
In the end, this section proves without a doubt that Juche Korea is not isolated, but is rather internationalist allowing it to be fully committed to national liberation.
 Daniel Wertz, JJ Oh, and Kim Insung, “DPRK Diplomatic Relations,” issue brief, National Committee on North Korea (NCNK), August 2016. A version of this is also on a webpage currently on their website, but also archived here. NCNK is a NGO, which is part of Mercy Corps (a 501 (c) charity) of those with “significant expertise in and diverse perspectives on the Democratic People’s Republic of Korea” which aims at “fostering mutual understanding and trust between the governments and peoples of the U.S. and DPRK, facilitating engagement and cooperation, reducing tension, and promoting peace on the Korean Peninsula through education, information-sharing, and relationship-building.” While it is funded by the Carnegie Corporation of New York, Ploughshares Fund, Henry Luce Foundation, and Pacific Century Institute, Inc, it claims that “donations from individuals are also an integral part of NCNK’s financial base.”As such, it is a bourgeois group (this is evident from looking at its members) but something can be taken from it of course. Its a bit like 38 North. For the horrid Time magazine article, see “How North Korea Built a Nuclear Arsenal on the Ashes of the Soviet Union” in February of this year, which even admits at one point that “whether any of Ukraine’s impoverished scientists have gone to work in North Korea is difficult to prove.” So what was the whole article about then? It was just a work of unmitigated propaganda.
 Salem Solomon, “Africa’s Ties to North Korea Extend Beyond Isolated Military Deals,” VOA, Sept 17, 2017; Kevin J. Kelley, “Uganda: UN Probes Tanzania and Uganda Deals With North Korea,” TheEastAfrican, Sept 13, 2017.
 Zeeshan Aleem, “Here’s why North Korea’s economy is able to survive sanction after sanction,” Vox, Dec 7, 2017.
 Sebastian Strangio, “North Korea’s New Friend?,” The Diplomat, Aug 14, 2011; Go Cambodia, “North Korea seeks Cambodia’s help,” 2017; Jack Board, “The curious case of North Korea in Cambodia,” Channel NewsAsia, Apr 23, 2017; Luke Hunt, “North Korea-Cambodia Relations: The Sound of Silence,” The Diplomat, Mar 2017; Prak Thun Thul, “Jailing of Khmer Rouge leaders ‘sends message to North Korea’: U.N. envoy,” Reuters, Nov 23, 2016; Elizabeth Shim, “North Korea intervenes in Cambodia, U.N. human rights dispute,” UPI, Nov 10, 2016.
 Daniel Wertz, JJ Oh, and Kim Insung, “DPRK Diplomatic Relations,” issue brief, National Committee on North Korea (NCNK), August 2016. A version of this is also on a webpage currently on their website, but also archived here. NCNK is a NGO, which is part of Mercy Corps (a 501 (c) charity) of those with “significant expertise in and diverse perspectives on the Democratic People’s Republic of Korea” which aims at “fostering mutual understanding and trust between the governments and peoples of the U.S. and DPRK, facilitating engagement and cooperation, reducing tension, and promoting peace on the Korean Peninsula through education, information-sharing, and relationship-building.” While it is funded by the Carnegie Corporation of New York, Ploughshares Fund, Henry Luce Foundation, and Pacific Century Institute, Inc, it claims that “donations from individuals are also an integral part of NCNK’s financial base.”As such, it is a bourgeois group (this is evident from looking at its members) but something can be taken from it of course. Its a bit like 38 North.
In 1919, Antonio Gramsci, an Italian Marxist who was imprisoned by the Mussolini’s government, for his beliefs, specifically his anti-fascist actions, wrote that “the capitalists have lost pre-eminence: their freedom is limited; their power is annulled. Capitalist concentration has arrived at the greatest development allowed it, realizing the world monopoly of production and exchange. The corresponding concentration of the working masses has given an unheard of power to the revolutionary proletarian class…They are not dead.” This is the case with The Simpsons, an animated sitcom, in its 29th season, with its viewership sharply declining, which still lives on through “memes on social media that serve as still-relevant social commentary.”  In order to analyze how this manifests itself in the Simpsons and the tyranny of Hollyweird, a term I thought came from Chuck D of Public Enemy, but it seems to be used on a lot of conservative websites but I see no issue with re-appropriating it for something which is evidently much more positive, it is only right to turn to the theories of Gramsci. Later on, this article will use Gramsci’s theories to pose a broader analysis of The Simpsons, which can easily be applied to Hollyweird as a whole. Before anyone criticizes my analysis, I would like to add here as a disclaimer that I read through Gramsci’s works, cited in this article, over a few day period and made the analysis from there. Obviously, this is not all the works of Gramsci, but I did my best to provide a summarized analysis. There is undoubtedly some aspects which I did not address, but I did my best to address all the pertinent aspects. I say this before people get on my case about “missing” something or debating over my interpretation of Gramsci. With that, as always, all comments are welcome.
Summarizing Gramsci’s theories on intellectuals and hegemony
The tyranny of Hollyweird (which usually just includes America’s film industry, but can be said, for this article to include the whole media-entertainment complex), should be analyze on a systemic manner, rather than just focusing on a symptom.
Apart from looking at varied scholars, it is best to look at Gramsci’s writings themselves. In December 1916, when arguing that the proletariat should reject ideology from bourgeois newspapers, he added that these proletariat must “always, always, always remember that the bourgeois newspaper…is an instrument of struggle motivated by ideas and interests that are contrary to his. Everything that is published is influenced by one idea: that of serving the dominant class, and which is ineluctably translated into a fact: that of combating the laboring class…the bourgeois newspapers tell even the simplest of facts in a way that favors the bourgeois class and damns the working class and its politics.” This could easily be applied to Hollyweird. The same could be said of his writing in 1921 that the “entire state apparatus: with its police force, its courts, and its newspapers that manipulate public opinion according to the desires of the government and the capitalists” or his writing in 1925 that in order to
take the working class beyond the limits of existing bourgeois democracy…a conscious ‘ideological’ element is necessary. This entails an understanding of the conditions in which the class is fighting, of the social relations in which workers live, of the fundamental tendencies that operate within these social relationships, and of the development of society (driven by the irreconcilable antagonisms at its heart), etcetera.
For Gramsci, two types of intellectuals are created by “every social group” (bourgeoisie or proletariat). The first is a group of intellectuals which have homogeneity and awareness of their function in the capitalist system.  At the same time, “capitalist entrepreneur[s]” create the “industrial technician, the specialist in political economy, the organisers of a new culture,” and have technical and directive capacity. This is because they serve as organizers of “masses of men,” “confidence” in their business, consumers in their product, and so on. Most, or an elite among these “capitalist entrepreneur[s]” have intellectual capacities, including the complex “organism of services,” up to the state, with the need to creative conditions “most favorable to their class” or choose specialized individuals to organize their relationships, whom include these intellectuals. Such intellectuals are “organic,” with every class, the bourgeoisie or proletariat, creating alongside itself, elaborating in the course of its development. The other form of intellectuals is one which is “already in existence” and seemed to represent uninterrupted “historical continuity.” These intellectuals are in the ecclesiastics, who held a long-time monopoly on religious ideology, bonded to schools, education, morality, and other societal values, originally tied to the landed aristocracy, gaining their own privileges over time. These intellectuals are “traditional,” posing themselves an “autonomous and independent of the dominant social group,” whether the bourgeoisie or the proletariat, but this idealism is not true in reality. As Gramsci puts it artfully, “all men are intellectuals, one could therefore say: but not all men in society have the function of intellectuals,” with “non-intellectuals” not existing in society, but a stratum of intellectuals being present, either “traditional” or “organic.” He adds that there are “historically specialised categories for the exercise of the intellectual function,” with assimilation and conquest of “traditional” intellectuals quicker and more efficacious the more the group (bourgeoisie and proletariat) elaborating on their own organic intellectuals. For both types of intellectuals, schools are the “instrument” through which they improve their functions, with complexity of their “intellectual measured” by the number of gradation of specialized schools, with the more extensive the “area” covered by education and varied levels of schooling, the more complex “is the cultural world.” While, as Gramsci notes, there is a wide base provided for selection of the “top intellectual qualifications,” it creates vast “crises of unemployment for the middle intellectual strata.” The elaboration of the intellectual strata in “concrete reality” does not come from something abstract but in accordance with “concrete traditional historical processes,” with distribution of different types of school over a territory, with varied aspirations within the intellectual strata determine or give form to “branches of intellectual specialization.” After giving an example of development of rural and urban bourgeoisie in Italy, Gramsci adds that
The relation between the intellectuals and the world of production is not as direct as it is with fundamental social groups but is, in varying degrees, “mediated” by the whole fabric of society and by the complex of superstructures, of which the intellectuals are, precisely, the “functionaries”.
It is here that Gramsci begins to outline his thoughts on hegemony. He first notes that the “organic quality” of varied intellectual strata and their “degree of connection” with a “fundamental social group” (bourgeoisie and proletariat) and says that a gradation of their functions (and of the superstructures) can be determined. For the superstructure, Gramsci notes that there are two levels: one that can be called “civil society,” which includes institutions which are commonly seen as “private” and that of “political society” or the “State.” These two levels, he writes, correspond to the exercise of hegemony by a dominant group (bourgeoisie or proletariat) over society and to “direct domination” or command exercised through the State. For the dominant group, intellectuals are their deputies, exercising the “subaltern functions of social hegemony and political government” comprising of “spontaneous” consent which is given by the masses to the “general direction imposed on social life by the dominant fundamental group” with such consent historically caused by prestige and confidence which the “dominant group enjoys because of its position and function in the world of production.” Secondly, intellectuals exercise their functions through the “apparatus of state coercive power” which enforces discipline on groups which do not consent “actively or passively,” an apparatus which is constituted for the society in “anticipation of moments of crisis of command and direction when spontaneous consent has failed.” Gramsci closes this chapter by saying his ideas expand the concept of intellectual but is the only way to recognize the reality, adding that the function of “organizing social hegemony and state domination” gives rise a particular division of labor, with a “hierarchy of qualifications” with intellectual activity needing to be “distinguished in terms of its intrinsic characteristics” with those at the highest level being “creators of the various sciences, philosophy, art, etc.,” and the lowest being administrators and divulges of “pre-existing, traditional, accumulated intellectual wealth.” The chapter ends by saying that in the modern world the category of intellectuals has expanded, with functions justified by the “political necessities of the dominant fundamental group,” with mass formation standardizing individuals psychologically and in terms of “individual qualification.”
In the next chapter, Gramsci expands on whom can be “traditional” intellectuals: they are rural, linked to the “social mass of country people and the town…petite bourgeoisie.”  On the other hand, the urban intellectuals are those who have “grown up along with industry and are linked to its fortunes,” having no autonomous plans, with a job to “articulate the relationship between the entrepreneur and the intellectual mass,” executing production plans of the industrial general staff, which controls varying “stages of work,” while they are very standardized, identified with the “industrial general staff itself.” He adds that every “organic development”of the peasant masses is linked and depends on movements “among intellectuals.” Specifically, organic intellectuals who come from the “instrumental masses” can influence factory technicians. Gramsci further delineates between “organic” and “traditional” intellectuals. He writes that the political party, for some groups (specifically the proletariat) is a specific way of creating their own organic intellectuals, who directly join the political and philosophical field, while the political party, for all groups, carries out the same function as the State in political society, welding together intellectuals whom are “organic” (of the dominant group) and “traditional.” Latter political parties carry out this function by fulfilling its basic function: of elaborating its “component parts” which are those who have been born and developed as an economic group, turning them into “qualified political intellectuals…leaders and organisers of all activities and functions inherent in the organic development of society.” After explaining how a political party functions with intellectual elements, functioning specifically in relation to the different types of intellectuals, “organic” and “traditional,” the history of traditional intellectuals connected with “slavery in the classical world,” giving specific examples for how this manifests itself in Italy, England, France, Germany, Russia, he moves onto the U$, specifically relevant for this article, writing that:
…in the case of the United States, [there is] the absence to a considerable degree of traditional intellectuals, and consequently a different equilibrium among intellectuals in general. There has been a massive development…of the whole range of modern superstructures. The necessity of equilibrium is determined…by the need to fuse together in a single national crucible with a unitary culture the different forms of culture imported by immigrants of differing national origins. The lack of vast sedimentation of traditional intellectuals…explains…the existence of only two major parties, which could…be reduced to one only…and…the enormous proliferation of religious sects.
After talking about the influence of “negro intellectuals” on the U$ and how the empire could use Blacks to advance imperial interests, he talks about other examples in Latin America, Japan, and China. It is there that the chapter ends.
In his chapters on education, in which he writes that “every intellectual idea tends to create for itself cultural associations of its own,” specialized schools and bureaucracies, the elements of educational institutions, he does not touch on hegemony or the “intellectual strata.” His chapter on Italian history isn’t much different. He does, however, in one section, specifically focus on intellectuals and hegemony, writing
the supremacy of a social group manifests itself…as “domination” and as “intellectual moral leadership.” A social group dominates antagonistic groups, which it tends to “liquidate”, or subjugate…a social group can…exercise “leadership” before winning governmental power…it subsequently becomes dominant when it exercises power, but even if it holds it firmly in its grasp, it must continue to “lead” as well. 
He later adds that in the experience of many countries, if peasants move through impulses which are “spontaneous,” the “intellectuals start to waver” and if a “group of intellectuals situates itself on a new basis of concrete pro-peasant policies,” it draws in more important “elements of the masses.”  Later on, he briefly mentions intellectuals. One example is when he talks about the “intellectual stratum” in northern Italy, another is when he writes that to analyze the “socio-political function of intellectuals, it is necessary to recall and examine their psychological attitude toward the fundamental classes [bourgeoisie and proletariat].”  He later that a philosophy which “offers to its adherents an intellectual “dignity”” which differs from old ideologies, and an “educative principle” which interests a sect of intellectuals whom are homogeneous and most numerous, are the ways that “hegemony of a directive centre” asserts itself over intellectuals. When talking about a “homogeneous ruling class” in the Italian Piedmont, Gramsci wrote that this ruling class wanted their “interests to dominate…they wanted a new force, independent of every compromise and condition, to become the arbiter of the Nation.”  After summarizing principles from Marx’s Preface to The Critique of Political Economy, he criticized the idea of “passive revolution,” specifically citing “Gandhism and Tolstoyism,” endeavoring to discover its roots in Italian history. In writing a further part of his history of Italy, Gramsci notes that
Although it is certain that for the fundamental productive classes (the capitalist bourgeoisie and modern proletariat) the State is only conceivable as the concrete form of a specific economic world, this does not mean that the relationship of means to end can be easily determined or takes the form of a simple schema, apparent at first sight. It is true that conquest of power and achievement of a new productive world are inseparable, and that propaganda for the other, and that in reality it is solely in this coincidence that the unity of the dominant class–at one political and economic–resides. 
He adds on the next page that “intellectuals are the social element from which the governing personnel are drawn.” Later on, in the same book, he adds that the while there can be a distinction between an intellectual strata separated from the masses and intellectuals linked “organically to a national-popular mass” in reality one needs to struggle against deceptions, stimulating the formation of “homogeneous, social blocs” which birth their own intellectuals, commandos, and vanguard.  He also briefly mentions reinforcement of the hegemonic positions of a dominant group, but focuses on the hegemony of the State. In another chapter, he writes about a class “that is international in character” (either the bourgeoisie or proletariat) which guides “social strata which are narrowly national…frequently less than national,” referring to intellectuals specifically.  In a section about state power, Gramsci makes, what I believe, is his only use of the term “cultural hegemony” in the Prison Notebooks and likely in the rest of his writings. He writes that
…every State is ethical in as much as one of its most important functions is to raise the great mass of population to a particular cultural and moral level, a level…which corresponds to the needs of the productive forces for development [the bourgeoisie], and hence to the interests of the ruling classes.The school as a positive educative function, and the courts as repressive and negative educative function, are the most important State activities in this sense: but, in reality, a multitude of other so-called private initiatives and activities tend to the same end–initiatives and activities which form the apparatus of the political and cultural hegemony of the ruling classes…only the social group that poses the end of the State and its own end as the target to be achieved can create an ethical state–i.e. one which tends to to put an end to the internal divisions of the ruled, etc., and to create a technically and morally unitary social organism. 
Adding to this, he writes that if states cannot avoid going through a stage of “economic-corporate privimatism,” then the “content of political hegemony of the new social group” will be “predominantly of an economic order,” with reorganization of the existing structure, and a negative cultural policy. Beyond this are his comments that in a society one or more private associations (which are either natural, contractual or voluntary) one or more predominates, constituting a “hegemonic apparatus of one social group over the rest of the population,” with the basis for the State in “the narrow sense of governmental-coercive apparatus.”  Gramsci’s next mention of hegemony is related to political parties. He writes that
The function of hegemony or political leadership exercised by [political] parties can be estimated from the evolution of the internal life of the [political] parties themselves. If the State represents the coercive and punitive force of juridical regulation of a country, the [political] parties–representing the spontaneous adhesion of an elite to such a regulation, considered as a type of collective society to which the entire mass must be educated–must show in their internal life that they have assimilated as principles or moral conduct those rules which in the State are legal obligations. 
In his next book, Gramsci writes about the expanding circle of intellectuals. He notes that the intellectual stratum expands, with every leap forward tied to a movement of the masses who raise their level of culture, extending their influence among the stratum, but there are continually gaps “between the mass and the intellectuals.”  Later, he specifically focuses on European culture. He writes that it is the “only historically and concretely universal culture…European culture has undergone a process of unification,” with the cultural process personified in intellectuals.  On the next page, he specifically, once again, addresses intellectuals in society:
…The intellectual’s error consists in believing that one can know without understanding and even more without feeling and being impassioned…the intellectual can be an intellectual…if distinct and separate from the people-nation…without feeling the elementary passions of the people, understanding them and therefore explaining and justifying them in the particular historical situation and connecting them dialectically to the laws of history and to a superior conception of the world…one cannot make politics-history without this passion, without this sentimental connection between intellectuals and people-nation…if the relationship between the intellectuals and people-nation, between the leaders and led,the rulers and ruled, is provided by an organic cohesion in which the feeling-passion becomes understanding and thence knowledge (not mechanically but in a way that is alive) then and only then is the relationship one of representation.
On a related note, he writes that the “great systems of traditional philosophy and the religion of the the leaders of the clergy,” which conceives the world as one of intellectuals and high culture, systems “unknown to the multitude” and do not influence them directly, but do so indirectly, with these systems influencing the masses as an “external political force, an element of cohesive force exercised by the ruling classes and…an element of subordination to an external hegemony.”  Such efforts negatively influence the masses, limiting their thought, limiting their common sense.
Reading through this book, it is clear that scholars have interpreted Gramsci well to say that the state serves as an “instrument of domination that represents the interests of capital and of the ruling class,” with domination “achieved in large part by a dominant ideology expressed through social institutions that socialize people to consent to the rule of the dominant group,”while hegemonic beliefs, “dominant beliefs” fundamentally dampen critical thought, and are thus barriers to revolution.”  They point out that he viewed the educational institution as “one of the fundamental elements of cultural hegemony in modern Western society,” with hegemony being a form of control exercised by a dominant class, either the bourgeoisie or proletariat, a class which takes into interest those classes and groups over which it dominates, while it has to “make some sacrifices tangent to its corporate interests,” and maintain its “economic leadership besides ethico-political leadership” with the class “situated at one of the two fundamental poles in the relations of production: owner or non-owner of the means of production.” This entails, these scholars argue, that this class executes a “leadership role on the economic, political, moral, and intellectual levels vis-a-vis other classes in the system, coupled with the sacrificing of some of its corporate interests as a fundamental class precisely to facilitate its vanguard role.” Furthermore, they note that Gramsci is arguing that the dominant class, with its hegemony, “exercises a political, intellectual, and moral role of leadership within a hegemonic system cemented by a common world-view…won in civil society through dynamic ideological struggle.” With this, the concept of “cultural hegemony” is derived: that the “beliefs, explanations, perceptions, values and moral norms of a ruling class…is accepted as the cultural norm” or dominant, with those who own the with capital assets in society, “TV stations, film studios, newspapers” releasing their media product into society, intending to “reinforce the status quo and keep these asset holders in control.” Others defined this concept as centered around the “domination of a society by a group whose domination comes through control of culture…and the implicit ideology contained within that culture” with the worldview of the dominant group becoming the “worldview of the majority; who see its values as natural and universal values which are good for all.”  Regardless, it is clear that the concept of “cultural hegemony” is one that is derived from Gramsci, just like the concept of “labor aristocracy is derived from the writings of Marx, Engels, and Lenin. That doesn’t mean either of these ideas is incorrect or improper, but rather that their origins should be recognized.
It is with this, we move onto the next section of this article, which uses Gramsci’s theories, applying them to a recent debate over Apu and The Simpsons, which directly connects with the overall tyranny of Hollyweird.
Gramsci, Springfieldian stereotypes, and Hollyweird
The concepts posed by Gramsci directly apply to the Zombie Simpsons, a term which I’ll explain later, and Hollyweird as a whole.
Determining who the organic intellectuals are is of utmost importance. Starting with The Simpsons, it seems evident that those at the three White Male producers: James L. Brooks, Matt Groening (creator of the show itself), and Sam Simon, would have fulfill this function, as they have homogeneity and awareness of their function in the capitalist system. In order to make sure that conditions which benefit the dominant class are created, capitalists, the “capitalist entrepreneurs” as Gramsci calls them, choose specialized individuals to organize relationships which benefited their class, in this case which are the organic intellectuals.  The organic intellectuals can also, by extension, have specialize certain individuals who can serve their interests. This includes, for one, the show’ss main cast members, three of whom who were White males (Dan Castellaneta, Hank Azaria, and Henry Shearer) and three of whom were White females (Julie Kavner, Nancy Cartwright, and Yeardley Smith). Secondly, this includes the 127 individuals who have written or co-written Simpsons episodes since the show was released in 1989, along with other individuals like the composers and animators, to name a few.
These producers, organic intellectuals if you will, are dominated by those whom were higher up. Their domination comes from the executives heading 21st Century Fox (which owns FOX), with the world of production mediated through the whole fabric of society by The Simpsons itself, for their sake, creating a “degree of connection” between the organic intellectuals and the bourgeoisie. In case, the section of the bourgeoisie constitutes the executives of 21st Century Fox (and formerly News Corp), symbolized by Rupert Murdoch, who still has a leading role. Such bourgeoisie used the burgeoning news network, FOX, to exercise their hegemony over society, with intellectuals as their deputies, enforcing such hegemony, working to obtain the “spontaneous” consent given by the masses to the “general direction imposed on social life by the dominant fundamental group.” Of course, the organization of such hegemony creates a particular division of labor, with a “hierarchy of qualifications” over intellectual activity, even in the structure of The Simpsons where the producers are those whom you could call organic intellectuals. As Gramsci notes, those with the highest amount of intellectual activities are “creators of the various sciences, philosophy, art, etc.,” being the show’s producers in this case, and the lowest could be said to be the writers or animators but this may not be going far enough down the totem pole. Furthermore, the organic intellectuals of the Simpsons clearly do not come from the “instrumental masses” (or serve the peasants) and, as such, serve the bourgeoisie, part of an effort which continues to “fuse together in a single national crucible with a unitary culture the different forms of culture imported by immigrants of differing national origins,” to use Gramsci’s words. In such a relationship, the bourgeoisie dominates, specifically “antagonistic groups” which it subjugates and “liquidates.” Is The Simpsons such an antagonistic group? Perhaps to a very limited extent, but it also got FOX even more popularity, so the criticism on the show was approved as it brought in needed revenue. 
There is a further aspect to these organic intellectuals. As they serve a sociopolitical function, they are taken in by a philosophy, which in the case of the U$ either “conservative” or “liberal” in nature (mostly in The Simpsons, the liberal one won out), giving its adherents intellectual “dignity,” differing from old ideologies, a interesting a sect of intellectuals whom are homogeneous and most numerous. This is not a surprise, as organic intellectuals, are the element from which governing personnel are drawn. All in all, there are varied “initiatives and activities which form the apparatus of the political and cultural hegemony of the ruling classes” with one of these activities undoubtedly being the hosting of TV shows, in the case of media conglomerates, which reinforce such hegemony, ensuring their dominant beliefs take hold on a wide basis in order to keep themselves in control. Obviously, there are gaps “between the mass and the intellectuals” since the intellectual themselves “can be an intellectual…if distinct and separate from the people-nation…without feeling the elementary passions of the people.”
That brings us to the most recent controversy involving the Simpsons and what we can call Springfieldian stereotypes: the case of Apu Nahasapeemapetilon, a stereotype of a first-generation Indian immigrant who owns a local convenience store in the town of Springfield. Hari Kondabolu, a comedian of Indian descent, released a documentary on this subject last year, titled “The Problem With Apu.”  In the film, Kondabolu grapples with his “lifelong love of The Simpsons,” examining how Apu “gave his bullies ammo for years, while contributing to a broader cultural stereotyping,” exploring a “larger deficit in American pop culture,” specifically one that “there have hardly ever been any South Asian characters on television.” His interviewees, the actors and comics, mostly of Indian descent (i.e. their parents were born in India), echo this sentiment, saying this “problem with Apu” came about due to under-representation of South Asians on television in the U$, some of whom say either kids bullied them by calling them “Apu” or doing the same for their parents.  Some, like Indian-born actor Kal Penn, well known for his acting in the Harold & Kumar stoner comedies, says that they hate Apu so much that he won’t even watch the Simpsons series! Others, like actor Utkarsh Ambudkar let the Simpsons producers, organic bourgeoisie, off the hook, by declaring that their subordinates, writers, didn’t mean to cause psychological and emotional problems, but that Apu was created due to under-representation of South Asians.
There is more than just under-representation, which many interviewees blame as the problem.  As Kondabolu argues himself, Apu represents an “America” where no one who is White isn’t wanted and reflecting how “America viewed” South Asians, which creates a bad impression across society. Add to this W. Kamau Bell‘s comments, that America went through a time when the Simpsons “owned America,” determined conversation, with Kondabolu adding that the show was “edgy at the time.” The systemic nature is partially acknowledged: the film recalls Azaria’s story that the the producers told him to do a stereotypical voice of an Indian, but then there is the story of a writer of The Simpsons, Mike Reiss. He said that Apu was not intended to be a character, saying that making him Indian was a comedy cliche, adding that White writers laughed at his impression.  Regardless, the character was OK’d by the producers, like Matt Groening, the organic intellectuals, showing their role in this process, named by Groening himself. Apu’s last name either derives from the sanskrit word for bullshit (as Kondabolu claims) or is “spoonerism” while the first name is based of the protagonist in the Satyajit Ray trilogy of movies. As critic John Powers describes Ray’s trilogy, it tells the story of a young man (Apu) who becomes a multi-dimensional human being in a modernizing India, and having Apu of the Simpsons named after him, diminishes the latter. Kondabolu’s most powerful point is that Apu stood in for his parents, participating in cultural erasure by eliminating their stories, while the the claim by Whoopi Goldberg, that Apu is a minstrel voiced by a white guy with brown paint, and Kondabolu’s related claim that Apu is the same as Black racist depictions, may be muddying the waters too much. However, it does seem evident that Azaria based the voice of Apu off Peter Sellers in The Party, an offensive interpretation, and an exchange with an irate Indian convenience store clerk, with the documentary saying that a White person doing a stereotype, such as Apu, is usurping culture and is exploitative.  Clearly this is fine with White writers like Dana Gould, who wrote for The Simpsons from 2001 to 2008, saying that some accents are funny to Whites,giving them culpability, admitting that if The Simpsons was done today, “I’m not sure you could have Apu voiced by Hank [Azaria]” while he claims that for writers of the Simpsons, there is no difference between Apu and Mr. Burns. Once again, there are hints are deeper causes: Indian-born comic Aasif Mandvi says that racism in our culture can become so deep rooted that those who are being made fun of think that a racist joke is funny and that making Apu a horrid stereotype was part of broader cultural values.  Clearly, Homer was wrong when he said in the 2nd episode of Season 3 that “cartoons don’t have any deep meaning.”
The implications of the most recent Simpsons episode are evident, connecting the imposition of hegemony by the dominant class, in this case the bourgeoisie. The episode, the 633rd of the show, titled “No Good Read Goes Unpunished,” doubled down on the Apu stereotype, “long the sole prominent Indian character on television” even though he was clearly a “racial caricature played by a white man.”  In the episode, Marge is creating a book to be more inclusive and feels lost, with Lisa responding Marge’s question by saying that Apu was applauded and inoffensive decades ago, now is deemed “politically incorrect” (a sentiment embraced by show writer Al Jean) adding that “some things will be dealt with at a later date?” and Lisa saying, sorrowfully, “if at all.” This implies that those who criticism the racist caricature deemed “politically incorrect” (with the phrase “politically correct” used by bigots use to give themselves the license to say what they want) and could mean that a future episode will address this more. Not surprisingly, reactionary commentators received the episode well, with Hot Air claiming that the episode “is an apology of sorts, just not the forthright one Kondabolu and his supporters wanted,” that The Simpsons “occupies a more exalted place in American pop culture.” and that “an apology is coming here…but in the plot of some future episode” while Red State said that “the Simpsons are not all that friendly to the right-leaning parts of America…[but has done] something that South Park has already done…draw a line in the sand and declared in one quick segment that…wailing and gnashing of teeth can only have so much of an effect…I’m proud of the folks at The Simpsons,” as part of the “culture war against political correctness.”  Perhaps, as some said, the show has “utterly given up on itself…The Simpsons has lost its way…The Simpsons, a show that has been absolutely dreadful since the early 2000s, simply could not be improved upon” with Lisa, the most progressive character of the way, with bourgeois values, but much more left-leaning than any other characters, speaking these lines about Apu, with “years of churning out unfunny episode after unfunny episode seems to have left the writers’ room stubborn and stuck,” with this episode specifically having a “wandering and weak plot spine.”  Others recognized the broader implications, saying that “The Simpsons is, as I stated earlier, an institution…a show that has been permitted to exist for decades following the widely-accepted consensus opinion that its best years are behind it,” with the list of the show’s “extremely white, extremely male list of writers stretch[es] back twenty-nine years.”
As such, it should be perfectly evident that the Springfieldian stereotypes are more than just about under-representation, only a symptom of the capitalist system. Rather, they are one of the manifestations of the hegemony of the bourgeoisie, in this case, enforced on the public, which provides their “consent” by passively watching shows such as The Simpsons, accepting the values.  This doesn’t take away from the social criticism aired on the show, especially in its earlier years, but it shows the role of the show in the capitalist system, specifically in relation to Gramsci’s theories. The fact that Apu is a stereotype, different from other stereotypes on the show, somehow “worse,” is a point that can be easily swatted away, as it was by the conservatives at Red State who recently declared that “the show is filled to the brim with stereotypes of all kinds of cultures and sub-cultures, but these were conveniently ignored by those suddenly outraged by Apu after decades of the show being on the air.”  This involves making the criticism more wholesome. It is obviously valid to criticize the racist caricature of Apu, since, as one critic notes, “not all demographics are on equal footing in America…The Simpsons is classic Americana…But it does no one any favours to pump life into it long after brain death.” A symptom of the bourgeoisie’s hegemony, exercised by the organic intellectuals of The Simpsons, are the further stereotypes, apart from Apu. One of these is Fat Tony, with the voice over by Joe Mantegna, a negative Italian stereotype manifested as a “violent mobster”whom the show’s writers “never fail to stress the Italian ancestry” and his “assorted henchmen,” with Fat Tony and his henchmen obviously based on the depiction of mobsters in the three-part Godfather epic, the brainchild of Francis Ford Coppolla. 
But, Fat Tony isn’t the only stereotype. Others include Marge the housewife (although there’s a lot to her character), Akira, the Japanese sushi chef, Ling, adopted Chinese child of chainsmokers Patty (a lesbian) and her sister Selma, Bumbleebee Man, Mexican actor/TV personality, Ccoseted and then out gay man Smithers, “redneck” Appalachian Cletus Spuckler and his family, including his wife, Brandine, and their children, Italian chef Luigi, and angry Scotsman Groundskeeper Willie.  Of these, four are directly recognized as stereotypes, in the Season 7 episode (pictured above), “Team Homer”: Italian chef Luigi, Angry Scotsman Groundskeeper Willie, “redneck” Appalachian Cletus Spuckler, and sea captain Horatio McCallister. Tellingly, “they were apparently dying to have Apu on their team, but he declined.” Apu is recognized as a stereotype in the show, but not until Season 27 when it is brushed off with the idea that everyone is a stereotype and that people should get over it.
Apart from the stereotypes, there is another symptom, showing how the organic intellectuals enforce the hegemony of the bourgeoisie on society: only one of the Indian characters portrayed on the show is voiced by a person of Indian descent while the rest are voiced by White people! . Clearly, the show is spreading the perceptions of the White organic intellectuals and their writers onto the populace as a whole. The same is the case for the Black characters in The Simpsons, with the below chart showing that only about 30-35% of the voice actors are Black, with all the others being White! 
While noting such stereotypes, it is clear that the problem is deeper than one of just under-representation or even racism: it is about the organic intellectuals of The Simpsons, to use Gramsci’s definition, enforcing the hegemony of the bourgeoisie, making it even more the dominant ideology. This is further cemented by the patriarchal nature of the show: Homer speaks the most of any character (he has been “always been the most talkative character on the show”), accounting for “21% of the show’s 1.3 million words spoken through season 26,” while “Marge, Bart, and Lisa…combine for another 26%, giving the Simpson family a 47% share of the show’s dialogue” as Todd W. Schneider in “The Simpsons By the Data” points out.  He also writes that looking at the “supporting cast, the 14 most prominent characters are all male before we get to the first woman, Mrs. [Edna] Krabappel, and only 5 of the top 50 supporting cast members are women,” with women only accounting for “25% of the dialogue on The Simpsons, including Marge and Lisa, two of the show’s main characters” but if the Simpsons family is removed, then women only account for “less than 10% of the supporting cast’s dialogue.” He adds that “9 of the top 10 writers are male,” reinforced by the fact that The Simpsons is “stocked by Harvard Lampoon alumni and overwhelmingly white and male, [and] is one of the toughest clubs for a comedy writer to break into.” 
Some critics say that the show has become effortless, not “tried in years” and “has been on for such a long damn time, well past long enough to lose its own sense of identity.” Taking this into account, it is clear that The Simpsons is becoming less and less able to serve as a medium to spread the hegemony of the bourgeoisie, making their views more and more the “dominant” ideology. In the early 1990s, when it “dominated the pop-culture landscape…[with a] skillful and fearless tendency to jam its thumb in the eye of the American Establishment, by highlighting white male laziness…the crass privileged class… and a whole host of other marks of ignorance,” it was much more effective. But now, it has lost that allure, as it has become, as one critic write, “the Establishment…becom[ing] lazy and complacent, while also feeling fiercely defensive of one’s legacy,” with the show “still living in the happy past and clinging to its Kwik-E-Mart, not listening while others shout about being in denial.”  That doesn’t mean that it still doesn’t spread such hegemony, but that it isn’t as effective as it used to be. This a common trend with many television shows, with “TV ratings for individual shows…broadly declining for over 60 years,” even among shows like Seth McFarlane’s Family Guy or Trey Parker and Matt Stone’s South Parks, both of which are also animated sitcoms.
This decline in rating has happened as the show has become even more a part and parcel of capitalist mass culture in the U$. This is because the show has changed over time from the “Golden” years (1989-1997), “Silver” years (1997-2001), “Bronze” years (2001-Present) for the worse. As such, The Simpsons has become the “Zombie Simpsons,” without a pulse, with the show becoming “inanimate, barren, cold, listless, mechanical, and weird…hollow and run out of ideas, what you could call stale…There is no reason to watch something which is dead and has no pulse.”  Even during the period of the “Golden” years, however, when there were social criticisms, the show only expressed broad liberal values, embracing anti-communism, and throughout the show’s history. As such, it enforced the dominant ideology of the bourgeoisie.
The organic intellectuals of The Simpsons, which in this case are the producers of the show, will continue to release episodes, vapid while “entertaining,” not drawing as much of a crowd as they once did, but still serving the bourgeoisie even though they are doing doing that as effectively as they did in the past. In the end, one can watch The Simpsons, if they wish, but they should recognize its role in the overall capitalist system, while working to build a another world which is free of capitalism, standing with comrades across the world, building their own revolutionary institutions, as a start.
 David Anthony, “Last night’s Simpsons episode set an all-time ratings low,” A.V. Club, Apr 28, 2014; Todd W. Schneider, “The Simpsons by the Data,” accessed Apr 10, 2018; “Number of viewers for The Simpsons,” InfoMemory.com, Oct 15, 2013; “Simpsons: Quality and Viewership Decline Trend,” Absent Data, Jun 9, 2017; Joe Otterson, “TV Ratings: ‘Simpsons’ Rises With ‘Treehouse of Horror’,” Variety, Oct 23, 2017; “The Simpsons: Season 27 Ratings,” TV Series Finale, May 23, 2016; “Number of The Simpsons viewers in the United States as of 2017, by season (in millions),” statista, accessed Apr 10, 2018; “US ratings: ‘Simpsons’ returns steady, but with lowest premiere viewership,” The Springfield Shopper, Oct 3, 2017; Niall McCarthy, “30 Years On, ‘The Simpsons’ Isn’t Aging Well [Infographic],” Forbes, Apr 20, 2017.
 All information from this footnote onword, unless otherwise noted, derives from Antonio Gramsci, “The Formation of Intellectuals,” Book I: Problems of History and Culture, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 5–14.
 All information from this footnote onword, unless otherwise noted, derives from Antonio Gramsci, “The Different Position of Urban and Rural-Type Intellectuals,” Book I: Problems of History and Culture, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 14–25. Later on, on page 270 he adds that traditional intellectuals are detaching themselves from regressive and conservative groupings.
 All information derives from Antonio Gramsci, “The Organisation of Education and Culture” (ends on page 33) and “In Search of the Educational Principle” (ends on page 43) Book I: Problems of History and Culture, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 26–43.
 Antonio Gramsci, “The Problem of Political Leadership in the Formation and Development of the Nation and Modern State in Italy” Book I: Problems of History and Culture, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 57-58.
 Antonio Gramsci, “The Problem of Political Leadership in the Formation and Development of the Nation and Modern State in Italy,” Book I: Problems of History and Culture, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), p 74.
 Antonio Gramsci, “The City-Countryside Relationship During the Risorgimento and in the National Structure,” Book I: Problems of History and Culture, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 94, 97; Antonio Gramsci, “The Moderates and the Intellectuals,” Book I: Problems of History and Culture, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 103-104.
 Antonio Gramsci, “The Function of Piedmont,” Book I: Problems of History and Culture, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), p 105. See pages 106–114 of the next section after “The Function of the Piedmont,” titled “The Concept of Passive Revolution.” Also see the section on pages 118 to 120 titled “The History of Europe Seen As “Passive Revolution.””
 Antonio Gramsci, “Material for a Critical Essay on Croce’s Two Histories, Of Italy and Europe,” Book I: Problems of History and Culture, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 116–117.
 Antonio Gramsci, “Voluntarism and Social Masses,” Book II: Notes on Politics, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 204–205, 239 (of “The Transition from the War of Manoevre (Frontal Attack) to The War of Position–In the Political Field As Well” section).
 Antonio Gramsci, “Politics and Military Science,” Book II: Notes on Politics, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), p 241. Also see, for future discussion, pages 214–217 on military influence within a country (also on pages 229–238) and Bonapartism (also see page 228), or Caesarism on pages 219–223. Some of the other instances, not mentioned in the text above, are when Gramsci mentions hegemony in reference to power of the State (“Politics and Constitutional Law” section) or conflicts between such power and the power of the Church “Hegemony and Separation of Powers” section).
 Antonio Gramsci, “Some Preliminary Notes of Reference,” Book III: The Philosophy of Praxis, Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers,11th printing, 1992, originally published in 1971), pp 334-335. Later he writes, on page 349, that “culture..unifies in a series of strata.”
