Pages

Saturday, May 23, 2020

Friday: The Michael Slate Show with Carl Dix on Covid-19 in America - Refusing to Go Along with the Genocidal Assault on the Lives of Black People

Received via email.  We Recommend:

Friday, May 21, 2020
10 - 11 AM - PDT
The Michael Slate Show


KPFK 90.7 FM  |  Listen Live
Website 
Twitter,  Facebook

On Tomorrow's Show:

Carl Dix on Covid-19 in America - Refusing to Go Along with the Genocidal Assault on the Lives of Black People and Other People of Color


Fascist political figures, from Trump and Pence on down, have been making it clear that the lives of prisoners, 60% of whom are Black and Brown, workers in meat packing, including large numbers of immigrants, and poor people and people of color in general -- are expendable.

For several years, Carl Dix has called out the mass incarceration of Black and Brown people, and the epidemic of police murders as a "slow genocide which could become a fast genocide." Now, as we are seeing prisons and ICE detention centers becoming death camps where thousands of people have Covid-19, this warning is more urgent than ever.

Carl Dix digs into the roots of all this, and why we don't have to live in a world like this. Carl Dix is a representative of the Revolutionary Communist Party.

And More . . .

American Crime

Case #11: Violent Suppression of Black People’s Right to Vote

May 21, 2020 | revcom.us

Bob Avakian has written that one of three things that has “to happen in order for there to be real and lasting change for the better: People have to fully confront the actual history of this country and its role in the world up to today, and the terrible consequences of this.” (See “3 Things that have to happen in order for there to be real and lasting change for the better.”)
In that light, and in that spirit, “American Crime” is a regular feature ofrevcom.us. Each installment focuses on one of the 100 worst crimes committed by the U.S. rulers—out of countless bloody crimes they have carried out against people around the world, from the founding of the U.S. to the present day.
American Crime

See all the articles in this series.


The 15th Amendment to the U.S. Constitution, one of three “Reconstruction Amendments” passed as the Civil War ended, says that, “The right of citizens of the United States to vote shall not be denied or abridged by the United States or by any state on account of race, color, or previous condition of servitude.” This marked a radical transformation from previous law and entrenched custom in all the U.S. Even in the North on the eve of the Civil War, only five states, all in New England, allowed Black men to vote.
During the short period of Reconstruction, Black people in the South, along with some whites, fought heroically for their constitutional right to vote. About 1,500 Black men were elected to various state and local offices across the country. For the first time, Black people sat in the U.S. Congress.
This was bitterly opposed from the beginning. Vengeful white supremacy was the open ideology of the Democratic Party, which dominated the South. Armed vigilantes, many of them former Confederate soldiers, were coalescing into the KKK, and acted as the armed wing of the Democrats. They carried out murderous terror across the South.
More recently, relentless efforts to suppress Black people’s votes and to rally whites around white supremacy have been a hallmark of Republican campaigns since Richard Nixon launched his “Southern Strategy” in 1968. Lee Atwater, advisor to presidents Reagan and George Bush, described it this way in a 1981 interview: “You start out in 1954 by saying, ‘Nigger, nigger, nigger.’ By 1968 you can’t say nigger—that hurts you, backfires. So you say stuff like uh, forced busing, states’ rights and all that stuff…. Now you’re talking about cutting taxes, and all these things you’re talking about are totally economic things and a byproduct of them is, blacks get hurt worse than whites… ‘We want to cut this,’ is much more abstract than even the busing thing, uh, and a hell of a lot more abstract than ‘Nigger, nigger.’”1
Today the Trump/Pence fascist regime is continuing this ugly all-American tradition and taking it to entirely new levels—openly supporting white supremacists, organizing its fascist foot soldiers to intimidate Black and Latino people at the polls, and launching multipronged efforts costing tens of millions of dollars to keep Black and Latino people from voting at all.

