economic-violence

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Puerto Rico Debt Crisis

“What is failing here is the colonial experiment.” Puerto Rico is on the verge of bankruptcy and the people want to know how they got here.

theguardian.com
New Zealand's most shameful secret: 'We have normalised child poverty' | World news | The Guardian

All of this. The only additions or corrections I would make is that the suburb is called Papatoetoe, not Papatoitoi, although the name of the brewery may officially and originally be Double Brown no one today would know what you meant unless you said “DB,” and finally a real kicker.
This family are having to live with four variously disabled adolescent children in two motel rooms while waiting for Housing New Zealand to come up with an adequate state house; they cannot possibly afford to rent anywhere (remember that I, Airy, also cannot afford to rent anywhere and I am a single person in full-time employment for a government ministry with nothing to put private landlords off me except having a cat; many landlords are obviously prejudiced against Pasifika people, let alone families with teenagers and disabilities).
When HNZ finally provide a house, the family will then be required to pay the motel bill. With all that spare money they must obviously have but just don’t budget correctly, according to the people in power.
It’s so horrible that this is happening in New Zealand. We actually were better than this once.

Like sure an “adult privilege” checklist is a silly way of talking abt it, but acting like children aren’t a hyper vulnerable group that aren’t afforded many of the same social and legal protections of adults (say… of not being hit, for example) and are particularly the site of economic and social violence is like… Bad Analysis.

And that’s what those sorts of things are trying to articulate, I don’t see how it is like *ridiculous* any more than just the idea of privilege checklists generally

Open Letter to the Organisations Red Guards Austin and Tjen Folket

Communists Must Oppose All Forms of the Patriarchal System Within Political Organisations and Condemn Violence Towards Women Through Self-Criticism and Exposing Its Perpetrators

Rape is one of the vilest tools available to the heterosexual patriarchal system under a bourgeois society to coerce and ‘fix’ women & non-men who do not correspond to heterosexuality and attempt to mount a resistant against the violence perpetuated against them by men.

Therefore it is one of the most sacred duties of a communist to not only directly and openly oppose this socio-economic system of violence aimed at women & non-men, but also carrying it into practice and upholding the Maoist slogan of “destroying the old world to a build new one” – ensuring full support and protection for women in their struggle against heterosexual patriarchy and their own liberation.

There can only be one answer to rape: absolute condemnation, no right for excuses, purge of the guilty individual of any political responsibilities, and more importantly ensuring that the victim is protected and the rapist is denied any form of access and is barred forever from participating within the organisation.

A comrade of Tjen Folket (Serve the People – Norway) has come forward to denounce another member of the political organisation for having engaged them in an act of non-consensual intercourse (rape). Opposed to applying the principle of investigation and combating this violent crime, Tjen Folket chose not to defend the victim but the rapist itself, resulting in the suspension of the victim from the organisation while the rapist continues to occupy a role within Tjen Folket.

Failure to isolate predators who occupy positions in Communist organizations and parties only serves patriarchy, opening women and non-men comrades up to the possibility of continued sexual violence on the part of the perpetrator. Protecting victims is not enough in situations where the perpetrator occupies a position within the Party or organization, it is imperative that sexual abusers and predators are isolated, exposed, and genuine efforts are undertaken by the organization to prevent the repetition of this and all male-chauvinistic behaviour.

The disastrous effects of this failure have manifested in many organizations, such as the New Communist Party- Liaison Committee, leading to their ultimate disintegration. Not only is this attitude anti-revolutionary and more appropriate of a bourgeois party, the evident lack of concern and respect towards a victim of rape is absolutely disgusting and unfortunately common problem within leftist organisations (regardless of ideological inclinations) due to the majority of its members being men who believe themselves above self-criticism.

But not only should Tjen Folket, as a whole, be condemned for its defence of a rapist, Red Guards Austin should also be condemned in no different manner for not positioning itself against a political organisation that had no quarrels in defending a rapist – simply put, inaction is approval. To continue to defend Tjen Folket “pending an investigation” as Red Guards Austin has done, only constitutes a reflection of bad gender practice, a failure to uphold proletarian feminism (this “pending investigation” doesn’t seem to be conducted at all, and led by male leadership of the organization). Allowing matters to slide, and anti-revolutionary actions to happen without any form of criticism is what Mao Zedong defined as “liberalism”, and it is fairly surprising how an essay written in 1937 continues to be necessary to be exercised within political organisations as if nothing has been learned ever since to combat the heterosexual patriarchal system.