 Antonio Gramsci,”Hegemony of Western Culture over the whole World Culture,” Some Problems in the Study of Philosophy of Praxis, Book III: The Philosophy of Praxis , Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers, 11th printing, 1992, originally published in 1971), pp 416-417, 418 (the section “Passage from Knowing to Understanding and to Feeling and vice versa from Feeling to Understanding and to Knowing”).
 Antonio Gramsci,”Critical Notes on An Attempt At Popular Sociology,” Book III: The Philosophy of Praxis , Selections From The Prison Notebooks of Antonio Gramsci (ed. by Quintin Hoare and Geoffrey Nowell Smith, New York: International Publishers, 11th printing, 1992, originally published in 1971), pp 419–420. Also see page 433 on “mass ideology” spewed from the intellectuals, on page 442 about distance between different groups of intellectuals.
 One writer adds that “any counter-hegemonic force will have to overcome the fact that the majority may well assert the values of the status quo as natural values that are good for everyone – even if it’s not in their own interest…Cultural hegemony should be achieved first. Then political power. The hegemony of the dominant group must be fought with a counter-hegemony – to displace their ideology with our own…What we want are a kind of ‘intellectual’ (what Gramsci labels as his organic kind) that concerns itself with actively influencing people and winning people over to the worldview. Leading the charge in the cultural war.” Another writer says that Gramsci divides the superstructure in society into political society (government, military, police, legal system) and civil society (where ideologic content is produced and reproduced…through…media, education system, religion, art, science, the family) with political society dominating “through coercion” and civil society dominating “through consent.”
 In this situation there would not be traditional intellectuals, or those whom held a long-time monopoly on religious ideology, bond to schools, education, morality, and other societal values, tied to the landed aristocracy originally, gaining its own privileges over time, with the dominant group aiming too assimilate and conquer the “traditional” intellectuals.
 John Ortved, author of The Simpsons: An Uncensored, Unauthorized History, as interviewed in Kondabalu’s documentary, says that FOX was desperate for content, Simpsons seems funny and weird, that Simpsons were huge, everywhere, international phenomenon.
 He recently criticized the recent Simpsons episode discussed at the beginning of this article, saying they have reached “peak whiteness,” that the words from Lisa are “sad,” further adding that “The Simpsons response tonight is not a jab at me, but at what many of us consider progress” and saying that “The Simpsons always critiqued pop culture, mocked hypocrisy & went after broken institutions. I LEARNED FROM THE BEST.”
 Sean O’Neal, “What can you do about Apu? The Simpsons used to know,” AV Club, Apr 9, 2018; Joshua Rivera, “Does The Simpsons Care About Its Racist Caricatures?,” GQ, Apr 9, 2018. Also see the personal narrative titled “What it’s like growing up with a dad like Apu.” One of the other interviewees, Dr. Vivek Murphy, former Surgeon General, was bullied by a kid who spoke to him with an Indian accent.Kondabolu says that racist impression of Apu led him into comedy, tells his family story, history as a comedian, and that Apu “haunts him,” as he declared “war” on Apu in 2012 when on W. Kamau Bell‘s former show, Totally Biased, saying that Hank Azaria, a White Jewish man born in the Queens borough of New York City, who voices Apu, is a white guy doing an “impression of a white guy making fun of my father.” Even the now disgraced (because his pervy behavior) Aziz Ansari is interviewed, noting that people insulted his father using the Apu accent, while actor Malulik Pancholy says that if there was an Indian person behind the counter he was afraid that his White friends would do the “Apu thing.”
 To take one example, Ambudkar says that while the Simpsons “stereotypes all races” (and peoples) including alcoholics, dead-beat dad, messed up kid, overachieving daughter, Italians, Chinese, and Japanese, the problem for South Asians specifically if that they didn’t have any other representation in such media. In another example, Ansari, who I noted before is basically a perv, asks why a show is called mainstream if it if full of white people.
 Kondabolu also interviews Mallika Pao of the Huffington Post, whom Azaria spoke to in 2015 about voicing Apu, saying he had not thought it was racist until he watched Kondabolu’s bit, and hadn’t thought about Apu from a South Asian perspective before that point. Later he interviews his parents, with his mothers saying that she is offended by it, while in a different way than Kondabolu’s generation, with both parents saying they don’t see themselves in Apu (or his family). Kondabolu then goes into more of his backstory in growing up in Queens, like Azaria, near 74th Street, noting that South Asians gather there, but says that if you grow up in U$ you’ll still be called Apu. This connects to his next two interviewees: Shilpa Dave, author of Indian Accents, says that many sequences involving Apu deal with immigration and race, but noted that when something was done in response to a universal norm, it was done in a stereotypical way, and Dr. Vivek Murphy, former Surgeon General, saying that stereotypes last for a while unless people tell their own story. Later on, Kondabolu adds that there are few choices for the South Asian community, toy are either portrayed as one-dimensional or you let someone else do it, asking “is it better to be clowned or clown yourself?” After some Indian actors and actresses share their experiences, Kondabolu says that while Apu only said “thank you come again” eight times over the Simpsons history, the caricature has haunted Indian children for over a quarter century.
 It is here that Sakina Jaffrey defines patanking as being asked to speak in abroad Indian accent, with broad acting, and you do this in front of people. Another of his interviewees, Noureen DeWulf says that there is nothing wrong with an accent but that when an accent is part of a joke about a person, a racist dig, it is problematic.
 The documentary then focuses on an episode on Season 27 when Apu’s U$-born nephew, of Indian descent, is voiced by Ambudkar, whom says that the Simpsons asked him to do it, but says that in the end The Simpsons won, with the message to stop complaining, that everyone is stereotyped. Kondabolu then reads an email from Azaria to him, saying that the fact that Azaria chooses how he gets to be portrayed is ironic since this is all about misrepresentation of Indians. As the documentary closes, he says it shows that Indians can have exposure in media settings, that undeniable there has been progress for South Asians over the last decade, that if the Simpsons can’t change then perhaps it should die, saying he will remember Seasons 1-10.
 Russell Contreras, “‘Simpsons’ reference to Apu criticism sparks backlash,” AP (reprinted in ABC News), Apr 9, 2018; Sean O’Neal, “What can you do about Apu? The Simpsons used to know,” AV Club, Apr 9, 2018; Joshua Rivera, “Does The Simpsons Care About Its Racist Caricatures?,” GQ, Apr 9, 2018. While Azaria said in January of this year that “the idea that anybody, young or old, past or present, was bullied or teased or worse based on the character of Apu on ‘The Simpsons,’ the voice or any other tropes of the character is distressing,” this belays the reality: that it has already happened.
 Shuja Hader, “Defending the Apu stereotype again? Maybe The Simpsons has run its course,” The Guardian, Apr 10, 2018; Allahpundit, “Today’s important controversy: “The Simpsons” thinks criticism of Apu is “politically correct”,” Hot Air, Apr 9, 2018; Brandon Morse, “The Simpsons Not Caving to SJW’s Politically Correct Pressure Is the Line in the Sand Society Needed,” Red State, Apr 4, 2018. The reactionaries have this fake idea of a “social justice warrior” or SJW, a concept which they created to demonize progressives. Their viewpoint was embraced by show writer Al Jean who said on twitter that “Respectfully Hank won an emmy for voicing the character in 1998. Only 20 years ago,” and that “no, I’m just saying Lisa’s statement was factual.”
 Shuja Hader, “Defending the Apu stereotype again? Maybe The Simpsons has run its course,” The Guardian, Apr 10, 2018; Carl Kinsella, “The latest Simpsons episode sums up how the show has completely lost its way,” Joe, Apr 9, 2018; Melenie McFarland, ““The Simpsons” just made its Apu problem worse — and proved its creative bankruptcy,” AlterNet (reprinted from Salon), Apr 9, 2018; Yohana Desta, “The Simpsons Still Doesn’t Understand the Problem with Apu,” Vanity Fair, Apr 9, 2018; Michael Cavna, “‘The Simpsons’ responds to criticism that Apu is a stereotype: ‘Don’t have a cow’,” Washington Post, Apr 9, 2018; Steph Harmon, “‘Don’t have a cow’: The Simpsons response to Apu racism row criticised as ‘toothless’,” The Guardian, Apr 9, 2018; Jen Cheney, “The Simpsons’ Apu Response Is What Happens When You’re on the Air for Too Long,” Vulture, Apr 9, 2018; Ryan Parker, “‘Simpsons’ Criticized for Response to Apu Controversy,” The Hollywood Reporter, Apr 9, 2018; Russell Contreras, “‘Simpsons’ reference to Apu criticism sparks backlash,” AP (reprinted in ABC News), Apr 9, 2018; Nicole Drum, “Fans Are Unhappy With How The Simpsons Handled Apu,” Comicbook, Apr 9, 2018; Johnny Lieu, “People feel let down by ‘The Simpsons’ response to Apu stereotyping,” Mashable, Apr 9, 2018; Dan Snierson, “The Simpsons briefly addresses Apu controversy, causes more controversy,” Entertainment Weekly, Apr 9, 2018; Sean O’Neal, “What can you do about Apu? The Simpsons used to know,” AV Club, Apr 9, 2018; Joshua Rivera, “Does The Simpsons Care About Its Racist Caricatures?,” GQ, Apr 9, 2018; Linda Holmes, “‘The Simpsons’ To ‘The Problem With Apu’: Drop Dead,” NPR, Apr 9, 2018. Others have pointed out that “Apu wasn’t a contested character when the show began, but he is now” (so what), that the show missed the opportunity to acknowledge why “the depiction of Apu and his portrayal by a white man…have been offensive to many members of the South Asian community,” that the show should admit its mistakes, that the portrayal has always been “offensive, it’s just that the people hurt by it didn’t have a voice,” and that “The Simpsons has not been relevant in years.”Some had deeper criticism, saying that “the suggestion that any change to Apu would rob The Simpsons of its essential spirit” is wrong, adding that the implication of the statement in the episode is “what matters most here is the show’s legacy,” adding that “The Simpsons has generally earned the benefit of the doubt by being a sharp cultural satire in so many other respects” and that while the show has treated, in their mind, Apu well, becoming a “genuine, multidimensional character with a rich history and inner life.”
 In the capitalist system as a whole, “the dominant class” combats the “laboring class,” using facts that favor “the bourgeois class and damn…the working class and its politics,” to build off what Gramsci wrote, specifically talking about bourgeois newspapers. They also, as it is evident, manipulate “public opinion according to the desires of the government and the capitalists.”
 Shuja Hader, “Defending the Apu stereotype again? Maybe The Simpsons has run its course,” The Guardian, Apr 10, 2018; Brandon Morse, “The Simpsons Not Caving to SJW’s Politically Correct Pressure Is the Line in the Sand Society Needed,” Red State, Apr 4, 2018.
 “Exhibit A: Examples of Media Bias,” Italic Institute of America, accessed Apr 10, 2018; “Shark Tale: The Complete Story,” Italic Institute of America, accessed Apr 10, 2018; “SHARK TALE – Overview, Argument, & Position Summary,” Italic Institute of America, accessed Apr 10, 2018. The Italic Way adds that the “equal opportunity offender” argument for defenders of the show is weakened “by the fact that the show’s writers take obvious pains to avoid heavy handed characterizations of all groups but Italian Americans.” However, the Italic Way seems to not focus enough on the “several African American characters that are featured…a decadent clown, is depicted Jewish…[and] a convenience store owner is depicted as Pakistani” (actually Indian, not Pakistani) claiming that all of these are “unaccompanied by dialogue or mannerisms which evoke the crudely negative…stereotypes as those heaped on Fat Tony and his gang, proving that the writers of the show are not nearly as bold and daring as they’d like us to believe,” saying the show does not get a pass of approval from them even though Tony and his mob are limited to only certain episodes. This is a bit distorted as Apu is undeniably a racist stereotype, which is negative, but I see what they are saying. The Italic Institute of America added that the first film in the series, and by extension the two others, “criminalized the history of the Italian American immigrant experience and reaffirmed the belief that criminal behavior is an essential aspect of Italian culture,” creating a “billion-dollar spin-off industry which has spread to every conceivable media outlet in America,” further explained in this 6-page article.
 Neither Apu’s wife, Manjula, Apu’s brother Sanjay (and his daughter), Apu’s mother, Apu’s cousin Navi, are voiced by those of Indian descent but only by White people. Only Jay, Apu’s nephew, is portrayed by a person of Indian descent, and he only has had two appearances in the show, one on which he voiced by a White person, while the children have no speaking parts.
 This isn’t a shock, as Hank Azaria voices 200 characters in all, over the show’s history, with other voice actors likely having comparable numbers! Also take the “Cleveland Show” which portended to be a “black” show: half of the main characters, who are all Black, are voiced by White individuals!
 As Schneider, if the Simpsons family is excluded from “the results become a bit less predictable, if not exactly surprising” with Mr. Burns speaking “the most words among supporting cast members, followed by Moe, Principal Skinner, Ned Flanders, and Krusty rounding out the top 5.” Apu, specifically, is listed as speaking 11-12,000 words, even more than Smithers! You could say the same dynamic is at work with Family Guy, which centers around the patriarch, Peter Griffin
 Melenie McFarland, ““The Simpsons” just made its Apu problem worse — and proved its creative bankruptcy,” AlterNet (reprinted from Salon), Apr 9, 2018; Carl Kinsella, “The latest Simpsons episode sums up how the show has completely lost its way,” Joe, Apr 9, 2018; Jen Cheney, “The Simpsons’ Apu Response Is What Happens When You’re on the Air for Too Long,” Vulture, Apr 9, 2018.
 In the past, The Simpsons “gracefully and savagely deconstructed the foibles of white America, casting a withering gaze on subjects like gun ownership, right-wing broadcasters, the American school system, police incompetence and both Republicans and Democrats — all the while making charming, absurd and unexpected jokes.”
 I recently watched an episode, “Fears of a Clown,” with a storyline about Krusty redeeming himself. It was emblematic of The Simpsons: it was entertaining but not funny. As Dennis Perkins of AV Club noted (Dennis Perkins, “Bart, Krusty, Marge, and Skinner unsuccessfully vie for our attention in a forgettable Simpsons,” AV Club, Apr 1, 2018), “…a handful of fine seasons can be cobbled together from episodes from the post-classic seasons, and the show is more harshly judged against itself than against any baseline of acceptable sitcom quality…sometimes The Simpsons rolls out an episode that’s so pale an approximation of its best that sticking up for it becomes an exercise in hand-waving and deep, deep sighs…[this episode] is…irrelevant in its hollow echoes of past, actually memorable, episodes. When the book on The Simpsons is finally closed…and the inevitable all-time episode rankings are compiled, “Fears Of A Clown” is one of those installments destined to elicit blank stares, even from die-hard fans. It barely exists…Plotting discipline remains one of latter-day Simpsons’ most dispiriting weaknesses, with the least memorable episodes heaping unrealized A- through C-stories atop each other as if hoping quantity will distract from how little of substance in happening.”
Note: This article was written in late October, so it is a bit dated. This article is the fourth of a four-part series, which never got published on Dissident Voice.
The previous article [link here] focused how Western imperialists have granted support to “Kurdistan” over the years. This article poses the question: is “Kurdistan” is a nation at all? This differs from previous analyses of the “Kurdish national question,” but I pursued my own course of analysis in writing this article and others in this series.
As was argued on /r/communism by one user, “from a Marxist-Leninist perspective they are not a nation, they are an ethnicity. To speak of “self determination” for them can only mean “ethnic self determination”, which is a Nazi belief, not a Marxist one.” This in line with users on the same forum agreeing that Kurds are co-operating with U$ imperialism while, at other times, there seemed to be disagreement on the subject.
It is not worth considering whether the referendum was “constitutional” or not, with the former argued by the KRG. Instead, let us consider the views of PRI’s interviewees on the referendum. Most, as is typical of bourgeois media, voiced support, speaking of the “will” for independence, saying that the Kurds “deserve” independence, that people should fight for “our rights,” and hoped for a stronger government. However, one interviewee said that “they [the KRG] pretend democracy, but they are more like dictators.” This in line with the idea that Kurdistan as Qatar’sAl Jazeera declared, that “Kurdistan” is basically a “kind of dream…buoyed by memories of a glorious past” with one person evening saying that “if countries in the region became more democratic and more welcoming of their Kurdish populations, the cries for an independent Kurdistan would quiet down” and the realization that “the country many dream of may not end up as the hoped-for Kurdish utopia.” This is a concern since the Kurds are described as “the largest ethnic group [in that region] without self-determination” and Westerners are coaxed into helping built “stable, democratic institutions,” for the Kurds. 
Let us consider that the Barzani family “governs the Iraqi Kurdistan with an iron fist” and is “historically connected to Israel.” Additionally, let us consider the words of the Qatari-backed and pro-terrorist outlet Middle East Eye, only because they even admit that “Kurdistan” in Northern Iraq is a complete and utter mess:
“…following several years of financial crisis and economic mismanagement, Erbil has racked up $30bn of debt, and the meagre salaries of public sector workers are routinely paid late. But the crunch has not been felt by all – cronyism is rife in the fiefdom, and the Barzani family have used their monopoly on power to amass a fortune while ruling over the ..KRG…Following several years of financial crisis and economic mismanagement, Erbil has racked up $30bn of debt, and the meagre salaries of public sector workers are routinely paid late…cronyism is rife in the fiefdom, and the Barzani family have used their monopoly on power to amass a fortune while ruling over the..KRG…That the upcoming referendum is more about President Barzani and the KRG’s elites ensuring their hold on power undermines the aspirations of some of the world’s most discriminated against people”
The same is the case for the neo-con magazine, Commentary, which says that “…the region was never democratic—the freest and fairest election it had was in 1992—and then the leaders simply massaged the process in order to maintain their hold.” They added that Barzani is “officially limited to two terms by the constitution, but got around the problem by extending his second term extra-legally” meaning that the region is “a dictatorship…[since] two ruling families dominate politics and society…Masud Barzani is a dictator.” Beyond this, there are also reports that “Barzani family members alone took 600 billion dollars from the Kurdish people’s oil income and…[the] Talabani side shared 50 % of that oil money, too, which means they made 600 billion dollars to be divided among Talabani sides.” Then there is the words of the alternative site, Moon of Alabama, which sometimes goes off the rails (but not this time), arguing that the recent referendum was more “to do with the beleaguered situation of the illegitimate regional president Barzani than with a genuine opportunity to achieve independence.” They added that “Arabs, Turks, and Persians see the Kurds as a recalcitrant nomadic mountain tribe and stooge of Israeli interests” and that basically “Kurdish independence…would be the start of another decade of war – either between the Kurdish entities and the nations around them, or within the ever disunited Kurdish tribes themselves.” Finally there are the words of Hossein Amir-Abdollahian, the Iranian Parliament’s General Director for International Affairs, who said that “Barzani’s call for independence means further strengthening of ISIL and Tel Aviv, a new anarchy in the region and instability.” This is fundamentally the case.
Still, these realities or the data collected by the Rand Corp, an appendage of the imperial war machine, do not answer the question on whether “Kurdistan” is a nation or not. Sarah Abed, in a series of articles in Mint Press News seems to raise doubts as to whether the Kurds are a nation. In her first article on the subject, she writes that
“Kurdistan—Land of the Kurds—exists only in two spheres. One is on maps sold in bazaars wherever the Kurdish language is spoken. The other is on yellow-red-and-green flags Kurds sometimes wave in the countries where they actually reside (according to maps sold everywhere else in the world).Yet in one of those countries, the Kurds have built themselves a state in all but name”
In the second, she argues that Kurds are even more devious, not even having their own culture, stealing it from others, with the same being the case with their land, with “much if not all of the land in Eastern Turkey that the Kurds claim as their own once belonged to the Armenians.” She goes on to say that Kurds assisted in the 1915 genocide of Armenians and of Assyrians, along with dwelling in cities which were only recently established as theirs “as a means of drawing their eyes away from the oil-rich lands in and around the Iraqi city of Kirkuk.” As a result, large migrations of Kurds into the area often displaced “Assyrians who had far greater legal and historical claims to these lands.” Add to this, she argues, that Kurdistan will be defined by where “Kurds happen to dwell at any given point” and were easily used as a “pawn of U.S. interests” while Kurds began, in July 2014, “systematic disarmament of Assyrians and several other ethnic groups so that it could use their weapons in its own struggle” which left these groups at the mercy of Daesh. She argues that this is a “deliberate ploy by the Kurdish leadership to allow foreign forces to violently cleanse these areas of all non-Kurdish residents and then…retake and “liberate their lands.” She later argues that
“…the Kurds would have a vested interest in claiming Arab, Assyrian or Armenian history as their own…they often resort to destroying any relevant history altogether…Kurds claim that their “Kurdistan” is “multicultural and multireligious,” which is disingenuous when you consider that those additional cultures consist of people now dwelling amongst a Kurdish majority in lands the Kurds took by force. These people will be faced with the prospect of casting meaningless votes on Kurdish independence since, even if they all voted “no,” they would nonetheless be outvoted by the Kurdish “yes” majority…Kurdish history in the 20th century is marked by a rising sense of Kurdish nationhood focused on the goal of establishing an independent Kurdistan in accordance with the Treaty of Sèvres of 1920…The state of Kurdistan has simply never existed…The Kurds have a centuries-long history of persecuting minority groups, having committed genocide against them with alarming frequency…It is important to reiterate that there are many Kurds to whom some of the characterizations presented in this analysis cannot and should not be applied. There are Kurds who have assimilated into their current cultural societies and reject the ideals of the separatist Kurds. Their concerns are mostly political in nature and specific to the nations in which they reside. They are not interested in establishing a united Kurdish country…In fact, these Kurds have faced discrimination from the Kurdish community as a result of their unwillingness to support the establishment of a Kurdish state…The Kurds have gained popularity through effectively marketing themselves to Western audiences as revolutionary, feminist, Marxist “freedom fighters”…Up until recently, Kurds with separatist ambitions were seen in a positive light. But their hidden agenda has now been exposed and their true intentions revealed…To support the Kurds’ demands for autonomy, and the establishment of a federation at the expense of others in the region, is illegal, profoundly illogical, and a violation of human rights”
If what Sarah Abed says has any validity then the Kurds cannot claim they are a nation and hence their claim for independence as a “nation” and a “nation-state” is fundamentally flawed. The Syrians recognize the danger of this, even discussing with the Russians and a PKK leader a number of issues: “the future of the YPG, the future of US bases…in the YPG-occupied areas, and a political solution to the Kurdish question in Syria.” Whether the Syrian state does the same as Iraq in creating an autonomous area within their country for the Kurds is possible. However, considering the fact that they have been under imperialist assault since the 1960s, especially more intense since 2013, it is likely that Kurds will be granted additional rights but not an autonomous area, a concept which could be exploited by power-hungry Western imperialists.
This discussion is nothing new. In 1973, the Arab Ba’th Socialist Party in Iraq wrote a political report titled “Revolutionary Iraq 1968-1973.” They noted, in one chapter about the Iraqi revolution, as they called it, talking about the Kurds:
“The Kurdish national movement in Iraq, despite some historical circumstantial errors and reactionary isolationist trends some of which were on openly good terms with imperialism and reactionary circles, is essentially a legitimate national movement so long as it works within the framework of national rights for the Kurdish people within the Republic of Iraq. Autonomous Kurdish rule is realistic and justified…the problem has become very complicated because of foreign interventions, the chauvinistic and dictatorial attitudes of the former reactionary regimes towards the Kurd’s legitimate rights….The Party had to find a solution, theoretical and practical, that would satisfy the national aspirations of our Kurdish masses while protecting the territorial unity of the land and the unity of the national progressive movement without conflicting with the aims of the Arab struggle…the leadership of the Kurdistan Democratic Party often did not behave in the spirit of national unity and sincere alliance with the Arab Ba’th Socialist Party…in spite of all the errors and negative aspects, the peaceful democratic method of the Arab Ba’th Socialist Party in tackling the Kurdish Question has proved to be correct and has yielded significant positive results…After four years of persistent struggle to solve the Kurdish Question peacefully and democratically, the general political, psychological and economic trends of the Kurdish masses are no longer as they used to be before the March announcement. Large sections of our Kurdish people are now finding their lives more secure and peaceful than ever before…The peaceful solution of the Kurdish Question is also another sign of democracy, In addition to its significant aspect in consolidating national unity, political independence and social progress in the country, it has provided the opportunity for the first time to create a democratic climate for our Kurdish people to practice their national rights, political, social and cultural activities on a very large scale.”
This statement does draw into question the story told by the Kurds who want their own nation and fundamentally a new nation-state, showing that the Iraqi government understood, at least at one point, that the Kurds were justified in their push for self-determination. Even Kim Il Sung, in 1971, congratulated the Iraqi people and government on the “successful solution of the Kurd national problem in Iraq,” further saying that “the peaceful, democratic solution of the Kurd national problem is a telling blow to the imperialists and an important measure which makes it possible to strengthen the anti-imperialist people’s front and further intensify the anti-U.S., anti-Israeli struggle in Iraq.”
However, if the Kurds were not a nation, fundamentally and just an ethnicity, then the Iraqi approach at the time would be even more justified. One Marxist writer even pointed out, in 1979, that two important ayatollahs in Iran called Kurdish leaders “agents of Savak, Zionists and corrupt sources,” while Saddam Hussein reportedly was “arming some Kurds to start a revolt within Iran.” Kurds seem to be pawns, now and throughout their history, of Western imperialists. Still, we cannot paint all of them with the same brush. There are Kurds, as I’ve written in the past, who support federalism in Syria, and also support federalism in Iraq. Not all are separatist, wanting to form an “independent” nation.
Whether the Kurds are an “oppressed nationality” is up to the reader. But this writer thinks that is drawn into question considering that certain Kurds have been used for pawns. They gotta serve somebody, and those somebodies are in the West, not in the Mideast. Clearly US imperialism has re-positioned itself to support certain Kurds in Syria, but there is another reality. A new state in the region would be the paradise of capitalists, getting to the level of Cuba before the revolution’s success in 1959. Additionally, they want a nation-state conceived in a bourgeois way, following what Rosa Luxembourg pointed out in 1909, that ““Nation-states” are today the very same tools and forms of class rule of the bourgeoisie as the earlier, non-national states, and like them they are bent on conquest. The nation-states have the same tendencies toward conquest, war, and oppression – in other words, the tendencies to become “not-national.”” Fundamentally, this is a bourgeois concept.
As the Marxist Internet Archive defines it, a nation-state is when a nation combines with a state, with “the state being an instrument of force which is able to dominate the people of a nation, representing the social interests of the dominant class with that nation.” This is not something that should be cheered or supported. Instead, those with sense should support those Kurds who push for the maintenance of federalist systems in their respective countries, Syria or Iraq, oppose the creation of “Kurdistan,” strongly oppose outside interference by the West, and ally with the proletariat in those countries, along with Communist parties in those countries (i.e. Iraqi Communist Party and Syrian Communist Party (Bakdash)) at minimum.  This would all be within the right of any ethnicity, but especially those in countries under imperialist attack. While some may argue, rightly, that Syria and Iraq are not socialist states, it is not the job of those in the West to determine how peoples in those countries engage in revolution but it should be up to the people n those respective countries, with those outside offering international solidarity and support if they deem it necessary. In the case of “Kurdistan,” this should not be supported by any thinking comrade, as it will assist Zionist expansionism, Saudi expansionism, and Western imperialism in dividing up the region. This is not beneficial for the well-being of those who live in Iraq, Syria, Iran, Turkey, Jordan, Palestine, or those living in any other area. In the end, what happens next, whether they see the Kurds as a nation or they don’t, is up to any comrade who reads the articles in this series.
 Aliza Marcus and Andrew Apostolou, “Why It’s Time for a Free Kurdistan,” The Daily Beast, Nov. 25, 2015.
 The same would also be the case in Iran except that the country does not have a strong and established Left, so that would need to be built from the ground up. The existing communist party, Tudeh, is in exile and seems to, unfortunately, mesh with the criticisms of the country’s government by Western imperialists. If this turns out to be incorrect, then perhaps Tudeh can be useful as a force that can challenge the existing political system in Iran.
Note: This article was written in late October, so it is a bit dated. This article is the third of a four-part series, which never got published on Dissident Voice. Some words like “Trumpster” were changed to orange menace or “US” to U$.
Continuing from the last article, this article focuses on the support Western imperialists have granted “Kurdistan” over the years.
The Turkish government, predictably anti-Kurdish, is opposed to an independent Kurdistan, along with the U$ officially (under Obama and now under the orange menace), the Iraqi, Iranian, and Syrian governments, all feeling it will threaten regional stability at a time that the Syrian war seems to be coming to a close.  The only government that seems to fully support independence is the Zionist state (and reportedly the Saudis), seeming to hint that Ali Akbar Velayati, senior adviser to Ayatollah Ali Khamenei, may be onto something when he recently said that “Barzani is a middleman for Zionists [whose goal is] to disintegrate Islamic countries” and called Kurdistan a “second Israel.” Of course, Russophobic imperialist Chuck Schumer supports an independent Kurdistan, as does a political party in the Western puppet state of Kosovo, the chieftain of the Arab al-Jobouri grouping in Kirkuk, the pseudo “nationalistic” PKK, the Syriac Assyrian Popular Council, and Assyrian Party. Additionally, the traitorous Greek government, which surrendered before the altar of the European Troika, Catalonia, and the Swedish government, which serves the Western imperialists with glee, also voiced their support.
Radicals, even on seem to be divided on the question of an “independent Kurdistan.” Perhaps this is because the Iraqi Communist Party endorsed the referendum, saying that they “recognize the right of self-determination for all peoples, small and large, and their right to express their free will, including the formation of a national state” but that the “restructuring of the federal state…cannot be decided unilaterally by a particular party” and hoping that “hostility between the Arab and Kurdish peoples” is not increased, instead pushing for the unity of the country with no alternative to dialogue.” This measured response, as you could call it, does not necessarily take into account all of the factors at play here, as will be discussed in this article. There has been the use of force by the Iraqi government to maintain control of the “Kurdistan” region.  As Andre Vletchek, who is revisionist but often well-spoken, said recently,
“…the Kurdish autonomous region of Iraq…is clearly a ‘client’ state of the West, of Turkey and to some extent, Israel. It is shamelessly capitalist, taking land from its own people, cheating them, just in order to pump and refine huge quantities of oil. It treats Syrian refugees like animals, forcing them to make anti-Assad statements. It is turning ancient Erbil into some bizarre shopping mall with nothing public in sight. Its military top brass is mainly US/UK-trained and indoctrinated. And it provokes Baghdad, day and night…If Iraqi Kurds were allowed to have their ‘independence’, the impact on the region would be huge and certainly negative. Baghdad should not allow it, even at the cost of an armed confrontation.”
Adding to this, Kirkuk was transformed from “a majority Turkmen community to a Kurdish one starting in 1991” with the marginalization of the Turkmen winning “little sympathy outside” as their “identity and ethnic rights are completely overshadowed by Kurdish separatists and their foreign partners and lackeys.” Furthermore, it is worth noting that “Kirkuk is no more a part of Kurdish Iraq than nearby Mosul is, and Kurdish rights to Kirkuk has never been part of the semi-autonomous understanding between Iraqi Kurds and Baghdad.” Let us also take into account what James Petras said about the Kurds in the 1990s and more recently:
“In the case of Iraq in the 1990’s, Kurds were sponsored, armed, funded and defended by the US and Israel in order to weaken and divide the secular-nationalist Iraqi republic. Kurds, again with US support, have organized regional conflicts in Turkey and more recently in Syria, in order to defeat the independent government of Bashar Assad. Leftist Kurds cynically describe their imperial allies, including the Israelis, as ‘progressive colonialists’. In brief, the Kurds act as surrogates for the US and Israel: They provide mercenaries, access to military bases, listening and spy posts and resources in their newly ‘liberated (and ethnically cleansed) country’, to bolster US imperialism, which ‘their warlord leaders’ have chosen as the dominant ‘partner’. Is their struggle one of national liberation or mercenary puppetry in the service of empire against sovereign nations resisting imperial and Zionist control?…The Kurdish ‘freedom fighters’, followed ethnic warlords who were funded by the US and Israel, and took over town, cities, oil resources and territory to serve as imperial military bases against the sovereign governments of Iraq, Iran and Syria. In this context, the Kurdish warlords and oligarchs are loyal vassals and an integral component of the long-standing US-Israeli policy aimed at dividing and weakening independent allies of Palestine, Yemen and genuine liberation movements…Kurds, Tibetans, fascist Ukrainian nationalists, Uighurs and other so-called freedom fighters turn out to be military Sepoys for aggressive US incursion against independent China, Iran and Russia. Leftist backers of these dubious ‘liberation movements’ tag along behind the empire.”
There is more beyond what he is saying. The general narrative within the bourgeois media is that the West is annoyed by the “Kurdistan” referendum and that Israel (and the Saudis as is talked about very little) is the only ally an “independent” state in that region has. The reality as noted in part 1 and part 2 of this series, and alluded above, is very different. For one, these Kurds aim to exploit ethnic strains and reinforce the “legitimacy of the Kurdish leadership before a drive for outright independence and any negotiations that might involve.” This is despite the fact that the Turkish government seems ready to “impose further sanctions on northern Iraq over the referendum,” the Iraqi government has put in place an “international flights ban on Kurdish airports” and stopped all “foreign currency transfers to the region” while Barzani hangs onto power beyond his second term which was supposed to end in 2013. As their push for independence seems aimed to “capitalize on their contribution to the war on Islamic State,” Western imperialists are smiling in glee. 
An “independent” state in “Kurdistan” would open the door to directly attacking Iran even more than in the past. Considering that Iran is mutually obligated to defend Syria, supports forces such as Hezbollah in Lebanon, is militarily supported by revisionist China and Russia, while it is a “crucial link in the North South Transportation Corridor (NTSC)” and the Shanghai Cooperation Organisation (SCO), this could destabilize the region to say the least. Even if a “direct American attack on Iran is even more unthinkable than in the past,” covert action is not “unthinkable.” Recently Mike Pompeo, the newly crowned CIA director declared that the CIA will need to “become a much more vicious agency” in fighting enemies, which will inevitably mean, from his own career, supporting Saudi expansionism, undermining Russia, Syria, Juche Korea, and Iran covertly, along with any other entity (or person) that threatens the murderous empire. This is the face of U$ imperialism, manifested by the arrogance of orange menace himself (who some falsely claimed would be “non-interventionist” based on misreading his campaign rhetoric), which seems even more blatant than Obama. The murderous Zionist state is undoubtedly pleased by the number of Zionists currently in the U$ Administration.
It goes beyond Iran. While publicly oil man and U$ Secretary of State Rex Tillerson declares that “the vote and the results lack legitimacy and we continue to support a united, federal, democratic and prosperous Iraq…We urge calm and an end to vocal recrimination and threats of reciprocal actions,” the underlying reality is different. Western imperialism would benefit from “further instability in the entire Middle East,” as more ethnic tensions between “Arabs, Kurds or Iranians,” caused by this “divisive scheme,” as Hezbollah’s Sayyed Hassan Nasrallah called it, will favor “Israel and the US, helping their weapons-manufacturing factories make a fortune.” Even more so, a new state in “Kurdistan” would hurt Syria, which has seemingly been victorious in the war against Western (and Gulf-backed) terrorist forces, a time when the county begins to rebuild, increase production, research, and investment across the economy, as SANA recently described. The West wants the division of “Iraq into Kurdish and Arab regions, launching a first stage in the process of partition and disintegration,” as the Kurds can easily be used, especially by the US, “against regimes it does not like.” Even more so, considering the seemingly “soft” approach of the Russians to the Kurds as has been evidenced in recent years (which is a bit complicated), an independent state in the “Kurdistan” region could create a wedge between Iran, Syria, and Russia at a time that the latter two countries are working to boost “bilateral relations between the two countries in the field of investment,” including having investment “partnerships with the Russian side in the field of exploring oil and gas.” The latter action benefits the Russian bourgeoisie even as it moves Syria even further out of the Western capitalist orbit.
The “powder keg” of an “independent” state in “Kurdistan,” is relished by Western imperialists who see it as a “romance of a free Kurdistan,” which is opposed strongly by Turkmen and Arab groups. Biden even declared, two years ago that dividing Iraq into three “semi-autonomous regions” (Sunni, Shia, and Kurd) “would have worked” if has been done back in 2006, and idea supported by elements within the US intelligence establishment. This declaration was based in an op-ed in the NY Times he had written in 2006 with Leslie H. Gelb, President Emeritus of the elitist Council on Foreign Relations, declaring that this was a good idea:
“…The idea, as in Bosnia, is to maintain a united Iraq by decentralizing it, giving each ethno-religious group — Kurd, Sunni Arab and Shiite Arab — room to run its own affairs, while leaving the central government in charge of common interests. We could drive this in place with irresistible sweeteners for the Sunnis to join in…As long as American troops are in Iraq in significant numbers, the insurgents can’t win and we can’t lose…The alternative path out of this terrible trap has five elements. The first is to establish three largely autonomous regions with a viable central government in Baghdad. The Kurdish, Sunni and Shiite regions would each be responsible for their own domestic laws, administration and internal security. The central government would control border defense, foreign affairs and oil revenues. Baghdad would become a federal zone, while densely populated areas of mixed populations would receive both multisectarian and international police protection…things are already heading toward partition…a breakup is already under way” 
This op-ed had four other elements but are not of importance here except that are part of an imperialistic, genocidal plan that would have caused chaos in the Middle East some still think is a good idea! Its mind-boggling.
A new state in “Kurdistan” would create “important political and economic problems for the neighboring nations of Turkey and Iran, as well as for the Iraqi central government” as Rand Corp declared some time ago. As some declare that the Kurds “deserve to be allowed to try” to create an “independent” state, which be a client of the imperialist powers, U$ representatives came together in a bipartisan effort to support it, saying that it could serve as a beacon to further U.S. interests in the Middle East,” while the U$ likely still has the five military bases in the region that it set up in July of last year. These imperialists don’t seem to worry that “a free Kurdish state…will cause dissolution of a free Iraq” with that millions of people voting in the referendum that lived in disputed areas, throwing into question if the referendum is legal at all or even valid in the slightest.  Lest us forget, as the CIA even admits, there were U$ special forces and CIA peoples in “Iraqi Kurdistan in advance of the opening of the Iraq War in 2003,” with a CIA-trained “Kurdish sabotage team [which] infiltrated regime territory to destroy a railway and 90-car train that supplied the Iraqi V Corps,” and that in 1991, the US and its allies imposed “a no-fly zone in the north that allowed Kurds to enjoy self-rule” while the two Kurdish political parties (KDP and PUK) “co-operated with the US-led invasion of Iraq in 2003.”  This makes no surprise that in recent days these Kurds have met with the Brits, the US envoy, the Germans, the Italians, and the Dutch. Michael Springmann, a former US diplomat, is undoubtedly right that the U$ specifically “encourages the Kurds to rebel against the government of Iraq,” with the US and the murderous Zionist state “doing their best for quite some time now to divide Iraq.” Add to this that Netanyahu has been trying to convince the Western imperialists to openly support the Kurds against the Iraqi army, specifically “lobbying” the Germans, the Russians, the French, and the U$, seeing them as “a deeply pro-Western people who deserve support.”  But of course this news obscures that the US and UK support an “independent Kurdistan” with a clause “in the US-framed Iraqi constitution granting Kurds a degree of autonomy” while ethnic cleansing of Turkmen people is undoubtedly occurring.