The Crimes

New Orleans, July 1866
In the spring of 1866, the Louisiana state legislature, entirely composed of white supremacists, passed a set of “Black codes”—laws and tests designed to prevent Black people from voting. Among other repressive measures, this “code” denied the right to vote to Black men. Black and some white delegates to the Louisiana Constitutional Convention—then meeting in New Orleans to draw up a new charter for the state after the end of slavery—were furious.
As the mostly unarmed delegates marched to Mechanic’s Hall, the site of the convention, they were attacked by a heavily armed mob consisting of ex-Confederate officers and soldiers, white supremacists, and most of the New Orleans police, led by the city’s mayor. The Black and white delegates beat back the mob and drove them out of the hall, where they had taken refuge. But reinforcements with more ammunition arrived for the racists, and they again attacked Mechanic’s Hall, this time successfully. They also rampaged through the streets around the hall, killing people who had nothing to do with the Convention. Estimates of the number of dead range from 150 to 238.2, 3
Eutaw, Alabama, October 1870
Throughout the summer of 1870, as November elections for governor neared, Klan terror ripped through the area around Eutaw in Alabama’s Black Belt. At least five Republicans, four Black and one white, were lynched in July. That same month, Gilford Coleman, a prominent Black Republican, was pulled from his home by Klan night riders and his body mutilated. In October, an unarmed outdoor meeting of about 2,000 Republicans, mainly Black people, was attacked by Klansmen who fired into the crowd, killing at least four and injuring many more. A contingent of federal troops did nothing to intervene. Most Black people in the area stayed away from the polls in November, and the open white supremacist won. Alabama officials took no action against the murderers, and although a federal grand jury returned indictments against 20 people, they were never convicted.4
Colfax, Louisiana, 1873
On April 13, Easter Sunday, over 300 heavily armed white men, mostly former officers and soldiers in the Confederate Army, shot, stabbed, burned, and maimed Black people seeking shelter in a courthouse. At least 150 people were murdered in what historian Eric Foner described as the “bloodiest single instance of racial carnage in the Reconstruction era.”5 The terror came in the midst of a bitterly contested election, and was part of a campaign to prevent Black people from voting, and to institutionalize white supremacy at all levels of state and parish (county) governments.
None of the murderers, who were widely known in the area, were tried in state court. The U.S. Supreme Court overturned the convictions of the three murderers who had been tried for violating the civil rights of people they killed on the grounds that federal law cannot protect Black people from violations of their civil rights (or mass murder!) by mobs, only violations of those rights by government agencies. This opened the door to rampant, unpunished lynching that raged across the South for the next 80 years. 132 years later, in 2005, the U.S. Senate passed a resolution expressing its “remorse” for having never acted to outlaw lynching!6, 7
Hamburg and Ellenton, South Carolina, 1876
As another election for governor approached, a group of white farmers went to court to complain that their passage along a road had been blocked by a Black militia. About 100 armed whites came to the court on the appointed hearing date, opened fire, and killed four Black people. During the same period a reign of Klan murder and violence spread across central South Carolina, terrorizing Black people at political gatherings and church meetings. While several white assailants were killed in these raids, estimates of the murdered Black people range from 30 to over 100 or more. They included Simon Coker, a prominent Black state legislator. A leader of the racist attacks in both Hamburg and Ellenton was Ben Tillman, a life-long white supremacist who went on to be a founder of Clemson University, governor of South Carolina, and U.S. Senator. While in the Senate, Tillman defended lynching and boasted of his involvement in the murder of Black people and consolidation of white supremacy in South Carolina.8
Wilmington, North Carolina, 1893
Wilmington at this time was the largest city in North Carolina. A majority of its population was Black. Black people were prominent in the political and business leadership of the city, at a time when white supremacist Democrats dominated in the state. The presence of a largely Black leadership of the city was intolerable to these racists, who had proclaimed, “North Carolina is a WHITE MAN’s State and WHITE MEN will rule it…” In early November a “white man’s rally” in Wilmington drew over 1,000 armed people. At around the same time, local businesses refused to sell arms or ammunition to Black people in Wilmington.
On November 10, on the pretext that an editorial in a Black-owned newspaper had insulted white women, a wealthy former Confederate officer led a mob of 400 whites that stormed through downtown Wilmington. They burned down Black-owned businesses, broke out windows, and killed at least 14 people. An estimated 2,000 Black people were forced to flee the city. Black authorities in the local government were replaced by whites, and the leader of the mob became mayor.9, 10
Ocoee, Florida, 1920
Throughout the summer and early fall of 1920, some Black people associated with the Republican Party were part of an effort to register voters for the upcoming presidential election. This was the first U.S. election in which women could vote, and the core of activists made a particular effort to register Black women. They wanted to contribute to breaking the stranglehold that the Klan and the openly white supremacist Democratic Party had on Central Florida.
But they met fierce opposition from the entrenched white power structure. The Florida History Project wrote that the day before the election, “… with robes and crosses, the Klan paraded through the streets of the two Black communities in Ocoee late into the night. With megaphones they warned that ‘not a single Negro will be permitted to vote’ and if any of them dared to do so there would be dire consequences.” Shortly after Moses Norman, a Black man, attempted to vote, hundreds of white WWI veterans from throughout the county swarmed into Ocoee. They eventually burned down almost all the buildings in north Ocoee, where most Black people lived. Many Black residents resisted, but they were outnumbered and outgunned. As many as 60-70 were killed by the racist mob, and hundreds were driven from the town. The mob descended on the home of July Perry, Norman’s friend, because they heard that Norman had fled there. Perry, and possibly other people, defended themselves from inside the house, killing two of the mob and wounding the Ocoee police chief. 
The lynch mob fled, but returned with a caravan of 50 cars filled with Klansmen, who overwhelmed July Perry. They brutalized Perry and brought him to the city jail. Later that night, with the cooperation of the sheriff, the mob pulled him from his cell, chained him to a car, and dragged him through the town before hanging and shooting him. They left his body there, with a sign saying, “This is what we do to niggers who try to vote.”