The only path a genuine revolutionary communist organization can take when patriarchal violence rears its ugly head within its ranks, is expulsion. For organizations to pursue “restorative justice” campaigns, at the current level of organizing in core imperialist countries such as Norway and the United States, only reproduces liberalism and amounts to a dismissal of the victim’s lived reality. As the Center for Marxist-Leninist-Maoist studies wrote in their piece On Standards of Feminist Conduct: “Revolutionary organizations in the US are not states making decisions on punishment and rehabilitation, which would operate according to different standards. They are voluntary associations that must make a call – generally based on limited and conflicting verbal or written accounts – on how to respond to an incident, taking into consideration the need to advance the struggle for women’s emancipation, to develop women as militants and leaders, and to protect the organization’s work and reputation.”

To quote Enver Hoxha’s speech to local Party organizations in 1967: “The entire party and country should hurl into the fire and break the neck of anyone who dared trample underfoot the sacred edict of the party on the defense of women’s rights.” Or as Mao Zedong put it, “Women hold up half the sky.

Men who carry the banner of violence and assume themselves to be above others can only be answered with revolutionary violence and the strictest, boldest opposition to their way of thinking. Rapists, sexual abusers, predators must all be met with a crushing hammer, evicted from political organisations, and be denied any form of support – there is no mercy for these people, only condemnation.

Failure to uphold a proletarian feminist line only weakens our movement, and is a major reason behind why communists of the past six to seven decades, especially in imperialist countries, have massively failed in establishing themselves in a Party, much less a Party that seriously challenges capital or the dictatorship of the bourgeoisie.

We may not be a political organisation of any form but the members of thesovietbroadcast stand with the victims of heterosexual patriarchy and ardently oppose political organisations that have no issue in defending rapists and not denouncing rapists for the sake of political unity and “not meddling in others’ affairs”.

Our hope is that organisations such as Red Guards Austin and Tjen Folket come to perform self-criticism and correct their extremely wrong positions, admit they committed serious anti-revolutionary errors, and provide a proper apology to the victim not only internally but in the public sphere while taking the appropriate measures to remove the rapist from the organisation and creating mechanisms so that in the future victims are protected and their attacker removed automatically. We also call for communist and proletarian feminist organizations worldwide to apply pressure to all organizations that defend, harbour, or hold a liberal and anti-revolutionary line towards rapists and sexual assault within their ranks.

Those who imagine that a communist organization with proletarian feminist politics at its core can be built or that a revolutionary proletarian feminist movement can be developed today from the ground up – without first confronting the pressing issue of male chauvinism in the existing organizations and circles, including determining the proper guiding principles and policies to do this – are thoroughly deluding themselves. This view amounts to the liquidation of the struggle for women’s emancipation and a kind of economism that refuses to address the real political question at hand of the involvement of women in organizations.

I Don’t Write Dystopia: A Reaction to the Philando Castile Injustice.


Philando Castile’s murderer was found not guilty today, adding his name to a growing list of injustices expected to be swallowed by Black communities everywhere.

This list of injustices is the reason I can’t allow my writing to be categorized as dystopian.

I write young adult novels that imagine near future outcomes based on past atrocities and present crimes against humanity. Specifically, I write what will happen if America continues bullshitting about anti-blackness.

That’s not dystopian; it’s real and present danger. Confusing the two is a sign of privilege.

When I describe the plots of my books to people they’ll often say, “Oh! You write dystopia.”

Honestly, I never considered this when I sat down to write my first manuscript. I thought, “How long will this go on?”

This referred to the physical violence of police shootings; the geographical and economic violence of gentrification; the legislative violence of the criminal justice system, and all other forms of violence perpetuated by systemic racism. It was fall of 2015. At that time we were still communally grieving the loss Sandra Bland and many others.