The bourgeois media and their lackeys seem to peddle the idea that “Kurdistan” as it currently exists is a paragon of “good governance” and an “island of relative peace in a war-torn country since the US-led invasion in 2003” or even openly saying that having the region be independent would be “a significant check on both Iranian and Turkish power.”  The reality, especially of the former claim, is different. The NY Times admitted this much in their front-page article on “Kurdistan” on October 1:
“With its troubled economy and dearth of democratic institutions…Kurds…may have set back their national aspirations…[the KRG] lacks…rule of law, free and fair elections, civil society and a legislature with real power to challenge a dynastic executive leadership…Barzani…remains in power two years after his term has expired…the government is a Barzani family enterprise…the Kurdish economy is in dire straits [with low oil prices]…for the Kurdish leadership there is no going back” 
Add to this the view of a former Saudi official, Prince Turki bin Faisal Al Saud who argued that “the constitution that they put in place after the American invasion allows for communities in Iraq to call for referenda on whether they are Iraqi or not.” Even Vijay Pershad, who admits he is “a little sympathetic to the fact that the Kurds of this region have a very longstanding claim to some kind of national home,” says that there has been “some [vote] rigging, of course,” and that “Mr. Barzani, in a way to consolidate his own personal power has really put the Kurdish question on the wrong plate.” Another supporter of Kurdish “independence,” a Zionist writing in Haaretz, admitted himself that the idea that “Kurdistan” is a “progressive, democratic and prosperous country” is fundamentally an “illusion” since the region is a mess:
“Masoud Barzani’s term as the elected president ended in 2013, his parliament-appointed term expired in 2015, and two years later he is still in power and shows no signs of quitting. Even if he does eventually step down, the Barzani family controls key institutions and jobs in and out of government,..Iraqi Kurdistan’s Parliament was suspended two years ago and since then has met only once – this month, to approve the referendum that was held on Monday…the Kurdish economy…depends on oil…Seventy percent of the Kurdish workforce is employed by the state…in 2014, the economy tanked. Unemployment is probably in the double digits, construction has ground to a halt, and the government has run up debts…Kurdistan has…none of the tools an ordinary government has at its disposal, such as a currency it can devalue or access to international funding…Kurdistan is, in fact, looking more like many of the other “stans”…repressive, corrupt regimes presiding over economies based on oil, gas and crony capitalism” 
While the idea of “crony capitalism” is one that is false in that it doesn’t recognize the reality of capitalism (just like the idea of “regulated capitalism” solving the dictatorship of the capitalist class), his observations are valid ones. The Western conception that “Kurdistan” is basically “an island of peace and stability surrounded by sectarian strife and civil wars” is an utter myth with the “Good” Kurds (by Western standards) abandoning “their dream of independence in lieu of establishing Iraq as a federal, democratic republic” in 2005, recognizing that “the United States has no friends in Iraq or Syria except the Kurds,” as one put it. The additional idea as declared by the milquetoast (and bourgeois) “peace” organization, the Carnegie Endowment for International Peace, in 2014, that “the map of the Middle East is on the verge of changing much to the benefit of the Kurds” is more laughable now than ever. Even if Turkey’s ruling party was “ready to accept an independent Kurdish state in what is currently northern Iraq” the same year, doesn’t mean that they will now.
There is one aspect that many are not admitting: the interconnection of the Kurds in Syria and Iraq. In 2013, as chaos spread across Syria thanks to Western and Gulf-backed terrorists, 20,000 Kurds from Syria streamed into “the Kurdish north of Iraq” with Barzani even saying he would “intervene to protect Syrian Kurds in their fight against jihadists.”  As a result, it could be said that support for Kurdish “independence” in the Mideast is meant to fracture the region. Already, as noted in my article on the illegal entity of Rojava, Iranians and Syrians opposed this, but also that Kurds in northern Iraq benefit from black gold undoubtedly:
“…ExxonMobil, along with Chevron, Royal Dutch Shell, Total SA, and BP, showed interest in Iraqi Kurdistan, with a registered branch office in the region, and signed, in 2011, six production sharing contracts “covering more than 848,000 acres” in the region, with Rex Tillerson, the current US Secretary of State, having a role in, as one article put it, “placing the company’s financial interests above the American goal of creating a stable, cohesive Iraq”…The agreements that ExxonMobil made were strongly opposed by the Iraqi government. Even though ExxonMobil pulled out of half its holdings in 2016, like other companies had years before…it would be no surprise that they want to exploit the oil in Syria”
The Kurds realize this and curry favor with Western capitalists. In 2012 alone they had already engaged 49 illegal foreign oil contracts (Production Sharing Agreements) especially in the Zagros Fold Belt region which is rich in black gold, which forced “Baghdad’s hand in finalising the oil law that has been pending for years” reportedly. Add to this that the Turks have many business ties in the region, with “about 1,300 Turkish companies having business ties with the autonomous region” as do the Russians, with the KRG signing a “20-year-long deal with Russia’s Rosneft to cooperate on the exploration and production of hydrocarbons” with the Russian company Gazprom Neft also “currently engaged in three oil projects in the region.”
With all these business ties and instability, there is one question worth asking and ending with, considering something that most will not even consider, as argued in the last article in this series: are the Kurds a nation, envisioned in “Kurdistan,” at all?
 BBC News, “Iraq Kurdistan independence referendum planned,” Jul 1, 2014; Roy Gutman, “Kurds agree to postpone independence referendum,” The Star, Sept. 5, 2014; RFE/RL, “Iraqi Kurdish Leader Calls For Nonbinding Vote On Independence,” Feb. 3, 2016; Mewan Dolarmi, “PM Barzani: Mosul could be liberated within three months,” Kurdistan24, Oct. 31, 2016; The Iran Project, “Iraqi Kurdistan’s ‘Unilateral’ referendum plan only to cause new problems: Iran,” Jun 10, 2017; Rudaw, “Iraqi delegation under Allawi to visit Erbil about Kurdish referendum plan,” Jun 11, 2017. Khamenei said that “Iran opposes holding talks of a referendum to partition #Iraq and considers those who fuel the idea as opponents of Iraq’s independence.” Even the governments of Australia, Germany, Spain, and the UK are wary of an independent Kurdistan. Also Iraq’s Christians are wary of this move for independence, as is the PLO, the Iraqi Turkmen Front. The referendum was temporarily delayed because the Kurds were willing to work with the Iraqi forces to fight Daesh.
 David Zucchino and Margaret Coker, “Iraq Escalates Dispute With Kurds, Threatening Military Action,” New York Times, Sept. 27, 2017; David Zucchino, “Iraq Orders Kurdistan to Surrender Its Airports,” New York Times, Sept. 26, 2017.
 Maher Chmaytelli, “Iraqi Kurds face more sanctions after calling elections,” Reuters, Oct 3, 2017.
 Joe Biden and Leslie H. Gelb, “Unity Through Autonomy in Iraq,” New York Times, op-ed, May 1, 2006.
 Nabih Bulos and Tracy Wilkinson, “Iraqi Kurds vote on creating an independent Kurdistan — but big obstacles stand in the way,” LA Times, Sept 25, 2017; Eli Lake, “The Kurdish People Lost a Revolutionary and a Statesman,” Bloomberg View, Oct. 3, 2017.
 BBC, “Who are the Kurds?,” BBC News, Mar 14, 2016.
 Dan Williams, “Netanyahu lobbies world powers to stem Iraqi Kurd setbacks,” Reuters, Oct. 20, 2017.
 Caroline B. Glick, “The strategic case for Kurdistan,” Jerusalem Post, Aug. 31, 2017.
 David Zucchino, “Kurds Vote for Independence Only Adds to Their Obstacles,” NY Times, Oct 1, 2017.
 David Rosenberg, “Independent Kurdistan Looks Like a Zimbabwe in the Making,” Haaretz opinion, Sept. 28, 2017.
 Martin Chulov, “Syrian Kurds continue to flee to Iraq in their thousands,” The Guardian, Aug. 18, 2013.
Note: This article was written in late October, so it is a bit dated. This article is the second of a four-part series, which never got published on Dissident Voice. I wrote this before I had defined the Zionist state fully as a murderous Zionist apartheid state, but what I say here is still valid.
Continuing from the previous article of this series, which focused on Stalin’s words about self-determination and supporting national struggles, especially in regards to the “Kurdistan” referendum [link to previous post], comes the words of another revolutionary: Vladimir Lenin.
Lenin’s words on self-determination
Lenin, like Stalin, also strongly supported the right of self-determination, in the waning days of the Russian revolutionary fervor which would eventually blossom into the Great October Socialist Revolution, called the “Russian Revolution” in the West, creating the world’s first socialist state, the Union of Soviet Socialist Republics (USSR) by 1922 after many years of a Soviet/Bolshevik government. In 1913 he said that that the expediency of self-determination is something different from the right itself, saying that this right is important in the “fight against the abscess of nationalism in all its forms.” This is different from the broadly “accepted” definition of self-determination in current political discourse, especially in bourgeois politics in the West.  Basically, Lenin was saying that nations had the right to secede and form an “independent national state.” While Stalin, seemed to imply that when a state is “tied up with certain imperialist groups, and…cannot escape the great play of forces that is going on outside,” using Yugoslavia as an example, that it should not be supported, saying that the right to self-determination is not an obligation or duty but rather something that a nation may take advantage of or not, Lenin took a clearer stand.
In 1914, Lenin wrote that “the period of the final victory of capitalism over feudalism has been linked up with national movements” and that there is a tendency of every national movement towards “the formation of national states.” He further made the conclusion that “self-determination of nations means the political separation of these nations from alien national bodies, and the formation of an independent national state,” noted that all sorts of states are “entirely dependent, economically, on the power of the imperialist finance capital of the “rich” bourgeois countries” with such countries beginning to “oppress other nations and to enslave colonies.” In the following chapter of this book, The Right of Nations to Self-Determination, he noted that the “categorical requirement of Marxist theory in investigating any social question is that it be examined within definite historical limits” and having an account taken distinguishing the country from others “in the same historical epoch,” taking into account “historical and concrete state conditions.” In the case of “Kurdistan” in northern Iraq, no state currently exists, and is not technically a nation as the whole nation of Kurds would, if we are to accept the claims of bourgeois scholars, cover the borders of varying countries in the region. Historical context and distinguishing it from other nations is important going forward.
Before getting to that point it worth recalling that the bourgeoisie often assumes “leadership at the start of every national movement,” even while the proletariat has different goals, with absurdity coming into the picture with a “demand for a “yes” or “no” reply to the question of secession” as it leads to “subordinating the proletariat to the bourgeoisie’s policy.” In terms of the current referendum, this subordination has undoubtedly happened, as only two choices were afforded them: Hiyat (no) and Evet (Yes). No other choices were floated. This seems to imply, using Lenin’s wording, that the referendum itself was tailored in such a way to benefit the up-and-coming Kurdish bourgeoisie and not the proletariat. No other choices were offered if one views the ballot, in Assyrian, Kurdish, Arabic, and Turkish, itself. Translating the Turkish wording, the question for the referendum is almost a leading question, imposing, almost hard to say “no” to:
Do you want the establishment of an independent Kurdish state, including the Kurdistan Regional Administration and the contested areas?
This makes it no surprise that by a sweeping margin, the Kurds of northern Iraq voted for independence. Due to that, President Masoud Barzani of the Kurdish Regional Government (KRG) declared that the non-binding referendum was “a normal, legal right of our people,” and is about the “about the destiny of a whole people,” which was originally voted on in 2005 in a non-binding measure, one year after the US and UK-dominated Coalition Provisional Authority ended its governance of Iraq.  Barzani also bellowed that anyone who opposes the referendum is against the “the peaceful, democratic right of people to express their own decisions about their destiny” and ultimately “against democracy.”
Lenin goes on to say, that in some cases, the masses “resort to secession only when national oppression and national friction make joint life absolutely intolerable and hinder any and all economic intercourse” meaning that, as a result, “the interests of capitalist development and of the freedom of the class struggle will be best served by secession.” He adds that self-determination of a nation is connected to the “self-determination of the proletariat within a given nation,” fighting for equal rights of nations, and a “close, unbreakable alliance in the class struggle of the proletarians of all nations in a given state…irrespective of any reshaping of the frontiers of the individual states by the bourgeoisie.” He even says that to “brush aside the mass national movements once they have started, and to refuse to support what is progressive in them means, in effect, pandering to nationalistic prejudices,” and that there will predictably be “hopeless confusion on the national question” disseminated by “a group of nationalist philistines” who want to split the proletariat. It is an open question if the whole conception of Kurdish independence is meant to create confusion and split the proletariat in the region. This is not beyond question. There will continue to be “bourgeois strivings for national exclusiveness” without a doubt.
As thoughtful individuals and committed comrades, we should also demand freedom of self-determination for oppressed nations, but also want the “fusion of nations…on a truly democratic, truly internationalist basis.” At the same time, Lenin argued that while the “real eradication of national oppression leads to the fusion of nations,” the freedom to secede is “the best and the only political means against the idiotic system of petty states and national isolation.” In the case of “Kurdistan,” it could be argued that the current federalist system, based in Islamic democracy, is “truly democratic,” a fusion of nations. The constitution itself seems to indicate this reality to an extent:
“[Article 1:] The Republic of Iraq if a single federal, independent and fully sovereign state in which the system of government is republican, representative, parliamentary, and democratic…[Article 3:] Iraq is a country of multiple nationalities, religions, and sects…[Article 4:] The Arabic language and the Kurdish language are the two official languages of Iraq…[Article 5:] The law is sovereign. The people are the source of authority and legitimacy, which they shall exercise in direct, general, secret ballot and through their constitutional institutions…[Article 10:] The holy shrines and religious sites of Iraq are religious and civilizational entities…[Article 13:] This constitution is the preeminent and supreme law in Iraq and shall be binding in all parts of Iraq without exception…[Article 14:] Iraqis are equal before the law without discrimination based on gender, race, ethnicity, nationality, origin, color, religion, sect, belief or opinion, or economic or social status…[Article 18:] Iraqi citizenship is a right for every Iraqi and is the basis of his nationality…[Article 20:] Iraqi citizens…shall have the right to participate in public affairs…[Article 22:] Work is a right for all Iraqis…[Article 109:] The federal authorities shall preserve the unity, integrity, independence, and sovereignty of Iraq and its federal democratic system…[Article 117:] This Constitution, upon coming into force, shall recognize the region of Kurdistan…as a federal region”
However, it is not, by reading through the constitution “truly democratic” or even “truly internationalist,” only a little bit of both, so this isn’t the “fusion of nations” that Lenin was writing about one bit.
In 1916, Lenin wrote about self-determination again in two more pieces. In the first, he noted that part of “victorious socialism” was not only achieving complete democracy and bringing about “the complete equality of nations,” but supporting the “right of oppressed nations to self-determination, i.e., the right to free political secession,” freeing such “enslaved nations” and establishing religions with them “on the basis of a free union.” He further adds that self-determination of nations is feasible with “the domination of finance capital” not possible with simple reforms, with the “fundamental demands of political democracy” actionable under imperialism but only in an “incomplete, in a mutilated form and as a rare exception.” He later adds that “freedom to settle the [national] question of secession by means of a referendum” is not the same with a “demand for secession, for partition, for the formation of small states.” In the case of “Kurdistan,” in Northern Iraq, it falls more under a demand for partition and follows the rhetoric of Lenin on incomplete results of political democracy under imperialism, even though making federation of nations a principle is part of Lenin’s thinking. It is worth remembering that bourgeoisie in oppressed nations always convert the “slogan of national liberation into a means for deceiving the workers” and democratic demands become an “an instrument of the bourgeoisie” for the same goal. In the case of this referendum, it is possible is has become an instrument to deceive the proletariat in this Kurdish region.
In the second piece, Lenin defined annexation. He argued that annexation, which violates a nation’s self-determination, involves the “conception of force…conception of oppression by another nation…and sometimes the concept of violation of the status quo” with the establishment of state frontiers which are “contrary to the will of the population.” After all, it is clear that “that no nation can be free if it oppresses other nations.” It is worth this that the Zionists enter the picture.
The Zionists enter the picture
While Lenin and Stalin seem to put support of oppressed people on solid ground, in terms of “Kurdistan” in this instance, Zionist Israel, called the murderous Zionist state in the rest of this article, throws this into question. Undoubtedly, this state and nation, as could call it, has engaged in annexation and national oppression as defined previously by Stalin and Lenin. Most recently reported is that the murderous Zionist state, is planning to annex almost “19 Palestinian settlements and uproot some 125,000 to 150,000 Palestinian people.” This is fundamentally a form of violence. Even Stalin recognized this in 1913, in Marxism and the National Question, 35 years before the illegal creation of the murderous Zionist state, naming Zionism as one of the forms of “crude chauvinism” which swept forward, “threatening to engulf the mass of the workers” with such nationalism only countered with “the tried weapon of internationalism…the unity and indivisibility of the class struggle.” In a footnote, he defined Zionism as a “reactionary nationalist trend of the Jewish bourgeoisie, which had followers along the intellectuals and the more backward sections of the Jewish workers.” He further argued that Zionists aimed to “isolate the Jewish working-class masses from the general struggle of the proletariat.” Some would further argue that the murderous Zionist state is settler-colonialist like the United States and Canada. Regardless, there is no doubt that the murderous Zionist state is “the only country in the world with Judaism as its official state religion” as it abuses its “hold” on Judiasm to demand that all Jews be Zionist although they are under no obligation to hold that position. 
The Zionists are strong supporters of an independent “Kurdistan.” With war criminal Benjamin Netanyahu supporting the effort openly, Zionist sympathizer, David Patrikarakos, followed suit, saying gleefully that many in “Kurdistan” see the murderous Zionist state as a model for their “new state,” and that this new state could “check Iran’s growing influence across the Middle East.” He ends his article by declaring that
“an independent or even more autonomous Kurdistan – secular, oil-rich, battle-hardened and pro-Israel – is the perfect ally for Jerusalem in a Middle East…For Israel as a Jewish nation, support for Kurdish independence is a moral imperative; for it as a Middle Eastern state it is a strategic necessity…Israel must hold fast…it must not let the Kurds down.”
Others in the region recognized this reality. MP Mowaffak al-Rubaie of the Shiite National Alliance, In Iraq, argued that the referendum was a step “taken by some racists in Kurdistan will bring instability to the entire region for years to come.”He further added that the Iraqi government “should take decisive, forceful, strong, and practical steps against those who made adventures with the destiny of the people of Kurdistan.” In Iran, Mohsen Rezaei, Secretary of the Expediency Council, added that Kurdish independence is in the “interest of Israel and those who want to expand insecurity in the region,” further adding that countries in the Mideast need to “preserve the territorial integrity of countries and prevent the change of geographical boundaries.”
The ties between the murderous Zionist state and these Kurds is nothing new. While Zionist Daniel Pipes’ think tank, Middle East Forum, declares that the father of Masoud Barzani, Mulla Mustafa Barzani, allied himself “more closely with the United States, Iran, and Israel” by the 1970s, after reportedly getting support from the Soviets, the connection with the murderous Zionist state goes back even farther than that. They date all the way back to 1950-1951, with ties first “facilitated by Iraqi Kurdish Jews, who left Iraq for Israel” but was strengthened when Mossad officers went to northern Iraq so they could aide Barzani. By the 1960s, secret ties grew with Mustafa Barzani leading a war against the Iraqi government as part of a “series of uprisings headed by the Barzani family since the establishment of the modern Iraqi state.” It was during this time that the murderous Zionist state provided “intermittent security assistance and military training to the Kurds” as an “anti-Saddam play” in order to keep Saddam Hussein “distracted as Israel fought two wars against coordinated Arab neighbors.” Recently, Yair Golan, a major general in the IDF who compared the murderous Zionist state to 1930s Nazi Germany, approved of the idea of an “independent Kurdistan” declaring recently to the Zionist and jingoist Washington Institute of Near East Policy that “…looking at Iran in the east, looking at the instability (in) the region, a solid, stable, cohesive Kurdish entity in the midst of this quagmire — it’s not a bad idea,” and recalled, of course, the murderous Zionist State’s “good cooperation with the Kurd people since the early 1960s.”  While some say that by the 1970s, the relationship between the Kurds and Zionists “was scaled back” but reports of “Israeli security, medical, and economic aid continue[d] to circulate,” other Zionist applications question this assertion. In a 2013 article in the Zionist rag, Tablet Magazine, it quoted Eliezer Tsafrir, “a former Mossad operative…[who] head[ed] of covert Israeli operations in Iraqi Kurdistan in 1975,” the same year that Saddam fought a “Kurdish rebellion led by Mustafa Barzani.” Tsafrir was quoted approvingly in an article which supported the idea of a Kurdish “dream of independence” because the county could “emerge as an unexpected new ally for Israel in Iran’s backyard.” He declared that
“Under the Barzanis, Jews in Kurdistan did not suffer. On the contrary, they were their friends. Ties with Israel ran deep and began when Mustafa Barzani sent emissaries to Israel through Europe and told us Kurds, like Jews, were ignored by everybody and needed help [including running training camps for Kurdish soldiers]…We decided against it [sending in Centurion tanks] because we thought the Kurds were better off fighting an asymmetrical war…We were in a big hurry to burn papers [before the Iraqis reached the headquarters of the “rebel” Kurds]. I had to get out of there before the Iraqi army turned me into a kebab…I want to be Israel’s first consul general in Erbil”
While his supportive, disgusting Zionist viewpoint is laughable and distorts the reality undoubtedly, what he says makes it clear that the murderous Zionist state sees the Kurds as a reliable ally to achieve their geopolitical aims. Some of the Kurds have clearly reciprocated this. In September 2016, “Kurdish activists” held a memorial service for Shimon Peres, the former prime minister of the murderous Zionist state, who met with Mullah Mustafa Barzani in the Shah’s Iran. The organizer of the event declared that “we want to give a message to Israeli media and foundations, that I am 100% sure we will have independence and relations with Israel. [Peres] previously supported Kurds and was continually defending and supporting our rights. In the 1960s, we had relations with Israel.” As the Zionists also recall, in their own publications, the Kurds reportedly “helped Jewish families…escape to Israel from Kurdistan through the mountains” and Mossad gave assistance to the Kurdish Peshmerga “against Baghdad” with the murderous Zionist state keeping “military advisers at the headquarters of Mulla Mustafa Barzani,” training and supplying “Kurdish units with firearms and field and anti-aircraft artillery in until the 80’s.”  Simply put, in the 1960s and 1970s, Israel cooperated with the Shah’s Iran to “fight against its Arab enemies – Iraq, Syria and Egypt,” sending Lt. Colonel Tzuri Sagi to “build up a Kurdish army to fight Iraqi troops in northern Iraq,” which became the Peshmerga, with this general responsible for the “Israeli assassination attempts against Saddam Hussein.” The New York Times even admitted this in their front-page article on the topic last month:
“In the modern era, Kurdish Jews departed en masse for Israel when the Jewish state was created in 1948, leaving Kurdish civil society so bereft that some recall its leaders still lamenting the Jewish exodus decades later. Ties between the two have only grown warmer and more vital since the 1960s, as Israel and the Kurds…have repeatedly come to each other’s aid. The Kurds have long patterned their lobbying efforts in Washington on those of Israel’s supporters…83-year-old Tzuri Sagi, a retired brigadier general, has more reason than most Israelis to root for Kurdish independence…In the winter of 1966, Mr. Sagi’s commanders sent him on a secret mission, via Israel’s then-ally, Iran, to aid Mullah Mustafa Barzani and his peshmerga rebels in Iraqi Kurdistan [and they won]” 
If that wasn’t enough, cooperation matured with meetings “between Israeli and Kurdish officials” including Mustafa Barzani’s visits to the murderous Zionist state in 1968 and in 1973, with Israel appealing repeatedly to the United States for “additional support for the Kurds” while Henry Kissinger was US Secretary of State (1973-1977). Since that time, as the Jerusalem Post casually admits, “reports surface about Israeli special ops training Kurdish forces and Mossad agents using the northern mountainous area to launch operations in Iraq, Iran, Syria and Turkey.” All signs point to continuing cooperation between the Kurds and Zionists. As Sarah Abed notes, the Kurds are not only “allied with Syria’s fiercest enemy,” but almost all of the major Kurdish political groups in the region have “longstanding ties to Israel” and have engaged in “major ethnic violence against Arabs, Turkmens and Assyrians” by varied accounts. Not only has the murderous Zionist state given the KRG weapons and training prior to its encounters with Daesh but it has floated the idea of using “Kurds and ethnic minorities to topple the Iranian government.” More directly, while Benjamin Netanyahu’s open support for an independent “Kurdistan” is at “odds with nearly every other major player in the Middle East,” he sees this as a strategic decision: a “breakaway Kurdistan could prove valuable to Israel against Iran, which has oppressed its own Kurdish population” as the New York Times notes. Additionally, flags of the murderous Zionist state can be “routinely be seen at Kurdish rallies in Erbil and across Europe” and some 200,000 Kurdish Jews are clearly allies of such a state as well. 
One commentator, Urooba Jamal, wrote in Telesur English about this very issue. While original support of “Kurdistan” was the idea of a “second Israel” in the Mideast which was meant to “undermine the idea of a united pan-Arab socialist state” by solidifying ties “with non-Arab Muslim actors,” it could also apparently give the murderous Zionist state “cover” for its oppression of Palestinians. Additionally, it would also allow the latter state to increase its ties with this new state in “the areas of agriculture, technology, education and sports.” Jonathan Cook gave even more context. He noted that while “many ordinary Palestinians were delighted” by the Kurdish referendum since they, like the Kurds, in his estimation, “Palestinians have found themselves trapped in different territories, oppressed by their overlords,” the Zionists felt differently. They feel that an independent “Kurdistan” would be a “bulwark against Iran transferring its weapons, intelligence and know-how to Shia allies in Syria and Lebanon.” Also, they would gain because “the Kurds sit on plentiful oil…[and] are keen to sell to Israel,” and such an independent state makes the Oden Yinon’s plan proposed years ago come to fruition with the ‘implosion of the Middle East, breaking apart the region’s key states…by fueling sectarian and ethnic discord.” Once again, it worth noting that “Tehran is…the target of efforts by Israel and its allies” and the unraveling of the map of the region originally drawn by the British and French would likely “lead to chaos of the kind that a strong, nuclear-armed Israel, with backing from Washington, could richly exploit,” furthering pushing the “Palestinian cause” from the list of priorities of the international community.
There is further context worth mentioning. For one, in 2006, Massoud Barzani, declared that “It is not a crime to establish ties with Israel. If Baghdad sets up diplomatic ties with Israel, we will have them open a consulate in Erbil” while the PYD was then, at “against relations with the Zionist state” but is not the same way anymore. This raises the question as the libertarian Antiwar.com argues, what will happen after the referendum since “the logistics of a landlocked independent at least somewhat problematic.” This is important to recognize since Iran fears “Israel’s potentially close relations with Kurdistan,” seeing it clearly as a proxy state, aligning with the declarations by the Washington Institute of Near East Policy that “a Kurdish state in northern Iraq would be a win for Turkey, the United States, and Israel, all regional and international rivals of Tehran” with the Iranian government’s “hardliners” seeing a future “alliance between an independent Kurdistan and Israel against the Islamic Republic.” This would also seem to indicate that the US is in support of an “independent” Kurdistan but perhaps covertly rather than openly. With an independent “Kurdistan,” violence by the Zionists will expand. As Hezbollah leader Sayyed Hassan Nasrallah argued that these Zionists do not have “correct picture” of the war, declaring that such Zionists “will have no secure place in occupied Palestine.”  Still, it worth recalling that if “the West continues to prioritize Iraqi and Turkish interests over those of the Kurds,” then Kurdistan will not stay an ally of the West, leaning toward Iran perhaps, even as “a Western-oriented Kurdistan could present a difficult challenge to Iranian ambitions in the region.” In the end, perhaps Erdogan is right one one regard: “this administration (in northern Iraq) has a history with Mossad, they are hand-in-hand together…Only Israel supports you…An independent state is not being founded in northern Iraq…[instead] a continuously bleeding wound is being opened.”
 Self-determination is a word that is thrown around a lot these days. Online dictionaries define this as the “determination by the people of a territorial unit of their own future political status” (Merriam-Webster), “freedom of the people of a given area to determine their own political status” (American Heritage Dictionary), “the right of a nation or people to determine its own form of government without influence from outside” (Collins English Dictionary), and “the determining by the people of the form their government shall have, without reference to the wishes of any other nation, especially by people of a territory or former colony” (Dictionary.com), to name a few. The UN’s Millennium Declaration in 2000 declares that UN member states should support “the right to self-determination of peoples which remain under colonial domination and foreign occupation.” Some even say that the concept itself is “confusing,” question if state sovereignty should override a desire for self-determination, with a case involving the USSR on this issue as noted in an article published 11 years ago or in other conflicts. One could also take into account the dissenting views on the case in which the International Court of Justice at the Hague voted in favor of Kosovo. The dissenters varied. Some said that the unilateral declaration of independence of Kosovo was “unlawful and invalid” and provides an open door for all groups, apart from decolonization efforts, to break apart from states, that the court does not have jurisdiction with a lack of response on the issue from the UN General Assembly. Clearly, there are different “shades of meaning,” as one bourgeois scholar puts it, to the term “self-determination” even as it is widely recognized as a “fundamental principle of international law.” As was declared by the UN General Assembly in December 1960, “All peoples have the right to self-determination; by virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development.” This idea has involved from the time of Wilsonian imperialism to the 1966 International Covenant on Civil and Political Rights which says that “all peoples have the right of self-determination…All peoples may, for their own ends, freely dispose of their natural wealth and resources without prejudice to any obligations arising out of international economic co-operation…The States Parties to the present Covenant…shall promote the realization of the right of self-determination, and shall respect that right.”
 Campbell MacDiarmid, “Masoud Barzani: Why It’s Time for Kurdish Independence,” Foreign Policy, Jun 15, 2017.
 The same Pew Research survey notes that funding is skewed toward official religion of Islam in Iraq, that the official state religion of Iraq and Iran is Islam, with Islam only a preferred religion in Turkey. This survey also adds that “In the Islamic Republic of Iran, for instance, all laws and regulations must be based on “Islamic criteria” and the official interpretation of sharia” and that only “three countries – Sudan, Syria and Turkey – favor Islam but do not declare it as the state religion.”
 Jonah Mendel, “Israel sees benefits in independent Kurdistan: experts,” AFP, Sept 19, 2017.
 United With Israel, “Understanding Kurdistan – The Friends of Israel,” Nov. 27, 2014.
 David M. Halbfinger, “Israel Endorsed Kurdish Independence. Saladin Would Have Been Proud,” New York Times, Sept. 22, 2017.
 Some reported that the purported movement of “200,000 Israelis of Kurdish origin” to Kurdistan from Israel after independence, with previous motives being the attack of Egypt and Syria, would support the new state. There were some immigration in the past, thanks to the “goodwill” of US-backed Cuban dictator Fulgencio Batista, as well.
 Reuters Staff, “Hezbollah says Israel pushing region to war,” Oct 1, 2017. It is also worth recounting a 2003 article in the Jewish Telegraph Agency saying that “the war in Iraq has ended, and the Kurds in the country’s north emerge as one of the war’s great victors, liberating themselves from Saddam Hussein’s oppressive rule and declaring an independent state” with the top leaders of the Kurds “actually Jewish” with possible indications that “the nascent Kurdish country will forge a close alliance with Israel, giving the Jewish state another toehold in the Middle East and access to the oil riches of the Iraqi north.” One Kurdish website also adds that Israel is trying to take advantage of the Kurds by “colonizing Kurdistan,” with the Barzani family taking an “authoritarian” turn, abusing and stealing people’s wealth.
Note: This article was written in late October, so it is a bit dated, as the Kurdistan Regional Government (KRG) announced on October 24 that they would “freeze the results of referendum conducted in the Iraqi Kurdistan” and Massoud Barzani stepped down on October 29. The abandonment of the referendum is evident because the KRG has clearly accepted the federal constitution of Iraq as the reality, rather than their failed “independence,” saying that the Kurdistan Region “wants to resolve its problems within the framework of the Iraqi constitution” especially after the Supreme Federal Court of Iraq ruled that no province or region of Iraq can secede. Saying all of this, this article, the first of a four-part series, never got published on Dissident Voice, partially because they had a lot of articles coming in and partially because I forgot about it, busy with other tasks. Rather than waiting on them once again, I think it is best to post it here. Enjoy!
In a recent article by Patrick Cockburn, a well-respected journalist for The Independent, he wrote about the Iraqi military’s effort to keep control of their borders and resist efforts for “Kurdish independence.” As Cockburn notes, as Iraqi military forces retook control of the oil-rich Kirkuk province, they faced “little resistance so far from the Peshmerga fighters,” with the dream of real independence slipping away as the Kirkuk oil wealth became under Iraqi control, as he further wrote. Adding to this, “Baghdad’s highly-trained and experienced Counter-Terrorism Force…drove unopposed to the quarter of Kirkuk occupied by…administration buildings” while the streets of the city were deserted, the Peshmerga abandoned their positions, and ethnic Turkmen reportedly celebrated takeover by the Iraqis. All in all, the success and speed of this victory against almost no Kurdish resistance is a “blow to President Masoud Barzani who ignited the present crisis” who held the referendum on “Kurdish independence” on September 25 and is seen as a “disastrous miscalculation” for him. This is because there are fundamentally, as Cockburn points out, “deep divisions between the Kurdish leaders and their parties” with the Kurdistan Democratic Party (KDP) led by Barzani and the Patriotic Union of Kurdistan (PUK) led for decades by Jalal Talabani, recently deceased. Part of the later group “opposed the independence referendum as a manoeuvre by Mr Barzani to present himself as the great Kurdish nationalist leader” while the US, officially, “strongly opposed the independence referendum” seeing it as divisive, along with regional powers like Iran and Turkey. More simply, the Kurdish leadership was clearly more “divided than expected” while Iraqi armed forces were stronger. At the same time, “Mr Barzani had alienated his traditional allies.”
The Kurdish national dream is over. As Reuters put it, the loss of territory such as Kirkuk is a “severe blow,” leading some to say that the referendum was premature since without control of that region, “independence is problematic, since they would be financially worse off than inside Iraq,” while the New York Times declared that “the Kurds themselves were divided…the Kurds may now have to defer their independence dreams.” Already the Kurdish leadership has proposed to engage in unconditional talks with Baghdad as some sources report.
How can we interpret this development? After all, as James M. Dorsey wrote in September, “if Myanmar’s Rohingya are the 21st century’s rallying cry of the Muslim world, the Kurds could be one of its major fault lines.” Taking that into consideration, it is worth using the words of Joseph Stalin on the principle of self-determination, within an appropriately Marxist context, in order to understand the conundrum of “independent Kurdistan,” and this referendum.
One declaration or the other by bourgeois scholars will not help anyone of sense interpret the dilemma of “Kurdistan.” Josef (or Joseph) Stalin wrote on varying topics to promote communism and advocate for a better world. One of those topics was self-determination and nations. Stalin gave a concrete definition of a nation.  In this section I aim to use the writings (and speeches) of Stalin to give a more radical analysis of “Kurdistan” as it currently stands.
One can examine at the Kurds as a prospective “nation.” Bourgeois authorities definite “Kurdistan” as a “geographic region” which is mainly inhabited by the Kurds, with an “extensive plateau and mountain area” across northern Iraq, western Iran, eastern Turkey, parts of northern Syria, and northern Armenia, covering a total of 74,000 square kilometers. Along with that, Jeffrey B. White of the “Defense” Intelligence Agency (DIA) declared that “Kurdistan” was a “political-geographic microclimate,” among others in the world, where there is a “continuous struggle” among the Kurdish population itself “based on tribal and family allegiances” but also an “ethnically based struggle against the Governments of Iraq and Turkey.”
Furthermore, the anti-communist entry in the Encyclopedia of World Cultures, written in 1996, adds that “…Kurds staunchly retain a national self-consciousness” and focuses on certain Kurds, the Yezidis, who are “adherents of the syncretistic religion known as Yezidism” but also says that most Kurds are Muslim since Islam “spread among the Kurds in the seventh and eighth centuries.” The entry adds that “the Kurdish nation is justifiably proud of its extremely rich oral literature…many of which have achieved popularity among other peoples.” BBC News, in one of their many online “profiles” to “explain” the world, through their imperialistic lens, to their English-speaking audience, says that 25-25 million Kurds currently live in a “mountainous region straddling the borders of Turkey, Iraq, Syria, Iran and Armenia,” consisting the “fourth-largest ethnic group in the Middle East.”  The description adds that the Kurds are “indigenous people” of the highlands of the region and Mesopotamian basin, forming a “distinctive community, united trough race, culture and language” but have no “standard dialect,” adhering to a number of “different religions and creeds” although most are Sunni Muslims. Business Insider further claims the Kurds are currently “the largest stateless national group in the world” and says that while “Iraqi Kurdistan” is currently fully autonomous.  Additionally, they have expanded territory since Daesh “took over Mosul” with fears fueled in Iraq that “Kurdistan” would declare “itself a fully independent state” even though it currently “runs itself in much the same way an independent nation would.” Finally, one Kurdish site claims that Kurdish history has no “beginnings” because the Kurds are “native inhabitants,” the products of “thousands of years of continuous internal evolution and assimilation” while another claims that some time in the past Kurdistan was a “recognized geographical entity.”
Now, for such a wide region to be a considered a nation, it would need to meet the simple definition proposed by Stalin in his seven-chapter work, Marxism and the National Question, published in 1913. He defined a nation as the following:
“…A nation is a historically constituted, stable community of people, formed on the basis of a common language, territory, economic life, and psychological make-up manifested in a common culture…a nation, like every historical phenomenon, is subject to the law of change, has its history, its beginning and end…none of the above characteristics taken separately is sufficient to define a nation”
Accepting what the bourgeois scholars say, as noted previously, the Kurdish people would seem to be “historically constituted,” have a language, culture, and territory that was common. However, it is hard to say how “stable” this community was over time, or what its economic life constituted as the years past, using the sources above. Perhaps the Kurds have a “common language,” hold a common territory from people living together in the same place “generation after generation,” but their “internal economic bond,” which ties together the parts of the nation is questionable. Furthermore, continuing to use Stalin’s words, he adds in his book that a nation must be a community of people which is not racial or “tribal” (ethnically comprised) but is rather “historically constituted” and is stable to an extent but not “casual or ephemeral.” It is within question of whether the Kurds are racial or ethnically comprised. While they seem to have a “specific spiritual complexion” or a “common psychological make-up,” which forms a common culture, if the Kurdish people are a community which constitutes a race or ethnicity, then they are not a nation as it currently exists.
However, there is an exception as Stalin outlines. If the bourgeois scholars are right, the Kurds seem to possess a common “national character” but are “economically disunited, inhibit different territories, [and] speak different languages.” Hence, people can have a common territory and common economic life but are not considered a nation because they do not have a common language or “national character.” At the same time, a union of people who think similarly and speak similarly, even if disconnected, can constitute a nation, with a “national character” based on a “common destiny.” The latter seems to apply to the Kurds. As Stalin wrote in 1904, in a piece outlining the view of the Russian Social-Democratic Labour Party, “we want to demolish national barriers…Language is an instrument of development and struggle. Different nations have different languages…it is precisely in anticipation of such possible circumstances that the nationalities are accorded a right which will prompt them to strive to arrange their national affairs in accordance with their own wishes.”
Accepting what the bourgeois scholars said, for the time being, and using Stalin’s characteristics, seems to indicate that the Kurds are a nation. If we accept this as the reality, what action should be taken? Later in Marxism and the National Question, Stalin defines the “right of self-determination,” which is very logical, saying that it means
“…that only the nation itself has the right to determine its destiny, that no one has the right forcibly to interfere in the life of the nation, to destroy its schools and other institutions, to violate its habits and customs, to repress its language, or curtail its rights…the right of the nation itself to determine its own destiny…The right of self-determination means that a nation may arrange its life in the way it wishes. It has the right to arrange its life on the basis of autonomy. It has the right to enter into federal relations with other nations. It has the right to complete secession. Nations are sovereign, and all nations have equal rights…Nations have a right to arrange their affairs as they please; they have a right to preserve any of their national institutions, whether beneficial or harmful – nobody can…forcibly interfere in the life of a nation.”
Taking this as it may, Stalin adds that regional autonomy, which deals with “a definite population inhabiting a definite territory,” breaks down barriers, unites the population, and makes it possible to utilize a region’s national wealth. Hence, he says that regional autonomy serves as an “essential element” in the solution to the “national question” as is equal rights for all nations, the idea that workers are member of one class, part of a “united army of socialism” and the principle of “international solidarity of the workers.” While the above quote and description by Stalin seems to apply to the Kurds, and ultimately to “Kurdistan,” the reality is a bit more complicated.