As late as 1959, a sign reading “Dogs and Negroes Not Welcome”was posted at the city limits of Ocoee.11, 12
The Civil Rights Era
The “Black codes” enacted in the late 1800s and upheld repeatedly by the Supreme Court had devastating impact for the next 70 years. For example, in 1958, at the beginning of the Civil Rights Movement, Gadsden, a majority Black county in Florida’s panhandle, had a population of 12,261 Black people. Seven of them were registered to vote. Similar situations existed across the South. By the early 1960s, youth and others launched courageous struggles to confront and overcome this situation.
McComb, Mississippi, 1961
Activists with the Student Non-Violent Coordinating Committee (SNCC) organized voter registration in McComb and surrounding areas of southwestern Mississippi. Authorities in Mississippi, like elsewhere in the South, “maintained a savage system of oppression, repression, retaliation and legal restrictions to keep Blacks politically disenfranchised…. Brutal violence, often deadly, and swift economic reprisal were used to deter Black men or women who dared attempt to gain the political franchise.” 
Brenda Travis, a 15-year-old high school student in McComb, canvassed the streets with the SNCC voter-registration workers. She also led a sit-in at a local diner that didn’t serve Black people—she soon was sentenced to a year in the state juvenile prison and expelled from high school. The Klan, the Citizens Council, and racist whites in general reacted violently to the Black people trying to register, and “night riders” armed with rifles and shotguns prowled through the Black communities. As tension and violence increased throughout the summer, two SNCC workers were assaulted by a mob in downtown McComb and thrown in jail. In an outlying area, Herbert Lee, a local man working with SNCC, was murdered by a state representative in broad daylight. An all-white jury ruled that his murderer acted in “self-defense.”13, 14
Canton, Mississippi, 1964
Canton’s Freedom House, in northern Mississippi, became a center for students and others organizing to overcome deeply institutionalized Jim Crow. In 1963 and 1964, a group called the Council of Federated Organizations (COFO) led a voter registration drive as part of Mississippi Freedom Summer. They faced constant threats, harassment, and dismissal. Over an eight-month period in 1963, when COFO prepared more than 1,000 people to register to vote at the Canton courthouse, only 30 were accepted. The youth were repeatedly assaulted by both Klan and the police, sometimes acting together. Many were arrested and sent to the county jail and to Mississippi’s notorious Parchman Farm prison. In May 1964, the Klan bombed the Freedom House. In her memoir, Coming of Age in Mississippi, author Ann Moody described how she and others had taken to sleeping in the cornfields behind the house because of constant threats and attacks—fortunately, no one was in the house the night it was bombed.
In 1964, people involved in Freedom Summer and others came together to form the Mississippi Freedom Democratic Party. In the face of opposition from the official, segregationist Democrats, and the murderous violence that reached a terrifying pitch in Mississippi that summer, they selected a group of 68 delegates, 64 of them Black, to represent Mississippi at the National Democratic Convention in Atlantic City. When they got there, the Freedom Party delegates rejected a “compromise” proposed by President Lyndon Johnson that would have allowed two to serve as “at-large delegates.” The openly white supremacist, segregationist delegation represented Mississippi at the convention.15, 16
Neshoba County, Mississippi, 1964
James Chaney, Michael Schwerner, and Andrew Goodman were also part of the Freedom Summer voter registration campaign. On June 21, the three traveled from Meridien, Mississippi to the town of Longdale, where the Mt. Zion church had been burned down—by the Klan, as it turned out. The three men had recently spoken at the church and urged parishioners to form a Freedom School at it. They knew they were heading into a perilous situation. Schwerner told people in Meridien, “If we’re not back by 4 p.m., then start trying to locate us.”
They were arrested for an alleged traffic violation in Philadelphia, Mississippi, after they left Mt. Zion. The police held them in jail for several hours, then, at night, followed the three out of town and alerted a lynch mob to join them. The car with Chaney, Schwerner, and Goodman was forced to stop just before leaving Neshoba County. The three men were seized by the mob, then shot, beaten, and buried under an earthen dam. That night a Philadelphia cop who organized the lynch mob told them, “Well, boys, you’ve done a good job. You’ve struck a blow for the white man. Mississippi can be proud of you.” 
The murders of the three civil rights workers became news across the country. A massive search was launched, and during it, the bodies of eight other dead Black men, including two students who “disappeared” in May 1964, were found in the swamps and woods of Neshoba County—their deaths, likely by lynching, had never attracted national attention. A search went on for almost two months before their bodies were found.
The state of Mississippi refused to try the lynchers—who included Klansmen, Philadelphia police, and Neshoba County sheriffs—for murder. In an October 1967 federal trial, seven were convicted of violating the civil rights of the three murdered men. None served more than six years in prison.17, 18
Selma, Alabama, 1965
In February, 27-year-old Jimmie Lee Jackson participated in a demonstration for voting rights of 500 people in Marion, a town near Selma. Police viciously attacked the march, and when Jackson tried to protect his mother, he was shot in the abdomen. Jimmy Lee Jackson died eight days later in a Selma hospital. The first of the famous Selma-to-Montgomery marches was organized in the wake of Jimmy Jackson’s murder. Hundreds of people marched in protest of his murder, and as part of the Selma voting project. The second march—“Bloody Sunday”—was memorialized in the movie Selma. It was viciously attacked by police and Alabama state troopers as they crossed a bridge over the Alabama River. The cop who murdered Jimmie Lee Jackson was not indicted by a local grand jury until 42 years after Jackson’s death.
The Alabama Klan also sent a murderous message to the growing number of white people who had come to Selma to participate in the marches. Viola Liuzzo, 37 years old, traveled from Detroit before the first march, and helped coordinate logistics for people coming into Alabama. She was shot and murdered as she returned to Selma after driving some people to an airport in Montgomery. An FBI agent was in the carload of Klansmen who murdered Viola Liuzzo. 
James Reeb was a 38-year-old Unitarian minister who traveled from Boston. He and two other ministers were savagely beaten by a pack of racists as they left an integrated restaurant in Selma. Reeb suffered severe head injuries. He had to be driven two hours to Birmingham—the hospital in Selma that treated Black people did not have the capacity to treat his level of injury; the white hospital refused him. James Reeb died shortly after arriving at the Birmingham hospital—no one was ever found guilty in his murder.19, 20

