SO ARE Y’(A)LL READY TO TALK ABOUT WHITE SUPREMACY OR NAH?
[SHOW & INFO DROP]
Check out our newest show, a discussion on white supremacy, forced assimilation, and over struggle to try and survive in this white supremacist anti blackness world.
NEW show can be found here on our Soundcloud: White Supremacy Episode w/ Special Guests!
We’ll also be on L.A.’s KPFK 90.7fm radio @ 1:30 Sunday July 6, 2014
A “safe space” for Whites to talk about race is unsafe for people of colour : http://restructure.wordpress.com/2009/06/01/a-safe-space-for-whites-to-talk-about-race-is-unsafe-for-people-of-colour/
" Since the notion that we should all forsake attachment to race and/or cultural identity and be ‘just humans’ within the framework of white supremacy has usually meant that subordinate groups must surrender their identities, beliefs, values, and assimilate by adopting the values and beliefs of privileged-class whites, rather than promoting racial harmony this thinking has created a fierce cultural protectionism."
— bell hooks | killing rage: Ending Racism
Do you know how many of my students can’t even say the word white? You all will talk about African-Americans, Latinos, and Asian-Americans all day long but at soon as it comes time to say white peoples’ voices drop. You ain’t have seen that? Come on man, people come up with crazy terms you have never seen before, they would be like: “And that Caucasoid…” You can always tell, you could always tell where the supreme power rests in the society because of the reluctance people have in naming that power. Part of what privilege requires, guys privilege cannot operate without silence. It cannot operate without silence, and this tremendous silence around whiteness, if you are foolish enough to post a blog on your Facebook that mentions whiteness the amount of attacks that you will get, because privilege defends itself viciously, to maintain the silence that is required for its operation. So, given this I would argue that the other thing that we need to do is coming off of James Scott’s idea of “anarchist calisthenics,” we need to practice racial anarchist calisthenics. What he, what Scott meant by anarchist calisthenics is that this society has ton of little rules that we all practice without thinking. And he argues that we need to practice breaking little rules consistently because one day this society is going to ask you to prosecute a horrifying rule, that I think we will long live to regret, and the muscles of resistance needs to be exercised, they need to be prepared for the time we need to make that big, big, big, big stand. And so racial anarchist calisthenics, I would say, begins with all of us getting that tongue muscle back in to place and saying Saurons name. I challenge people; I challenge people every time you say African-American, Asian-American, whatever the group count it and say white just as much. And say white just as much. We don’t do it you guys, we don’t do it, we don’t do it. And yet if we were ever going to confront in a real way white supremacy, which is not only linked to white folks you guys. White supremacy is the racial order in all of us, but if we are not able to discuss whiteness as a category, as a critical way of looking at the world and even simply as just the racial group, we are in some serious trouble. The reality is even if we took every white person on Earth and put them on a space ship and sent them to outer space white supremacy wouldn’t miss a beat.
— Junot Díaz - Facing Race (2012)
The West won the world
not by the superiority of
its ideas or values or religion,
but rather by its superiority
in applying organized violence.
Westerners often forget this fact,
non-Westerners never do.
— Samuel P. Huntington
But as Latinos become an increasingly large part of a non-white majority in the United States, we must remain vigilant about anti-blackness in our families, communities and movements, or risk a future of our own making in which black lives are treated as though they do not matter. While George Zimmerman’s vile vigilantism is an aberration, we need to admit that people like him, Ted Cruz and Marco Rubio are not total anomalies; we need to admit that they are like some of our own family members who murmur slurs, lock car doors and cross streets to avoid black people
— Aura Bogado - “A matter of death and death”: Confronting anti-black racism among Latinos
In some ways it was easier for my generation. Racism was blatant and obvious. The “Whites Only” signs let us know clearly, what we were up against. Not much has changed, but the system of lies and trickology is much more sophisticated. Today young people have to be highly informed and acutely analytical, or they will be swept up into a whirlpool of lies and deception.