Let’s give a little history first before moving into the current referendum. In their description quoted earlier, BBC claims that “after World War One and the defeat of the Ottoman Empire, the victorious Western allies made provision for a Kurdish state in the 1920 Treaty of Sevres.” The treaty does have a section titled “Kurdistan.” This would seem, at one glance, to be the endorsement by Western imperialists of a Kurdish state:
“A Commission sitting at Constantinople and composed of three members appointed by the British, French and Italian Governments respectively shall draft within six months from the coming into force of the present Treaty a scheme of local autonomy for the predominantly Kurdish areas lying east of the Euphrates, south of the southern boundary of Armenia as it may be hereafter determined, and north of the frontier of Turkey with Syria and Mesopotamia…If within one year from the coming into force of the present Treaty the Kurdish peoples…shall address themselves to the Council of the League of Nations in such a manner as to show that a majority of the population of these areas desires independence from Turkey, and if the Council then considers that these peoples are capable of such independence and recommends that it should be granted to them, Turkey hereby agrees to execute such a recommendation, and to renounce all rights and title over these areas…If and when such renunciation takes place…an independent Kurdish State of the Kurds inhabiting that part of Kurdistan [will be created]”
However, these provisions, in articles 62, 63, and 64 of the Treaty of Sevres, basically puts Kurdish “independence” at the mercy of the Western imperialists, going against any idea of self-determination. Even if this “independence” had been accepted, they would have been a vassal state of the global capitalist class, with each bourgeoisie working to get a piece in the “Kurdish” pie. For this to be touted as some official recognition of “Kurdistan” is short-sighted to say the least.
BBC then claims that the “hopes” for a “Kurdish state” were dashed when “the Treaty of Lausanne…made no provision for a Kurdish state and left Kurds with minority status in their respective countries.” The fact is, that this treaty does not mention the Kurds at all, not in Article 29 which talks about certain oppressed peoples in Turkey or within the section on nationality within Turkey, only saying later on that: “the Turkish Government undertakes to assure full and complete protection of life and liberty to all inhabitants of Turkey without distinction of birth, nationality, language, race or religion…All the inhabitants of Turkey, without distinction of religion, shall be equal before the law.” However, to say that “over the next 80 years, any move by Kurds to set up an independent state was brutally quashed” as BBC says next is not accurate in the sense that the Kurds did have allies in this effort and were not completely alone. They had allies among the Western capitalists and later among the Zionists, as will be mentioned later in this series.
While Stalin clearly lays out the definition of a nation and the concept of self-determination in Marxism and the National Question, he also says that certain forms of self-determination are not always the right thing for a nation based on certain conditions. This is despite the fact that he does not provide many exceptions to support for self-determination or writes about international solidarity as way to support self-determination, although he does so in other works. Stalin describes how the urban petty bourgeoisie in oppressed nations battle the big bourgeoisie in dominant nations, seeing the market as a place to learn their nationalism, appealing to the masses to rally behind their cause although workers continue to “combat the policy of national oppression in all its forms.”  He adds that the fate of a “national movement” in such circumstances is bound up in the fate of such bourgeoisie, saying that as a result national struggle can be reduced and undermined, rendered “as harmless as possible to the proletariat.” Even so, he says that “social democracy,” or what can be broadened to include all of those fighting imperialism and capitalism, do not have to support “every demand of a nation,” especially not the “trampling on the rights of all other nations.” He further adds that autonomy or separation in all circumstances should be “everywhere and always be advantageous for a nation” and the masses who toiling, nations arranged in a way that “will best correspond to the interests of the proletariat.” 
For the Kurds, the question remains if their “nation” would correspond with the interests of the proletariat in the region. This question is hard to answer on one hand because the Kurds are not currently asserting the creation of a state that covers Turkey, Syria, and northern Iraq, to name a few regions. Instead, the Kurds in Syria are asserting an illegal state in Rojava, the Kurds in Turkey have given up nationalistic aspirations, and the Kurds in northern Iraq voted for their own state of “Kurdistan”. In order to continue this analysis, let us suppose that the “Kurdistan” by itself, not including the Kurds in other parts of the Mideast is a nation and a state.
The biggest clue of the future trajectory of a possible “Kurdistan” in northern Iraq is the KRG’s 66-page-document titled “Kurdistan Region of Iraq 2020: A Vision for the Future.” This document declares there will be more social services, making liberals smile with glee at the “progressivism,” but it also says that companies should have more ability to exploit the resource riches in oil and natural gas (and even mineral resources) in the region. Interestingly, in citing past “struggles of the past” for “self-determination against hostile neighbors and…a hostile world” it notes how the UN gave sanction to the KRG in 1992, and that helped them overcome the Iraqis. The document then begins to read like what would be said in a corporate boardroom:
“to capitalize on these [development] opportunities [in Kurdistan], young residents of Kurdistan will need to learn languages and information technology skills and become work and service oriented…to make part of their lives…a strong work ethic…[while] the government must relieve regulatory and legal barriers to the private sector”
The Western capitalists would definitely be cheering! While the vision says that the infant mortality and other health problems in Kurdistan can be addressed by having a “package of basic health services to be covered by public financing” but making people “pay for all other services” with and expanding “network of private sector hospitals.” This takes away the idea there will be any progressiveness in this plan at all. The following are the case in this plan:
a “social insurance system” but pushing for the creation of private insurance companies, developing the “private” health sector, and putting in place a system that benefits those who exploit people’s health for profit
embracing universal education, but supporting public-private partnerships to build schools, coordinate with the “private sector” on education, and limits on “bureaucracy”
supporting the development of NGOs, which only benefit imperialistic liberals in the West,
having a “flexible labor market” (benefiting employers), pushing for a more skilled workforce, “reforming” pensions and benefits, having unemployment insurance only for those in the non-public sector, and incorporating women more into the capitalist market
having efficient infrastructure in order to expand the “private sector,” economic development near airports in “free zones” for capitalistic exploitation, and more mass transit after working with big capitalists
having a robust water (and sewage) system, but only supporting alternative energy when it makes sense “financially” and expanding the electricity industry
spurring capitalistic investment in communication
having “concessions to real estate developers” in certain instances
allowing the creation of large farms
supporting access to land for petty bourgeoisie
pushing for openness to the international capitalist economy
creating “special development zones” to attract capitalists
completing privatization in the Kurdish economy
wanting to be open and transparent, but supporting the idea of bureaucratic “efficiency,” making sure “mobile capital” doesn’t leave the region
helping civil servants leave government jobs and enter capitalistic enterprises
Even if there are some positive policies put forward by the KRG which would impress progressives or “benefit” oppressed peoples, they are couched in capitalist logic. There are more aspects of the plan than what is listed above but from the ideas noted above it is clear that the plan itself has an underlying capitalistic basis. This should worry anyone and makes you think: how progressive would an “independent” “Kurdistan” really be? This seems to indicate it would be a capitalistic paradise in more ways than one. This means that “Kurdistan” in northern Iraq would certainly not correspond to the “interests of the proletariat” instead currying the favor of up-and-coming Kurdish bourgeoisie and bourgeoisie of Western capitalist states. This does not make “Kurdistan” a socialist nation by any stretch, which Stalin defined as ones which pushed for elimination of capitalistic, nationalistic, and national oppressive elements, with “a united front with all oppressed and unequal nations in the struggle against the policy of annexation and wars of annexation,” led by the working class and an internationalist party. Instead, “Kurdistan” sounds more like a bourgeois nation in the making, not at the level of France, Britain, Italy, and the US, which Stalin put in this category, which fosters “national distrust, national isolation, national enmity and national conflicts,” with the bourgeoisie and nationalistic parties pushing for territorial expansion, hatred of other nations, a “suppression of national minorities [and a clear]….united front with imperialism.”
In 1917, at the Seventh Conference of the Bolsheviks, Stalin expanded on what he wrote in Marxism and the National Question. He defined the term “national oppression” and said that this conception, as manifested in capitalist states, should be opposed by his fellow comrades:
“National oppression is the system of exploitation and robbery of oppressed peoples, the measures of forcible restriction of the rights of oppressed nationalities, resorted to by imperialist circles…national oppression is maintained not only by the landed aristocracy…[but by] the imperialist groups”
Now, those in northern Iraq’s “Kurdistan” are arguing that they are being oppressed, basically, by the Iraqi state, and by extension the Iranian state, Syrian state, and Turkish state, all of which strongly oppose an independent “Kurdistan.” This is thrown into question considering that none of these states is imperialistic. Each of them has justified reasons for opposing an independent “Kurdistan,” other than the Turkish state. The latter is inherently anti-Kurd, has their own bourgeoisie, and wants to overthrow the duly elected government of the socially democratic state, the Arab Republic of Syria. As for the Iraqi, Syrian, and Iranian states, they rightly see the U.S. and other Western imperialists exploiting the situation to establish a firmer foothold and “balkanize” the region, leading to chaos of the highest order. It does not seem right to say that the states in the region are engaging in “national oppression” against the Kurds, except perhaps the Turks.
As for “Kurdistan” in northern Iraq, it could be said that while the Kurds have the right to self-determination and can secede freely, this does not mean they should “necessarily secede at any given moment,” with the decision on whether or not to secede up to “the party of the proletariat in each particular case.” Furthermore, Stalin is right when he says that imperialism should be the common enemy of all since, after all, imperialists use brutal methods with “enslaved nationalities.” Still, he does say when “particular nations” secede, to decide their “political destiny,” this should be generally supported while recognizing that this right of succession is not an obligation, only done in “accordance with the interests of the proletariat, of the proletarian revolution.” Hence, he argues that the question of whether to secede or not should be determined on a case-by-case basis, with the “the right of secession…not be confused with the expediency of secession in any given circumstances.” Taking this into account, it means that not every nationalist movement or every declaration of self-determination should be supported, especially if the effort is not the result of a “proletarian revolution” or would not favor the working class at large. 
There is further context worth considering here. In 1924, in his book, The Foundations of Leninism, Stalin talked about self-determination once again. In Chapter 6 of this book, he wrote specifically about “the national question.” After talking about how Leninism expands the conception of self-determination to become the “right of the oppressed peoples of the dependent countries and colonies to complete secession,” he said that annexations is not a form of self-determination, meaning that this principle can become an instrument for “exposing all imperialist aspirations and chauvinist machinations…an instrument for the political education of the masses in the spirit of internationalism.” He further added that this principle leads to “real and continuous” support to oppressed nations with “in their struggle against imperialism for real equality of nations, for their independent existence as states.” This was foreshadowing the support of anti-colonial and anti-capitalist movements throughout Africa and Asia, against White imperialists, in years to come. 
 He also says that every nation has the right of secession or autonomy, with national autonomy’s starting point is the “conception of a nation as a union of individuals without regard to a definite territory,” while self-determination gives a state “complete rights.” Even so, he says that national autonomy is against the “whole course of development of nations,” may be unsuitable in the future, and leads to nationalism.
 BBC, “Who are the Kurds?,” BBC News, Mar 14, 2016.
 Jeremy Bender, “Here’s The New Kurdish Country That Could Emerge Out Of The Iraq Crisis,” Business Insider, Jun 19, 2014.
 Stalin specifically describes how nations are a “historical category” within the “epoch of rising capitalism.” Hence, conditions change on what path is right for a nation, with the “solution of the national question” relating to historical, “economic, political and cultural conditions” of the nation at that’s time. For further analysis, a dialectical approach is necessary, as he notes.
 He also argues that the “harmful institutions of nations and against the inexpedient demands of nations” should be combated and agitated against. Specifically, he says that “national oppression” needs to be fought as part of liberation of humankind from the oppressive system of capitalism.
 They also cite the 1920 treaty of Sevres as a Kurdish “victory” (it really wasn’t), along with the 1958 Constitution of Iraq which stated, in article 3, that “Arabs and Kurds are considered partners” in Iraq, as another “victory,” an agreement on autonomy in 1970, and Iraq government attacks from 1974 to 1991 as a “dark time.”
 This connects with a speech Stalin gave to the Third All-Russian Congress of Soviets of Workers’, Soldiers’ and Peasants’ Deputies the following year. He said that the Soviet government supported the “right of all nations of self-determination” and that this principle should be interpreted as a right which applies to the “labouring masses of the given nation” and not a bourgeoisie. He adds that this principle should be a “means in the struggle for socialism and should be subordinated to the principles of socialism.” Once again, this is an important point when it comes to supporting (or not) efforts of self-determination around the world.
 He also argued that “…the road to victory of the revolution in the West lies through the revolutionary alliance with the liberation movement of the colonies and dependent countries against imperialism…the necessity for the proletariat of the “dominant” nations to support-resolutely and actively to support-the national liberation movement of the oppressed and dependent peoples [is evident]…the revolutionary character of a national movement under the conditions of imperialist oppression does not necessarily presuppose the existence of proletarian elements in the movement…the national movement of the oppressed countries should be appraised…from the point of view of the actual results…of the struggle against imperialism…Without such a struggle it is inconceivable that the proletariat of the oppressed nations can maintain an independent policy and its class solidarity with the proletariat of the ruling countries in the fight for the overthrow of the common enemy, in the fight for the overthrow of imperialism.”
Reprinted from anti-imperialism.org and written by yours truly. Since I’ve written this article, on February 28, the orange menace has engaged in his own political gymnastics acting like he endorses gun control, then backing of and siding with the NRA. Additionally, he has, as noted by varied news outlets, openly called for the killing of drug dealers. I’ve also read a number of other articles, one talking about how the Second Amendment ties back to settler colonialism, White supremacy and slavery, with others noting how guns have been helpful for self-defense of Blacks over the years, and another asking that if police can’t protect the public, then what are they good for, anyway? These are all good food for thought.
The bourgeois media in the U$, “a garrison of armed citizens,” has been talking incessantly about the Valentine’s Day Massacre by Nikolas Cruz in Florida which some have called “state-sponsored domestic terrorism” or a “major abuse of human rights.” There have been articles sent off every day on this subject, so many that I can’t even summarize them all in this article. Conservative media have directly attacked the armed deputy who was “assigned to Marjory Stoneman Douglas High School,” Scot Peterson, as a “coward” for not entering the building to stop the shooting (which he reportedly thought was outside) while possibly four other deputies also did nothing to stop the violence.  Peterson has resigned since then, with others declaring saying that the sheriff of Broward County, Scott Israel, is “a hack politician whose primary concern is protecting his own political reputation and little fief” and saying this why “we don’t trust our public institutions.” This criticism also focused on the fact that Broward County received many calls “concerning Cruz” while the FBI failed to act on a tips it “received about shooting suspect Nikolas Cruz.” As such, 73 Republicans in Florida called for Sheriff Steve Israel to be suspended (which was happily reprinted by the progressive media outlet, Mother Joneswith little comment) by the state’s governor, Rick Scott, who has already launched an official investigation of the response of law enforcement to the shooting itself. This echoes the calls from conservation publications like the National Reviewand some survivors of the shooting calling for Israel’s resignation. These views are understandable considering that sheriff’s deputies “responded to at least 45 calls about the shooter before the shooting” but still took no action.
Responses to the Valentine’s Day Massacre and analysis
With this, there have been two responses. For one, conservatives, U$ House Republican leaders, the NRA (with a “large, ideologically committed membership” as one conservative publication put it) and their lackeys, like the orange menace (Trump) who is exploiting the tragedy for his own gain, have called for more guns in schools, specifically that teachers be armed, which has been widely panned by progressives, and the general population, for good reason.  They also rail against gun-free zones in schools and inherently support further militarization of schools, declaring the liberals are “gun grabbers, saying the media has a “liberal bias” and “loves” mass shootings, and declaring they have the “facts” about gun use, even citing Bob Dylan to support their distorted arguments while laughing at liberals. The reality is that the bourgeois media will profit regardless in such a capitalist society and don’t “love” the shootings as not even bourgeois journalists are subhuman enough to have such beliefs. Still, it is worth pointing out that CNN held a town hall about gun violence, which at minimum raised their stature while the surviving family who was part of it sent doctored emails about the CNN town hall to varied outlets. The liberal response, trumpeted by progressive media, is not much better. They, apart from criticizing hypocritical conservatives, like one that reportedly owned a rifle factory but blamed video games on the shooting, have pushed for further gun control. Over 150 Democrats in the House of Representatives have co-sponsored a bill which would ban on semi-automatic “assault weapons,” with some conservatives call it a “non-ban” because “assault weapons” is a broadly defined term, which comprises “205 specific firearms that are prohibited, including the AK-47 and AR-15,” leading to further pressure on Congress. At the same time, many firms are dropping their endorsement of the NRA as liberals cheer at their “victory” which will be further enhanced with the upcoming march on March 24th in Washington, D.C., called “March for Our Lives,” organized by a student-led organization named Never Again MSD, while it is co-sponsored by the gun control organization, Everytown for Gun Safety (formerly Mayors Against Illegal Guns), led by former cop-defending NYC mayor, Michael Bloomberg. The march, according to their website, has a mission statement arguing for school safety and reducing gun violence, is followed by other actions across the country. This new push is mainly led by young people, even though they are not more “liberal” on gun control than those of other ages, especially those who are students, some of whom were survivors of the shooting. Of course, these individuals seem to not grasp, by pushing for gun control, that there is seldom “ever any one single cause for such an outrageous act of violence as a mass murder, especially when aimed at school children” with environmental and emotional causes.
This shooting should be no surprise: violence is inherent to the society of the murderous empire, just as it is to capitalist society in general. For the murderous empire, it is expressed through the white supremacist who is running for the U$ Senate in Washington State, the orange menace declaring that he wants to execute drug dealers just like fascist (and anti-communist) Filipino President Rodrigo Duterte or domestic violence in homes across the country, among many other forms of violence.  As one writer, Jay Janson, put it, “violence and heroic gun play is in the air children breath in the USA” since members of the military are “hailed in US media as heroic for ‘serving their country’ in other peoples countries” with the NRA having “a financial interest in the sale and proliferation of guns,” adding that “most Americans, or at least those addicted to their TV screens, might not see what the Third World and even America’s European allied peoples see clearly… the Third and Second World see that the seventeen mercilessly slain in Florida last week were the result of American fire power backfiring on its own kids and teachers.” He ended by saying that everyone “should try to end the era of colonial genocide earlier than it will end in any case,” closing by saying that “the human species…will soon end this period of profitable genocide for a relatively small group of insane speculative investment bankers of Western de-civilization.” It is my hope that happens, although I’m not always as optimistic and do not share his view of revisionist China leading the world out of an era of Western “colonial imperialism,” as he calls it, for one, and secondly feel that his analysis is not completely in keeping with radical principles.
As it always happens in the discourse about guns, it goes back to the Second Amendment of the U$ Constitution: “A well regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed.” Some have declared that this amendment has “no practical value in thinking about gun control,” saying that the debate over firearms is not between those in favor of gun rights or gun control, but about “what kind of controls and restrictions of firearms are right and proper” with the U$ government having the “right” to hold certain arms for military use since the Western Pennsylvania rebellion of 1794, falsely called the “Whiskey Rebellion” after the moniker adopted by aristocrat Alexander Hamilton, with self-proclaimed militias having, in his view, no “basis in the Constitution.” This same author bloviated that “hiding behind the Second Amendment to advocate few or no restrictions on firearms is a nasty scam and misunderstanding of American history. Others said that the magical, mystical “founding fathers” (a conception which is racist and patronizing) didn’t give people the “right” to bear arms. Such views, as one would expect, do not take in the full picture, the reality of the situation.
Recently, Wayne LaPierre of the NRA spoke to CPAC, where he complained about Karl Marx taught on college campuses and declared that “students are even earning academic credit for promoting socialist causes” (which I doubt), while implying that such students favor gun confiscation, while ignoring the U$ Constitution and U$ history, in his distorted view. The reality is very different. Despite what LaPierre said, the reality is that communists are not, by in large, supporters of gun control. Just take a post on a Marxist-Leninist tumblr, as an example. This individual, Steff Yorek, opposed the NRA as a “vile, racist, reactionary organization,” was proud of students taking “reins of leadership,” opposing arming of teachers, turning schools into “prisons or military installations,” and putting more school resource officers in schools because it will disproportionately effect Black, indigenous, and Chican@ kids. At the same time, he wrote that he believed in the “right to bear arms and the right to community self-defense are democratic rights and I want to expand democratic rights not shrink them,” adding that the growing anti-fascist, anti-capitalist, and anti-racist group (founded in June 2016 as a “community defense formation” and working to reclaim the word “redneck”), Redneck Revolt assisted in evacuating a church in Charlottesville during White supremacist violence. This is forgotten by those who say that the U$ should follow the path of the Chinese and institute gun control.
A short history of armed resistance in the U$ and analysis of the current “gun culture”
Echoing this, I return to my articles on gun control and armed resistance, as it worth summarizing the history I put forward there. In the first article, I wrote that gun laws have been “interlinked with racism and racial politics,” noting that the first targets were enslaved Blacks but also included “farmers and dispossessed revolutionary war veterans” to prevent them from revolting, in the 1790s and 1820s, with such laws as a form of social control. I also noted that for Blacks who were enslaved, guns were “an important and vital tool (one of many tools) of resistance against their chains of human bondage,” adding that they were used to “protect against violent White supremacists, police, and terrorist vigilantes” with these use of guns feared by brutal slaveowner Thomas Jefferson, among others, while armed White men in slave patrols went around to maintain order and keep enslaved Blacks in their “place,” with their prohibition ruled as still legal in the South, and cited in the Dred Scott v. Sandford (1857) case as a reason to not give Blacks their full rights. I further added that many of those pushing for abolitionism said that guns were necessary to help Blacks become free, with Harriet Tubman carrying a firearm, while southern Blacks used weapons to defend themselves against racist Whites and White terrorist groups during the Reconstruction. The Supreme Court during the Reconstruction effectively dismantled the 14th Amendment (it was only restored in the 1960s), allowing the “forcible disarmament of free Blacks” and basically “imposing White supremacy…throughout the American South” which did not occur without resistance. In the years to follow, W.E.B. Du Bois of the NAACP defended himself with a gun and championed armed self-defense as a duty of individuals, a position held by other NAACP members and declared often in the organization’s publication, The Crisis. This right to self-defense was later manifested by a Black sharecropper, Pink Franklin, in 1910, Sgt. Edgar Caldwell in 1918 Ossian Sweet in 1925, all of whom were supported by the NAACP, with Black capitalist and Black nationalist Marcus Garvey, despite his faults (like his claim that communism would only benefit White people, calling it a “dangerous theory of economic and political reformation” which puts power in the hands of ignorant White masses), strongly believing in armed self-defense of Blacks. Jumping forward many years, after the Plessy v. Ferguson decision in 1896 which legalized racial segregation in the U$ South, handgun permit and gun registration laws were enacted by varied Southern states, with gun control laws expanding to encompass social control of Whites, Blacks, and other marginalized groups, such as Mexican and Chinese immigrants. The latter was manifested by the Sullivan Act which passed in New York State in 1911. As for the NRA, it promoted gun laws, “embedded with racism,” in the Northern U$, passed in response to “urban gun violence and crime often pegged on immigrants, especially those from Italy and Eastern Europe.” The Harvard-educated lawyer heading the NRA, Karl Frederick, drafted model legislation to “restrict concealed carry of firearms in public” which later led to the 1934 National Firearms Act. Adding further to the history, the Communist Party USA (CPUSA), before it was corrupted by revisionists, mobilized mass support for the Scottsboro Boys and other dispossessed individuals, having an organization of armed self-defense as they prepared workers for battles in the 1930s, with sharecroppers in the South engaging in pitched armed battles across Alabama in 1931, 1932, and 1935.
Fast forward to the 1950s. By this time, no new gun control legislation had been passed, dedicated Black comrade, Paul L. Robeson, threatened that Blacks would “exercise their right of armed self-defense” if Truman didn’t sign anti-lynching legislation, a threat not based in thin air, with Robeson hounded by the FBI for his strong communist and Marxist views for years, with the Civil Rights Congress, which he was involved with, charging the U$ with genocide in 1951. Robeson traveled abroad after 1958 (when his passport was renewed) and didn’t return to the U$ until 1963, dying 13 years later in 1976. Apart from Robeson, Martin Luther King, Jr., “took measures to protect himself,” with his home as an arsenal of guns and protected by armed guards, as he even applied for a “concealed carry permit, under a law that the NRA had promoted thirty years earlier” in 1956 but his “application was rejected.” Around the same time, Robert F. Williams was beginning his activism for Black freedom. After many years of activism, heading a NAACP branch in Monroe, North Carolina, in May 1959, after a Monroe court acquitted a “white man for the attempted rape of a black woman,” he declared that justice in the courts cannot be expected from Blacks, saying that they must “convict his attackers on the spot. He must meet violence with violence, lynching with lynching.” Of course, this caused a lot of controversy, but he clarified it by saying that if the U$ Constitution could not be enforced, Blacks need to “defend themselves even if it is necessary to resort to violence,” adding that there is no law in the South, and no need to “take the white attackers to the courts because they will go free” while the federal government is “not coming to the aid of people who are oppressed,” adding that Black men should “stand up and be men and if it is necessary for us to die we must be willing to die. If it is necessary for us to kill we must be willing to kill.” That was a strong statement then, and would be a strong statement now. Apart from heading the NAACP branch, he organized, with his wife Mable, and other community members, a rifle club, called the Black Armed Guard, to defend the community from “attacks by the KKK, with the base of the club coming from the NAACP branch that Robert led” and while Black men “dominated the new club, some Black women were members, and the club’s actions were broadly a success” and even using guns to defend Freedom Riders. Robert would later, with his family, live in Cuba to escape a “kidnapping” charge imposed on him by the FBI, later arguing for racial internationalism even as he shied away from Marxism and the then-revisionist CPUSA disliked him, drawing Robert closer to the Trotskyists. Later, he moved with his family to the People’s Republic of China in 1965, where he stayed in exile until 1969 and was pardoned of his “crimes” in 1975.
As the years passed, armed self-defense was advocated by even more people in the Black community, with field organizers in the South standing against racial segregation were often protected by armed farmers and workers, with Robert Moses in SNCC saying in 1964 that “it’s not contradictory for a farmer to say he’s nonviolent and also pledge to shoot a marauder’s head off, “with James Foreman admitting the same year that “I dare say that 85 per cent of all Negroes do not adhere to non-violence. They are allowing the non-violent movement to go ahead because it is working.” Other groups saw such protection as necessary as they refused to “publicly criticize the use of armed self-defense,” even including Martin Luther King. Others noted that gunfire and the threat of gunfighter helped nonviolence, with the latter not a “way of life for many in the southern Black community” as many households had guns, with “armed supporters protecting field organizers.” By this time, radical Black activists who believed in varied “forms of Black liberation and Black nationalism,” splitting from the bourgeois civil rights movement, including those such as Malcolm X, among others. This was expressed even by the pro-China Progressive Labor Movement, saying that “Black people…must develop political power outside of the present power apparatus through armed self-defense, political councils, the creation of an economic base, seizing land and factories and…uniting with all workers struggling for revolution” and Malcolm X calling for Black rifle clubs while he threatened Lew Rockwell with “maximum physical retaliation” if MLK and his fellow demonstrators were harmed. Sadly, on February 21, 1965, the Nation of Islam, likely with the “help of the NYPD, CIA, and FBI,” gunned down Malcolm X.
Other than Malcolm X, there was a group called the Deacons for Defense and Justice. This group “defended civil rights workers against attacks from the KKK and other White supremacists,” using masculinist appeals, expanding across the Deep South, with Black women participating informally and individually, defending their homes with armed force, but not directly in the group itself. This group, “roughly active from 1964 to 1968” helped the civil rights movement move forward, by allowing this movement “to have victories in the Deep South,” and without the Deacons protecting civil rights workers, “it would have been harder to push for such laws,” like the Civil Rights Act and Voting Rights Act, “regardless of how much they accomplished in retrospect.” While the Progressive Labor Party (PLP), earlier called the Progressive Labor Movement, saw the Watts rebellion (in 1966) as unorganized and facing tremendous odds, saying that people “liberated their own community and kept out the police,” while advocating for “self-defense organizations to help them organize to defend themselves,”Martin Luther King did not agree, even as he saw “riots” as the “language of the unheard.” The same year, in October, a group founded by Bobby Seale and Huey Newton, the Black Panther Party for Self-Defense (BPP), came onto the scene in Oakland. It centered around the idea of armed self-defense and a whole program of self-defense with demands for basic needs and a program to unfold into socialist revolution, inspired by the efforts of Robert and Malcolm X, using guns as self-protection, carrying them “in public and displaying them for everyone, especially for the local police to see.” At the same time, they pushed the belief that “the gun would be a way to gain liberation,” with recruits “taught about socialism and Black nationalism,” as they famously “electrified the nation and brought gun control back into the picture” in 1967 with a “number of Panthers, with loaded weapons, went to the state legislature in Sacramento” to oppose a gun control law, the Mulford Act, which was supported by the NRA! Bobby Seale read a statement by Huey Newton saying that the Black Panthers opposed such legislation “aimed at keeping the Black people disarmed and powerless at the very same time that racist police agencies throughout the country are intensifying the terror, brutality, murder and repression of Black people,” adding that “repression, genocide, terror and the big stick” is the policy of the empire, arguing that “the time has come for Black people to arm themselves against this terror before it is too late.” The following year, in 1968, the Omnibus Crime Control and Safe Streets Act and the Gun Control Act were passed, laying the foundation for “existing carceral state” with the latter law clearly about controlling Blacks, and was again supported by the NRA!
In the years to follow, armed self-defense continued to be important for marginalized groups. The Republic of New Afrika (RNA) formed in 1968, and lasting until 1971, aimed to create a Black nation in the South, along the “Black Belt” of the country, having a group of young Black men with rifles for self-defense and had “armed women serving as security for the RNA’s Land Celebration Day in 1971.” In the Black Panther newspaper, the publication of the Black Panther Party, Emory Douglas drew varied illustrations showing “poor black women resisting authority in everyday life” especially women with guns and being “equals with men,” with such ideas later leading to a split in the Party, with the creation of the Black Liberation Army (BLA). As for the White establishment, Bobby Kennedy, George McGovern, Ramsey Clark, and the National Violence Commission all supported gun control, while hardliners led by Harlon Carer took control of the NRA in May 1977 in a coup ousting Maxwell Rich. The latter action changed the NRA into a “pro-gun powerhouse and juggernaut where mistrust of law enforcement was one of the main beliefs” which was echoed by Republicans while Blacks embraced gun control due to increased violence in urban areas. Still, there were some groups which continued to support armed self-defense, and armed resistance such as a “Revolutionary Union” group in Detroit, the Brown Berets, a Chican@ nationalist organization, advocating for armed self-defense and armed struggle, as part of their anti-capitalist viewpoint, as necessary tools for liberation,” other Black radicals, and those fighting against White supremacist violence with strength. Specifically, in the later 1970s, the phrase “Death to the Klan” was spread across the U$, with some left-wing groups supporting “militant, anti-racist opposition to the Klan” by organizing within unions and against racism in varied communities. The result was the Greensboro Massacre in 1979 where Nazis, as the police and federal authorities looked the other way, opened fire on these left-wing activists, resulting in many deaths. Other groups supporting such methods included the United League in North Mississippi which “organized the masses, engaging in armed self-defense” and took “precautions against Klan threats,” with other groups coming out of the efforts by left-wing groups to oppose the Klan, especially among the Puerto Rican and Black communities. Since the 1980s, there has not been any organized efforts of armed self-defense until very recently, as I noted in my next article.
In the next part of the series, I specifically focused on gun control in the murderous empire. I wrote that indigenous peoples heroically resisted White European settlers but they were suppressed due to a superiority of weapons among the former, adding that armed resistance “has been an effective form of self-defense,” especially since the “long history of racial domination” in the Americas for Black people (1510-2018), beginning on January 22, 1510, noting the ahistorical arguments by gun rights supporters and by those for gun control, with the latter disregarding “the fact that enslaved Blacks gained guns during the Civil War and due to evasion of gun control laws, allowing them to engage in armed resistance.” I also pointed out that apart from the Deacons, Black Panthers, and Brown Berets (a new version formed in 1993), there are other groups, historically such as the Young Lords among the Puerto Rican Community, the Young Patriots, and the American Indian Movement (still existing). At the present, I pointed out that the Nation of Islam has armed wings for men and women, while also highlighting the Red Guards in Texas, Brothas Against Racist Cops, Redneck Revolt (including the John Brown Gun Club), the Huey P. Newton Gun Club, with other groups I listed not seeming to be that active.  After talking about recent developments on gun rights, such as the District of Columbia v. Heller, and McDonald v. Chicago cases, I noted that Antonin Scalia in the majority decision in the latter decision arguing that “the Fourteenth Amendment contemplated guns rights because it was based on the Civil Rights Act of 1866.” This is interestingly enough, correct, as a Black Code enacted by Mississippi in November 1865 worked to restrict gun and weapon use, while the Second Freedman’s Bill passed the same year said that states should honor the “constitutional right of bearing arms” saying that it cannot be “refused or denied to negroes, mulattoes, freedmen, refugees, or any other persons, on account of race, [or] color” and likely influencing the 1868 Mississippi Constitution which declared that “all persons shall have a right to keep and bear arms for their defense.”
After highlighting gun clubs and debate over guns, I noted that some asked if it as “time to start resisting police with violence.” With this, I highlighted that “firearms are used far more often to intimidate than in self-defense” and said that “guns can frighten and intimidate” which is part of self-defense, even quoting a liberal who argued against gun laws saying that they contribute, like other criminal laws, to Black incarceration. As such, I focused on a group for Black gun owners called the National African American Gun Association, protests with guns by the problematic “New Black Panther Party” (which do not legitimately hold claim to the name), a group called the Liberal Gun Club, comprises of “gun-owning liberals and moderates,” and still-existing group called the Pink Pistols, which argues against gun control, argues that there is a connection between “gay rights and gun rights.” The latter group is a self-defense group for non-binary folks (often called LGBTQ+) which was founded in 2000 with the idea that “armed queers don’t get bashed,”filing court cases on their behalf. Additionally I noted that some had floated the idea of Communist Gun Clubs and argued that “we should not reject those in the heartland of the United States who may oppose fracking but also strongly believe in their right to have firearms” as an example. I also added that gun laws, as they stand now, “contribute to the white supremacist order” with such laws connected a “correctional control” in the country as a whole, saying that as a practical measure, funding for mental health programs should be increased, while adding that gun laws don’t “help protect marginalized communities, arguably disarming them at most, or weakening their protection at minimum.” I also quoted a person on the “Left” as saying that the right of “necessary self-defense against oppressive force” should be recognized with a gun culture on the Left, arguing that “guns are a small business in the US at large,” and saying that “gun control won’t bring us to a humane society.” This same writers noted that Eugene Debs called for guns after the Ludlow Massacre to “protect from Rockefeller’s assassins,” the story of armed miners “in Harlan Country in the 1930s,” and urban labor unions providing “armed protection,” even as he rejected the “right-wing’s fetishization of brute force” without a doubt.
From there, I noted that due to the fact that society of the empire is “racist, sexist, homophobic, transphobic, and otherwise bigoted,” it would be “criminal and irresponsible to fight for gun control” because anyone considered “a “minority” in current society, should have the right to defend themselves with arms as necessary” since this is claimed by White, straight men, so it is only logical that others in society should have this right, in order to “fight off bigots.” I further added that a revolution cannot be fought with “flowers and sayings, but political power” and said that “gun control, if decided as necessary, should happen after a socialist revolution, not before it.” Adding to this, I said that armed self-defense “cannot occur as effectively with gun control measures in place,” adding that “the focus on gun control should be removed from the equation, with other approaches instead, which are more effective.” After that, I cited the writings of Karl Marx, who argued in 1850 for organizing and arming the proletariat “with rifles, guns, and ammunition” with the proletariat under no pretext giving “up their arms and equipment” with any “attempt at disarmament must be forcibly resisted,” and those of Vladimir Lenin who argued for “special bodies of armed men,” even saying at one point that “only an armed people can be a real stronghold of national freedom…the sooner the proletariat succeeds in arming itself, and the longer it maintain its position of striker and revolutionary, the sooner the soldiers will at last begun to understand what they are doing, they will go over to the side of the people.” With this I concluded that guns can be a tool to “allow socialist revolution to succeed,” noting that guns can “be used for malevolent ends” but can also “be used to allow socialist revolution to succeed.” From there, I analyzed the Second Amendment, arguing that the amendment says that “militia units in states should be well-regulated for the purposes of securing the State…but also declares that “the people” which means the whole population of the US…have the right to “keep and bear Arms” interpreting the word “arm” to apply to “ALL weapons, not just guns” meaning that people have the “right to defend themselves with “fists, feet, stones, bricks, blades, and gasoline firebombs”” apart from just guns. I ended the article by saying that rather than “waiting” for revolution there must be action at the present “against the threats that face this planet and its people, even when one should do so without illusion, whatever form that takes offline or online.”
A radical way forward
There is no doubt, as Roxanne Dunbar-Ortiz argues, the murderous empire has a gun culture because of the tradition of “killing, looting, burning, raping, and terrorizing Indians” as inherent to the murderous empire itself, even before the Constitutional Convention. Dunbar-Ortiz, who notes that Richard Hofstadter coined the term “gun culture,” adds that the Second Amen dent specifically gave “individuals and families the right to form volunteer militias to attack Indians and take their land” with later, slave patrols drawn from these very militias! She added that the main problem with the current gun debate is that neither side, those for gun control or those for gun rights, don’t wish to admit what the “Second Amendment was originally about and why its sanctity has persisted” as she argues, in a new book (Loaded: A Disarming History of the Second Amendment) that the Second Amendment is “key to understanding the gun culture of the United States,” and key to a new consciousness about the “linger effects of settler-colonialism and white nationalism,” with a necessary reflection needed on “how the violence it [the Amendment] has spawned has deeply influenced the character of the United States.” There is no doubt she is right. There’s more to what’s happening now than what is declared in think pieces by liberals or conservatives. While is is valid that the Second Amendment was part of an effort by the South “determined to ensure that slave owners could pursue runaways.
There is more as is states the column by self-declared socialist, but really liberal-at-heart, Chris Hedges. In his piece, he says that proliferation of guns in the murderous empire benefits gun manufacturers but “fools the disempowered into fetishizing weapons as a guarantor of political agency,” saying that gun ownership is “largely criminalized for poor people of color, is a potent tool of oppression,” saying it is “an instrument of tyranny,” saying that “mass culture and most historians do not acknowledge the patterns of violence that have played out over and over since the founding of the nation.” He adds that a gun, as it stands in the U$, “reminds Americans that they are divine agents of purification, anointed by God and Western civilization to remake the world in their own image” with American “vigilantes are the shock troops of capitalism” and gun ownership being the “fear by white people of the black and brown underclass, an underclass many whites are convinced will threaten them as society breaks down” with guns rarely deployed against the state, as the gun, in his summary, “seems to be the last tangible relic of a free and mythic America.” He ends by saying that attacks on gun violence and gun culture is seen “by many gun owners as an attack on their national identity” with the almost always White Male lone killer “celebrated by Hollywood and in our national myth.”
Hedges makes a good point, as does Dunbar-Ortiz. However, Hedges seems to whitewash any history of armed resistance by the oppressed over U$ history, likely because of his beliefs in “peaceful” revolution, a laughable concept if I ever heard one. In terms of gun violence, there is a better way forward, which is not posed by Hedges. One can, as a start, push for the banning of “ROTC from public schools,” against expanded military recruitment, and further militarization. This obviously will not address gun violence at its root. That would require, all armaments should be taken away from the capitalist state and its armed forces. This includes the military, police forces, and any other forces of terror in society as a whole. Some may say this is impossible in a capitalist society as the bourgeoisie would never allow this, which is the reality. As such, there would need to be a revolution in the empire, as it splinters and explodes into different pieces, benefiting the world as a whole, giving an opportunity for the proletariat, allowing these weapons to be taken away. Of course, this cannot be imposed from above, and has to be a process of working with the proletariat itself, as anything but this approach would be fundamentally elitist and betray efforts to build a revolution. Taking this into account, calls for taking or limiting guns used by the populace, the latter favored more by liberals than seizure of guns, which is an inherent aspect of gun control, is a death nail to revolution and brings with it more social control without question, increasing the already strong system of mass incarceration in the U$ which liberals only flit about with “reforms” of prisons, rather than favoring efforts at abolition. It is only after a socialist revolution was completed that gun control could be implemented, as it was in Cuba or in Juche Korea, to give two examples of countries under imperialist attack.
