#DreamDefendersProblems, continued

"And now you’re facing a situation where the young Negro’s coming up. They don’t want to hear that ‘turn the-other-cheek’ stuff, no. In Jacksonville, those were teenagers, they were throwing Molotov cocktails. Negroes have never done that before. But it shows you there’s a new deal coming in. There’s new thinking coming in. There’s new strategy coming in. It’ll be Molotov cocktails this month, hand grenades next month, and something else next month. It’ll be ballots, or it’ll be bullets. It’ll be liberty, or it will be death. The only difference about this kind of death — it’ll be reciprocal."

"The political philosophy of black nationalism means that the black man should control the politics and the politicians in his own community; no more. The black man in the black community has to be re-educated into the science of politics so he will know what politics is supposed to bring him in return. Don’t be throwing out any ballots. A ballot is like a bullet. You don’t throw your ballots until you see a target, and if that target is not within your reach, keep your ballot in your pocket."

"The black nationalists aren’t going to wait. Lyndon B. Johnson is the head of the Democratic Party. If he’s for civil rights, let him go into the Senate next week and declare himself. Let him go in there right now and declare himself. Let him go in there and denounce the Southern branch of his party. Let him go in there right now and take a moral stand — right now, not later. Tell him, don’t wait until election time. If he waits too long, brothers and sisters, he will be responsible for letting a condition develop in this country which will create a climate that will bring seeds up out of the ground with vegetation on the end of them looking like something these people never dreamed of. In 1964, it’s the ballot or the bullet."

- Malcolm X

“‘In November, Florida’s voters will be faced with the question first posed by Malcom X, “the ballot or the bullet.” That dichotomy is what this election is ultimately about’, said Ciara Taylor, Political Director of Dream Defenders.”

Our communities have been under attack. We have a choice. Protect our future with the vest or vote. The bullet or the ballot. It’s up to you.

- The Dream Defenders

(Source: zaiga)

(Reblogged from pizzas)
The LRP has long advocated that one-day city-wide general strikes be called by the unions, schools and community organizations, immediately in response to any police atrocity. Non-union workers and unemployed could be drawn into such a fight to “Shut the City Down.” Such actions, in contrast to the passive civil disobedience and consumer boycotts perennially favored by liberal leaders and perennially ignored by the ruling class, rely on the power of workers to shut off capitalist profits. The cops can’t be reformed, but they can be frightened into retreating from brutality, if their ruling class masters fear the consequences. “No justice, no peace, no profits!”
[slogan needs work, but]

(Source: marxists.org)

primitive accumulation describes not just the period of transition that led to the emergence of capitalism…primitive accumulation is a constantly reproduced accumulation, be it in terms of the renewed separation of new populations from the means of production and subsistence, or in terms of the reproduction of the wage relation in the ‘established’ relations of capital. The former seeks to bring new workers under the command of capital and the latter to contain them as an exploitable human resource - the so-called human factor of production. Capitalist social relations rest on the divorce of the mass of the population from the means of production.
[as i’ve been thinking/others have been saying]

(Source: libcom.org)

on the history of Black and Latin@ gangs in the us

There are many types of organizations in our country. There are basketball teams, chess clubs, political parties and unions. Gangs are one type of organization of oppressed people, but they often divide themselves from the rest of the community, and lose potential allies. That’s why the smartest
militants from the 1960s stopped banging and started a different kind of group: revolutionary organization.
The story of the gangs we know today, such as the Bloods and the CRIPS, begins in Los Angeles. Gangs first developed there in the 1940s, when young blacks grouped together to defend themselves against racist whites. But as this happened, the police sided against the young blacks. If you were a gang of white racists, you were alright: the police did not mess with you. But police saw black gangs as criminals who had to be locked up.
By the 1960s, many jobs were being replaced with robots, or getting moved to different parts of the United States. Young black people could not get jobs anymore. More and more young people were left unemployed, hanging on street corners, and often fighting with each other. The only thing
that stopped the inter-gang violence was unity in rebellion.
The famous Watts rebellion of 1965, sparked by a case of
police brutality, brought many formerly hostile gangs together. For several years, the streets were peaceful because the gangs were fighting the enemy, and
not each other.
The smartest, most devoted gang leaders joined revolutionary organizations like the Black Panther Party,
or formed groups of their own. They read Karl Marx, Malcolm X, Mao Tse-tung, Frantz Fanon, and put their ideas into action. They ran food and political education programs, led massive demonstrations against the cops and the government, and organized whole neighborhoods to resist. It didn’t happen only in Los Angeles, but across the country. In Chicago, a local Puerto Rican street gang called the Young Lords turned political, spread to NYC, and renamed itself the Young Lords Party. Other gangs in Chicago—including white street gangs—joined in a “rainbow coalition” with the local
chapter of the Black Panther Party, led by Fred Hampton. But the police and FBI shattered the unity of those years, by waging war against revolutionary organizations. Soon the Black Panther Party and many others were destroyed. Now young people started forming different groups.
In Los Angeles, one such group was called the CRIPS. “CRIPS” stood for Community Revolutionary Inter-Party Service in Progress. In the early 1970s, the CRIPS said they wanted “jobs, housing, better schools, recreation facilities, and community control of local institutions.” Local politicians
urged them to change their name to Community REFORM Inter-Party Service. Ultimately, the jobs the CRIPS were hoping for would never appear: those jobs were leaving Los Angeles. There was nothing to do but bang.
The CRIPS did not have a clear political vision for freedom, and they slowly forgot their revolutionary origins. Political vision gives people a reason to unite to fight a common enemy. Without it, inter-gang violence soon returned to Los Angeles. This eventually led to the formation of the Bloods as a defensive measure against the CRIPS.

