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had no resources to organize their own instruments of change.

Again, a curious romantic notion. It had a number of internal inconsistencies, among them being that the very staff that one would recruit, you know, and involve in this would, by virtue of being qualified to do this, not be directly identified with the groups for whom we were trying to be spokesmen. And even though many of us had our origin in families and groups that were powerless, the fact is that we did go to school, we did become indoctrinated by the middle classes who, when you got right down to it, the middle classes and above were basically the adversaries of the large masses of poor, powerless people.

And I'm not talking just about minorities; I'm talking about economically deprived people.

Then, we had to confont the fact that a legitimate question would be, “Who asked you to represent us? What's in it for you?” you know.

And this came after, in time, the remnants of the Community Control -- you know, indigenous movement, which we spawned in HARYOU. And it would be, it would have been quite easy for MARC and its philosophy and its personnel to be scapegoats, wherein the very people whom we were trying to help would, as they were, would be suspicious. Certainly they had every right to be suspicious of me, because I retreated from the Harlem situation, and even in my original identification with the Community Control approach to the schools, I did not permit myself to be directly identified with any particular community group. I was talking about the whole