This may seem all too fantastical for some, however those people don’t see the full picture. There is no doubt that many gun owners are well-off White Males who live in rural areas (and smaller urban areas), with 3% of the population owning nearly half of the country’s guns, having them mainly for “protection,” and do not have any revolutionary feelings or much developed class consciousness. These are the same people who broadly favorrepressive agencies such as the FBI, and CIA, among varied other government agencies, even as they feel the government helps the wealthy more than any other group in society. With that, there is slight dissatisfaction with current gun laws. As such, in the current situation of the empire, those with guns will not magically join up a revolution against capitalism and wave a red flag like Charlie Chaplin in Modern Times, before he was beat up by the police. Instead, the development of a revolution in the murderous empire would take time and organization, perhaps with soviets like the one put together by the Party of Socialism and Liberation last year, or those endorsed by the Venezuelan Communist Party, as I read recently in their publication, Popular Tribune.
While my opinions are still developing as I learn more about varied topics, writing about issues relating directly to the murderous empire and efforts at resisting imperialism in other corners of the world whether it be Palestine or Juche Korea, I continue to stand strongly against capitalism in all its forms and in solidarity with all those resisting it, not any flunkeys like the so-called “revolutionary” Kurds of Rojava who are utter posers. Violence is inherent to the murderous empire and it has been that way since its legal creation in 1783 with the Treaty of Paris, and from 1607 until that point, as the White English settled their part of the North American continent, creating another colony of the British empire, while the Spanish, French, and Dutch also staked out their claims, expanding their imperialist systems. While a revolution to bring down the murderous empire is developed, all efforts of armed resistance should be supported while typical “nonviolent methods” still has some value in social movements, but not as much as it used to have. After all, there should be a diversity of tactics that are used. The same goes for supporting all those being oppressed by the capitalist poles of power in the world and all of those who appease these poles of power.
 “Scot Peterson: ‘Patently untrue’ that he failed to meet standards during Parkland school shooting,” Associated Press (reprinted in conservative Washington Times), Feb 26, 2018; Rich Lowry, “The Broward County Sheriff Is Everything That’s Wrong with American Authority,” National Review, Feb 27, 2018; Laurel Wamsley, “Broward Sheriff Under Scrutiny For Handling Of Parkland Shooting,” NPR, Feb 26, 2018; “Florida Sheriff Denies Claims That 4 Deputies Were on Scene During School Shooting,” Associated Press (reprinted by Atlanta Black Star), Feb 25, 2018; Editors of the National Review, “Broward’s Cowards,” National Review, Feb 25, 2018; Christian Datoc, “Parkland Survivor Slams Broward County Sheriff Scott Israel: ‘Absolutely Needs To Resign’,” The Daily Caller, Feb 25, 2018; Derek Hunter, “Sheriff Israel To Local Reporter On His Deputy’s Failure: ‘That’s Not My Responsibility’,” The Daily Caller, Feb 25, 2018; Victor Morton, “Florida to launch official investigation of law enforcement response to school shooting,” Washington Times, Feb 25, 2018; “Broward County Sheriff DIDN’T Respond to 39 Calls Regarding School Shooter — There Were MORE,” Red State, Feb 25, 2018; Madison Pauly, “74 Florida Republican Lawmakers Are Calling for the Sheriff in the Parkland Shooting to Be Suspended,” Mother Jones, Feb 25, 2018; John Sexton, “School Resource Officer who stood outside during shooting thought he did a good job (Update: ‘You’re despicable’),” Hot Air, Feb 24, 2018; Alex Swoyer, “Grassley: FBI didn’t contact Google during probe on Florida shooter,” Washington Times, Feb 23, 2018; Sarah Rumpf, “Three Other Broward Cops Were Outside School During Shooting But Didn’t Enter,” Red State, Feb 23, 2018; Max Greenwood, “Additional deputies did not enter Florida high school during shooting: report,” The Hill (relying on a CNN report), Feb 23, 2018; Michelle Mark, “Local authorities and the FBI got multiple warnings that the suspected Florida shooter was dangerous — but no one followed up,” Business Insider, Feb 23, 2018; Rod Dreher, “Disgraceful Broward County Deputies,” The American Conservative, Feb 23, 2018.
 Jennifer Van Laar, “Get Rid of Do-Nothing ‘Gun-Free’ Zones and Give Schools Real Security,” Red State, Feb 25, 2018; Carl Arbogast, “Stop Lying to Those Kids and Telling Them They’re Going To Win the Gun Debate,” Red State, Feb 26, 2018; Jay Cost, “The NRA Is Not Your Typical Interest Group,” National Review, Feb 26, 2018; Chris Enloe, “Dozens of companies boycott NRA over Florida shooting — but it’s backfiring big time,” The Blaze, Feb 25, 2018; Madison Pauly, “The Trump Campaign Is Trying to Raise Money Off the Parkland Shooting. Here’s What It Sent Supporters,” Mother Jones, Feb 25, 2018; Chris Enloe, “Father of girl killed in Florida shooting eviscerates the media for pushing gun control narrative,” The Blaze, Feb 25, 2018; “The Gun-Grabbers Don’t Care About the AR-15 — They Are After All Guns,” Red State, Feb 25, 2018; Martin Cizmar, “Oklahoma congressman who owns rifle factory blames video games and lack of Jesus in schools for Florida massacre,” Raw Story, Feb 25, 2018; Julia Conley, “Reporters Call Foul on NRA Claim That Media “Loves” Mass Shootings,” Common Dreams, Feb 23, 2018; Susan Wright, “This Looks Bad: Trump Campaign Raising Money off the Image of Parkland Survivors,” Red State, Feb 25, 2018; Laura King, “NRA rejects Trump’s call for raising the age limit to buy rifles,” LA Times, Feb 25, 2018; Rivera Sun, “Stopping Mass Shootings: Less Finger Pointing, More Action,” Common Dreams, Feb 25, 2018; John Sexton, “House Democrats back new ban on semi-automatic weapons,” Hot Air, Feb 26, 2018; Melissa Quinn, “House Democrats introduce bill prohibiting sale of semi-automatic weapons,” Washington Examiner, Feb 26, 2018; David Weigel, “Most House Democrats get behind effort for new assault-weapons ban,” Washington Post, Feb 26, 2018; Jena Greene, “FedEx Backs Away From NRA: Restrict ‘Assault Weapons’ To Military,” The Daily Caller, Feb 26, 2018; Kate Harloe, “A Guide to the Upcoming Gun Control Marches,” Mother Jones, Feb 26, 2018; “Md. Rep. Cummings Joins Democrats Introducing Bill To Ban Assault Weapons,” WJZ(CBS affiliate), Feb 26, 2018; “US gun control: Congress returns under pressure to act,” DW, Feb 26, 2018; Sarah Quinlan, “Hold up! Here Are Some Facts Too Many Get Wrong When Talking About Guns,” Red State, Feb 25, 2018; Anna Wu and David Desroches, “Educators Fear And Embrace Calls For Concealed Carry In The Classroom,” NPR, Feb 24, 2018; Jesse Byrnes, “NRA strikes back at Florida sheriff: ‘Your office failed this community’,” The Hill, Feb 23, 2018; Daniel J. Flynn, “Bob Dylan on Guns,” The American Spectator, Feb 23, 2018; Eliza Redman, “Parkland shooting survivor’s family shops doctored emails with CNN to media outlets,” Business Insider, Feb 23, 2018; Kira Davis, “Vice is SHOCKED That the NRA Thinks Women Should Be Allowed to Own Weapons,” Red State, Feb 23, 2018;Brandon Morse, “Dana Loesch Reveals What Went Down Behind the Scenes at that CNN Town Hall, and It Doesn’t Help CNN,” Red State, Feb 23, 2018; Patrick J. Buchanan, “Don’t Confiscate Guns: Protect Schools,” The American Conservative, Feb 23, 2018; Mark Ossolinski and Katie Pickrell, “‘Protect Kids, Not Guns’: Maryland High Schoolers’ Walkout to Demand Action,” AlterNet (reprinting from The American Prospect), Feb 23, 2018; Hansi Lo Wang, “Millennials Are No More Liberal On Gun Control Than Elders, Polls Show,” NPR, Feb 24, 2018; Susan Cornwell and Richard Cowan, “U.S. congressional Republicans reject new limits on guns,” Reuters, Feb 27, 2018; David French, “It’s Time for Real Talk about the Assault-Weapons ‘Ban’,” National Review, Feb 27, 2018; Bob Eller, “The father of a Parkland school shooting survivor admits to altering an email exchange with CNN and shopping it to other media outlets,” Business Insider (reprinted from AP), Feb 27, 2018.
 Martin Cizmar, “Notorious Washington extremist whose rallies attract violent white supremacists to run for US senate,” Raw Story, Feb 25, 2018; Mark Abadi, “Trump reportedly told friends he wanted to execute every drug dealer in America,” Business Insider, Feb 25, 2018.
 At the time, I listed Black Guns Matter, the John Brown Militia, and the Indigenous People’s Liberation Front but they do not seem to have active websites/webpages.
With the detente between the ROK (“South Korea”) and Juche Korea, officially called the DPRK (Democratic People’s Republic of Korea) or “North Korea” in the West, around the Winter Olympics in the ROK, tensions have been lessened on the Korean Peninsula. Such a reduction is a move toward peace in the region while the Orientalist bourgeois media and murderous empire continue to try to ratchet up tensions. With all of this, there are claims in this same media that Juche Korea has a “monarchy” with a “dynasty” headed by the Kim family or that it is a “dictatorship.”  While I addressed some of this in my previous post focusing on elections to the unicameral assembly of the country, the Supreme People’s Assembly (SPA) or even my post about Kim Jong Un’s New Year’s speech, I did not broach this issue entirely. In this post I aim to disprove these claims once and for all, showing that Juche Korea is a democratic state on the road to socialism, guided by the Juche ideology, a state which is neither a monarchy, a dictatorship, or has a dynasty.
With bourgeois academics ringing their hands about “totalitarianism”the bourgeois media (ex: The Economist, CNN, HuffPost, New York Times, DW, UPI, Business Insider, ABC News,The Daily Beast, The Telegraph, Reuters, Time, AP, Newsweek, CNBC, Time, and Fox “News”), white propaganda/anti-communist U$-run outlets (like VOA/Voice of America and RFA/Radio Free Asia) declaring there is a “Kim dynasty” led by a “royal family” which has ruled absolutely with an “iron fist” for “three generations” (Kim Il Sung, Kim Jong Il, and Kim Jong Un), it is worth looking at this subject more in-depth. After all, they call the country “one of the world’s most unpredictable and dangerous states,” claim it has a “personality cult” (discussed in the second section of this article), and treat the country like it is soap opera or “family psychodrama.” While they think the country could collapse any moment, some bourgeois media admit that “the world’s spy agencies” know little about “the inner workings of the Kim family” and one U$ intelligence official said candidly back in 2011 that “we simply do not know what goes on in North Korea, and anyone who claims otherwise is relying on that fact to make false claims.”  This was coupled with the reality that “the 1994 death of…Kim Il Sung” caught Western “intelligence agencies napping,” and an editorial in a trash English paper declaring that “there’s not much the United States can do to affect events inside North Korea.”
In order to show that the country has no dynasty, monarchy, dictatorship, or hereditary rule, it is important to define these words. The Webster’s New World College Dictionary (Fourth Edition), a bourgeois dictionary, mind you, is worth using here. This dictionary defines a dynasty as “a succession of rulers who are members of the same family,” something as hereditary when it is passed down from generation to generation or is ancestral. For the word monarchy, this dictionary says it is “rule by only one person” or “a government or state headed by a monarch; called absolute when there is no limit on the monarch’s power, constitutional when there is such a limitation.” It then defines the word monarch as “the single or sole ruler of the state” or the “hereditary ruler of the state.” As for the word dictatorship, it says that it is “absolute power or authority” or a state ruled by a dictator. The same dictionary defines a dictator as “a ruler with absolute power and authority, esp. one who exercises it tyrannically” and says the word “dictatorial” is the “unreasoned, unpredictable use of one’s authority in accord with one’s own will or desire.” The latter discussion of dictatorship will be noted more later in this section.
Some may say that the titles of Supreme Leader, leader of the Workers’ Party of Korea (WPK), head of the military, and “eternal leader” of the country are “dominated” by the Kim family, “proving” that there is a monarchy or dynasty, with bourgeois Wikipedia even having a page on the latter, in Juche Korea. However, this is false. For one, if you look at other pages, even on Wikipedia, one will see that the “Heads of State,” “Heads of Government,” “Heads of Parliament,” and “Premiers of North Korea” are not part of this family. Additionally, the State Affairs Commission, Cabinet, Central Committee of the WPK, Politburo, and SPA all have multiple members apart from the family. I’ll also talk about this later as well. Furthermore, the surname of Kim is one of the most common on the Korean Peninsula (with the other two being Lee and Park), with not everyone of this surname “necessarily related genetically,” with 20% of Koreans having Kim as their surname. For example, there are “Kim families from the Kim-hae province, Kim families from the An-dong province and Kim families from the Kyongju province,” leading some to draw up and create stereotypes for Koreans. The naming system in Korea is different than elsewhere. Kim Jong-Un’s surname (or family name) is “Kim” but his given name is “Jong-Un” unlike naming conventions in the West where the last name of a person is their surname, like Barack Obama, with his surname is Obama and given name is Barack.
Some may dismiss this discussion of naming as nonsense. After all, the “hate-reader,” to take from the horrid commentary of Charlie “Chuckles” Davis of Telesur, may say, then why did the “leadership” of the country pass from Kim Il Sung to Kim Jong Il, then to Kim Jong-Un? Well, Jason LaBouyer, writing in a former publication, Lodester, put out by the Korean Friendship Association (favorable to the current government of Juche Korea but not funded or supported by it), says that when it more accurately understood by those who recognize the Korean society , they see
…the people’s overwhelming support not only for their nation’s leadership, but for the philosophy of Juche socialism that has guided their economic and social development for over half a century. In other words, the Korean people’s dedication is not limited to Chairman Kim Jong Il, or to the late President Kim Il Sung, but to an entire ideology
LaBouyer seems to say that the WPK has earned the respect of the populace, because,” unlike its many fraternal parties around the world, it has chosen not to embrace market socialism.” So, basically, Kim Il Sung and Kim Jong Il represent the Juche ideology as they embodied the ideology in their minds and actions which guided the nation, which does not make them “absolute rulers” as those crusty imperial propagandists want you to think. Instead, he writes, the WPK promotes an “economic program that retains full public ownership of the economy, putting people before profits.” This challenges certain “communists” who seem to ally with capitalist poles of power, he adds:
Challenging the many misperceptions and lies surrounding North Korea is seen as being too “risky” by these “communists,” who seek not to change the political establishment in their capitalist homelands, but to join it…To communists such as these, socialism still means social equality and collective prosperity, values held dear by Chairman Kim Jong Il and the late Kim Il Sung and revered by the Korean people for it. Together, our global KFA family will work to ensure that Korea’s people-centered socialist system remains alive and well for epochs to come
So, in sum, Kim Jong Il and Kim Il Sung are revered for their socialist ideals and maintaining the “people-centered socialist system” in Juche Korea.
An article by Bjornar Simonsen, adds one further aspect: that leaders like Kim Jong Il, for instances, are “captains” of the ship and the rest of the population part of the crew :
Just like a ship needs a crew, so the DPRK needs the WPK. The crew is responsible for carrying out various duties given by the captain, and in such a way millions of members of the WPK work in all areas high and low, to make sure that the ship is clean, repaired and that everyone on board has everything he or she needs…Indeed, without the captain, the ship could go nowhere. And just like poetry, the guidance of Kim Jong Il is inspiring, beautiful, and eternal
However, this may exaggerate the role of individuals such as Kim Jong-Un, Kim Jong-Il, and Kim Il Sung. The socialist constitution of Juche Korea (the one in 2016), of which there is another version with a corrected Article 156 which accidentally had one line printed twice, makes this clear. In the preamble (dissected more in the second section of this article) it says that the country is “the socialist motherland of Juche” and thanks “great Comrades Kim Il Sung and Kim Jong Il” for their ideas and leadership, saying that they are applied, adding that: Kim Il Sung was the founder of the country, “authored the immortal Juche idea, led the “Japanese revolutionary struggle,” laying the ” solid foundations for the building of an independent and sovereign State.” However, it seems to distance him from the “various stages of social revolution and construction work,” only saying he led these efforts, “elucidated the fundamental principles governing the building and activities of the State…and laid solid foundations for the prosperity” of the country. As for Kim Jong Il, it describes him as “a peerless patriot and defender of socialist Korea who…strengthened and developed” the country, playing “the dignity and power of the nation on the highest ever plane,” further developing “the immortal Juche idea and Songun idea,” noting that he led the country through the period after the “collapse of the world socialist system,”developing the country into “a nuclear state and an unchallengeable military power.” While saying that Kim Jong Il and Kim Il Sung are important in fighting or national reunification of Korea, clarifying the “basic ideals” of the country’s foreign policy, serving as “veteran world statesmen” (developing the “socialist movement and the non-aligned movement”), were “great revolutionaries,” and theoreticians who achieved much, they could not have done this without the people:
Regarding “The people are my God” as their maxim, Comrades Kim Il Sung and Kim Jong Il always mixed with the people, devoted their whole lives to them and turned the whole of society into a large family which is united in one mind by taking care of the people and leading them through their noble benevolent politics.
That doesn’t sound like a dynasty at all. After all, while the preamble says that the country will “uphold the great Comrades Kim Il Sung and Kim Jong Il as the eternal leaders” it also says it will “carry the revolutionary cause of Juche through to completion by defending and carrying forward their ideas and achievements” which is an ideology, not a person, as part of their “socialist constitution” which codifies “the Juche-oriented ideas of the great Comrades Kim Il Sung and Kim Jong Il on State building and their exploits in it,” with the constitution named after both of them. As such, the praise of Kim Il Sung and Kim Jong Il is meant to praise the Juche ideology and also serve as a sort of obituary of these individuals, reminding the populace of achievements while they guided the country, even through tough times. The newest constitution has new sections, due to the death of Kim Jong Il in 2011, but has some of the same ideas.
Chapter 1 of the Constitution shows the democratic nature of the state. Article 1 describes the country as an “independent socialist State representing the interests of all the Korean people” while Article 2 says that the country “is a revolutionary State which has inherited the brilliant traditions” which were formed during the “glorious revolutionary struggle against the imperialist aggressors” and as part of the ongoing struggle to liberate the homeland while pushing forward “the freedom and well-being” of the Korean people. Article 3 adds to this, saying that the Juche (self-reliance) and Songun (military-first) ideas are part of the state’s outlook to the world and helping the masses:
The Democratic People’s Republic of Korea is guided in its activities by the Juche idea and the Songun idea, a world outlook centred on people, a revolutionary ideology for achieving the independence of the masses of the people.
Juche Korea goes further than the corrupted doctrine of “popular sovereignty” in the murderous empire, which, as Tracy Campbell in Deliver the Vote noted, which said that “rightful inhabitants of a territory” should decide “democratically” if they were to be “free” or “slave,” an idea which not only set no guidelines for an election on such an issue, but did not determine who could be residents, whether they would vote on the issue directly or indirectly or if new residents could come into the area and disrupt the vote, with more possibility of electoral fraud (a phenomenon throughout U$ history)!  Article 4 of the constitution says that the sovereignty of the country “resides in the workers, peasants, soldiers, working intellectuals and all other working people.” It further adds that working people, as a result, “exercise State power through their representative organs–the Supreme People’s Assembly and local People’s Assemblies at all levels.”
CommieDad adds more about such democratic participation, writing, in his post, about the full force of democracy in Juche Korea:
The DPRK has county, city, and provincial elections to the local people’s assemblies, as well as national elections to the Supreme People’s Assembly, their legislature. These are carried out every five years [actually every 4 years, but its 5 years for the SPA]. Candidates are chosen in mass meetings held under the Democratic Front for the Reunification of the Fatherland, which also organizes the political parties in the DPRK. Citizens run under these parties or they can run as independents…The fact that there is only one candidate on the ballot is because there has already been a consensus reached on who should be up for nomination for that position, by the people in their mass meetings…the masses advocate for themselves directly…The DPRK does in fact allow foreign observers of their election…The elections are effectively a fail-safe against any corruption of the democratic process that occurs during the mass meetings
He further adds that “societies can only be considered democratic if the masses of people manage the economy as well as the political sphere.” Some aspects of the economy are explained in this post, but it will be fully explicated in an upcoming post on economy in Juche Korea. What Commie Dad says should be recognized: the state “constitutionally, represents the interests of the working people and thus has legally excluded exploiters and oppressors from formal representation” since the “political organs of class power have taken become explicitly proletarian organs of class power.” This is because
All Koreans over the age of 17 irrespective of race, religion, sex, creed etc. are able and encouraged to participate in the organs of state power…This is in sharp contrast to the relationship between capitalist politicians and citizens. In the capitalist countries, politicians are far removed from the people and have no idea what their struggles are like. In the DPRK, the opposite is true. Because the working class is the vast majority of the population of the DPRK…the management of the state by the working class means that the state is managed by the majority of the people.
He even talks about the Korean prison system, saying that many of the criminals have committed “minor crimes” with the aim to “rehabilitate and reeducate,” making it “far more humane, on principle, than the system in the United States” as it is “based on a people-centered philosophy which holds that criminality is not innate to humanity. This is strong evidence that the DPRK is a state of the majority, and thus democratic.” He also says that the grief over the death of Kim Il Sung, stems “from the immense popular support he enjoyed as a leader, during and after the revolution,” not that he was a god, adding that Kim Il Sung was seen as “a highly able and dangerous guerilla leader” (even accepted by bourgeois scholars Bruce Cumings, Adrian Buzo, Michael E. Robinson, Son Oberdorfer, and Robert Carlin) by the Japanese, with the Korean guerillas receiving “little material help from the Soviets” and the Soviets taking a “fairly hands-off approach to their occupation zone, allowing a coalition of nationalist and communist resistance fighters to run their own show.” After this, a “central government was formed, based on an interim People’s Committee led by Kim Il-sung” and he was not “handpicked by the Soviets” but rather “enjoyed considerable prestige and support as a result of his years as a guerilla leader and his commitment to national liberation” with the Soviets not trusting him, with the Soviets not sure about a violent reunification of the Korean Peninsula led by Juche Korea, as even bourgeois historian David Halberstam acknowledges in The Coldest Winter (which is broadly anti-communist), with tensions between the Chinese and the Koreans, as the crossing of the 38th parallel by those from the North (in response to obvious aggression from the South) was seen as “just one more act in a long-term struggle on the part of the Korean people, part of an unfinished civil war.” It is worth pointing out in early June, Kim Il-sung called for an election across the Korean Peninsula in early August, and a “consultative conference” later that month, but the three diplomats from Juche Korea were rejected by U$ puppet Syngman Rhee “outright,” with Rhee expressing repeatedly his “desire to conquer the North” even to U$ diplomat John Foster Dulles! As was noted on pages 19, 38, and 40 of Kim Pyong Sik’s Modern Korea: The Socialist North, Revolutionary Perspectives in the South, and Unification, in 1950 “U.S. imperialism launched its armed aggression” against Juche Korea, leading to the (Great) Fatherland Liberation War. As one site, SparkNotes, says, Rhee had “so often talked about invading North Korea that US leaders feared giving him too much in the way of weapons” with Kim Il Sung saying, reportedly, that the ROK “dared to commit armed aggression…north of the 38th parallel” saying that “ROK forces on the Ongjin Peninsula attacked North Korea in the Haeju area” which bourgeois analysts claimed was “bogus” leading to claims, for years to come, that Juche Korea “invaded” the South. As one U$ Army publication admitted, “armed clashes between North and South Korea were common along the 38th Parallel” before June 25, 1950, the date of the supposed “invasion.” It seems evident that the first actions of the war were fighting around Ongjin, leading some scholars (like Bruce Cumings) to say the ROK fired first. This means the actions of Juche Korea would have been a response, a defensive measure. As a history of the war by Jim H. Kim notes, Kim Il Sung “sought permission to attack the South in case the North was attacked” with the war really starting “in 1945 when the U.S. suppressed the KPR government and imposed its military rule in the southern part of Korea” with killings of tens of thousands of Koreans on Cheji Island from 1948 to 1949, and major battles breaking out “between the North Korean (DPRK) and South Korean (ROK) armies along the 38th parallel line in 1949.” This meant that when “the armed clash broke out in June 1950, it was more or less a continuation of the past conflicts. It was certainly not a surprise attack” as Syngman Rhee was openly “preaching a military unification of Korea by attacking the North.”
After writing about how, in the aftermath of World War II, there was a “program of land reform” eight months into the occupation, that major industries, “most owned by the Japanese, were nationalized” by the victorious Korean revolutionaries in the north, he added that at the present
Citizens of the DPRK support Kim Il-sung because of his courageous defiance of U.S. domination, his commitment to the reunification and the real accomplishments of socialism…there were no mechanisms by which to force the Korean people to support Kim Il-Sung during his rule…Kim Il-sung’s DPRK was not a police state, but rather a democratic and socialist country waging a valiant war against imperialism. The Korean people were-and continue to be-unified in struggle and support their leaders on this basis…Bourgeois media continues to portray the DPRK as a totalitarian nightmare, populated exclusively by a pacified and frightened citizenry…The north Korean people have a far greater say in how their lives are structured than do citizens of even the most “democratic” capitalist countries. They are not forced to adhere to a Party Line handed down from on high, but rather are encouraged to participate in the running of society. The DPRK is an excellent example of socialism, which is focused on developing the working class-and humanity-to its full potential. It is only through socialism that we can realize our collective dream of a free and prosperous society. The DPRK is marching towards this dream, even in the face of unparalleled imperialist aggression. It is partly on this basis that we should pledge solidarity with the country. To reiterate the point I made in my last post, however, the DPRK should be supported regardless of whether it is itself socialist. It is standing against imperialism, which is the greatest enemy of socialism. Indirectly or directly, the DPRK works in the interests of socialism.
His words are proven for one, by Article 6, of the constitution, saying that organs of” State power at all levels, from the county People’s Assembly to the Supreme People’s Assembly,” are elected on the “principle of universal, equal and direct suffrage by secret ballot.” It is also buttressed by Article 7, saying that deputies of state power at all levels have “close ties with their constituents and are accountable to them for their work.” This accountability means that “electors may recall at any time the deputies they have elected if the latter lose the trust of the former.” This means that voters are able to recall a deputy, a power which isn’t even held in many (only some) municipal settings across the U$!
There are additional aspects. Article 5 says that all state organs in the country “are formed and function on the principle of democratic centralism.” This is an originally Marxist principle, showing the still-standing influence of Marxism-Leninism in the country incorporated in the ideology of Juche, which was first applied by the Bolsheviks. This principle balances democracy and centralism, as even acknowledged by Trotsky who detested the idea, with members taking part in “policy discussions and elections at all levels,” with those at all levels responsible to the populace and subject to their supervision, with a focus on unity. It was an idea explained by Lenin, who wrote to St. Petersburg Workers, in 1906, about this very principle:
There remains an important, serious and extremely responsible task: really to apply the principles of democratic centralism in Party organisation, to work tirelessly to make the local organisations the principal organisational units of the Party in fact, and not merely in name, and to see to it that all the higher-standing bodies are elected, accountable, and subject to recall. We must work hard to build up an organisation that will include all the class-conscious Social-Democratic workers, and will live its own independent political life. The autonomy of every Party organisation, which hitherto has been largely a dead letter, must become a reality. The fight for posts, fear of the other “faction”, must be eliminated. Let us have really united Party organisations, in which there will only be a purely ideological struggle between different trends of Social-Democratic thought. It will not be easy to achieve this; nor shall we achieve it at one stroke. But the road has been mapped out, the principles have been proclaimed, and we must now work for the complete and consistent putting into effect of this organisational ideal…If we have really and seriously decided to introduce democratic centralism in our Party, and if we have resolved to draw the masses of the workers into intelligent decision of Party questions, we must have these questions discussed in the press, at meetings, in circles and at group meetings. But in the united Party this ideological struggle must not split the organisations, must not hinder the unity of action of the proletariat. This is a new principle as yet in our Party life, and considerable effort will be needed to implement it properly.
This was echoed in 1921, when he wrote to the 10th Party Congress of the Communist Party of Soviet Russia that unity and cohesion of those in the ranks of the party, coupled with full trust among member of the party and work that “embodies the unity of will of the proletarian vanguard” are necessary because there are intensified waverings “of the petty bourgeois population in the country.” He added that it is important that “all class-conscious workers” realize the harmful nature of factionalism, the “appearance of groups with platforms of their own and with a will to close ranks to a certain extent and create their own group discipline,” since it leads to “less friendly work and to repeated and intensified attempts by enemies of the ruling party…to deepen the divisions and use them for purposes of counter-revolution.” He also said that this is important because the “enemies of the proletariat take advantage of all deviations from a strictly consistent communist line,” adding that “achieving unity of will of the proletarian vanguard as a basic condition for the success of the dictatorship of the proletariat,” noting that verification of party decisions and efforts to correct “mistakes” should not be “submitted for discussion by groups formed on the basis of some ‘platform’ or other,” but rather ” be submitted for discussion by all party members.” It is with this that Lenin adds:
Every person who voices criticism must be mindful of the party’s situation, in the midst of enemy encirclement, and must also, through direct participation in Soviet and party work, strive in practice to correct the party’s mistakes…the party will continue tirelessly – constantly testing new methods – to use every means to combat bureaucratism, to expand democratism and initiative, and to seek out, expose, and expel those who have adhered to the party under false pretenses…in order to ensure strict discipline within the party and in all Soviet work, and to achieve maximum unity while eliminating all factionalism, the Congress gives the Central Committee full powers to apply all measures of party punishment up to and including expulsion.
Coming back to the constitution of Juche Korea, there are a number of articles proving that Commie Dad was right when he said there is “management of the state by the working class.” Article 8 declares that the country’s social system will be “people-centered” to such an extent that “working people are the masters of everything and everything in society serves them” while the state shall “defend the interests of the workers, peasants, soldiers, working intellectuals and all other working people who have been freed from exploitation and oppression.” This would, allow, as the article delineates, workers to “become the masters of the State and society, and respect and protect human rights.” Article 9 expands on this. It says that that Juche Korea will “strive to achieve the complete victory of socialism in the northern half of Korea by strengthening the people’s power” while the country works to perform “ideological, technological and cultural” revolutions, pushing for reunification of the Korean Peninsula “on the principle of independence, peaceful reunification and great national unity.” This is reinforced by Article 10, saying that the country is underpinned by the unity of the population “based on the worker-peasant alliance led by the working class,” adding that the state will work to “revolutionize all the members of society, and assimilate them to the working class by intensifying the ideological revolution,” and as such, turn the whole of society into a collective which is “united in a comradely way.” This would not be possible without the “leadership of the Workers’ Party of Korea” as stated in Article 11, saying that the country shall conduct its activities under such leadership.
In order to have a state that serves the workers, Article 12 says that the state will adhere to “the class line” while strengthening the “dictatorship of the people’s democracy,” working to defend “the people’s power and socialist system against all subversive acts of hostile elements at home and abroad.” This “dictatorship of the people’s democracy” is just another way of asserting the long-held Marxist principle, again showing how Marxism has been embedded into Juche, advocating for a dictatorship of the proletariat (DoTP as some abbreviate it) or proletarian democracy. This principle, as I’ve noted on this blog previously, asserts that working class would decide “amongst themselves, by consensus what and how it should be done” with all positions of authority elected “solely by workers and subject to recall at any time” with Lenin adding that DoTP is not only “a forcible suppression of the resistance of the exploiters, i.e., of an insignificant minority the population, the landlords and capitalists” but is a change “in the democratic forms and institutions” and an “unparalleled extension of the actual enjoyment of democracy by those oppressed by capitalism…[a] decisive, participation in the democratic administration of the state” which brings “the working people close to the machinery of government.” He also says that DoTP requires that “mass organizations of the working people” be in “constant and unfailing participation in the administration of the state.”
This brings me to article 13. It says that the state itself shall implement the “mass line and apply the Chongsanri spirit and Chongsanri method to all its activities” meaning that, in their summary, “superiors assist their subordinates, mix with the masses to find solutions to problems and rouse them to conscious enthusiasm by giving precedence to political work, work with people.” The spirit and method of Chongsanri is undoubtedly embodied in the Chongsan-ri Cooperative Farm, as it is known as “the ideal model of DPRK farming technique,” being equipped with facilities like a “school and housing for all farmers.” Of course, this farm is shown to many visitors, with some, even with Orientalist views (also see here), saying that it does represent a typical farm in the country, with a surface-to-air unit nearby (why not? The country is still officially at war with the U$).  This then leads to the idea of the “mass line.” This derives from Mao Tse Tung, sometimes called Mao Zedong in the West, showing that Juche has Maoist elements in it, just as much as it has straight Marxist, or even Leninist, ones. He talks about this term directly, when he spoke to the Shansi-Suiyuan Daily editorial staff on April 2, 1948:
For over twenty years our Party has carried on mass work every day, and for the past dozen years it has talked about the mass line every day. We have always maintained that the revolution must rely on the masses of the people, on everybody’s taking a hand, and have opposed relying merely on a few persons issuing orders. The mass line, however, is still not being thoroughly carried out in the work of some comrades; they still rely solely on a handful of people working in solitude. One reason is that, whatever they do, they are always reluctant to explain it to the people they lead and that they do not understand why or how to give play to the initiative and creative energy of those they lead. Subjectively, they too want everyone to take a hand in the work, but they do not let other people know what is to be done or how to do it. That being the case, how can everyone be expected to get moving and how can anything be done well? To solve this problem the basic thing is, of course, to carry out ideological education on the mass line, but at the same time we must teach these comrades many concrete methods of work.
From this, he seems to be saying that the “mass line” means that a revolution must rely on the masses of people, with the idea of ideological education of those in the masses, teaching them “concrete methods of work” tied into this conception. This links with his other quotes about the power of the people, in a page from the book, “Quotations from Mao Tse Tung,” commonly called the “Little Red Book” in the West. He argued that the masses should be listened to, that their problems should be “placed on our agenda” (January 1934), that the “masses are the real heroes” (Spring 1941), and advocating for taking the ideas of the “the masses and concentrate them,” then go back to the masses, persevering in these ideas, working to “carry them through, so as to form correct ideas of leadership” (June 1943). He added that leading cadres should be constantly aware of “production by the masses, the interests of the masses, [and] the experiences and feelings of the masses” (November 1943), adding that there must be the “right task, policy and style of work” in order to conform with demands of the masses, strengthening “our ties with the masses,” but that the “wrong task, policy and style of work…[will] invariably alienate us from the masses” (April 1945). This leads to his further observation that no comrade should be “divorced from the masses” but should rather, “love the people and listen attentively to the voice of the masses” (April 1945), further observing that there would be adventurism if “we tried to go on the offensive when the masses are not yet awakened” (April 1948) and adds that in all mass movements there should be “a basic investigation and analysis of the number of active supporters, opponents and neutrals” (March 1949). Beyond this, he added that the masses have boundless creative power” (1955) and have “a potentially inexhaustible enthusiasm for socialism” (1955) which can be brought together by leaders, whom can unite the “small number of active elements” within the masses, consisting of three parts: “the relatively active, the intermediate and the relatively backward.” (June 1943) Most profound was his statement that “the people, and the people alone, are the motive force in the making of world history” (April 1945), which the Koreans believe without a doubt, expressing that the people are “god” meaning that they are to be followed moving forward in the country’s socialist construction.
Coming back to the constitution of Juche Korea, it is worth focusing on Articles 14 and 18. The first of these articles says that the state will “conduct the Three-Revolution Red Flag Movement” along with other “mass movements so as to accelerate the building of socialism to the maximum. The Three-Revolution Red Flag Movement was originally proposed in 1973 as the Three Revolutions Team Movement, launched in late 1974, and further intensified in December 1975, with “large numbers of young people were sent to the countryside and to factories to boost production and introduce new methods and technologies” while bourgeois analysts claimed it was not successful and claim it has “lost any real importance” in recent years.  In November 1986, Kim Jong-Il talked about this very movement in a speech (mirrored by the Internet Archive and elsewhere online),speaking to loyal comrades at a national meeting of the Three-Revolution Red Flag Movement’s Vanguard, talking about the movement’s accomplishments:
In 1975 our Party called on the people working in all the fields of the revolution and construction to launch this movement in order to ensure the success of the ideological, technical and cultural revolutions which had been proposed by the great leader Comrade Kim II Sung…the movement has spread rapidly across the country, drawing in all sectors and all units — factories and other enterprises, cooperative farms and scientific, cultural, educational and public health organizations…many units have won the Three-Revolution Red Flag, the ranks of flag-winners have increased, a system for guiding this movement has been established and a wealth of experience has been gained…people’s mode of thinking and manner of working have changed, the revolutionary enthusiasm of the masses has become greater and the revolution and construction have made steady headway…the ideological revolution has been stepped up. As a result, the Party’s monolithic ideological system has become more firmly established in society, the loyalty of Party members and the working people to the Party and the leader has become more intense…the revolutionary transformation of Party members and the working people and their assimilation into the working class have been promoted. In consequence, the remnants of outdated ideas have been eliminated in the main and the revolutionary tone of life has been intensified…The technical revolution has been accelerated…so that the levels of mechanization and automation in production processes at factories and enterprises have been raised…The movement has given strong impetus to the cultural revolution, with the result that the cultural and technical levels of the working people have risen, progress has been made in making all the members of society intellectual and success has been achieved in making living and working conditions hygienic…On behalf of the Party Central Committee, I extend warm thanks to those attending this meeting, as well as to the standard-bearers of the three revolutions and the three revolution team members throughout the country who have displayed unfailing loyalty to the Party and the leader, worked hard to conduct the Three-Revolution Red Flag Movement and contributed greatly to promoting the ideological, technical and cultural revolutions and to accelerating the process of modelling the whole society on the Juche idea…The Three-Revolution Red Flag Movement is a mass movement to accelerate the building of socialism and communism by conducting the ideological, technical and cultural revolutions vigorously in keeping with the requirements for modelling the whole society on the Juche idea. In other words, the movement is a mass movement for the ideological transformation of all members of society into ardent communist revolutionaries, a mass technical innovation movement to equip the national economy with modem technology and a mass cultural re-education movement to raise the cultural and technical levels of all Party members and working people and provide them with comfortable living conditions…[it] is a high-level mass movement which has set a higher fighting goal for itself than any other mass movement and aims to reach it by organizing and mobilizing the entire Party and all the people…[is part of] the Juche idea that the popular masses are the masters of the revolution and construction and that they are the motive force of the revolution and construction, as well as on the revolutionary mass line of our Party…Intensifying the Three-Revolution Red Flag Movement is the requirement of our developing revolution for hastening the complete victory of socialism. Our revolution, through its advance under the leadership of the Party, has reached a high level in its efforts to achieve the complete victory of socialism…Stepping up this movement is also an essential requirement for achieving the ten long-term objectives of socialist economic construction in the 1980s…The most effective method of strengthening the revolutionary forces in the northern half of the country is to conduct the Three-Revolution Red Flag Movement with vigour…In order to model the whole society on the Juche idea we must train all the members of society into true communists and transform all the areas of social life to meet the requirements of the Juche idea…The ideological revolution must be promoted vigorously in order to transform all the members of society into genuine communists…We must press ahead with the cultural revolution in order to eliminate every manner of cultural backwardness remaining from the old society and create a socialist and communist culture…since the Three-Revolution Red Flag Movement is a mass movement to attain high goals and carry out ambitious tasks, society should work more actively in this movement than in any other mass drive…In order to achieve the targets of the movement, a strong ideological campaign should be conducted. Only when we conduct an uncompromising ideological campaign by the methods of lightning operations, a concentrated offensive and finish-one -by-one tactics can we eliminate defeatism, self-protectionism, empiricism, self-centredness and all other outmoded ideas from the minds of people..It is of great significance in developing the movement in depth to review and assess properly the results of the efforts to attain targets…In order to conduct the Three-Revolution Red Flag Movement with vigour, we must conduct it in close combination with other mass movements [including]…the campaign to follow the example of the unassuming heroes, the socialist emulation movement and the model machine movement…Therefore it is only when the Three-Revolution Red Flag Movement is conducted in close combination with all the other mass campaigns that it is possible to carry out the three revolutions more efficiently and display the validity of the movement to the full…the Three- Revolution Red Flag Movement can be successful only when Party organizations, working people’s organizations, three-revolution team members and the officials of administrative and economic organs are roused to action…the role of the working people’s organizations in the movement should be enhanced…[as should] the role of the three-revolution team members. They are the vanguard of the three revolutions and the hardcore of our Party…Administrative and economic officials in particular must be induced to perform their duties of supplying materials, giving technical guidance, organizing production and labour and providing the working people with supplies for their daily lives in a responsible manner, in keeping with the requirements of the Taean work system…[we must] make the movement the concern of the Party committee…[which] must plan and organize the work which is related to the movement and vigorously conduct the movement by mobilizing every department…I hold the firm belief that you will conduct the movement more vigorously in step with the developing revolution and thus make a fresh advance’ in carrying out the ideological, technical and cultural revolutions.