My writing began to center around a counter question:  “What will it take to make this stop?” For my own sanity I needed to brainstorm ways to create the justice Black people have been denied in this country and abroad, while reminding us that our ancestors NEVER surrendered; we’ve ALWAYS rebelled.

While the likes of Katniss Everdeen are championed as leaders of rebellion, those of us facing similar circumstances as the fictional citizens of District 12 are often silenced because the face of revolution is only heroic when it’s white and/or occurring in an unknown place and time. The current face of American rebellion is a black woman, from the leaders of Black Lives Matter organizing from a place of Love, to Congresswoman Maxine Waters speaking truth to power, to Beyoncé and Serena Williams dominating mediums that have excluded and/or exploited our bodies. Writing main characters that embody OUR story as Black women and leaders of social change isn’t dystopian; it’s historically accurate.

On days like today when another police officer is acquitted for killing someone who could be my blood relative, and is my ancestral kin, I recommit to writing stories that challenge oppressed communities to reimagine what revolution looks like, and to envision life without their oppressors. The terrorists in my stories aren’t brown. I write them in the white skin I know them to wear and dress them in hoods no matter how many badges or suits they own. I remind white America of their November 2016 exit polling numbers with the hope that they’ll claim their ancestors and the legacy of violence they’ve inherited and continue to perpetuate. That’s not dystopian; it’s strategic.

One day I may write about something else, like butterflies or some shit like that. Sadly, I can’t see that day in my lifetime and I’m reminded with every not guilty verdict that my role in this fight will only shift when society does.  As long as folks in America have Wi-Fi and air conditioning the majority of Americans will remain convinced that the water isn’t poisoned, that tax paying citizens aren’t being targeted by police states and murdered, that justice is for all, and that if we wait patiently, discuss race politely, and turn more cheeks than God gave us, we will become a perfect union. That’s not dystopian; it’s delusional.

My commitment isn’t to being provocative or fulfilling the stereotype of an angry black woman by engaging these essential questions. My commitment is to writing my people out of the dystopian novel we were written into against our will.  

So long as the list of names continues to grow I will resist being narrowed to a genre that relegates the real struggles of my people to a fictional what if

Some of us don’t write dystopia, we survive it.

Of course, the failure of decolonization springs from different sources.

First, the avid embrace of new structures of imperialism, such as structural adjustment, that in essence adjust economic and political violence makes it almost impossible for the bulk of the population in ‘‘former’’ colonies, and for working-class communities and those of color in metropolitan countries, to live with dignity. Second, there is a fierce denial on the part of the state and other institutions, including the academy, that their own contemporary practices of racialization have been shaped by their refusal to admit and confront their historical complicity in racism against indigenous people of color on these shores. Third, the fierce revival of ethnonationalisms of different kinds has frustrated solidarity projects.

Part of our own unfinished work, therefore, is to remember the objective fact of these systems of power and their ability to graft themselves onto the very minute interstices of our daily lives. It means that we are all defined in some relationship to them, in some relationship to hierarchy. Neither complicity (usually cathected onto someone else) nor vigilance (usually reserved for ourselves) is given to any of us before the fact of our living. Both complicity and vigilance are learned in this complicated process of figuring out who we are and who we wish to become. The far more difficult question we must collectively engage has to do with the political positions (in the widest sense) that we come to practice, not merely espouse; the mutual frameworks we adopt, as we live (both consciously and unconsciously) our daily lives. No matter our countries of origin, decolonization is a project for all