In NYC the story was slightly different. Here, the Ghetto Brothers, a Bronx street gang inspired by the Young Lords, held a peace summit in the mid 1970s to unite all the gangs in the borough. The meeting was a success. Afterward, it became possible for young people from all different cliques to travel to each other’s neighborhoods and party. The transformation made new kinds of creativity possible. Young people turned their gangs into crews, and began competing with one another for artistic recognition. New cultural groups formed, such as Zulu Nation. They created public artwork on buildings and trains, and invented new forms of music and dance. This is how hip hop was born.

But early hip hop also lacked a political vision. Within a few years, the music was bought up by capitalists, and the ciphers that gave birth to it were driven off the street corners by the NYPD. “Hip hop” slowly came to mean shallow music and self-destruction, and the creative street organizations that had appeared in the hood were destroyed. The trap of joblessness and the drug economy remained. Banging came back full force.
If oppressed people do not fight their enemies, they end up
fighting each other. Over time, that is what happened to the gangs of the 1960s and 1970s. The war against the police turned into a war against each other. Having a political vision helps groups to identify their common enemies, and avoid
falling into this trap. Revolutionaries have a political vision, for overturning the capitalist system to create something better for everyone. Revolutionaries believe the common enemy are the police, the bosses, the landlords, the government, the capitalists, the rich and powerful.
Can gangs become revolutionary organizations? This is a very important question. They did it in the 1960s. We hope that this happens again, but lots of challenges remain.
Excerpted from The Flatbush Rebellion by Fire Next Time.

(Source: eastcoastrenegades.files.wordpress.com)


These "How can I find non-white friends as a white person?" articles come out every so often and usually include a lot of rumination on personal prejudices and cultural differences and fetishization. Unfortunately, they never discuss school and neighborhood segregation, which are major determining factors in how people live and with whom they interact, especially in large cities in the US. It’s easy to scoff at an affluent, college-educated white person who works in publishing for not having any black friends, but doing so can sometimes disappear the problem of structural racism by implying that a person’s majority-white friend circle is solely the product of their own moral deficiencies.

However, that said, I’m super annoyed that these articles always end up performing bizarre contortions to come up with ways for white people to ethically find non-white friends (a book club “doing outreach to more people of color,” lol) while never suggesting that white people undertake anti-racist activism. Getting involved in tenant organizing or copwatch training or even antifa would help fight the aforementioned structural racism, and would incidentally put one in proximity to people of color (some of whom might even turn out to be friend material?) That this is basically never considered as a possibility among white people who insist they want POC friends for reasons other than simply to assuage their liberal guilt really puts those claims into question.

"how do i not be a gentrifier/be a good gentrifier" pieces pulling the same shit regularly

(Reblogged from jenpan)
See Ma’am, frankly speaking this problem can’t be solved by us police or military. The problem with these tribals is they don’t understand greed. Unless they become greedy, there’s no hope for us. I have told my boss, remove the force and instead put a TV in every home. Everything will be automatically sorted out.

The problem this police officer was referring to is the resistance to the Indian state colonialism by a combination of Marxist-influenced armed rebels and indigenous peoples:

It’s easier on the liberal conscience to believe that the war in the forests is a war between the Government of India and the Maoists, who call elections a sham, Parliament a pigsty and have openly declared their intention to overthrow the Indian State. It’s convenient to forget that tribal people in Central India have a history of resistance that predates Mao by centuries. (That’s a truism of course. If they didn’t, they wouldn’t exist.) The Ho, the Oraon, the Kols, the Santhals, the Mundas and the Gonds have all rebelled several times, against the British, against zamindars and moneylenders. The rebellions were cruelly crushed, many thousands killed, but the people were never conquered. Even after Independence, tribal people were at the heart of the first uprising that could be described as Maoist, in Naxalbari village in West Bengal (where the word Naxalite—now used interchangeably with ‘Maoist’—originates). Since then, Naxalite politics has been inextricably entwined with tribal uprisings, which says as much about the tribals as it does about the Naxalites.

As assimilation has long been a technique of genocide and counterinsurgency (examples in my mind include boarding schools for indigenous peoples in the u.s. and canada and the 1970s introduction of television to the prison system in the u.s.), I think this is one cop who knew exactly what he was talking about.


Internships in the liberal media should be well-paid and employ affirmative action policies so that young people interested in fighting for decolonization and against imperialist white supremacist capitalist heteropatriarchy can learn the inner workings of these organizations and use their resources to further advance revolutionary struggles to destroy oppressive systems.

next question

Y’all thought I was kidding? Check out Intern Worker Alliance (facebook, Twitter) and get involved in the frickin’ struggle.

(Reblogged from rienfleche)

Angélica Cházaro, Shira Hassan, Soniya Munshi, Andrea Ritchie, Andrea Smith, and Dean Spade discuss the way attempts to criminalize sexual violence have failed to attack it and extended the reach of the prison system.