Then we get to Article 18. This says that the law of the country “reflects the wishes and interests of the working people and is a basic instrument for State administration.” It further says that respect, adherence, and execution of the law “is the duty of all institutions, enterprises, organizations and citizens.” In order to remove any errors or defects, one could say, the state dedicates itself, to perfecting “the system of socialist law and promote the socialist law-abiding life.”
Articles 15, 16, and 17 are also relevant. Article 15 says the country will “champion the democratic national rights of Koreans overseas and their rights recognized by international law as well as their interests” showing the solidarity with those outside the country. This is similar to Article 16, which says that the country will “guarantee the legal rights and interests of foreigners in its territory.” This is important if there is to be future investment in the country, one could say, but also to show that the country is not just about Koreans. Most importantly is Article 17, declaring that “independence, peace and friendship” are basic ideals of the country, noting that “political, economic and cultural relations” will be established “with all friendly countries, on the principles of complete equality, independence, mutual respect, non-interference” in the affairs of others and “mutual benefit.” Furthermore, the State will engage in proletarian internationalism, as one could put it, by promoting
unity with people all over the world who defend their independence, and resolutely support and encourage the struggles of all people who oppose all forms of aggression and interference and fight for their countries’ independence and national and class emancipation.
Such support for national liberation struggles will be discussed at length in an upcoming post which is still in the works. A manifestation of unity with people around the world are “friendship societies,” which stand in solidarity with Juche Korea, and those studying the Juche idea who have also organized themselves into societies.
It is worth pointing out the differences, in Chapter 1 alone, between the 1998 Kim Il Sung Constitution and 2016 “Nuclear” Constitution (which I call the “Constitution of DPRK post-2011″ in the PDF to not be confused with the 2012 constitution), which is officially called the “Kim Il Sung and Kim Jong Il Constitution.” Most of the changes are minor, like changing “DPRK” to Democratic People’s Republic of Korea or “SPA” to Supreme People’s Assembly, but others are worth noting:
The “Songun idea” (a military-first ideology) has been added as part of the guiding ideology of the state (Article 3)
The word “soldiers” has been added to those with which the sovereignty of the state resides showing the importance of the defense of the state from outside sources, to say the least (Article 4)
Soldiers are now included as among the working people, and the phrasing that such people are “freed from exploitation and oppression and become the masters of the State and society, and respect and protect human rights” has been added, the latter part to counter those horrid “human rights reports” by the U$ (Article 8)
Within the worker-peasant alliance in the country, such an alliance is led “by the working class.” rather than the working class only having a “leading role” (Article 10)
The “interests” of Koreans overseas is recognized as something the government will champion and advocate for (Article 15)
The state is still promoting unity with people across the world, but those who “defend their independence will get resolute support from the country, and the struggles of those who “oppose all forms of aggression and interference and fight[ing] for their countries’ independence and national and class emancipation” will be encouraged (Article 17)
This proves that Juche Korea is not somewhere that is static, with the 2012 Constitution removing the few references to “communism” that were in the 1998 Constitution (in Articles 29, 40), which was reaffirmed in the 2016 Constitution. However, all references to socialism and Marxist-inspired (or even Mao-inspired) concepts which are part of Juche, were retained. As such, it is worth discussing the rest of the constitution in this manner.
In Chapter II of the Constitution, titled “The Economy,” there have been few changes in the overall organization of the economy, which relies on “socialist production relations,” a foundation of an “independent national economy” (Article 20) and has the means of production “owned by the State and social, cooperative organizations” (Article 21). Furthermore, as Article 21 outlines, the State’s property belongs to the populace, and there is, hence, “no limit to the property which the State can own” with the state protecting and developing State property, which “plays the leading role in the economic development of the country,” meaning that the state controls the commanding heights of the economy, which is a positive. Additionally, the property of social cooperative organizations is protected by the stat, with such organizations allowed to own land, farm machinery, ships, and “small and medium-sized factories and enterprises” (Article 22). This is connected with working to enhance the “ideological consciousness” of the peasantry, allow people’s property to be part of cooperative organizations, on an organic basis rather than a systematic one (as it was in the previous version of the constitution), and efforts to improving the management and guidance of “socialist cooperative economic system.” (Article 23). This is connected with the ultimate goal of transforming the property of such organizations “into the property of the people as a whole” on a basis of “voluntary will of all their members” which means it would be done on a democratic basis. Additionally, Juche Korea regards, in Article 25, improvement of “material and cultural standards” of the populace of supreme importance, with the increasing material wealth of the society, in which “taxes have been abolished,” is used entirely to promote the people’s well-being with the state providing all working people with “every condition for obtaining food, clothing and housing,” a progressive statement without question.
Then we get to Article 27. This says that a technological revolution is important to develop the socialist economy, with the state conducting all economic activities by giving primary preference to “technical development” while pushing ahead with “scientific and technological development” and technical renovation of the economy, promoting mass technical innovation so the working people can be freed from “difficult, tiresome labour” and to narrow the “distinctions between physical and mental labour,” which is also important. Such a support of the power of the proletariat is reinforced by Article 28 saying the state will industrialize and modernize agriculture through a “rural technical revolution” which improves the role of the country, with assistance and guidance to rural areas so that the “difference between town and countryside” and the class distinction “between workers and peasants” can be eliminated. It is this sentiment that Marx and Engels talked about in the Communist Manifesto, as they specifically advocates for the gradual abolishment of “distinction between town and country by a more equable distribution of the populace.” This article also says that the state will build production facilities for cooperative farms “and modern farms in the countryside.” At the same time, the state renders labor of the working people “more joyful and worthwhile” so that people work with enthusiasm and express their creativity (Article 29). There are many other aspects of the State which favor the working class: an eight-hour working day, with the length of this day reduced for arduous or special types off work (Article 30), with working hours fully utilized through “proper organization of labor and enforcement of labor discipline”; prohibiting child labor with the minimum working age being 16 years (Article 31); having the State using its guidance wisely to help manage the “socialist economy” (Article 32); and having the Taean work system. The latter is described as a “socialist form of economic management” where the economy is operated on a scientific and rational basis on the basis of the efforts of those of the masses who are producers, connected with agricultural management conducted by “industrial methods” as a way for the state to direct and manage the economy, along with enforcing a self-accounting system in such economic management to meet the requirements of such a work system while making “proper use of such economic levers as cost, price and profit” (Article 33).
There are other aspects which benefit the proletariat, and form the democratic basis of the country. For one, the country has a planned economy (Article 34) while the state will work to increase its “material accumulation and expand and develop socialist property” by having increased production and exercising “strict financial control in all spheres” (Article 35), and the state pursuing a “tariff policy” in order to protect the country’s “independent national economy” (Article 38) which is understandable. There have been some important changes, some for the better, others which are worrisome as they lead to further contradictions, you can say:
Private property was the “property meeting the simple and individual aims of the citizen” but is now “property owned and consumed by individual citizens.” (Article 24). This property is still derived from socialist distribution and from benefits from the state. While the income from “individual sideline activities” and from “legal economic activities” will be “private property,” kitchen gardens are not just limited to cooperative farmers anymore. The State still will protect such property, and the right to inherit it as well despite the fact that Marx and Engels specifically advocated against the right of inheritance in the Communist Manifesto and elsewhere.
Saying that the state is building a “socialist, independent national economy” instead of one that is just one that is “independent nationalist” (Article 26).
A new section was added in Article 34: “The State shall ensure a high rate of growth in production and a balanced development of the national economy by implementing unified and detailed planning.”
Enterprises, run by those from Juche Korea, are now allowed to be part of the country’s foreign trade (Article 36)
Minor changes, like “DPRK” to “country” but important changes from “contractual joint venture” to “contractual joint ventures,” “corporations” to “foreign corporations” and “special economic zone” to “special economic zones” which seem to be open to domestic enterprises, with the previous version seeming to make it seem like this would not be the case (Article 37). This means that there can be more than just one zone, heightening the country’s contradictions, even more than Article 36, without a doubt.
There are five other chapters of the Constitution: Chapter III (titled “Culture), Chapter IV (titled “National Defence”), Chapter V (titled “Fundamental Rights and Duties of Citizens”), Chapter VI (titled “State Organs” and has 7 sub-sections) and Chapter VII (titled “Emblem, Flag, Anthem, and Capital”). They will be discussed, in detail and with vigor, in the rest of this section of the article.
Let’s start with Chapter III. Apart from promoting socialist culture as something that “contributes to improving the creative ability of working people” (Article 39), this chapter says that the country will carry out a “cultural revolution” (originally a Maoist idea) with an effort to train everyone in the populace to be “builders of socialism,” equipping them with a “profound knowledge of nature and society and a high level of culture and technology,” which would make the whole society “intellectual” (Article 40). It also says that such a socialist culture will be “people-oriented” and revolutionary, serving the working classes with the state opposing “the cultural infiltration of imperialism and any tendency to return to the past” with a protection of national cultural heritage, and developing such a culture “in keeping with the existing socialist situation” (Article 41). Again, this shows the fact that the society can be fluid and changing, not something that is static and dull as the Orientalist bourgeois media likes to paint it. Promotion of culture is connected with the State working toward establishing a “new socialist way of life in every sphere” while eliminating the way of “life inherited from the outmoded society” (Article 42) referring to the society under brutal Japanese occupation (1910-1945) undoubtedly. This chapter also says that the State shall embody the principles of “socialist pedagogy” (teaching) in order to raise the new generation to be not only “steadfast revolutionaries who will fight for society and the people,” but to be those of the “Juche type” (in the 1998 Constitution it was “communist type”) who are “knowledgeable, morally sound and physically healthy” (Article 43). This is interconnected with the State’s efforts to:
give “precedence to public education and the training of cadres” for the nation as a whole, closely combining “general education with technological education, and education with productive labor” (Article 44)
develop a “universal compulsory twelve-year education” program in accordance with modern science, technology, and “practical requirements of socialist construction” (Article 45)
train “competent technicians and experts,” through the enhancement of the regular educational system, different forms of “studying while working” and improvement of the scientific and theoretical “levels of technological education” and education in basic and social sciences (Article 46).
There are further aspects showing the democratic nature of the state. Not only is education to “all pupils and students” provided by the State “free of charge, and “grant allowances to students at universities and colleges” (Article 47), but the State works to strengthen social education with the provision of “all conditions for study” to the working people (Article 48). One major example of this in action is the Grand People’s Study House in Pyongyang, which opened in April 1982, after it was constructed over a period of 21 months, available to all the citizens. This is connected to Article 49 which says that the State will pay for all children in creches (hospitals) and kindergartens while Article 50 says that Juche shall be established in scientific research. This will be accomplished, says the article, with the introduction of “advanced science and technology in every possible way” with the opening up of “new areas of science and technology” while raising the country’s “science and technology to the world level.” The latter article is connected with Article 51, which says that the state shall put forward a plan to “develop science and technology,” implemented through “strict discipline” while strengthening “creative cooperation among scientists, technicians and producers.” This is important for any society, but especially one on the road to socialism. This cooperation is manifested in Article 52 saying that “Juche-oriented, revolutionary art and literature,” which is socialist in content and national in form, will be developed by the State through the encouragement of “creative workers and artists to produce workers of high ideological and artistic value” (like Mansudae Art Studio). This is coupled with enlisting “broad sections of the masses in literary and artistic activities” and the provision, by the State as outlined in Article 53, of “sufficient modern cultural facilities” which meet the demands of people who want to improve themselves physically and mentally, so the working class can “enjoy a full socialist cultured, aesthetic life.” There are other efforts of the State to defend and develop the country’s culture: safeguarding the Korean language and developing it to meet “present-day needs” (Article 54) and preparing people for work and national defense through the popularization of sport and physical culture, making it part of their “daily regime” (or their daily lives) with the augmenting of sporting skills to meet the reality of the country and trend in “modern sporting skills” (Article 55). The State is also obligated to improve the health of working people through developing and consolidating the “system of universal free medical service” and improving the system of preventive medicine and “district doctor system” (Article 56). Finally, the State is also obligated to protect and promote the environment, preferring it over production, preventing environmental pollution, and working to provide the populace “with a hygienic living environment and working conditions,” meaning it has a pro-ecology stand (Article 57).
Looking at the 1998 Constitution and the one after 2016 makes it clear that there weren’t many changes, meaning that country is still moving forward in developing its socialist culture, building upon what they have and making it better.
From here is Chapter IV which focuses on National Defense. Article 58 says that the country is “shored up by the all-people, nationwide defence system,” while Article 60 says that the state will implement the line of “self-reliance defence” with the training of the army to be an army of cadres, modernizing the armed forces, arming of all the country’s people, fortifying the country, and equipping the “army and the people politically and ideologically,” which are basically the same in 1998 and 2016.
For Article 59, DPRK is now Democratic People’s Republic of Korea. Before the mission was to “safeguard the interests of the working people, to defend the socialist system and the gains of the revolution from aggression” but now the mission is to “defend the leadership of the revolution, to safeguard the interests of the working people, to defend the socialist system and the gains of the revolution” while implementing the “Songun-based revolutionary line.”
For Article 61, the 1998 version said that military and mass discipline in the armed forces will be strengthened, with the promotion of unity between offices and men, and the army and the people. The 2016 version talks about a “revolutionary command system and military climate” but the text remains the same otherwise.
These changes show that Juche Korea is adapting to its environment, with a focus more on defense of the country from imperialist attack than ever before, which is justified without a doubt, after the assault by the capitalist poles of the world since the demise of the Soviet Union in December 1991.
The next section worth focusing on is Chapter V, titled “Fundamental Rights and Duties of Citizens”). Between the 1998 version and the 2016 version (the most recent), there have been few changes in this chapter. As such, in both versions, citizens, whose claim to citizenship is defined by a “law of nationality” and is under protection “regardless of domicile” (Article 62), have their rights and duties based on the collectivist principle of “one for all and all for one” (Article 63) with the state guaranteeing “genuine democratic rights and freedoms,” the citizens’ material and cultural well-being. Furthermore, their he “rights and freedoms of citizens” are amplified with the development and consolidation “of the socialist system” (Article 64). With this, citizens are able to:
“enjoy equal rights in all spheres of State and public activity” (Article 65)
“elect and be elected” once they have reached the “age of 17,” with this right available regardless of “sex, race, occupation, length of residence, property status, education, party affiliation, political views or religious belief” (Article 66). This also applies to citizens who serve in the armed forces. Someone can only be disenfranchised by a “Court decision” or if they are “legally certified insane,” meaning that they do not have the right to “elect or be elected.” This broad description of universal suffrage is an undeniable expression of democracy, with those who are disabled helped to a great deal in Juche Korea, as I’ve seen in various news reports.
exercise their freedom of speech, press, assembly, demonstration and association, with the State guaranteeing conditions for the “free activities of democratic political parties and social organizations” (Article 67). As will be explained later, this is not conceived the same as bourgeois “free expression.”
exercise their “freedom of religious belief,” a right which includes the ability to construct religious buildings and hold religious ceremonies, but cannot be used as a reason to draw in “foreign forces,” harm the social order or the State (Article 68). Roland Boer, on Stalin’s Moustache, writes about this, reprinting a section from his new book, Red Theology: On the Christian Communist Tradition, noting that Kim Il Sung’s personal background was “the Reformed tradition [of Christianity] embodied in Presbyterianism” with Kim highlighting “progressive Christians” who advocated for Korean independence in his memoirs while he had a “continuing interest in religion and religious history” and that in 1981, a Reverend, Kim Song Rak, who visited Juche Korea, with Kim saying he should “pray before his meal” which surprised the reverend, as he had “not expected a communist leader to be concerned about prayer.” Boer adds that specifically for Juche Korea, “the state constructs churches for believers and provides them with accommodation” with a religious department within Kim Il Sung University, “affinity between some Christians in the south and communism,” and a decline of belief due to the destruction of all structures in the North during the Fatherland Liberation War, with a focus on “rebuilding the country” after the war, rather than rebuilding religious structures which had been destroyed.In another post on the subject, also coming from his book, Red Theology: On the Christian Communist Tradition, he writes that “local Chondoism (Ch’ŏndogyo) – or ‘Religion of the Heavenly Way’ – is recognised and favoured by the government” because it is “a very Korean form of revolutionary religion,” melds many different religious influences (“Daoist, Confucian, Buddhist, Roman Catholic influences) with those of a local variety, and more specifically was part of the anti-Japanese colonial struggle, with its connection with revolutionary struggle (then the Tonghak Revolution), a “precursor to the communist movement.” With all of this, Chondoism stayed a “northern Korean movement” primarily, with “almost 3 million adherents in the north and about 800 places of worship” with Chondoism “bequeathed to Korean culture a number of principles, with an explicit drive to social and religious equality,” which connects to ” Kim’s articulation of communism in terms of their common source,” with his argument that “the people are God-heaven.” Kim also says that “Marx’s most well-known statement that religion is the opium of the people” is meant to warn against temptation of religious mirage, not opposing believers in general, saying that communists should welcome, join hands with patriotic religionists, saying that Marx’s idea is not “a universal formula that should be applied everywhere, but rather a guide for action that should be sensitive to the specific conditions and traditions of a situation.”
exercise their right to submit petitions and complaints, which the state is obligated to “investigate and deal with” in an impartial manner “as stipulated by law (Article 69). This is a change from the 1998 version, with the words “Complaints and petitions shall be…dealt with…within the period fixed by law” which has changed to “The State shall investigate and deal with complaints and petitions impartially as stipulated by law” which is even more democratic.
exercise their “right to work,” which is totally different than the anti-union “right to work” proposed in the U$, which means that all citizens who are able-bodied can choose occupations which are in “accordance with their wishes and skills,” and are, as a result, “provided with stable jobs and working conditions” (Article 70). Furthermore, citizens work according to their abilities and are paid “in accordance with the quantity and quality of their work.” The latter echoes what Marx wrote in Part 1 of his Critique of the Gotha Programme: “In a higher phase of communist society, after the enslaving subordination of the individual to the division of labor, and therewith also the antithesis between mental and physical labor, has vanished; after labor has become not only a means of life but life’s prime want; after the productive forces have also increased with the all-around development of the individual, and all the springs of co-operative wealth flow more abundantly – only then can the narrow horizon of bourgeois right be crossed in its entirety and society inscribe on its banners: From each according to his ability, to each according to his needs!“
exercise the “right of relaxation” which is ensured by established working hours, provision of holidays, “paid leave, accommodation at health resorts and holiday homes” which are available “at State expense” and the “growing network of cultural facilities” (Article 71)
exercise the right to “free medical care” with all persons who cannot work anymore because of “old age, illness or physical disability along with “seniors and minors” who have no means to support themselves are “entitled to material assistance” (Article 72). This right of free medical care is ensured through an “expanding network of hospitals, sanatoria…medical institutions, State social insurance and other social security systems.”
exercise the “right to education” which is enshrined by an “advanced educational system” and by “educational measures enacted by the State for the benefit of the people” (Article 73)
engage in “scientific, literary and artistic pursuits” with the State granting benefits to “inventors and innovators” with the law of the country protecting “copyrights, inventions and patents” (Article 74). The newer Constitution added the word “inventions” as something the country would protect.
exercise their “freedom of residence and travel” (Article 75), an important right for a democratic society, further proving that no one is “keeping” those in Juche Korea there against their will. People can leave and return as they please.
There’s more. The State also guarantees the “inviolability of the person…the home, and privacy of correspondence” with citizens not placed under “control or arrest” or a person’s home not searched “without a legal warrant” (Article 79). Furthermore, revolutionary fighters, families of patriotic or revolutionary martyrs, families of soldiers who are “disabled on duty” and those who are in the People’s Army, enjoy “special protection of State and Society” (Article 76). Additionally, the right of asylum is provided to foreign nationals who are “persecuted for struggling for peace and democracy, national independence and socialism or for the freedom of scientific and cultural pursuits” (Article 80), showing the country stands for international solidarity.
Juche Korea also grants rights to women, showing that it believes the liberation of women is part of the Korean revolution, which some could call “feminist” or at least “female empowerment.” This is through the declaration that women and men have equal rights and equal social status, with the state affording “special protection to mothers and children” with maternity leave, reduced working hours for those with several children, a “wide network of maternity hospitals…kindergartens” and other measures (Article 77). Anything that isn’t included there is encapsulated in the State being obligated to provide “all conditions for women to play their full roles in society,” like Kim Yo Jong, Kim Jong Un’s younger sister, who is a “serious politician in her own right.” This, is undeniably important. It is connected to Article 78 saying that “marriage and the family shall be protected by the State. The State pays great attention to consolidating the family, the basic unit of social life.” Whatever one might think, this doesn’t run afoul of Marx’s criticism of the bourgeois family, as such marriages and families are important for keeping the society together, especially when it is under imperialist assault.
As has been noted earlier, universal suffrage and the ability to be elected (noted in Article 66), is provided to all above the age of 17, including those “in the armed forces,” except for those disenfranchised by a court, or those “legally certified insane.”This means that citizens of Juche Korea can be elected to the Supreme People’s Assembly, the “highest organ of State power in the Democratic People’s Republic of Korea” and the “People’s Assembly of a province (or municipality directly under central authority), city (or district) or county,” which is “the local organ of State power,” central to the governmental system and democracy within the country as a whole.
In exchange for these broad fundamental rights, citizens have a number of duties, showing that the “free expression” cannot support capitalist aims to destroy the socialist system. For one, citizens are bound to safeguard “political and ideological unity and solidarity of the people” while cherishing their “organization and collective” by working in devoted manner “for the good of society and the people” (Article 81). Citizens are further required, as they would in any society, to strictly follow the state’s laws and socialist standards in life, while defending their “honour and dignity” as citizens of the country (Article 82). Most importantly, citizens, whom have the noble duty and honor of work, shall “willingly and conscientiously participate in work and strictly observe labour discipline and working hours” (Article 83). The latter allows for effective socialist construction, and will work to take care of the property (which is “inviolable”) of social, cooperative organizations and the State with the combating of all “forms of misappropriation and waste” as they work to “manage the nation’s economy diligently as the masters” (Article 84). This again shows the democratic nature of the state, and that people manage the economy, a planned economy, with Juche Korea on the road to socialism. Finally, Article 85 says that citizens should “constantly increase their revolutionary vigilance” with fighting for the “security of the State” while Article 86 says that citizens shall “defend the country,” as national defense is the honor and “supreme duty” of citizens,” serving in the armed forces as “required by law.”
We then get to Chapter VI which is titled “State Organs” which has 8 sub-sections, which will show, once and for all, how the state is not a dynasty, monarchy, dictatorship, or has hereditary rule but is rather one that is democratic without question. The first sub-section (section 1) focuses on the Supreme People’s Assembly, which is called SPA for the rest if this article. For one, the legislature is the “highest organ of state power” in the country (Article 87), not the “Kim family” as Orientalist bourgeois media and their allies would make you believe. Additionally, the SPA, which exercises “legislative power” (Article 88), has a Presidium who may “exercise legislative power” when the SPA is not in session and whom convenes the regular sessions once or twice a year, with extraordinary sessions held at their request or if one-third of the deputies request such a session (Article 92). In another element of democracy, the SPA requires a “quorum of at least two thirds” of the deputies in order to meet (Article 93) with the deputies elected “on the principle of universal, equal and direct suffrage by secret ballot” (Article 89). This connects to Article 66, as noted earlier, that all citizens over the age of 17, regardless of “sex, race, occupation, length of residence, property status, education, party affiliation, political views…religious belief,” or if they are in the armed forces, can elect individuals or be elected, with disenfranchisement only occurring due to a Court decision or if someone is “legally certified insane.” Deputies, unlike those in the U$ House of Representatives who serve for two years and in the U$ Senate for six years, are elected for a “term of five years” with a new session the SPA elected according to the SPA Presidium’s decision, with the possible prolonging of the term of office of a SPA session if “unavoidable circumstances render an election impossible” (Article 90) like the gap between the SPA election in September 1948 and August 1957 because “the DPRK was in no shape to have an election in the middle of defending itself from imperialist attack” (referring to the Fatherland Liberation War), or between the 1990 election and July 1998, due to the death of Kim Il Sung in 1994, with the next elections in the country scheduled for 2019. In my article on elections in the country, specifically focused on the SPA, I added that
the SPA in the DPRK…[is] the “highest organ of State power” and is a representative organ which is formed “through an election conducted of the free will of the entire Korean people” and composed of deputies who are selected by “secret ballot on the principle of universal, equal and direct suffrage,” with the same principle applied to election of deputies “to local power organs such as provincial, city and county People’s Assemblies”….With only one registration and one ballot cast per voter, in elections that are announced 60 days before for the SPA and 30 days before for the ” provincial, city and county People’s Assemblies,” voters cast a ballot directly for a candidate for the deputy position…The SPA’s most important and exclusive power is “legislative power” which includes adopting, amending, and supplementing the Constitution…the SPA has adopted the Constitution’s principles by passing Socialist Labour Law, Land Law, Law on Public Health, Law on the Nursing and Upbringing of Children, Law on Environmental Protection, the Criminal Law, the Civil Law, the Family Law, laws for the “total elimination of tax in kind and taxation which is the remnant of the outdated society” with no tax system no longer in the DPRK…the SPA follows steps of “deliberation, adoption and proclamation,” with laws submitted by numerous entities…and approved by a “show of hands”…The SPA also has the authority to form central institutions of the state, electing the President of the DPRK…who then picks a number of other individuals….members on SPA committees and the head of the Administration Council (the Premier) are elected and accountable to the SPA….the SPA holds regular sessions to “discuss and solve problems” once or twice a year and extraordinary sessions when needed, with quorum of “more than a half the total number of deputies to meet” and laws adopted having immediate legal effect…SPA Committees, whose members are elected among deputies according to the size of leadership, debate about draft laws and budget plans before deliberation by the whole body. However, they cannot “initiate legislative activities nor adopt decisions of any legal validity independently.” [Such committees include the]…Credentials Committee (credentials members in the SPA)…the Bills Committee [which] “deliberates on the bills, amendments to constitution and laws submitted to the SPA”…Budget Committees [which] “deliberates upon whether or not the settlement account and compilation of the State budget submitted for deliberation to the SPA conforms with the needs of People”…the Foreign Affairs Committee [which] “discusses the issues arising in foreign affairs, draws up and makes public the documents specifying the stands of the Supreme People’s Assembly of the Committee”…the Reunification Policies Committee [which] “recommends the measures to be taken by the Supreme People’s Assembly in connection with the national reunification question to the Supreme People’s Assembly or the Standing Committee of the SPA”…[the] Standing Committee [which,] “when the SPA is not in session” [undertakes the work of the SPA committees when the SPA is not in session, with this committee working as]…a permanent body of the SPA…[a] permanent organ between sessions…[It is] composed of Chairman, Vice-Chairmen, a secretary general and 15 members including the representatives of political parties and social organizations
In the same article, I noted that the SPA is “the highest national representative organ of the entire people” and that the ” election of a new SPA is held by a decision of the Standing Committee of the SPA prior to expiry of the term of office of the current SPA” with the Standing Committee helping “organize the next (or current) election of the SPA.”
As the highest organ of state power in Juche Korea, the SPA elects its Speaker and Deputy Speaker, with the speaker presiding over the legislative sessions each year (Article 94), with the SPA, in its first session, electing a Credentials Committee, and after hearing its report, adopts “a decision confirming the credentials of deputies” (Article 96), with various committees (as noted earlier) appointed by the legislature, including the vice-chair and chair of these committees, with these committees assisting the SPA in its work, while planning or deliberating “the State policy and bills,” taking measures for “their implementation,” with the committees working under the guidance of the SPA Presidim during “intervals between sessions” of the SPA (Article 98). In order to promote decorum, deputies to the SPA are “guaranteed inviolability,” meaning that no deputy may be “arrested or punished” without the legislature’s consent, or, when it is not in session with the “consent of the Presidium” unless “he or she is caught in the act” (Article 99) which is in broader terms in the 2016 Constitution than the one in 1998. With all this, it is worth saying that the SPA has a number of specific responsibilities as outlined in Article 97:
The Supreme People’s Assembly issues laws, ordinances and decisions. Laws, ordinances and decisions of the Supreme People’s Assembly are adopted when more than half of the deputies attending signify approval by a show of hands. The Constitution is amended or supplemented with the approval of more than two-thirds of the total number of deputies to the Supreme People’s Assembly.
This is expanded from 1998, which only said the SPA could issue “laws and decisions.” Similarly, in the newest Constitution, deputies are allowed to present items to be considered, which wasn’t said explicitly in 1998, with the “Chairman of the State Affairs Commission, the State Affairs Commission,” Presidium of the SPA, Cabinet, and Committees of the SPA also allowed to present “items to be considered” (Article 95). Last but not least are the authorities of the SPA, outlined in Article 91, to:
“amend or supplement the Constitution”
“adopt, amend or supplement laws”
“approve the major laws adopted by the Presidium of the Supreme People’s Assembly, when the Supreme People’s Assembly is not in session”
“establish the basic principles of the State’s domestic and foreign policies”
“elect or recall the Chairman of the State Affairs Commission of the Democratic People’s Republic of Korea…the President of the Presidium of the Supreme People’s Assembly…the Vice-Chairmen and members of the State Affairs Commission on the recommendation of the Chairman of the State Affairs Commission of the Democratic People’s Republic of Korea…the Vice-Presidents, Honorary Vice-Presidents, Secretary and members of the Presidium of the Supreme People’s Assembly…the Premier of the Cabinet…the President of the Central Court…the Chairmen, Vice-Chairmen and members of the Committees of the Supreme People’s Assembly”
“appoint the Vice-Premiers, Chairmen, Ministers [like those from the Ministry of Foreign Affairs] and other members of the Cabinet on the recommendation of the Premier of the Cabinet”
“appoint or remove the Prosecutor General of the Central Public Prosecutors Office;
“deliberate and approve the State plan for the development of the national economy and the report on its implementation”
“deliberate and approve the State budget and the report on its implementation”
“hear a report on the work of the Cabinet and the central bodies when necessary, and adopt relevant measures”
“decide on ratification and nullification of treaties suggested to the Supreme People’s Assembly”
Some of the legislative powers, like the ability to revise the constitution, adopt and revise laws, work on a state budget, appoint members of the cabinet (with the recommendation of the Cabinet premier) hear the report of the Cabinet’s work, ratify or nullify treaties, are common for parliaments and legislatures across the world. However, the above shows the SPA, which is the people’s legislature (hence the name “Supreme People’s Assembly”) is the highest element of power in Juche Korea as it can establish domestic and foreign policy, deliberate the State plan on the economy, appoint or remove the Prosecutor General, and most importantly, elect or recall the Chairman of the State Affairs Commission, President of the SPA Presidium, members of the State Affairs Commission on the recommendation of the Chairman, members of the SPA Presidium, the Cabinet Premier, President of the Central Court, and members “of the Committees of the Supreme People’s Assembly.” This makes all of these individuals accountable to the SPA, and more fundamentally accountable to the population at large, who have the right to elect and recall these members through their representatives. As RedBitsaccount noted rightly on the communist101 subreddit,
Every five years they have a general election for the Supreme People’s Assembly (SPA), they also have city, provincial and county elections. The candidates are chosen prior to the election not by the Worker’s Party of Korea, but by mass meetings that are organized by the Democratic Front for the Reunification of the Fatherland (DFRF). The DFRF is composed by the WPK, the Chondoist and the Korean Social-Democratic Party. In these meetings, debates are held and attempts at consensus are made. Once the candidates have been chosen, their names are in the ballot box. For the SPA, they elect their deputies. After the election, the SPA goes to a meeting were they hold another internal election to elect the following: the President, the Prime-Minister and the Chairman of the State Affairs Commission, and these all must be a elected Deputy to hold such a position. The President is responsible for signing treaties involving the DPRK and other countries, among other foreign matters; currently, this positions is held by Kim Yong Nam, and despite having the name ‘Kim’, he’s not related to Kim Jong Un. The Prime-Minister manages the ministries, that in turn manage internal affairs such as the economy. This position is held by Pak Jong Ju. Finally, the Chairman of the State Affairs Commission is the commander of the DPRK’s armed forces. This is the position that Kim Jong Un currently holds. The last election for the SPA’s deputies was in 2014. Contrary to popular belief, both Kim Jong Il and Kim Jong Un (Kim Il Sung is the exception) rarely occupied positions such as the Prime-Minister or the President. Most of the times, they were the Chairman of the State Affairs Commission, and…received the title of ‘Supreme Commander’, which is more a ceremonial [title] than political one [by any stretch]
He further added that the Chairman is “responsible for things like declaring state of war or state of emergency, and all other things related to managing the armed forces in case of conflict” but that “legislation is not made by the Chairman, or any of the above. Its made by the SPA in joint sessions and voted by their 687 deputies.”
With that discussion, it brings us to Section 2 of Chapter 6, titled “the Chairman of the State Affairs Commission of the Democratic People’s Republic of Korea.” The State Affairs Commission superseded the National Defence Commission, with Kim Il Sung (from 1972 to 1993) and Kim Jong Il (from 1993 to 2011) as chairmen of this commission, while Kim Jong Un was the First Chairman of the commission from 2012 to 2016, and has been chairman of the State Affairs Commission since 2016, with the new Constitution. As such, looking at this section is important to disprove the “autocratic” nature of Juche Korea claimed by some. Unlike Section 1, which had 13 articles dedicated to explaining the SPA, its duties, responsibilities, and role as the highest organ of state power, this section has only has six articles! The 1998 and 2016 versions have a number of similarities. In the 106 version, the chairman of the State Affairs Commission described as the “supreme leader” of the country (Article 100). Some may say this “proves” that the chairman runs the state, however, their term of office is the same as that of the SPA, meaning this person would have to be elected by the SPA every five years, meaning that if the SPA didn’t like the chairman, this person could be recalled, similar to what the 1998 version said (Article 101). In this position, not surprisingly, the the Chairman is Supreme Commander of the country’s armed forces, commanding and directing all of the State’s armed forces, which is basically what was the case in 1998 (Article 102). Furthermore, this chairman can issue orders (Article 104) but is, as noted earlier, “accountable to the Supreme People’s Assembly” (Article 105), meaning that he (so far, but women could, under the constitution, hold this position) is accountable to the populace. There is only one article which outlines the seven “duties and authority,” allowing the Chairman to
direct the overall affairs of the State;
personally guide the work of the State Affairs Commission;
appoint or remove key cadres of the State;
ratify or rescind major treaties concluded with other countries;
exercise the right of granting special pardon;
proclaim a state of emergency, a state of war and mobilization order within the country;
organize and direct the National Defence Committee in wartime.
While the 1998 version said that the Chairman had the duty to guide armed forces, create institutions in the “defence sector,” appoint or remove “major military cadres,” create new military titles, and proclaim a state of war, with orders for mobilization, the powers which are shown above. However, the Chairman now has the authority to “direct the overall affairs of the state,” personally guide the work of the Commission, ratify or rescind major treaties, exercise the right of special pardon, proclaim a state of emergency, and organize and direct a National Defence Committee during wartime. Some may, falsely, interpret this as a dictatorship. However, points 2, and 6, 7, on the list above, are focused on the military. Point 5, also on the above list, is almost a ceremonial duty. Some may be reminded that the SPA has the power to “decide on ratification and nullification of treaties suggested to the Supreme People’s Assembly” and may say that the Chairman’s power (in point 4) to “ratify or rescind major treaties concluded with other countries” invalidates such a power of the SPA. This is false. The Chairman’s power of ratifying and rescinding treaties is, if one interprets these two provisions, in response to the action of the SPA. He would not have the power to ratify or rescind such treaties if the SPA had not conducted action on these same documents, as he is accountable to the SPA, don’t forget.
Then there’s point 3, which says that the Chairman can “appoint or remove key cadres of the State.” This mirrors the 1998 constitution, which says that the Chairman can “appoint or remove major military cadres.” Using the Webster’s New World College Dictionary (Fourth Edition), a bourgeois dictionary, it means a member of a small unified political group or operational unit, “as of staff officers and key personnel.” This means that the Chairman cannot just remove any party member, but rather this would apply to key government officials, with his appointment of such officials undoubtedly needing some input from the SPA. Finally, there is point 1, saying that the Chairman has the power to “direct the overall affairs of the State.” Some may decry: this makes it a “dictatorship”! Again, this is wrong. The word “direct” is a late Middle English word which derives from the Latin word directus, which was the past participle of dirigere, meaning “arrange in direct lines” or “to guide.”  This word, once English started to mean “straighten”, or “guide” which synonyms like “manage, orchestrate, guide, control…oversee, supervise, guide…steer, orient, focus” with “obey” and “follow” as antonyms. From this, you can say that the authority to “direct the overall affairs of the State” means that the Chairman guides and orients the state and its actions in order to more forward the efforts of socialist reconstruction. Even so, this does not mean he is a dictator. In Latin, the term dictator meant a magistrate who was “appointed in times of crisis and given absolute authority” for a maximum six-month or one-year term, like Julius Caesar.  Under the Constitution, the Chairman does not have such “absolute authority” and, as noted so far, the State is not ruled by a “single or sole ruler” as it would be in a monarchy or by a person who wields “absolute power and authority,” engaging in the “unreasoned, unpredictable use of one’s authority in accord with one’s own will or desire.” The power and authority of the government lies with the SPA, not with the Chairman. In fact, you could call the Chairman a “ruler” using the same bourgeois dictionary, since he guides the country, but he does not have “supreme authority” with the title of “supreme leader” basically a ceremonial one, as he does not have absolute power in Juche Korea, not at all.
That brings us to Section 3 of Chapter 6, titled the “State Affairs Commission.” This cannot be compared to the 1998 Constitution because, at the time, this section did not exist. This body, which is headed by the Chairman, is considered “the supreme policy-oriented leadership body of State power” (Article 106) with its members being “the Chairman, Vice-Chairmen and members” (Article 107). The term of office for those on the commission is the same as that of the SPA: five years (Article 109), and while it can “issue decisions and directives” like the Chairman can issue orders (Article 110), it is, like all elected or appointed positions, within the government, “accountable to the Supreme People’s Assembly” (Article 111). The commission itself has only three duties and authorities, laid out in Article 109, even less than the Chairman:
discuss and decide important policies of the State, including those for defence building;
exercise supervision over the fulfilment of the orders of the Chairman of the State Affairs Commission of the Democratic People’s Republic of Korea and the decisions and directives of the State Affairs Commission, and take measures for their fulfilment;
abrogate [repeal or annul] decisions and directives of State organs which run counter to the orders of the Chairman of the State Affairs Commission of the Democratic People’s Republic of Korea and the decisions and directives of the State Affairs Commission.
The above shows that the commission would “discuss and decide” important State policies, meaning that the commission would reach a judgment or determination on important State policies, but it does not say that this commission would implement them, as such policies would still need to be approved by the SPA. Additionally, these policies would likely be mostly relating to the military. The supervision of the Chairman’s orders and the decisions and directives of the commission, with efforts to execute such efforts, means that this body is an executive body in that it executes executive authorities. However, it is not implementing the laws of the SPA, but just those directives and decisions made by the commission and the Chairman’s orders. It is my thinking that the “National Defence Commission” was changed to the State Affairs Commission so that this commission wasn’t just focused on defense of the country, but was more broad, covering all state policy, allowing for more discussion and deliberation.