Pedagogies of Crossing, M. Jacqui Alexander

Racist Reactions To My Language On Twitter (And What It Really Means...)
  • Me: *speaks Jamaican Patwah/Patois*
  • Racist: "This is America, speak English! No other languages are ever spoken here, and this country founded on genocide/settler colonialism and anti-Blackness/slavery should only involve the languages that I choose to hear, though I encroached your personal space and interrupted your conversation in a dialect that you were not speaking to me in."
  • Me: *speaks African American Vernacular English*
  • Racist: "This is America and I don't care if AAVE is actually a language with a structure, discussed by linguists everywhere, and if it is one we will later be appropriative for marketing purposes while continuing to profit from economic violence on Black people. I don't like how AAVE sounds right now and I don't want to hear it, even though I encroached your personal space and interrupted your conversation in a language that you were not speaking to me in."
  • Me: *speaks Standard American English*
  • Racist: "What, so you think you're smarter than me, why are you trying to be White? Gonna take my job? Well, you misspelled a word on Twitter, so I am still smarter. Why did you use some big words? They're stupid. I am going to ignore the context and topic of your conversation and mask my insecurity--over never realizing that the lies I was fed about my automatic intellectual superiority are in fact lies--by making jokes about word length versus leaving you alone/not invading your space or actually addressing the topic the words were about."
  • Me: *uses terms attributable to womanist/Black feminist scholarship, critical race theory or other anti-oppression theories/praxes*
  • Racist: "I haven't approved use of these words, so I will call them stupid. It...well...doesn't matter to me that a key facet of White supremacy--with a very long history and reality no less--is degrading the intelligence of a Black woman, or committing epistemic violence, by purposely altering/attacking the language used to describe oppression in order to engage in an ahistorical analysis that supports oppression. I don't like that you can describe my violence with acute accuracy, so I will use violence to critique that perspective. You're a pseudo-intellectual if I don't understand what you are saying, don't want my privilege or violence critiqued with an accuracy that Black thinkers have had for centuries nor want to acknowledge that I am purposely kept ignorant of Black radical scholarship because of White supremacy."
nytimes.com
Opinion | The Unexpected Afterlife of American Communism
Although grass-roots activists have long been painted as alien agitators, a proud homegrown tradition persists.
By Sarah Jaffe

The power of the radical agitator — homegrown as well as outsider — has always been the ability to expose the gap between the narrative of American greatness and the realities of people’s lives. What American Communists, at their best, pioneered was to show how effectively grass-roots movements can challenge the racism, state violence and economic exploitation that people face in their daily lives, and connect those fights to a broader vision of a just world.

an east african thot's thoughts on mississippi masala

the long history of south asians in east africa is not one brought about by colonialism; their presence is not new, nor is it necessarily foreign in the way whiteness is in the region. the indian ocean stretching out along the coast of somalia, kenya, tanzania and mozambique had cemented a trading relationship  leading to groups settling alongside our coasts and mixing and creating new dialects, fusing cultures along the way. globalisation had existed in these coasts long before western jargon had found the words to articulate this movement. gujarati and hindi found their way into somali and swahili vernacular alongside arabic linguistic influence. our languages, food, cultures often serve as reminders unto ourselves of our intersecting histories, however, this supposed blissful time was complicated by british colonialism, when tens of thousands of south asians were brought to east africa to build the railways.

my grandmother’s phone cards were spent speaking to family who had relocated to various countries along the coast. my relatives sprawled from somalia, kenya and tanzania. as an east african diasporic woman, my family and friends living in the coast gave and continue to offer me me slices of home through long distance calls about the ongoing local matters including the never-ending politics (which i usually found no interest in), who got married and the gossip that ensued, complaints about economy as well the tensions between an understood us and them

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10 TIPS FOR MY NON-BLACK AND LIGHT-SKINNED OR WHITE-PASSING LATINO AND ASIAN BRETHREN

I am a light-skinned person with a light-skinned/passing Latina mother and a brown-skinned Pinoy father. I do not pass as white. However, I am often seen as mixed Asian by other people, which means I am afforded the many privileges that come with that perception.  It means, for instance, that white gentrifiers trying to move into my neighborhood in North Oakland have stopped me on the street as I walked by and asked me if the neighborhood is “safe.” It means that when I get pulled over or questioned by police I don’t fear my imminent death. All this social location stuff to say that I’m about to get into some shit that is based on my personal experiences. I have done all of the things listed below. I have seen many people I love and care about do them. And lots of people I don’t love or care about.

I also want to say that I respect self-identification unless proven otherwise. If you tell me you are a person of color, I believe you. However, there are people in our communities that have ZERO people of color lineage anywhere in their immediate ancestry (Cherokee princess great great grandmother does not count EVER) who actively have lied and told people they were people of color. Those people need to get called out. There are also crazy ass white people who feel they are “transracial” and try to call themselves another race. Those motherfuckers need to be given a stern talking to or something  (by other white people, not POC). Preferably on an isolated island away from POC for the next 25 years.