- Assata Shakur, Honey Magazine debut issue (1998)
As this white race expanded to include other European ethnicities, the result was a very curious political system: the white democracy. The white democracy has two contradictory aspects to it. On the one hand, all whites are considered equal (even as the poor are subordinated to the rich and women are subordinated to men). On the other, every white person is considered superior to every person of color. It’s democracy for white folks, but tyranny for everyone else.
In this system, whites praised freedom, equal opportunity, and hard work, while at the same time insisting on higher wages, access to the best jobs, to be the first hired and the last fired at the workplace, full enjoyment of civil rights, the right to send their kids to the best schools, to live in the nicest neighborhoods, and to enjoy decent treatment by the police. In exchange for these “public and psychological wages,” as W.E.B. Du Bois called them, whites agreed to enforce slavery, segregation, reservation, genocide, and other forms of discrimination. The tragedy of the white democracy is that it oppressed working class whites as well as people of color, because with the working class bitterly divided, the elites could rule easily.
The white democracy exists today. Take any social indicator—rates for college graduation, homeownership, median family wealth, incarceration, life expectancy, infant mortality, cancer, unemployment, median family debt, etc.—and you’ll find the same thing: whites as a group are significantly better off than any other racial group. Of course there are individual exceptions, but as a group whites enjoy more wealth, less debt, more education, less imprisonment, more health care, less illness, more safety, less crime, better treatment by the police, and less police brutality than any other group. Some whisper that this is because whites have a better work ethic. But history tells us that the white democracy, born in the 1600s, lives on.
— Joel Olson
Dear Dirty Hipsters — Brave New Voices 2012 Finals: Philadelphia
Laws don’t protect anyone. So many of us who believe that fair housing laws, and anti-discrimination laws, and civil-rights laws, and voting laws and so forth, guarantee our freedom. What an illusion. What a flight into fantasy.
Laws are no stronger than their enforcers. And the same people who pass those laws are the same people who are responsible for enforcing the law. And if the people then who enforce the law no longer decide to do so, the laws then are of no value and have no power. Ultimately then, fairness rests, and the fairness of treatment rests, not in laws, but in the activities of people and in the attitude and consciousness of people.
You cannot put your faith in a white man’s law, and the laws enforced by whites. It is a silly faith that we have then, in laws. And for people in the 1970’s, and ’80s and ’90s, to still rest their freedom on the basis of laws, when the very history itself shows us that this cannot be done, we must question their sanity and what they have learned from the study of their history.
Back there, one hundred years ago, there was a federal law protecting voting rights in the South. Does this all sound vaguely familiar? This didn’t begin with the Freedom Riders of the 1960’s, we had those back there in the 1860’s and ’70s as well.
— Dr. Amos N. Wilson on African history and how laws haven’t solved the problem of race.
“I think the problem is that many people in America think that racism is an attitude. And this is encouraged by the capitalist system. So they think that what people think is what makes them a racist. Racism is not an attitude.
If a white man wants to lynch me, that’s his problem. If he’s got the power to lynch me, that’s my problem. Racism is not a question of attitude; it’s a question of power.
Racism gets its power from capitalism. Thus, if you’re anti-racist, whether you know it or not, you must be anti-capitalist. The power for racism, the power for sexism, comes from capitalism, not an attitude.
You cannot be a racist without power. You cannot be a sexist without power. Even men who beat their wives get this power from the society which allows it, condones it, encourages it. One cannot be against racism, one cannot be against sexism, unless one is against capitalism.”