Another executive who is often ignored in the bourgeois media as they want to focus on the “supreme leader,” who has little power as discussed earlier and could be said to be a bit of a figurehead, is the SPA Presidium, which was mentioned briefly in an earlier point of this article. The current President of the Presidium is Kim Jong-nam. The SPA Presidium is discussed in detail in section 4 of chapter 6, which has changed slightly from 1998. For one, the SPA Presidium is a body which is the “highest organ of State power” (Article 112) when the SPA is not in session, consisting of the “President, Vice-President, Secretary” and other members (Article 113). Additionally, this body, as stated in Article 114, may have a few “Honorary Vice-Presidents” who can be deputies in the SPA who have “participated in the work of State building” for some time and have “distinguished service” meaning that the term “honorary” is one that is ceremonial in nature. Those within this body have terms of office which are five years long, the same as the SPA, with the Presidium continuing its work “until a new Presidium is elected, even after the term of the Supreme People’s Assembly expires” (Article 115). While this government body, part of the SPA, can issue “decrees, decisions and directives” (Article 120) and even have “Committees to assist it in its work” (Article 121) it is still “accountable to the Supreme People’s Assembly” (Article 122). In order to carry out these decisions, directives, and decrees, it convenes “Plenary Meetings and Meetings of the Permanent Committee” with the plenary meetings consisting of members of the Presidium, and the meeting of the Permanent Committee consisting of only “the President, Vice-Presidents and Secretary” (Article 118). Furthermore, the Plenary Meeting “deliberates and decides on important matters arising in fulfilling the duties of the Presidium and exercising its authority” while the Meeting of the Permanent Committee “deliberates and decides on matters entrusted to it by the Plenary Meeting” (Article 119), meaning that the Permanent Committee and Plenary Meeting are inter-dependent on each other.
Specific members of the Presidium have certain duties. The President organizes and guides the work of the governmental body, representing the State, receiving “credentials and letters of recall” from diplomatic representatives of foreign countries (Article 117). More broadly, the Presidium itself has 19 duties, outlined in Article 116, the last of which was new in the 2016 Constitution (not in the 1998 version).
Point 1, of the Presidium’s list of duties, says that this governmental body has the important duty of convening “sessions of the Supreme People’s Assembly.” This is connected with Point 2, the adoption and deliberation of new draft regulations, bills, amendments and supplements to current regulations and laws between each session of the SPA, working to obtain “approval of the next session of the Supreme People’s Assembly for major laws which are adopted and enforced.” The same is the case with point 3, the approval and deliberation of “the State plan for the development of the national economy, the State budget and plans for their adjustment which are raised “for unavoidable reasons in the intervals between sessions of the Supreme People’s Assembly.” Almost like the Supreme Court in the U$, this body interprets the “Constitution as well as current laws and regulations” (point 4) but also works to make sure laws are observed “by the State organs and take relevant measures” as a result (point 5). This is further buttressed by the efforts the Presidium goes to work with the deputies and committees of the SPA (points 8 and 9). Apart from the formalities of issuing “decorations, medals, titles of honour and diplomatic ranks and confer decorations, medals and titles of honour” (point 16) and granting “general amnesties” (point 17), this governmental body can: set up or abolish cabinet ministries or commissions (point 10), and establish or alter administrative districts or units (point 18), appoint or remove members of committees of the Presidium itself (point 12). Related powers include the ability to elect or recall People’s Assessors and Judges of the Central Court (point 13), appoint or recall “diplomatic representatives to other countries” (point 15), and the removal or appointment of “Vice-Premiers, Chairmen, Ministers and other members of the Cabinet” the Premier of the Cabinet’s recommendation “when the Supreme People’s Assembly is not in session” (point 11). Like the SPA and the Chairman of the State Affairs Commission, the Presidium has powers when it comes to treaties. Specifically, it can “approve or nullify treaties concluded with other countries” (point 14). While the Chairman’s power of ratifying and rescinding treaties is in response to the action of the SPA, the Presidium’s power is the next step after the SPA’s action, which decides if treaties should be ratified or nullified.
The Presidium is more than just a legislative/executive body, but is also looks to make sure the laws of the country are aligned. This is through its power, in point 6, to “rescind the decisions and directives of State bodies which run counter to the Constitution, laws, ordinances and decisions of the Supreme People’s Assembly, orders of the Chairman of the State Affairs Commission of the Democratic People’s Republic of Korea, the decisions and directives of the State Affairs Commission, and the decrees, decisions and directives of the Presidium of the Supreme People’s Assembly, and suspend the implementation of unwarranted decisions of local People’s Assemblies” which is almost like the U$ Supreme Court declaring laws unconstitutional, but more wide-reaching, as this is important to maintain the democratic nature of society and move forward on the road to socialism. Even so, this comparison is not meant to say that this governmental body has judicial powers, because it does not (the court system has those powers). Connected to this is the fact that the Presidium also serves as an election management body, by conducting “the election of deputies to the Supreme People’s Assembly” and organizing “the elections of deputies to the local People’s Assemblies” (point 7) which is, again, an important part of democracy in Juche Korea. Finally, the Presidium, which has electoral, legislative, and executive powers, also has a diplomatic role: it conducts “external activities including contacts with foreign parliaments and inter-parliamentary organizations” (point 19).
We then get to section 5, of Chapter 6, titled “The Cabinet” which has been slightly changed over the years, with more clarification in the 2016 constitution. The Cabinet is fundamentally an executive and administrative body (Article 123) and consists of the “Premier, Vice-Premiers, Chairmen, Ministers and other members” with their term of office being five years, the same as the SPA (Article 124). This means that Chairman Kim Jong-Un is part of the cabinet, but not its head as will be explained in the next paragraph.
Certain members have specific duties. The Premier, who “organizes and guides the work of the cabinet” represents the government itself (Article 126). While Kim Il Sung was the premier of the cabinet from 1948 to 1972, no member of the Kim family has held the position since, with Pak Pong-ju as the current Premier, who “began his career as a manager of the Ryongchon Food Factory in Ryongchon County, North Pyongan.” He was premier from 2003 to 2007, after which he reportedly “fell out of favor,” replaced by Kim Yong Il (who became the new Premier) and became “instrumental in formulating and executing new economic laws promulgated in the summer of 2010 involving labor rights and the protection of SOEs and JVs in the DPRK” before starting his second term as Premier, which has lasted from 2013 to the present. Each Premier, who has been newly-elected, “takes an oath of allegiance on behalf of the members of the Cabinet at the Supreme People’s Assembly” (Article 132).
There are other powers of the Cabinet, which are important to the conducting of governmental duties. For one, the Cabinet can convene “Plenary Meetings and Meetings of the Permanent Committee” with the former meetings consisting of all Cabinet members, and the latter only consisting of the “Premier, Vice-Premiers and other members of the Cabinet appointed by the Premier” (Article 127). More specifically, as Article 128 outlines, the Plenary Meeting “deliberates and decides on new and important administrative and economic matters” while the Permanent Committee “deliberates and decides on matters referred to it by the Plenary Meeting of the Cabinet” meaning that the Plenary Meeting and Permanent Committee are interdependent on each other (Article 128). In order to assist with its other work, the Cabinet may “have non-permanent committees” (Article 130), along with commissions and ministries (like the Ministry of Foreign Affairs), serving as executive and administrative bodies, supervising and guiding work of “the sectors concerned” in a uniform way and under the Cabinet’s guidance (Articles 133 and 134). Apart from this, these ministries and commissions have their own powers: they can run “committee meetings and cadre meetings” with both of these meetings deliberating and deciding on measures to implement the “decisions and directives of the Cabinet and other important matters” (Article 135) and they can “issue directives” (Article 136)
The Cabinet, as a whole, can issue “decisions and directives” (in 1998 it only “adopted” decisions and directives) as stated in Article 129. This encompasses many areas, as outlined in Article 125. For one, the Cabinet can adopt measures to implement State policies and can also amend, adopt, or supplement “regulations on State administration” on the basis of the country’s laws and the constitution itself. Additionally, it can draft the State plan for the “development of the national economy” and adopt measures “measures to put it into effect” after this plan has been approved by the SPA, of course. The Cabinet also has the power to compile the State budget, and adopt measures to implement this budget after the SPA has approved the budget. On its own authority, the Cabinet can adopt measures to “strengthen the monetary and banking system,” inspect and control the “establishment of order in State administration” in order to ensure government efficiency. Also, this governmental body can abolish or establish organs, which includes “major administrative and economic bodies and enterprises” while can also “adopt measures for improving State administration bodies.” Complementing this, the Cabinet can adopt measures to maintain “public order, protect the property and interests of the State and social, cooperative organizations, and safeguard the rights of citizens.” More importantly, the Cabinet has the power to “organize and execute” the work of “industry, agriculture, construction, transport, post and telecommunications, commerce, foreign trade, land administration, municipal administration, education, science, culture, health service, physical culture and sport, labour administration, protection of environment, [and] tourism” to name a few. It also serves as a check on any other governmental body by being able to “rescind the decisions and directives of administrative and economic bodies which run counter to the decisions and directives of the Cabinet.” The Cabinet also has the power to “conclude treaties with foreign countries and conduct external affairs” which, of course, still has to be deliberated by the SPA, approved by the Presidium, and ratified or rescinded by the Chairman of the State Affairs Commission, following the actions of previous governmental bodies. This connects all these elements. Most importantly of all, the Cabinet has the power to “direct the work of the Commissions and Ministries of the Cabinet, organs directly under its authority and local People’s Committees.” This is an important part of the functioning of the governmental system and keeping other parts of democracy in Juche Korea aligned with each other.
With these powers, the Cabinet, like other parts of the government, is still “accountable to the Supreme People’s Assembly and to the Presidium of the Supreme People’s Assembly when the Supreme People’s Assembly is not in session” (Article 131) meaning that it is accountable to the masses of Juche Korea.
The local People’s Assembly (Chapter 6, Section 6), which is talked about in Articles 137 to 144 of the Constitution, is another part of the democratic system in Juche Korea, with few changes between the 1998 and 2016 Constitutions. Not only are local People’s Assemblies on the level of a province or municipality, city or district, and county, making them the “local organ of State power” but they consist of “deputies elected on the principle of universal, equal and direct suffrage by secret ballot” (Articles 137 & 138). Their terms of office are four years, are elected “according to the decision of the local People’s Committee at the corresponding level,” and when there are “unavoidable circumstances” which “render an election impossible,” the term of office of deputy of a local People’s Assembly is prolonged “until an election can be held” (Article 139). Like the SPA, a local People’s Assembly has “regular and extraordinary sessions” with regular sessions once or twice a year as convened by the “People’s Committee at the corresponding level” and extraordinary sessions “convened when the People’s Committee at the corresponding level deems them necessary” or at the request of a “minimum of one-third of the total number of deputies” (Article 141). Additionally, like the SPA, a local People’s Assembly “requires a quorum of at least two-thirds of the total number of deputies in order to meet” and elects a speaker (but not a Vice-Speaker) who presides over the assembly’s sessions (Articles 142 and 143). A local People’s Assembly can issue decisions (Article 144) on a number of issues. As outlined in Article 140, a local People’s Assembly can:
“deliberate and approve the local plan for the development of the national economy and the report on its implementation”
“deliberate and approve the local budget and the report on its implementation”
“adopt measures to observe State laws in the area concerned”
“elect or recall the Chairman, Vice-Chairmen, Secretary and members of the People’s Committee at the corresponding level”
“elect or recall the Judges and People’s Assessors of the Court at the corresponding level”
“rescind unwarranted decisions and directives of the People’s Committee at the corresponding level and the People’s Assemblies and People’s Committees at lower levels”
As such, it is basically a SPA at the local level, showing that the masses have control of the State as a whole. This is because they can elect deputies to their local People’s Assembly and SPA, and be elected, allowing them to express themselves through the country’s political system, using it to improve their own means. As article 4 of the Constitution states, “the sovereignty of the Democratic People’s Republic of Korea resides in the workers, peasants, soldiers, working intellectuals and all other working people. The working people exercise State power through their representative organs–the Supreme People’s Assembly and local People’s Assemblies at all levels.”
Over the years, there have been a number of local elections in Juche Korea. They started in November 1946 , always with full participation, with bourgeois sources claiming there was 100% approval rate for members, which is likely a distortion. If we take the latter into account, this would reflect what Commie Dad said (as quoted earlier in this article): that candidates on the ballot are “chosen in mass meetings held under the Democratic Front for the Reunification of the Fatherland, which also organizes the political parties in the DPRK” with citizens running under these parties or as independents, with the fact that there is “only one candidate on the ballot is because there has already been a consensus reached on who should be up for nomination for that position, by the people in their mass meetings.” Hence, as he wrote, “the masses advocate for themselves directly…[and] the DPRK does in fact allow foreign observers of their election.” Since the elections in November 1946, there have been elections on the local level, for local committees and assemblies, expressing the wills of the masses, in February and March 1947, March 1949, November 1956, November 1959, 1963, November 1967, February 1975, March 1977, March 1981, 1983, 1985, November 1989, November 1993, March 1999, August 2003, July 2007, July 2011, and July 2015, with 774,598 individuals elected on the local level over those years!  The upcoming elections on the local level are to be next held in 2019. We can’t forget when the Washington Postpublished a map by the Electoral Integrity Project describing Juche Korea and Cuba as having “moderate quality elections,” the same category that the U$ was in!
Section 7, of Chapter 6, of the Constitution of Juche Korea, outlines the organization which oversees the local People’s Assembly: the local People’s Committee, with such committees overseeing local People’s Assemblies across the country. The same structures that were in place in 1998 are still in place in the 2016 Constitution. Such a committee, which is is located in a province, municipality, city (or district) or county, “exercises the function of the local organ of State power when the People’s Assembly at the corresponding level is not in session and the administrative and executive organ of State power at the corresponding level” and consists of “the Chairman, Vice-Chairmen, Secretary and members” with the term of office the “same as that of the corresponding People’s Assembly”: four years (Articles 145 & 146). It convenes Plenary Meetings and Meetings of the Permanent Committee, the former of which consist of all of the committee’s members, and the latter which consists of “the Chairman, Vice-Chairmen and Secretary,” the Plenary Meetings deliberate and decide on “important matters arising in implementing its duties and exercising its authority” while the Meetings of the Permanent Committee deliberate and decide “on the matters referred to it by the Plenary Meeting,” meaning that the two are interdependent (Articles 148 & 149). Such a committee may also “have non-permanent committees to assist it in its work” (Article 151).
As an institution which “issues decisions and directives” (Article 150), and is accountable to the “corresponding People’s Assembly” while being “subordinate to the People’s Committees at higher levels, the Cabinet and the Presidium of the Supreme People’s Assembly” (Article 152) it is important to outline its duties and authorities. The latter are pointedly listed in Article 147:
it can “convene sessions of the People’s Assembly” and organize “the election of deputies to the People’s Assembly” while working with “the deputies to the People’s Assembly”
it organizes and carries out “all administrative affairs in the given area”
drafts the “local plan for the development of the national economy and adopt measures to implement it” (local plan is approved by corresponding People’s Assembly)
compiles “the local budget and adopt[s] measures for its implementation,” a budget which is approved by the corresponding People’s Assembly
adopts “measures to maintain public order, protect the property and interests of the State and social, cooperative organizations and safeguard the rights of citizens in the given area”
inspects and controls “the establishment of order in State administration in the given area”
directs “the work of the People’s Committees at lower levels”
rescinds “unwarranted decisions and directives of the People’s Committees at lower levels, and suspend the implementation of unwarranted decisions of the People’s Assemblies at lower levels”
implements “the decisions and directives of the corresponding local People’s Assembly and the People’s Committees at higher levels, the laws, ordinances and decisions of the Supreme People’s Assembly, the orders of the Chairman of the State Affairs Commission of the Democratic People’ Republic of Korea, the decisions and directives of the State Affairs Commission, the decrees, decisions and directives of the Presidium of the Supreme People’s Assembly and the decisions and directives of the Cabinet and the Commissions and Ministries of the Cabinet”
So, the local People’s Committee is basically a Presidium on the local level, providing another check and balance in this system, unlike the U$ system which supposedly has such “checks and balances,” but this is just a way to cover up the reality: it is a plutocratic system which is and inherently unequal bourgeois democracy.
The final section of Chapter 6 is Section 8, titled “The Public Prosecutor and the Court.” It changed only slightly between the 1998 and 2016 versions. Prosecution and investigation carried out by the Central Prosecutors Office, Public Prosecutors of a province, municipality, city, district, or county, and the Special Public Prosecutors Office (Article 153), with the term of office of the Prosecutor General of the Central Prosecutors Office being five years long, the same as “that of the Supreme People’s Assembly” (Article 154). As a check on the power of public prosecutors, they can be “appointed or removed by the Central Public Prosecutors Office” (Article 155), and all “investigation and prosecution” is “conducted under the unified direction of the Central Public Prosecutors Office” with all Public Prosecutors Offices “subordinate to their higher offices and the Central Public Prosecutors Office,” another check (Article 157). Like other elements of government, the Central Public Prosecutors Office is accountable to the SPA and the Presidium of the SPA when the SPA is not in session, showing that the people have a check on the office itself (Article 158). Within Section 8, the functions of the Public Prosecutors Office is listed, in Article 156. Not only does this office work to “ensure the strict observance of State laws by institutions, enterprises, organizations and citizens” but it also identifies and institutes “legal proceedings against criminals and offenders in order to protect the State power of the Democratic People’s Republic of Korea, the socialist system, the property of the State and social, cooperative organizations, personal rights as guaranteed by the Constitution and the people’s lives and property.” More than the latter power, its power to
ensure that the decisions and directives of State bodies conform with the Constitution, the laws, ordinances and decisions of the Supreme People’s Assembly, the orders of the Chairman of the State Affairs Commission of the Democratic People’s Republic of Korea, the decisions and directives of the State Affairs Commission, the decrees, decisions and directives of the Presidium of the Supreme People’s Assembly, and the decisions and directives of the Cabinet
That brings us to the second half of section 8: Article 159-168 which focus on the country’s Central Court. This court is independent, but also works to administer justice, with “judicial proceedings are carried out in strict accordance with the law” (Article 166) and the Central Court serving as the “highest judicial organ of the Democratic People’s Republic of Korea” (like the U$ Supreme Court) and supervising “the judicial activities of all the Courts” (Article 167). Furthermore, the Central Court is accountable to the SPA and the SPA Presidium “when the Supreme People’s Assembly is not in session” (Article 168). The term of office for the President of the Central Court being five years, “the same as that of the Supreme People’s Assembly” (Article 158). On the other hand, the term “of office of Judges and People’s Assessors of the Central Court, the Court (People’s Court) “of a province, municipality, City, District, or County, “is the same as that of the People’s Assembly at the corresponding level” or four years. Furthermore, justice is
administered by the Central Court, the Court of a province (or municipality directly under central authority), the City (or District) or County People’s Courts, and the Special Court. Verdicts are delivered in the name of the Democratic People’s Republic of Korea.
In a check on the power of the courts, the judges and president “of the Special Court are appointed or removed by the Supreme Court” and the People’s Assessors “of the Special Court are elected by the soldiers of the unit concerned or by employees at their meetings” (Article 161). This is just another example of democracy in the system of Juche Korea, not a dictatorship by any stretch, except in the minds of those who hate the country with fury. We then get to Article 162. It says the the Central Court has the governmental function to protect, through its judicial procedures, “the State power and the socialist system established in the Democratic People’s Republic of Korea, the property of the State and social, cooperative organizations, personal rights as guaranteed by the Constitution, and the lives and property of citizens,” ensure that all “institutions, enterprises, organizations and citizens abide strictly by State laws and staunchly combat class enemies and all law-breakers” (maintain the rule of law) and “give judgements and findings with regard to property and conduct notarial work” or work to certify or attest documents, take depositions or affidavits, as noted in the defintions of “notorial” and “notary public” within Webster’s New World College Dictionary (Fourth Edition).
Finally, there is Chapter VII, titled “Emblem, Flag, Anthem, and Capital.” Between the 1998 and 2016 constitutions, there have been no changes other than “DPRK” changed to Democratic People’s Republic of Korea: the national emblem of the country is still the same (Article 169), the national flag is the same (Article 170), the national flag is the same (Article 171), and the capital of Pyongyang is the same (Article 172). In the 1998 Constitution, the provisions for this section were Articles 163-166.
So far, we have talked about the 1998 Constitution (the “Kim Il Sung Constitution”) which was adopted by the SPA on Sept 5, 1998 and the 2016 Constitution (the “Kim Il Sung and Kim Jong Il Constitution” or the “nuclear” constitution). However, there have also been constitutions, which are not “political manifestos” as one bourgeois scholar claimed, in:
September 1948, the country’s first constitution. It was adopted after a “70-day debate nationwide on the draft constitution starting in February of the same year,” with the first session of the unicameral SPA meeting that year, with 572 deputies,”representing “workers, peasants, deskworkers, intellectuals, businessmen, merchants and religious people,” elected, with the Constitution adopted in early September, with “the founding of the DPRK proclaimed on September 9, resulting in the Korean people celebrating it annually as “their national day.”” This constitution was adopted when “a 31-person committee organized by the SPA to deliberate over the draft, with people’s opinions taken into account.” It is also worth noting, as acknowledged by a bourgeous scholar who thinks Juche Korea is autocratic (they all think that), “the authority to adopt and amend the Constitution in DPRK has belonged the the Supreme People’s Assembly since the first North Korean Constitution,” with the 1948 Constitution modeled after the 1936 constitution of the Soviet Union, sometimes called the “Stalin Constitution,” with this 1948 constitution being “ten chapters and 104 articles,” with the SPA modeled after the Supreme Soviet of the USSR, with some bourgeois scholars still saying it didn’t have “real power” as they always say about such states.  This Constitution says that “the state power of the D.P.R.K. belongs to the people” (Article 2), that “the land owned by the Japanese government and the Japanese nationals as well as the Korean landlords is confiscated” (Article 6), that the “state encourages the development of the cooperative organizations of the people” (Article 9), establishes the Supreme People’s Assembly (Article 32) with deputies “elected at the ratio of one deputy for every 50,000 of the population” (Article 35) and the establishes “local organs of state power in provinces, cities, counties or city districts and ri, towns or workers’ settlements are the respective people’s assemblies” (Article 68), among other provisions. It s worth noting that for the U$, each representative, in the House, “represents” an average of “nearly 700,000” people, leading some to call for increase the number of representatives to 6,000 people in all, with the number of “representatives with full voting rights…435” a number set by law in 1913, with “the number of representatives per state is proportionate to population.” It is even worse for the Senate, as there are only 100 members. Combined together, that means 535 people are “representing” over 327.2 million people, which shows the inequity of this system.
December 1972, the “Juche Constitution.” Some say they were unable to find text of this constitution and others summarize it as having no preamble, and incorporating a number of “purely North Korean concepts” and is considered to be a “communist dictoatrship” with all power in the hands of the WPK and Kim Jong Il, while brushing aside the reality that the “Supreme People’s Assembly is the highest organ of State Power” with legislative power vested in this unicameral assembly and claiming that the head of the WPK approves all amendments, with the legislature’s role as a “formality” in common anti-communist thinking.  This constitution was important for introducing the concept of “chuch’e“/Juche and showed that the country had gone beyond its socialist transformation of economic management and establishment of a socialist system since this draft was “put to debate two times in plenary meetings of the Workers’ Party of Korea, the Social Democratic Party and the Chondoist Chongu Party and at the Central Committee of the Democratic Front for the Reunification of the Fatherland, and then it was submitted to the SPA, adopted finally (and unanimously) by the deputies on December 27, 1972. As a result, Korean people celebrate this day as Socialist Constitution Day every passing year.” This constitution also established “the positions of president and vice presidents and a super-cabinet called the Central People’s Committee (CPC).” Others said that it “combines socialism and nationalism to produce a document of fundamental law that is unusual, even compared to the Constitutions of other Marxian socialist states,” “private property was totally eliminated,” socialist construction was continued, and therewere other elements that were part of the “made-for-Korea socialist system.” 
1992. It was adopted one year after the Koreans, “had a chance to vote for those on the local level…[with] 26,074 people were elected to local and provincial assemblies” and the “final demise of the Soviet Union on December 26.” This Constitution “has 171 articles and seven chapters (twenty-two more and four less, respectively, than the 1972 constitution)” with major changes including “the elevation of chuch’e [Juche] at the expense of Marxism-Leninism, the removal of references to the expulsion of foreign troops, and the addition of articles encouraging joint ventures, guaranteeing the “legitimate rights and interests of foreigners” along with “establishing a framework for expanded ties with capitalist countries.” Additionally, “the eighteen articles of Chapter 1 deal with politics…In Chapter 2, economic affairs are codified…Culture, education, and public health are covered in Chapter 3…Chapter 5 extensively details the fundamental rights and duties of citizens….Chapter 6, entitled “State Institutions,” has eighty articles and eight sections–more sections than any other chapter….Chapter 7, which covers the national emblem, the flag, and capital, describes the first two items, designates P’yongyang as the capital, and names the national anthem. In a change from the previous constitution, the 1992 revision mandates that “the sacred mountain of the revolution”–Paektu-san–be added to the national emblem.”  This constitution also eliminated the “expression of Marxism-Leninism in conjuction with juche” and replaced it with the principle of juche itself, and there were efforts to encourage foreign investment in Juche Korea after the collapse of the “world socialist system” in 1991. This Constitution was also, “aimed at legalizing the achievements and experiences obtained in the past 20 years of revolution, and meeting the new demand for a completion of the Juche revolutionary cause.”
April 2009, the “Shogun Constitution,” as some call it, was adopted. This constitution dropped the use of the word “communism.” That year, “Koreans voted for candidates for the 12th SPA, with posters reminding the populace of the importance of voting, how it is a civic duty…324, of the 687 deputies in the legislature, were replaced. In the election…deputies were elected for five-year terms, including Kim Jong-Il, but not his son Kim Jong-Un, [with]…the country rightly rejecting any push for “economic liberalisation” in the country, rolling back “moderate economic reforms instituted in 2002.”…numerous “technocrats and financial experts” were elected, 107 women were elected, Mr. Choe Thae Bok was elected as a speaker of the assembly, and Kim Jong-il as the Chairman of the National Defense Commission…107 deputies were women, 116 deputies were soldiers, 75 deputies were workers, and 69 deputies were farmers…apart from Kim Jong-Un given high state-level positions…there were revisions to the DPRK’s constitution, by removing the the word “communism” from the constitution, replacing it with the term “Songun” or socialism, while giving National Defense Commission (NDC) more governmental power…The new constitution, the Shogun Constitution, also asserts protections of human rights.”
May 2012 revision. That year, Kim Jong-Il “was named as “eternal chairman” of the National Defense Commission,” while Kim Jong-Un was “elected as the First Secretary of the Workers’ Party of Korea (WPK) and chairman of the Central Military Commission, there were a number of “approved amendments to the country’s constitution”…When he was elected, at the fourth conference of the party in its history, as First Secretary of the WPK, fellow party members vowed to follow the ideas of Kim Jong Il and Kim Jong Un’s leadership to develop their country, while they demonstrated “the revolutionary will of the people to accomplish the songun (military-first) revolutionary cause under the leadership of Kim Jong Un.” Broadly, “section 2 of Chapter 6 and Articles 91, 95 and 100-105, 107, 109, 116, 147 and 156 of the Constitution in line with the institution of the new post of first chairman of the NDC” (National Defense Commission) were revised…while some speculated on economic reforms related to this…In the most recent iteration of the Constitution (revised again in 2013 and 2016), still called the “Kim Il Sung and Kim Jong Il Constitution,” it mentions that Kim Il Sung helped make the country a “nuclear state” and “unchallengable military power” in the preamble, with no other mention of it in the rest of the constitution whatsoever…On April 12, 2012,Kim Jong Un gave a rousing speech in Pyongyang’s Kim Il Sung Square, which some thought was a call for the beginning of “China-style economic reform” in the DPRK…[saying that] “today we are standing at the watershed of history, when a new chuch’e century begins…The farsighted strategy of our revolution and ultimate victory lie here in directly proceeding along the path of independence, the path of military-first, and the path of socialism unfolded by the great Comrade Kim Il Sung and Comrade Kim Jong Il…It is our party’s resolute determination to let our people who are the best in the world — our people who have overcome all obstacles and ordeals to uphold the party faithfully — not tighten their belts again and enjoy the wealth and prosperity of socialism as much as they like…We will have to embark on the comprehensive construction of an economically powerful state by kindling more fiercely, the flames of the industrial revolution of the new century and the flames of South Hamgyong Province.” This constitution was later revised again in April 2013 by the SPA, as noted by Juche Korea.
By the way, if we take the estimate of the population of Juche Korea in July 2017 by the CIA World Factbook, of 25,248,140, that means that each of the 687 deputies represents an average of about 36,751 people, much lower than the 700,000 that U$ Representatives “represent” on average.
Such changes to the Constitution again shows that there is a democratic nature to Juche Korea without a doubt. Some may say that there has been a “hereditary” change of power from Kim Il Sung (1948-1994) to Kim Jong Il (1994-2011) and Kim Jong Un (2011-present). This does not realize that with Kim Il Sung as the person who led the Korean people in their struggle against Japanese colonialism, heading the Korean liberation struggle, it was no surprise he became and stayed as the leader of the country, a guiding force. The same can be said for Kim Jong Il, who was, like Kim Il Sung, a savvy politician, and was chosen to continue in Kim Il Sung’s footsteps, improving the Juche ideology, which he would be trusted to so since he was Kim Il Sung’s son. The same can be said for Kim Jong Un (Kim Jong Il’s son), who was age 29 in 2011, since I trust the records of Juche Korea more than that of the ROK or U$. This was much younger than when Kim Jong Il became chairman (at age 52 in 1994) or when Kim Il Sung became Premier (age 36 in 1948). This promises to bring new ideas and thoughts to Juche Korea, which the country needs in the ways ahead, with the Constitution already revised three times since then: in 2012, 2013, and 2016. After all, lets not forget that the SPA was the real center of power in Juche Korea, not the positions held by Kim Il Sung, Kim Jong Il or Kim Jong Un. They are basically figureheads and a guiding force, with more on this subject explained in the next section, disproving the idea of a “cult of personality.” To conclude this, neither Kim Il Sung, Kim Jong Il or Kim Jong Un had to be chosen or “destined” to be chosen. The SPA elected them, and did not recall them because their policies were seen as agreeable, since all of them advocated socialist construction in the country. The same goes for their position as party leader of the WPK. There are other political parties in Juche Korea, and neither one of these Kims ended up leading them. So, all talk about it being the “Kim family” running the show is poppycock to say the least.
There is no “cult of personality”
Anti-revisionist leader of Albania, Enver Hoxha declared in his political diary, in June 1977, that “genuine Marxist-Leninists” will agree that the “ideology is guiding the Korean Workers’ Party and the Communist Party of China…is revisionist” and added, later that month that “in Pyongyang, I believe that even Tito will be astonished at the proportions of the cult of his host [Kim Il Sung], which has reached a level unheard of anywhere else, either in past or present times, let alone in a country which calls itself socialist.”  Later on, that summer, he would further declare that “the leadership of the Communist Party of China has betrayed” the working people, and that “in Korea, too, we can say that the leadership of the Korean Workers’ Party is wallowing in the same waters,” claiming that Kim Il Sung was begging for aid from other countries, from states in the Eastern Bloc and “non-aligned” countries like Yugoslavia. As such, relations between People’s Korea and Albania were cold until Hoxha’s death in 1985.
The question thet comes out of of this is obvious: was Hoxha right? We know that Karl Marx had an adversion “to the personality cult,” especially for himself. We also know while a “cult of personality” developed, by the 1930s, around Josef Stalin, General Secretary of the USSR, Stalin was strongly opposed to this, even saying in February 1938 that “I am absolutely against the publication of “Stories of the childhood of Stalin”…the book has a tendency to engrave on the minds of Soviet children (and people in general) the personality cult of leaders, of infallible heroes. This is dangerous and detrimental…The people make the heroes, thus reply the Bolsheviks to the Social-Revolutionaries. The book carries water to the windmill of the Social-Revolutionaries. No matter which book it is that brings the water to the windmill of the Social-Revolutionaries, this book is going to drown in our common, Bolshevik cause. I suggest we burn this book.” This belayed the claims of Nikita Khrushchev in his traitorious “secret speech,” in 1956, with the initiator of the “cult of personality” around Stalin being “Karl Radek, who pleaded guilty to treason at his public trial in 1937” and was pushed by Khrushchev in the 1930s, showing that Stalin was right that this “cult” was built up by his opponents.  Lest us forget that Khrushchev “tried to introduce elements of market economy and liberalisation” in the Soviet Union and coined horrid phrases such as “cult of personality” and “peaceful co-existence” the former would be used by anti-communists for years to come. After all, Khrushchev also coined the term “Stalinism” and called Stalin a “genius.” Later on, some said that Khrushchev’s charge of a “cult of personality” ignored the “structures of Soviet society, the role of the Party, and all the other instances that Marxists should use to analyze a specific social formation and a specific situation.”
The talk about the “cult of personality” goes beyond Stalin and Marx, since Lenin disliked the idea as well.. Some claim that Mao Zedong has such a “cult” when this was not true since he “had led the way in dismantling what had become known as the cult of personality in 1970.” Others argued against the idea of the “cult of personality.” Some said that it could be avoided “only by the broadest active participation of the whole people in the transformed movement, e.g. after a revolution, in self-government and in national planning, while others said that “the cult of the individual is alien to the Marxist-Leninist concept of collective leadership” saying that the “presence of a powerful personality in the party…fosters the growth and the development of the cult of the individual centring round that personality, while the absence of any such personality leads to the formation of groups inside the party.” The latter writer said that “the loss of lives of innocent persons…does not by itself constitute the cult of the individual” and that a “man who suffers from a sense of inflated ego becomes vain and conceited and falls victim to the cult of the individual.” Then there was Amiri Baraka. He said that the charge of “cult of personality” was thrown against them from “the right” with fake revolutionaries using it, claiming that “Lenin and the Chinese are backing them up” while they forgot that “the Chinese were criticizing the anti-Stalinist revisionist Krushchevites who attacked Stalin with the cries of “cult of the individual” and “the cult of personality”.”
From here, it is worth defining the term “cult of personality” or “cult of the individual.” Bourgeois dictionaries claim it is when a public figure is “deliberately presented to the people of a country as a great person who should be admired and loved” (merriam-webster.com), when there is “a cult promoting adulation of a living national leader or public figure” (dictionary.com), or a “deliberately cultivated adulation of a person, esp a political leader” (collinsdictionary.com). Others in bourgeois and related media claim it involves, a charismatic leader with a coherent media strategy and strong public image who embodies “the people but also stand[s] above them,” “images of top leaders…cultivated” by the Party, “general faith in the leader,” or the use of propaganda “and media tools excessively to create a strongly positive image of himself,” saying this applies to “leaders” ranging from Xi Jinping, Mao Zedong, Bashar Al-Assad, Vladimir Putin, Elon Musk, and Barack Obama to the orange menace.  Of course, Kim Jong-Il is claimed to be part of such a “cult,” as is declared blatantly by bourgeois media like a BBC article in December 2011 titled “Delving into North Korea’s mystical cult of personality.”
With this, there is clearly no consensus, among the bourgeois critics, what the term, “cult of personality” means as many just spout it blindly and explain little. As user put it on /r/communism, “I feel like every leader has a cult of personality.” Others noted that Fidel Castro worked actively to counter it in Cuba by having no statues made of himself there. Some said that “while condemning chauvinistic nationalism, Lenin acknowledged working class patriotism…people are not abstractions, nor are their revolutionary movements. They come from somewhere, they have real accomplishments that involve particular parties and leaders. That movements so constituted acquire a face, and other icons isn’t something to be casually slighted – it’s part of being human…most especially when no one is pretending the classless society had been established.” Then there were those who said that “the Cult of Personality is incompatible with communism, in my opinion.” This connects to what Mao said in 1956, while criticizing Stalin (and revisionism): “the cult of the individual is a rotten carry-over from the long history of mankind. The cult of the individual is rooted not only in the exploiting classes but also in the small producers.” What J. Moufawad Paul wrote about the “cult of personality” or cult of the individual is helpful here:
…due to the fact that the theories that push revolutionary science further often require someone to write them down, to engage in polemics, and concretize an ideology, we often do tend to get caught up in erroneous and bourgeois ideas about individual brilliance. But the Lenins and Maos of the world are just living end-results of a longer process, the last links in an unrecognized revolutionary chain, able to finally provide a concrete analysis of concrete circumstances because they happen to be in the right social position at the right time. To imagine otherwise is to pretend that individual humans are outside of history, that there are such things as “philosopher-kings” or ubermenschen that stand above the herd…whenever we are faced with those individuals who possess the privilege to unify theoretical concepts and rise to positions of leadership…because we are conditioned to think that individuals and not collective people, make history, we often capitulate to greater or lesser degrees of individual worship…Even if we could argue that the adoption of these cults of personalities made sense…that does not mean they possessed any lasting benefit for the revolution…The cult of the individual often takes a more pernicious and sublimated form, pushed under appeals to collectivity and consensus; even in those groups that self-righteously lambast others for capitulation to a daddy figure there might still be a single individual whose word is doctrine, whose opinion matters more than others, and who treats collective organizing as nothing more than a reflection of his own ego
This connects to what was written by a critic in the 1960s: that party workers “maintain[ing] some formalities” along with “thunderous slogans eulogizing him” (Mao) which may appear to be “the cult of personality” but to inspire and involve the masses, then “these would remain as the general form of paying respect” and are necessary, with a revolution not able to be brought “about anywhere avoiding these formalities.” The writer then adds that “no individual, not even the leader, is considered infallible…any phenomenon, any entity, even thoughts and ideas, are not taken as absolute, rather they are considered changeable” which are the bases on “which the minimum level of consciousness of people should rest.”
Now, Webster’s New World College Dictionary (Fourth Edition), a bourgeois dictionary, defines a cult as a “devoted attachment to, or extravegent admiration for, a person, principle, or lifestyle,” or a “system of religious worship or ritual.” It also defines “worship” as a “reverence or devotion” for someone, an “extreme devotion or intense love or admiration of any kind.” Some may say, immediately, that what is happening in Juche Korea qualifies, citing that horrid Wikipedia page titled “Kim Dynasty” or another about the “cult of personality,” claiming that there are hundreds of statues of Kim Il Sung in Juche Korea. The best place to start are the Constitutions of Juche Korea over the years, specifically focusing on the preamble, which mentions the country’s previous leaders.
1998 Constitution is the first I can find which has a preamble (some say the 1972 Constitution has a preamble but this is clearly a lie). It calls Kim Il Sung a
comrade for applying the idea of Juche (and authoring it), leading the “anti-Japanese revolutionary struggle” under the banner of Juche, founding “the Democratic People’s Republic of Korea,” leading “various stages of social revolution and construction work” to improve the country, putting forward “the fundamental principles of the building and activities of the State, established the best State and social system, the best mode of politics and system and methods of administering society, and laid solid foundations” for the prosperity of the state.
It then says that Kim Il Sung
always mixed with the people, devoted his whole life for them and turned the whole of society into a large family which is united in one mind by taking care of the people and leading them through his noble benevolent politics.
On top of that, this constitution calls Kim Il Sung
the “sun of nation and the lodestar of national reunification,” the latter which he pushed forward, and says he “clarified the basic ideals of the foreign policy of the Democratic People’s Republic of Korea”
a “veteran statesman in the world” who worked to strengthen “the world peace and for friendship among the peoples and made an imperishable contribution to the cause of human independence.”
a “genius in ideology and theory, a master of leadership, an ever-victorious iron-willed brilliant commander, a great revolutionary and politician and a great man” and says that the ideas (and achievements) under his leadership “are the lasting treasures of the Korean revolution and the basic guarantee for the prosperity of the Democratic People’s Republic of Korea.”
It ends by saying that under the WPK’s leadership, Juche Korea and the Korean people “will uphold the great leader Comrade Kim Il Sung as the eternal President of the Republic and carry the revolutionary cause of Juche through to completion” by defending and carrying forward his ideas, with the constitution called the “Kim Il Sung’s Constitution” as it codifies his “Juche-oriented ideas on and exploits in State building.” The 2009 Constitution says something similar, calling him a “great human being” rather than “great man” as the 1998 Constitution asserts.