I don’t know what it is like to be a light-skinned or white passing person with black, middle eastern, polynesian, native american and quite a few other ancestries. So I’m not gonna try to tell you what to do. There might be parallels between your experience and mine, though, so take what you will.

If you call yourself POC and are not lying or crazy (go ahead and call my crazy ass ableist for using this term; dare you) then I’m down for your right to call yourself that. Don’t trip. But if you act a fool, I will let you know. Here’s some tips for not acting a fool.

  1. Stop saying that other people of color are policing or excluding you from POC-ness. There is no such thing as reverse racism NOR reverse colorism. If this makes no sense to you, see #2 - #10.
  2. Colorism refers to the ways in which material and social gain is systematically given to people who meet or uphold white supremacist notions of beauty. NOT ONE POC who is light-skinned or white passing is being denied jobs or housing or being targeted for violence in a SYSTEMIC way because of their light or white skin. Please don’t tell us about how somebody called you “white bitch” because they were jealous of how white you looked and that this was a form of violence. This is not an example of historical systemic oppression. It’s mean, it’s bullying, it’s misogynist, but it’s not colorism. Note: violence or outright insult, harassment or bullying is never okay no matter who does it.
  3. Never tell a darker-skinned or non-passing person of color that their behavior is upholding internalized oppression. Never ever. Especially when it’s cuz you feel like they did something to you for being light-skinned or white passing.  Just shut up about it. You telling a person with less societal power than you about their internalized oppression is really just you using your privilege to silence them and avoid your feelings of guilt and alienation for being a light-skinned or passing person. Especially if you do it in a public forum. (And no it still isn’t okay even if you “beat” them on some other front, like you are poor and they have money or you have a chronic illness and they seem healthy or you think they have gender privilege over you). Note again: violence or outright insult, harassment or bullying is never okay no matter who does it. If you are being physically or emotionally abused by someone, please seek support.
  4. That being said, deal with your feelings of alienation and guilt around being light-skinned or white-passing. Like really, really fucking deal with them, historically, emotionally, ancestrally, spiritually, but especially MATERIALLY. I can’t tell you exactly what this looks like without writing a whole other essay. It is still in constant process for myself. But chances are if you are doing any of the problematic shit listed here, you are having a hard time with dealing. Start with checking your defensiveness. If you are thinking about writing me a tirade about how racist I am or how I didn’t say it the right way to get anyone to listen because I’m being mean, or how I am being divisive to POC unity, or how I am ignoring the fact that you are really pale right now because it’s winter, take a moment to pause. Those arguments are so tired and a symptom of your need for self-reflection.
  5. Build communities of accountability with other light-skinned and white-passing people of color. Communities of accountability are groups of peers who lovingly push one another towards growth, transformation, and active rejection and dismantlement of colorism and white supremacy. For instance, when you feel bad about something related to #1 - #4 but manage to keep it to yourself in the moment, take care of yourself by talking about your feelings with these light-skinned or white passing peers.  If you did say or do something fucked up and have realized that you made a mistake, let your peers support you as you take accountability. If all these peers do is validate your experience and tell you were right or that it’s okay because we all make mistakes, they are not holding you accountable. They are handing you a warm bottle of baby formula, a teddy bear, and a singing you a lullaby. They are keeping you asleep. Nitey nite.
  6. If you gather with other light-skinned or white-passing people, but you all never talk about and TAKE ACTION around your privilege, then your association with them is just the white/light POC equivalent of an “old boys’ club.” It is not a community of accountability; it is just a franchise for white supremacy.
  7. When you notice you are someplace where there are only light-skinned or white-passing people, talk about it. Especially if it is an environment that is touted as a people of color space. Do not allow yourself to be the token or amongst a small minority of people of color in a space that is claiming to be POC-inclusive without at least saying something. Verbal acknowledgement holds power. Interrupt spaces that uphold white supremacy by speaking up and naming the elephant in the room. Unless your basic needs or physical safety being met is at stake, take action by stepping down from tokenizing roles where you and other light-skinned white-passing POC are the only members. Demand that darker-skinned and/or black folks with more experience than you replace you. Actively make sure this happens. Actually I take that back. DO NOT send other POC of any skin tone into an environment where tokenization is happening. Put in the work to shut that shit down or actively warn people against getting involved in tokening projects and organizations.
  8. If other people of color (even ones who you consider “as” light-skinned or white-passing as you) ask you about your race or don’t accept you right away, don’t get all hurt. Just be straight up. Let your acts and how you show up in the future speak for itself and build trust. Do you trust every POC you meet just because they’re POC? I certainly don’t. Yes, it might hurt you to feel rejected or be met with suspicion by a community you want to call your own, but truth is you have access to all sorts of communities and privileges that others in your group don’t get because of your skin privilege. Also, protecting ourselves from whiteness is a REAL safety issue. People of color want to know who is white so they know who to not to turn their back on. This is healthy self-preservation, especially for people perceived as black, who face regular threat to their very lives by the state and other upholders of white supremacy. The closer you are perceived to be to blackness, the closer you are to physical, economic, and psychological violence committed by white supremacy and its agents.
  9. Remember that privilege is not just an idea or a thought or a conversation. It is also an experience of embodiment that can be observed by others. Remember that the hive mind of human consciousness is so adept that we can all state, without doubt, which races are at the top and which are on the bottom. White is on top. Black is on the bottom. If you cannot admit that and let yourself feel the way the consciousness of white supremacy lives within your flesh, then there is no hope of ever exorcising that hierarchy from the hive mind. Pretending our whiteness isn’t there just gives it more power and prevents the healing that needs to occur between people of color in general.
  10. 10. Be able to name your light-skinned or passing privilege without stuttering. And don’t expect a parade with glitter and a marching band when you do. You can imagine one in your head if you like. That’s okay. 
  11. I lied. I have one more because I’m generous like that. If your darker-skinned or non-passing POC homies agree with you when you tell them how fucked up this article is and assure you that you are really awesome, they might be reassuring you because they are scared of what they might lose if they disagree. Don’t put them in the position of reassuring you. THAT’S fucked up.