— Kwame Ture (Stokely Carmichael)
Aamer Rahman — Reverse Racism, from Fear of a Brown Planet »»» Rahman breaks down the requirements for calling out “reverse racism”
If you speak in an angry way about what has happened to our people and what is happening to our people, what does he call it? Emotionalism. Pick up on that. Here the man has got a rope around his neck and because he screams, you know, the cracker that’s putting the rope around his neck accuses him of being emotional. You’re supposed to have the rope around your neck and holler politely, you know. You’re supposed to watch your diction, not shout and wake other people up— this is how you’re supposed to holler. You’re supposed to be respectable and responsible when you holler against what they’re doing to you. And you’ve got a lot of Afro-Americans who fall for that. They say, “No, you can’t do it like that, you’ve got to be responsible, you’ve got to be respectable.” And you’ll always be a slave as long as you’re trying to be responsible and respectable in the eyesight of your master; you’ll remain a slave. When you’re in the eyesight of your master, you’ve got to let him know you’re irresponsible and you’ll blow his irresponsible head off.
And again you’ve got another trap that he maneuvers you into. If you begin to talk about what he did to you, he’ll say that’s hate, you’re teaching hate. Pick up on that. He won’t say he didn’t do it, because he can’t. But he’ll accuse you of teaching hate just because you begin to spell out what he did to you. Which is an intellectual trap—because he knows we don’t want to be accused of hate.
And the average Black American who has been real brain-washed, he never wants to be accused of being emotional. Watch them, watch the real bourgeois Black Americans. He never wants to show any sign of emotion. He won’t even tap his feet. You can have some of that real soul music, and he’ll sit there, you know, like it doesn’t move him.
And then you go a step farther, they get you again on this violence. They have another trap wherein they make it look criminal if any of us, who has a rope around his neck or one is being put around his neck—if you do anything to stop the man from putting that rope around your neck, that’s violence. And again this bourgeois Negro, who’s trying to be polite and respectable and all, he never wants to be identified with violence. So he lets them do anything to him, and he sits there submitting to it nonviolently, just so he can keep his image of responsibility. He dies with a responsible image, he dies with a polite image, but he dies. The man who is irresponsible and impolite, he keeps his life. That responsible Negro, he’ll die every day, but if the irresponsible one dies he takes some of those with him who were trying to make him die.
— Malcolm X
Stuff White People Do: Warmly Embrace a Racist Novel
In order to truly understand the full complexity and interconnectedness of anarchism as a worldwide movement however, a specific focus on the uniqueness and agency of movements amongst the “people without history” is a deeply needed change. This is because the historiography of anarchism has focused almost entirely on these movements as they have pertained to the peoples of the West and the North, while movements amongst the peoples of the East and the South have been widely neglected. As a result, the appearance has been that anarchist movements have arisen primarily within the context of the more privileged countries. Ironically, the truth is that anarchism has primarily been a movement of the most exploited regions and peoples of the world. That most available anarchist literature does not tell this history speaks not to a necessarily malicious disregard of non-Western anarchist movements but rather to the fact that even in the context of radical publishing, centuries of engrained eurocentrism has not really been overcome.
The argument of the movie and the Indian-rights advocates interviewed is that the relocation is the latest tactic of energy companies to get rid of obstacles to exploiting the mineral riches of the West. Oil, natural gas, coal and uranium abound under the Indian lands, and the methods by which Indian interests have been negotiated away do not make proud chapters of American history. As the narrator says, ”Indians have been paying with their lives for the white man’s greed since Columbus.”
In their sympathy for what has been done to the Indians, Miss Mudd and Miss Florio now and then lose their grip; their prose grows ripe in descriptions of ”the sacred circle of life,” ceremonies that are attuned to ”the womb of nature” and such. A Hopi ritual, we are told, is as intricate as the most complicated mathematical equation and their planting is guided by the movement of the planets, presumably unlike planting by farmers of European extraction. We are told that a child was cured of a nervous disorder by ritual chants and that the Navajos have special wisdom in recognizing and processing medicinal herbs, which does not seem to have done much for their deplorable health statistics. The narrator, Martin Sheen, reports that the Nazis studied Indian internment camps for methods of handling Europe’s Jews, without mentioning that the Germans added something to what they found.