Now, the word “great,” defined by the aforesaid mentioned bourgeois dictionary, means someone who is above ordinary or average, distinguished, showing “nobility of mind” and purpose. As for the word “genius,” this same dictionary defines it as a person with “great natural ability,” inventive ability, or particular character. Even if you accept all these words to apply to Kim Il Sung, saying he created the idea of Juche, founded Juche Korea, is a dedicated revolutionary, politician, and theoretician, it does not mean there is “devoted attachment” to him, overblown admiration, or even a “system of religious worship or ritual.” Kim Il Sung was the person there guiding the country through hard times, as the Korean people, with help from socialist nations, rebuilt Juche Korea in the aftermath of the Great Fatherland Liberation War. Additionally, it does not say he is flawless or that he does not engage in mistakes.
Then there’s the Constitution in 2013 and the one in 2016 (the most recent). The 2013 Constitution says that the country is place where the “ideas and leadership of the great leaders Comrade Kim Il Sung and Comrade Kim Jong Il are applied.” Like the 1998 and 2009 Constitutions, it describes Kim Il Sung as the
founder of Juche Korea
author of the Juche idea
organizer/leader of the “anti-Japanese revolutionary struggle,” along with other ideas stated in the 1998 and 2009 preambles,
calls “the father of socialist Korea.”
It then calls Kim Jong Il a
“peerless patriot and defender of socialist Korea” who strengthened and developed Juche Korea into “Kim Il Sung’s State” and developed the “immortal Juche idea and Songun id ea authored by Comrade Kim Il Sung.”
It also says that Kim Jong Il, “in the face of the collapse of the world socialist system and the vicious offensive of the imperialist allied forces to stifle the Democratic People’s Republic of Korea…administered Songun politics,” safeguarded previous socialist achievements, “developed the DPRK into an invincible politico-ideological power, a nuclear state and an unchallengeable military power” and built up the nation. It goes onto say that Kim Il Sung and Kim Jong Il both
mixed with the people, devoted their whole lives to them and turned the whole of society into a large family which is united in one mind by taking care of the people and leading them through their noble benevolent politics
It goes on to call both of these individuals “great leaders…sun[s] of the nation and the lodestar of national reunification” who clarified the country’s foreign policy ideals, ensured that the “international prestige of the Democratic People’s Republic of Korea was exalted” and served as “veteran world statesmen,” while being “geniuses of ideology and theory, masters of the leadership art, ever-victorious iron-willed brilliant commanders, great revolutionaries and statesmen, and great men.” It then says that the great ideas of “Comrade Kim Il Sung and Comrade Kim Jong Il and the great achievements made under their leadership” are lasting treatures of the Korean Revolution and will guarantees the country’s prosperity, with both buried in the Kumsusan Palace of the Sun “in their lifetime appearance” which is a “grand monument to their immortality and a symbol of the dignity and eternal sanctuary of the entire Korean nation. It ends by saying that under the WPK’s leadership, Juche Korea and the Korean people will “uphold the great leader Comrade Kim Il Sung as the eternal President of the Democratic People’s Republic of Korea and Comrade Kim Jong Il as the eternal Chairman of the National Defence Commission of the Democratic People’s Republic of Korea,” carrying through the “revolutionary cause of Juch” by defending and carrying forward the achievements and ideas of their individuals, with the Constitution codifying “the Juche-oriented ideas” of both individuals “on State building and their exploits in it,” with the Constitution called “the Kim Il Sung and Kim Jong Il Constitution” in their honor. The 2016 Constitution does not seem to be changed.
The preambles of th 1998, 2009, 2013, and 2016 engage in wording that bourgeois critics would likely say are signs of a “cult of personality.” However, the achievements of Kim Il Sung, whom is called a “great leader” or even an “eternal president” (a ceremonial title) seem widespread, but are actually limited:
he is said to have authored the idea of Juche and applied it
says he led the “anti-Japanese revolutionary struggle” under the banner of Juche
says he founded Juche Korea, leading efforts to improve the country in the years to come, establishing “the best State and social system, the best mode of politics and system and methods of administering society, and laid solid foundations” for the prosperity of the state.
says he “devoted his whole life for them [the people] and turned the whole of society into a large family which is united in one mind by taking care of the people and leading them through his noble benevolent politics” (it says the same of Kim Jong Il)
says he is “sun of nation and the lodestar of national reunification” for his efforts on national reunification of the Korean Peninsula (it says the same of Kim Jong Il)
Says he clarified the basic ideals of the country’s foreign policy
says that he was a “veteran statesman” who worked to strengthen the world peace, friendship, and supported causes of independence (it says the same of Kim Jong Il)
calls him a “genius in ideology and theory, a master of leadership, an ever-victorious iron-willed brilliant commander, a great revolutionary and politician and a great man” (it says the same of Kim Jong Il)
The above does not exclude the work of other individuals or the populace in the anti-Japanese revolutionary struggle or afterwards. In fact, it implies that he wouldn’t be there without the masses, and does not say he set policy, only that he is a guiding force for future progress. That’s basically it. The same is the case for Kim Jong Il, whom it calls an “eternal chairman,” arguing that he is a “peerless patriot and defender of socialist Korea” who strengthened and developed Kim Il Sung’sideas, developed the “immortal Juche idea and Songun idea authored by Comrade Kim Il Sung.” It also says that Kim Jong Il led the country through the years after “the collapse of the world socialist system” when he administered Songun politics,” safeguarded previous socialist achievements, developing “the DPRK into an invincible politico-ideological power, a nuclear state and an unchallengeable military power” and built up the nation. Saying that both Kim Jong Il and Kim Il Sung are “immortal” or “eternal” means that they live on, but more in their ideas than themselves as human beings. From this, one can recognize that Kim Il-Sung, Kim Jong-Il, and Kim Jong-Un are symbols, more than than anything else, of the ideology of Juche, which was informed by Marxism-Leninism if you go back in earlier constitutions of the country. Furthermore, if you look at the horrid Wikipedia page titled “List of leaders of North Korea” it is clear that Kim Il-Sung, Kim Jong-Il, and Kim Jong-Un were military commandaers (all three were Supreme Commanders of the KPA) but even more than that, all of them were party leaders, leading party organs like the Central Military Commission of the WPK as a Chairman or the Central Committee of the WPK as a Chairman (1949-1966, 2016-Present), General Secretary (1996-2011), or First Secretary (2012-2016). From 1972 to 1994, Kim Il Sung was the President of Juche Korea, but when he died in 1994, Kim Jong Il did not replace him as Kim Il Sung stayed as “eternal president.” After that point, Yang Hyong-sop was President of the SPA’s Presidium (1994-1998) and Kim Yong-nam, who has been the President since 1998. Even saying this, not only was Kim Tu-bong chairman of the WPK from 1946 to 1949, not a member of this “Kim family” but the Premiers of the Administration Council from 1972 to 1998 and Premiers of the Cabinet from 1998 to Present have not been either Kim Il Sung, Kim Jong Il or Kim Jong Un, but rather other dedicated Korean comrades. If that isn’t enough, consider that the Chairman of the Standing Committee of the Supreme People’s Assembly, from 1948 to 1998, and the Chairman of the SPA, has never been held by any of the “three Kims” (Kim Il Sung, Kim Jong Il or Kim Jong Un).
To say again, the “three Kims,” as I’ll call them here, are symbols more than anything. Sure, they can eliminate economic brureaucrats as Kim Jong Il did in 1998, but they do not have any power when it comes to Constitutional revisions, including the one in 1998 when removed the position of President, called Kim Il Sung “Eternal President,” reduced the amount of ownership while those of “private ownership…[and] those of social and cooperative organizations” were expanded, citizens freedom of travel is established, stengthens “individual economic entities,” and created the ground for creating a special economic zone.”  The same goes for Kim Jong Un and his New Year’s address, with mass rallies, arguing that “the DPRK will continue down the line of “Byungjin,” the parallel “development of nuclear weapons and national economy as long as the nuclear threat posed by imperialists continues,” and declared that the county is a nuclear weapons state,” in January 2016 for example.
Some may still be throwing up their hands, saying the analysis so far is flawed. They may point out that Kim Il Sung, born near Pyongyang in Mangyondae, joined the “Korean guerrilla resistance against the Japanese occupation in the 1930s,” after he was expelled from middle school for such activities, claim he was part of the Soviet army during WWII and was “installed” by the Soviets, talk about his children and wives and saythat he fashioned the national ideology of “juche”or “patriotic self-reliance.”  They may further declare that the Juche calendar “inaugurated in 1997, recalculated time from the year Kim Il-sung was said to have come to earth from heaven in 1912” (it didn’t “recalculate time” because publications of Juche Korea use the Georgian calendar and the Juche calendar together!). Furthermore, these individuals may say the same about Kim Jong Il, the son of Kim Il Sung, scowling at the idea that he was “born on Mount Paektu in a guerrilla base camp,” “raised by his mother and other women guerrillas,” says he supposedly had multiple wives, and was an “obsessive film buff” who had a “collection of more than 20,000 video tapes,” authoring a staggering number of books while he was at Kim Il Song University.  Finally, they may say that Kim Jong-Un, whose father was Kim Jong Il, with a brother named Kim Jong Chul, works “in the WKP propaganda department,” married Ri Sol-Ju in 2009 or 2010 and had a daughter named Ju-ae in 2012, that he “studied in Switzerland” with schoolmates describing him as a “good friend and very quiet, nice guy” with “childhood hagiography” and support of his government formalized by China after Kim Jong Il’s death in 2011. 
Even if you say all of the above is true, it doesn’t many any of the “three Kims” gods or dieties. It makes them leaders, sure, but in terms of their actual governmental power, they are basically figureheads and symbols representing Juche (and more recently Songun). But, you could say that their responsibilities have increased over the years. This is obviously a way to make sure the State and socialist system doesn’t collapse due to imperialist attack. After all, as bourgeois media has stated 
the CIA attempted failed coups in 1991 and 1995, in both cases working with a “faction in the military…behind the uprising” as asserted by former CIA operative who had been stationed in the Korean Peninsula
there have been plans to set up a “government-in-exile” with defectors, especially with members of Kim family to “delegitimize” the government, with “connected” claims the government is “collapsing”!
there have been supposed efforts “closely monitor monuments and paintings” of the country from vandalism and what they claim are “purges” (whether this is true or not, it could indicate elements trying to bring down the socialist system)
As a last ditch attempt, they may claim there is a “Mount Baekdu bloodline” of the Kim family in Juche Korea, based on a claim in a ROK newspaper. If you look at the horrid Wikipedia page titled “Kim dyansty (North Korea)” who find sources that mainly rely in Orientalist bourgeois media. One of those sources reprints the 1974 “Ten Principles for the Establishment of the One-Ideology System,” announced by Kim Il Sung that year but proposed by Kim Young Joo in 1967:
1. We must give our all in the struggle to unify the entire society with the revolutionary ideology of the Great Leader Kim Il Sung.
2. We must honor the Great Leader comrade Kim Il Sung with all our loyalty.
3. We must make absolute the authority of the Great Leader comrade Kim Il Sung.
4. We must make the Great Leader comrade Kim Il Sung[‘s] revolutionary ideology our faith and make his instructions our creed.
5. We must adhere strictly to the principle of unconditional obedience in carrying out the Great Leader comrade Kim Il Sung’s instructions.
6. We must strengthen the entire partys ideology and willpower and revolutionary unity, centering on the Great Leader comrade Kim Il Sung.
7. We must learn from the Great Leader comrade Kim Il Sung and adopt the communist look, revolutionary work methods and people-oriented work style.
8. We must value the political life we were given by the Great Leader comrade Kim Il Sung, and loyally repay his great political trust and thoughtfulness with heightened political awareness and skill.
9. We must establish strong organizational regulations so that the entire party, nation and military move as one under the one and only leadership of the Great Leader comrade Kim Il Sung.
10.We must pass down the great achievement of the revolution by the Great Leader comrade Kim Il Sung from generation to generation, inheriting and completing it to the end.
Honoring and supporting his revolutionary ideology is not worship. Making the authority of Kim Il Sung “absolute” (meaning perfect, complete, whole or definite) does not mean it is all-encompassing. Making his ideology “our faith and make his instructions our creed” may sound like worship, but is actually just means they will follow his guidance. The same goes for the “unconditional obedience in carrying out the Great Leader comrade Kim Il Sung’s instructions” as he is a symbol and guiding force, as I noted earlier. The strengthening of party ideology, “willpower and revolutionary unity, centering on the Great Leader comrade Kim Il Sung” is understandable because Kim Il Sung was the party leader! Getting to point 7, learning from Kim Il Sung, and adopting “the communist look, revolutionary work methods and people-oriented work style” is a move toward helping the masses. With the valuing of political life “given by the Great Leader comrade Kim Il Sung and working to “repay his great political trust and thoughtfulness” with their “heightened political awareness and skill” means they are honoring his accomplishments. The establishment of “strong organizational regulations so that the entire party, nation and military move” as one under the “one and only leadership of the Great Leader comrade Kim Il Sung” basically says that there should be political unity and society, with everyone working together for a common goal. Finally, passing down “the great achievement of the revolution by the Great Leader comrade Kim Il Sung from generation to generation, inheriting and completing it to the end” means that the socialist achievements and gains so far under Kim Il Sung as a leader/guiding force, is an important goal for socialist construction going forward, without question. If what the U.S. Commission on International Religious Freedom said, in November 2005, is right, that “Thank you, Father Kim Il Sung” is the “first phrase North Korean parents are instructed to teach to their children” it means that those in the population are remembering and honoring their past, with Kim Il Sung as an embodiment of that past.
The expanded version, “Ten Great Principles of the Establishment of the Unitary Ideology System” is similar, honoring Kim Il Sung (ex: saying he is a “legendary hero” for which he is for leading the struggle to free the Korean people from brutal Japanese colonialism), while saying there should be unified ideology, a stronger party, and protect Kim Il Sung from attacks from revisionists. Some may say that the following words are are a manifestation of the “cult of personality” or “cult of the individual”:
Respectfully worship our beloved Great Leader Comrade KIM Il Sung’s sculptures, plaster casts, bronze statues, badges with portraits, art developed by the Great Leader, board with Great Leader’s instructions, basic mottos of the Party…Respectfully manage and thoroughly protect the records and sites of revolutionary struggle and the revolutionary history of our Beloved Great Leader Comrade KIM Il Sung and the Party’s Unitary Ideology stronghold Museum of the Revolutionary Activities of Comrade Kim Il Sung and the Research Institute of Leader Comrade KIM Il Sung’s Revolutionary Thought…Our Great Leader Comrade KIM Il Sung’s revolutionary thought and Juche ideology must be realized through our united belief and must be experienced in the flesh and bones of every person…Unconditionally accept, treat as a non-negotiable condition, and decide everything based upon our Great Leader Comrade KIM Il Sung’s instructions and in every act think only about the greatness of our Leader…Systematically and fully master the Great Leader Comrade KIM Il Sung’s laborious works, guidelines and his splendid revolutionary history…Participate without absence in more than 2 hours of study groups, lectures and collective studies devoted to revolutionary ideas of Great Leader Comrade KIM Il Sung…The system of delivering the Great Leader Comrade KIM Il Sung’s guidelines must be thoroughly studied, and the Leader’s instructions and Party goals have to be communicated exactly…There must be a strict distinction between the Great Leader Comrade KIM Il Sung’s guidelines and individual party executives instructions and it must be investigated if individual official’s instructions are matching the Leader’s ones…Fight with all one’s will against anti-Party and anti-revolutionary thinking trends that have its origin in capitalistic ideas, feudal Confucian ideas, revisionism, dogmatism, toadyism and are contrary to the revolutionary thought of the Great Leader KIM Il Sung…Great Leader Comrade KIM Il Sung’s instructions must be viewed as a legal and supreme order and unconditionally realized without excuses or trivial reasons…Regard as a holy duty and supreme glory reducing the concerns of our Beloved Leader Comrade KIM Il Sung and fight for it with complete dedication…Fight against those who accept our Beloved Leader Comrade KIM Il Sung’s instructions only in letter and sabotage the implementation…At all localities and all guard posts, strengthen the solidarity of the ideological intellect of the columns through revolutionary struggle based on loyalty to the Great Leader…Resolutely struggle in opposition to anti-Party elements such as factionalism, regionalism, and nepotism that could destroy the uniform solidarity of the Party and never waver at the slightest hint of such menace to completely overcome it…Oppose senility and stagnation, indolence and slackening and remain awash with a flourishing fighting spirit and passion to always work militantly, and reject passivity and conservative tendencies and embark in all undertakings boldly and grandly…Consider political life as the first life, never bend one’s political beliefs and revolutionary integrity. Learn to throw away like bits of straw, one’s physical life for political life…Consciously participate in organizational life to standardize and normalize the undertakings and said life…Establish a strong revolutionary order and rules that organize and advance all undertakings according to the Leader’s sole leadership system and handle policy questions solely through the teachings of the Great Leader and the conclusion of the Party…Accurately execute the decisions and orders of the Party and State to carry through the teachings of the Great Leader Comrade KIM Il Sung…Oppose and actively struggle against all kinds of behaviors by individual cadre which go against the principles such as the individual abuse of power or authority…Oppose and sharply struggle against the situation of leaking Party, State and military secrets…Do not connive towards the slightest phenomenon or element that depart from the Party’s sole leadership system, to the contrary, struggle against it.
Some of the above can easily be interpreted as saying that the ideology of Juche should affect all Koreans positively. It also says that these party cadres should be following Kim Il Sung’s advice for moving forward, which would make sense as he was the party leader of the WPK at the time and these principles were circulated around the party itself! The same can be said for the study of his work or efforts to make sure there is ideological unity and ideological loyality (especially to the socialist system) rather than ideological discord, as it is part of engaging “in the execution of the revolutionary task” and displaying “high political fervor” and elevating “the level of political theory and technical administration,” carrying through Kim Il Sung’s teachings. You could say that Kim Il Sung, or later Kim Jong Il and Kim Jong Un were inspirational forces to such party cadres, as much as Huey Newton inspired Black Panthers. The last tenet says that
All Party members and workers may become like the Great Leader KIM Il Sung by firmly establishing the Party’s unitary ideology system and must complete the revolutionary accomplishment to the end, following the path pointed by the Great Leader.
This means that the “three Kims” are an inspiration and guide to follow, something to aspire to, meaning that they don’t “stand above” the masses, and you could even say, are part of the masses.
Some may use their eagle eyes focusing on the phrase that party cadres should “respectfully worship our beloved Great Leader Comrade KIM Il Sung’s sculptures, plaster casts, bronze statues, badges with portraits, art developed by the Great Leader, board with Great Leader’s instructions, basic mottos of the Party.” This should be approached carefully. Let us remember, as noted earlier, worship can mean a “reverence or devotion” for someone. Importantly, reverence, a word that is similar to devotion, a synonym of honor. As noted by the 2nd Edition of Roget’s Super Thesaurus by Marc McCutcheon, the word honor also has a number of other synonyms:
Taking what is above into account, it means that when they say “respectfully worship” they are talking about recognition, deference, respect, and honor, more than “worshipping” any of the “three Kims” as gods.
Furthermore, when one translates the English word “worship” to Korean, they get 경배하되 on one online translator, but if you translate it back, it is “the worship.” Other sites say it is 숭배. Most informative of all is Google Translate. It says the word worship is 예배 in Korean, but also says that it can be a verb, meaning, “adore, worship, praise” or which is 숭배하다 in Korean. From this, you could say that they are saying that the “sculptures, plaster casts, bronze statues, badges with portraits, art developed by the Great Leader, board with Great Leader’s instructions, basic mottos of the Party” should be praised, as someof these can’t be “worshipped” or “adored” since they aren’t trying to make Juche a religion but rather solidify it as an ideology. This is part of the reason that “access to independent news sources is extremely limited…[that] some schools and state institutions have access to a tightly controlled intranet called Kwangmyong” if what the CPJ (Committee to Protect Journalists) can be believed, because such access would lead to ideological poisoning. You could also say that the English translation of the document by an anti-Juche Korea group, a “human rights” group, could be off, so they may have translated the Korean word for “worship” as it served their purposes doing so.
With all of this, we can say that, respectfully, Enver Hoxha was wrong. Considering that Juche Korea did not ultimately side with China or the Soviets, instead willing to trade with both and non-aligned countries, this likely angered those like Hoxha who were trying to take more of a hardline. In the end, Hoxha failed in his attempt of anti-revisionism with the People’s Socialist Republic of Albania, which had existed from 1946, continued after his death in 1985 but the following ruler, Ramiz Alia began to adopt revisionist policies with the Communists voted out in elections in 1992 and a new Constitution ratified in 1998 which abolished the People’s Socialist Republic of Albania, creating a bourgeois “representative” system. While you could cry “revisionist” back in the Cold War, it is less and less possible to do now, because, at most, there are five existing socialist states: China (some debate this), Vietnam (some also debate this), Cuba, Juche Korea, and Laos (some debate this). Others may add Venezuela onto the list as a possible runner-up, even Bolivia or Syria (which we already explained on here is not a socialist state).
Finally, this brings us to what Andrei Lankov wrote last year. He writes that those in Juche Korea (he is specifically talking about the “three Kims”) are not “irrational” but are rather “the ultimate political survivors, hard-edged rationalists” who laughed at by those in the Eastern Bloc who were reportedly “mocked for clinging to their outdated personality cult and failed economics.”  Yet the country stayed together (unlike the Eastern Bloc countries who had fully accepted revisionism by then), taking lessons from the bloody overthrow of Gaddafi in 2011 to have a defensive nuclear program, seeing nuclear weapons as a “major guarantee of their security” especially since they remember, perhaps vividely that “back in 1956 China, together with Russia, supported a failed conspiracy aimed at removing Kim Il-sung, the current supreme leader’s grandfather, from power.” While Lankov calls for expandng “the sources of information available to the North Korean public” so as to expose them to capitalist thinking (which is what he truly wants), he concluded by writing “the Kim family might be rational, but so are the North Koreans themselves.” This is often not understood when people talk about Juche Korea.
In the end, there is no autocracy and no personality cult in Juche Korea. There is only a country on the road to socialism led by the ideology of Juche (along with the related ideology of Songun) and the might of the Korean masses. The country is undoubtedly something we should celebrate for its accomplishments, while remaining critical of the contradictions the State has introduced since 1991, like special enterprise zones, which could bring in reactionary thoughts and conceptions.
 Virginie Grzelczyk, “In the Name of the Father, Son, and Grandson: Succession Patterns and the Kim Dynasty,” The Journal of Northeast Asian History Vol 9 No. 2 (Winter 2012), 33-68; “End of Kim dynasty,” Korea Times, Mar 2, 2016; The Editors of Encyclopædia Britannica, “Kim Il Sung,” March 7, 2012; Robert Park, “Kim dynasty: “Nazi-like” fascism that imperialism begot,” Korea Herald, May 31, 2017, with Park the founder of the anti-DPRK group, “Worldwide Coalition to Stop Genocide in North Korea”; Dan Blumenthal, “Kim Jong-un Must Go. It’s Time For A Korean Democratic Unification,” The Weekly Standard, Sept 13, 2017; Alex Lockie, “North Korea cracks down on dissidents with ‘little respect’ for Kim Jong Un — and it could be his undoing,” Business Insider, Oct 26, 2017; “A who’s who of family members in the North Korean Kim family dynasty,” ABC News, accessed Feb 12, 2018; Doug Bandow, “The Complex Calculus of a North Korean Collapse,” The National Interest, Jan 9, 2014; Robert Park, “Kim dynasty: “Nazi-like” fascism that imperialism begot,” Korea Herald, May 31, 2017, with Park the founder of the anti-DPRK group, “Worldwide Coalition to Stop Genocide in North Korea”; Julian Ryall, “Kim Jong-un: 10 ways North Korea’s ‘Dear Leader’ is different,” The Telegraph, Dec 17, 2013; Deutsche Welle, “The truth and myths of the Kim dynasty,” Sept 3, 2017; Maria Perez, “North Korea’s Kim Jong Un Worried About Uprising, Orders Protection for Depictions of Himself,” Newsweek, Oct 27, 2017; Andrei Lankov, “North Korea explained: The Kim dynasty has learned the lessons of history,” Financial Review, Apr 27, 2017; Luisetta Mudie, “Backing The Kim Dynasty For ‘Stability’,” Radio Free Asia, Dec 20, 2011; Ian Buruma, “North Korea’s Kim dynasty a hodgepodge of influences,” Asia Times, Oct 21, 2017; David Reid, “The Kim Dynasty: North Korea’s Secretive Rulers,” CNBC, Feb 16, 2017; David Tormsen, “10 Lesser-Known Members Of The Kim Family Dynasty,” Listverse, Jul“Kim Dynasty,” Wall Street Journal, Dec 18, 2011; Jenny Lee, “Death of North Korea’s Onetime Heir Sheds Light on Secretive Kim Dynasty,” VOA, Feb 17, 2017; David Bandow, “Systematic Tyranny: How the Kim Dynasty Holds the North Korean People in Bondage,” CATO Institute (reprinted from Forbes), Aug 27, 2012, which extensively cites a report by Ken E. Gause, director of the Committee for Human Rights in North Korea (HRNK), a wholly anti-DPRK group; Colin Alexander, “North Korea’s Kim dynasty is following the example of Joseph Stalin and the British Raj in India,” Quartz, Sept 25, 2017; Colin Alexander, “A visit to Pyongyang: the Kim dynasty’s homage to Stalinism,” UPI, Sept 21, 2017; THE KOREA HERALD/ASIA NEWS NETWORK, “Kim Han Sol, North Korean leader Kim Jong Un’s estranged nephew, tired of life on the run: Reports,” The Straits Times, Oct 10, 2017; David Hulme, “North Korea’s Kim Dynasty,” Vision, Summer 2007; TIME Photo and Charlie Campbell, “The Despotic Dynasty: A Family Tree of North Korea’s Kim Clan, ” Time, Feb 24, 2017; “How the Kim dynasty has shaped North Korea,” CNN, Apr 27, 2017; “North Korea’s Kim dynasty: A timeline of nuclear weapons,” Fox News, Jul 31, 2017; North Korean leader’s half brother killed in Malaysia: source,” Reuters, Feb 14, 2017; Danielle Demetriou, “Kim Jong-nam received ‘direct warning’ from North Korea after criticising regime of half-brother Kim Jong-un,” The Telegraph, Feb 17, 2017; Yoo Gwan Hee, “he Life and Execution of Kim Hyun,” Daily NK, Aug 10, 2009; Chae Sang-Hun, “Following Dear Leader, Kim Jong-un Gets Title From University: Dr. Leader,” New York Times, Oct 25, 2013; Choes Sang-Hun and Martin Fackler, “North Korea’s Heir Apparent Remains a Mystery,” New York Times, Jun 14, 2009; Philip Shenon, “Inside North Korea’s First Family: Rivals to Kim Jong-un’s Power,” The Daily Beast, Dec 19, 2011; Avidan Milevsky, “Dynamics in the Kim Jong Family and North Korea’s Erratic Behavior,” HuffPost, Apr 12, 2013; Jethro Mullen, “Dennis Rodman tells of Korea basketball event, may have leaked Kim child’s name,” CNN, Sept 9, 2013; “Kim tells N Korean army to ready for combat,” Al Jazeera, Dec 25, 2013; “A dangerous succession gets under way in North Korea. Probably,” The Economist, Sept 23, 2010; “The Twisted Logic of the N.Korean Regime,” Chosun, Aug 13, 2013; Virginie Grzelczyk, “In the Name of the Father, Son, and Grandson: Succession Patterns and the Kim Dynasty,” The Journal of Northeast Asian History Vol 9 No. 2 (Winter 2012), 33-68; Annabelle Quince, “How myth and propaganda sustain the Kim dynasty,” Medium, accessed Feb 12, 2018; Amrutha Gayathri, “North Korea Ranks People Based On Loyalty To Kim Dynasty: Study,” International Business Times, Jun 6, 2017; Pepe Escobar, “The Kim dynasty’s satellite of love,” Al Jazeera, Apr 13, 2012; “End of Kim dynasty,” Korea Times, Mar 2, 2016; Bryce Wakefield, “Is Status Quo Destiny? China’s Interests in Post-Kim Dynasty Korea” (event, his writing is commentary accompanying it), Woodrow Wilson International Center for Scholars, Mar 24, 2011; Michael Moran, “China condones Kim dynasty,” PRI (reprinted from Global Post), Dec 23, 2011; Rebecca Perring, “North Korea’s bloodline MAPPED OUT: Kim’s warmongering dynasty revealed,” Express, Nov 11, 2017. Bluemental declares that “unconventional/covert warfare could be ramped up to undermine Kim’s legitimacy, and food can be dropped in to North Korea –all measures should be taken to show that Kim is not all-powerful.”
 Express-News editorial, “Don’t enable the Kim dynasty,” Dec 19, 2011; Michael Moran, “China condones Kim dynasty,” PRI(reprinted from Global Post), Dec 23, 2011; Philip Shenon, “Inside North Korea’s First Family: Rivals to Kim Jong-un’s Power,” The Daily Beast, Dec 19, 2011. Most hilarious of all are that the bourgeois analysts were dumbfounded when Juche Korea didn’t follow the path of China after Mao Zedong, which they had “expected” from Kim Jong-Un, who received a doctorate from a university in Kuala Lumpur, making him “Dr. Kim,” calling him a “strongman.” This raises the obvious question: why should we trust anything that these intelligence agencies say about Juche Korea at all! The reality is we shouldn’t one bit.
 Jason LaBouyer, “When friends become enemies: Understanding leftwing hostility to the DPRK,” Lodester (publication of Korean Friendship Association), May/June 2005 (Juche 94), pp 7-9.
 Bjornar Simonsen, “Kim Jong Il is to Korea as a captain to a ship,” Lodester (publication of Korean Friendship Association), May/June 2005 (Juche 94), p 10.
 Tracy Campbell, Deliver the Vote: A History of Election Fraud, An American Tradition–1742-2004 (New York: Carroll & Graf Publishers, 2005), pp 32-33, 38, 41, 43.
 James E. Hoare, “Three Revolutions Team Movement” (summary), Woodrow Wilson International Center for Scholars, reprinted from an edition of Hoare’s Historical Dictionary of the Democratic People’s Republic of Korea, published in July 2012, accessed Feb. 13, 2018. This movement is similar to the Chinese idea of “Three Red Banners” which was an effort calling on the Chinese people to help build a socialist state, with a line for socialist construction, the “Great Leap Forward” and communes of the populace, aiming for the Chinese to “go all out, aim high, and build socialism with greater, faster, better, and more economical results” with nearly all Chinese peasants organizing into communes, with all private property “taken for or contributed to the communes” with people eating “in communal dining halls” rather than by themselves.
 John Ayto, Dictionary of Word Origins: The History of More than 8,000 English Language Words (New York: Arcade Publishing, 1990), p 173; The Oxford Dictionary of Word Histories (ed. Glynnis Chantrell, New York: Oxford University Press, 2002), pp 151-152; Marc McCutcheon, Roget’s Super Theasurus (2nd Edition, Cincinnati, OH: Writers Digest Books, 1998), p 173.
 Michael Parenti, The Assassination of Julius Caesar: A People’s History of Ancient Rome (New York: The New Press, 2003), p 163.
 Yonhap News Agency,North Korea Handbook (Seoul: East Gate Book, 2003), p 930.
 Yonhap News Agency,North Korea Handbook (Seoul: East Gate Book, 2003), p 126, 185, 930, 949; American University, Area handbook for Korea, Page 278; Robert A. Scalapino and Chong-Sik Lee, Communism in Korea: The movement (Ilchokak, Jan 1, 1972), 572; Barry Gills (bourgeois academic), Korea versus Korea: A Case of Contested Legitimacy (New York: Routledge, 2005), 214; The Statesman’s Year-Book 1987-88, ed. J. Paxton, xxxviii; old KCNA articles (linked and cited here); “Report on Results of Local Elections in DPRK Released”. Korean Central News Agency, Pyongyang, in English. 21 July 2015.
 Dae-Kyu Yoon, “The Constitution of North Korea: Its Changes and Implications,” Fordham International Law Journal, Vol 27, issue 4, 2003, Article 2, pp 1290, 1291, 1292, 1293, 1294, 1295. The basic principles of the Constitution have stayed the same, even with the revisions in 1972 and 1998 after the 1948 revision,
 Robert L. Maddex, “North Korea,” Constitutions of the World (3rd Edition, CQ Press: Washington, D.C., 2008), pp 328, 329; Amarnath Amarasingam, “The Prophet Is Dead: Juche and the Future of North Korea,” HuffPost, Feb 18, 2012; Andrea Matles Savada, ed., “The Constitution,” North Korea: A Country Study. Washington: GPO for the Library of Congress, 1993, accessed Feb 15, 2018.
 “The 1972 Socialist Constitution of North Korea,” 11 Tex. Int’l L. J. 113 (1976), accessed Feb 15, 2018; Dae-Kyu Yoon, “The Constitution of North Korea: Its Changes and Implications,” Fordham International Law Journal, Vol 27, issue 4, 2003, Article 2, pp 1295, 1297. Some (Dae-Kyu Yoon) claim that the 1972 Constitution has a preamble talking about Kim Il Sung’s contributions, except a book reprinting constitutions does not have a preamble and the introduction of the Constitution does not mention it either, making this assertion questionable. Nothing about a preamble is noted here or here.
 Andrea Matles Savada, ed., “The Constitution,” North Korea: A Country Study. Washington: GPO for the Library of Congress, 1993, accessed Feb 15, 2018; Dae-Kyu Yoon, “The Constitution of North Korea: Its Changes and Implications,” Fordham International Law Journal, Vol 27, issue 4, 2003, Article 2, pp 1298, 1299, 1300.
 Enver Hoxha, “Reflections on China II: Extracts from the Political Diary“, Institute of Marxist-Leninist Studies at the Central Committee of the Party of Labour of Albania,” Tirana, 1979, pp 516, 517, 521, 547, 548, 549. This paragraph comes from one of my so-far successful edits of the Kim Il-sung page on Wikipedia to make it less bourgeois. Many of my other editrs I gave up on trying to implement because one administrator, named “Ivar the Boneful,” declared he was reverting “pro-North Korean propagandist edits” and a “series of blatantly pro-North Korean content removals and edits.” He further thought that I was a “one-user mission to remove negative information about North Korea from Wikipedia.” Yeah, why not! For now, the situation has calmed down, which is good as I’ll try to keep a low profile as write more posts on here than try to edit on there.
 Ruth Ben-Ghiat, “Donald Trump’s Cult of Personality,” HuffPost, Jan 15, 2016; Pankaj Mishra, “This Poisonous Cult of Personality,” The New York Review of Books, Dec 1, 2017; Philip Wen and Christian Shepherd, “China cranks propaganda, Xi Jinping’s cult of personality into overdrive ahead of party congress,” Reuters, Oct 12, 2017; Robert Tracinski, “Donald Trump’s Paradoxical Cult of Personality,” The Federalist, Aug 11, 2015; Hannah Beech, “China’s Chairman Builds a Cult of Personality,” Time, Mar 31, 2016; Emily Cadei, “Cult of Personality: How Trump Uses the Playbook of Europe’s Far Right,” Newsweek, May 10, 2016; “PUTIN’S CULT OF PERSONALITY,” Free Russia, Aug 14, 2015; Conservapedia, “Cult of personality,” May 21, 2017; “Trump and His Cult of Personality,” Zero Hedge, Jan 27, 2017; Jiayang Fan, Taisu Zhang, and Ying Zhu, “Behind the Personality Cult of Xi Jinping,” Foreign Policy, Mar 8, 2016; “Cult of Personality 101: The Arab Leader Name Game,” The News in Arabic, Jul 20, 2009; Reuters Staff, “No cult of personality around Xi, says top China party academic,” Reuters, Nov 6, 2017; Julian Ryall, “Analysis: North Korea’s bizarre personality cult and why it has worked – so far,” The Telegraph, Jan 31, 2011; Christopher Richardson, “North Korea’s Kim dynasty: the making of a personality cult,” The Guardian, Feb 16, 2015; Stan Grant, “North Korea’s cult of personality surrounds Kim,” CNN, Aug 22, 2012; John Feffer, “Cult of Personality: On Dictators and Reformers,” Common Dreams, Jan 18, 2012; Andy Crush, “The DNC Flag Burner Is an American Hero and a Member of a Maoist Personality Cult,” Gawker, Jul 30, 2016.
 Dae-Kyu Yoon, “The Constitution of North Korea: Its Changes and Implications,” Fordham International Law Journal, Vol 27, issue 4, 2003, Article 2, pp 1300, 1301, 1302, 1303, 1304.
 The Editors of Encyclopædia Britannica, “Kim Il Sung,” March 7, 2012; “North Korea’s secretive ‘first family’,” BBC News, Dec 13, 2013; “Kim Family,” NK Leadership Watch, last updated in 2009.; TIME Photo and Charlie Campbell, “The Despotic Dynasty: A Family Tree of North Korea’s Kim Clan, ” Time, Feb 24, 2017; Christopher Richardson, “North Korea’s Kim dynasty: the making of a personality cult,” The Guardian, Feb 16, 2015; Ian Buruma, “North Korea’s Kim dynasty a hodgepodge of influences,” Asia Times, Oct 21, 2017; Anthea Batsakis, “North Korea family tree: Who are the major players in the Kim Dynasty?,” Herald Sun, Sept 5, 2017; Deutsche Welle, “The truth and myths of the Kim dynasty,” Sept 3, 2017; Bertil Lintner, “North Korea: Myth Making, Dynastic Lies And Secrets,” Asia Pacific Media Services Limited (reprinted from Far Eastern Economic Review, July 10, 2003), accessed Feb 12, 2018; “Kim-Possible: The Final Days of the Kim Dynasty in Pyongyang,” Oct 13, 2014.
 “Kim Family,” NK Leadership Watch, last updated in 2009; The Editors of Encyclopædia Britannica, “Kim Jong Il,” 2013; TIME Photo and Charlie Campbell, “The Despotic Dynasty: A Family Tree of North Korea’s Kim Clan, ” Time, Feb 24, 2017; “15 strange “facts” about the Kim dynasty,” MSN, Apr 22, 2015;”North Korea’s secretive ‘first family’,” BBC News, Dec 13, 2013.
 Kim Family,” NK Leadership Watch, last updated in 2009; “North Korea’s secretive ‘first family’,” BBC News, Dec 13, 2013; TIME Photo and Charlie Campbell, “The Despotic Dynasty: A Family Tree of North Korea’s Kim Clan, ” Time, Feb 24, 2017; Kim Jong-Un “15 strange “facts” about the Kim dynasty,” MSN, Apr 22, 2015; Christopher Richardson, “North Korea’s Kim dynasty: the making of a personality cult,” The Guardian, Feb 16, 2015; Luisetta Mudie, “Backing The Kim Dynasty For ‘Stability’,” Radio Free Asia, Dec 20, 2011; Julian Ryall, “Kim Jong-un: 10 ways North Korea’s ‘Dear Leader’ is different,” The Telegraph, Dec 17, 2013.
 Foster Klug, “NKorea explodes myth of unchallenged Kim dynasty,” Associated Press, Dec 16, 2013; Maria Perez, “North Korea’s Kim Jong Un Worried About Uprising, Orders Protection for Depictions of Himself,” Newsweek, Oct 27, 2017; Julian Ryall, “North Korea’s Kim dynasty survived ‘series of coups’, says CIA agent,” The Telegraph, May 8, 2015; “N Korea defector: Kim Jong-un’s days are numbered,” Al Jazeera, Jan 25, 2017; Alex Lockie, “North Korea cracks down on dissidents with ‘little respect’ for Kim Jong Un — and it could be his undoing,” Business Insider, Oct 26, 2017; Charlie Campbell, “Kim Jong Nam’s Murder Likely Means Dangerous Times Ahead for Members of North Korea’s Ruling Family,” Time, Mar 7, 2017.
 Andrei Lankov, “North Korea explained: The Kim dynasty has learned the lessons of history,” Financial Review, Apr 27, 2017.