None of these ideas are new. In fact, there are almost no new ideas under the sun. Thank you to those around me and who have come before me who have been formulating and enacting these ideas for longer than I’ve been alive.

If you find this post offensive, that is good. Hopefully it will push you towards transformation. Nothing you say can hurt me. I am open to dialogue and critique, however, and will think deeply and respectfully about thoughtful and respectful responses. If you act a fool in general, I will treat you like a fool.

If you got something out of this post, support my future writing with a $2 - $2000 contribution!

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What does peace mean in a world in which the combined wealth of the world’s 587 billionaires exceeds the combined gross domestic product of the world’s 135 poorest countries? Or when rich countries that pay farm subsidies of a billion dollars a day, try and force poor countries to drop their subsidies? What does peace mean to people in occupied Iraq, Palestine, Kashmir, Tibet and Chechnya? Or to the aboriginal people of Australia? Or the Ogoni of Nigeria? Or the Kurds in Turkey? Or the Dalits and Adivasis of India?What does peace mean to non-muslims in Islamic countries, or to women in Iran, Saudi Arabia and Afghanistan? What does it mean to the millions who are being uprooted from their lands by dams and development projects? What does peace mean to the poor who are being actively robbed of their resources and for whom everyday life is a grim battle for water, shelter, survival and, above all, some semblance of dignity? For them, peace is war.
—  Arundhati Roy

I think the Left should realize that there is no revolution to wait for, no collapse to anticipate and no ending to organize towards. That suggests and accepts the liberal notion of American peace. The narrative of American peace obscures the daily violence of capitalism, patriarchy and white supremacy and says the ‘bad days’ are past us - we are now in a time of relative stability, security and peace.

The problem with this narrative is that the problems never went away. Every name you’ve heard of through Black Lives Matter, every statistic you’ve read on police violence, is only a drop in the bucket. This happens every. single. day. multiple times a day. in every American city. Why do you think urban and reservation Indigenous peoples have over 50% unemployment to this day? You’re shocked that there’s more homes than homeless people? That we throw away enough fresh food to feed every single person this planet times and times over? Surprised to hear there’s a nine year difference in life expectancy between rich and poor? This is every single day. Every single day the police act as agents of racial violence, of economic and class violence.

And despite what many liberals believe - these are not helpless and passive victims waiting for a savior. Why do you think there’s several riots in a decade? Why do you think people sell drugs and guns? Run scams? Rob corner stores and banks? Shoplift? People, including myself and my family and my community did all sorts of illegal or “unethical” things all the time and were never caught. People are doing this at rates you can’t imagine. Why do you think the Black population of Ferguson and Baltimore fought cops, threw back concussion grenades and masked up to prevent identification? Why do you think prison uprisings happen? Have you looked at the racial and class composition of these “crimes,” riots and uprisings? Have you looked at the racial and class composition of these “crimes,” riots and uprisings in the third world? Have you heard their words? America is killing them there and killing them here. This is not just to survive but to thrive - to live comfortably.

People fight and resist everyday. They know they’re being exploited. The Police then try to ‘keep the peace’ which means counterinsurgency. They try to contain the war - to fight it off for another battle. But the war is here. There’s no revolution to wait for, it is happening now and is constantly being repressed. In that case, what are you doing? What are you organizing towards? “The people’ are not passively waiting for their savior to come. There is no organizing towards a war at this point - only a response to it. You then must choose a side. Organizing should be done to help win this war and not pretend as if it doesn’t already exist.

800% of my feelings about tatooine are either about 1) how many generations away from slavery everyone is and the way that shapes the social fabric of the planet, and 2) the fact that it’s basically a mob boss-ruled hellscape where water worth more than imperial credits and jabba regularly demands a share of all moisture harvests for “protection”

……..oh, and also the fact that underneath the slavery, economic oppression, and anarchic violence, is a deep current of mysticism as enduring and ancient as the desert

Harriet Taylor Mill (1807-1858) was a British writer, philosopher and women’s rights advocate. Today, she is mostly remembered as the wife of John Stuart Mill, having had a significant influence and frequently collaborating on his works.

She wrote a number of essays concerning women’s issues such as economic dependence or domestic violence, including the 1851 The Enfranchisement of Women. Most of her work, however, was actually published under Mill’s name, by mutual agreement. Her daughter, Helen Taylor, went on to become a renowned feminist and continued promoting her mother’s ideals regarding female independence.

The UN defines gendered violence in these eight broad ways:
  • Prenatal sex selection (abortion of females) 
  • Female infanticide (femicide) Sexual abuse 
  • Female genital mutilation 
  • Sexual harassment in public places 
  • Forced prostitution 
  • Trafficking of women (sex slavery, forced labour, etc) 
  • Dowry violence (rape, forced prostitution, death, honor killings) 
  • Domestic violence 
  • Battery 
  • Marital rape 

Gendered violence does not see political situations, race, ethnicity or socio-economic status. Gendered violence is usually indicative of a power imbalance between men and women. It is prevalent in every society, culture and country.

If you're a supporter of communism living in a capitalist country, why wouldn't you want to move to a communist country?

In the interest of honesty and mutual respect I’d like to disclose that I am highly skeptical of your views and beliefs. There is, however, one question that has been bothering me and I like to understand the reasoning of people with opposing ideas so, well, here I am. I hope you will be willing to discuss this matter with me on an intellectual level.

Most communists and marxists I encounter defend communism with “that wasn’t real communism”. They believe that Stalin and Mao were in fact mass murderers, and North Korea and Cuba aren’t wonderful places to live, but that’s because it’s not real communism, they call it state capitalism, they claim that the revolution was hijacked by bad people but either way, they accept the fact that all previous and ongoing attempts to create a communist country have resulted in violence and economic collapse.

This is why I wanted to address this question directly to this sub.

According to the Debunking Anti-Communism Masterpost all the things about communism believed by capitalism supporters are myths and that includes modern countries, like Cuba or North Korea.

So for example Cuba has a functioning democracy and is a nice place to live; and North Korea is not a fascist monarchy and its people live completely normal lives.

Given that, I would assume that both those countries would be better places to live than US or Western Europe, which are fueled by the the exploitation of the working class by the ruling class through coerced labor, and it’s directly affecting all of your lives.

Why then would you not want to move to Cuba or North Korea?



Tons of info about communism