The Criminals

The murderous, hate-filled mobs.
The local cops and officials who led these mobs looked the other way while they lynched, and never charged anyone for killing Black people.
The state officials who devised and enforced bizarre regulations and laws to prevent Black people from voting, and punished and humiliated them if they tried.
The many congressmen and senators who encouraged and egged on the racist violence, and the others who looked away and never lifted a finger to stop it.
The political leadership of both the Democratic and Republican parties, including each and every president, who never denounced, much less acted to stop, lynching and routine violations of supposedly basic rights.
The courts and judges, up to the U.S. Supreme Court, who upheld the lynch mobs by ruling, essentially, that it wasn’t their problem, and who refused to enforce the plain language of their own Constitution as Black people were systematically, massively, and violently prevented from voting.
An entire system responsible for the oppression, repression, and denial of fundamental rights of Black people.

The Motives: In Their Own Words

The incidents described above—only a small portion of the attacks to suppress voting rights of Black people over the past 150 years—illustrate the relentless, violent white supremacy that is deeply embedded in every dimension of U.S. society. The packs of hooded racists, the local police and political officials, the senators and Supreme Court officials—all serve a system that thrives on and perpetuates white supremacy.
Ben Tillman, founder of Clemson University, governor of South Carolina, and U.S. Senator, in a speech to the U.S. Senate in 1900: “We of the South have never recognized the right of the negro to govern white men, and we never will. We have never believed him to be the equal of the white man, and we will not submit to his gratifying his lust on our wives and daughters without lynching him.”21
Theodore Bilbo, in his successful run for Senator from Mississippi in 1946: “I call on every red-blooded white man to use any means to keep the niggers away from the polls. If you don’t understand what that means you are just plain dumb.”22
Since the 1960s, it has been Republicans working to suppress the votes of Black people—the language they use has been coded (see the words from Republican strategist Lee Atwater at the beginning of this article), but is every bit as vicious and threatening as that of the arch segregationists from America’s earlier times.
Justin Clark, a top official in Trump’s re-election campaign, talking earlier this year about suppressing votes of Black people: “Let’s start protecting our voters. We know where they are…. Let’s start playing offense a little bit. That’s what you’re going to see in 2020. It’s going to be a much bigger program, a much more aggressive program, a much better-funded program.23 (Emphasis added)
Donald Trump in late March 2020, referring to efforts aimed at removing barriers to voting that disproportionately impact Black and Latino people: “The things they had in there were crazy. They had things, levels of voting that if you’d ever agreed to it, you’d never have a Republican elected in this country again.”24
Repeat Offenders
As protest and upheaval raged across the U.S. in the mid-1960s, and the gross injustices of the brutal oppression of Black people in “the land of the free” were broadcast around the globe, Congress passed and President Johnson signed the Voting Rights Act of 1965. It was meant to remove the “Black code” barriers to Black people’s right to vote. Many more Black people did begin to vote, and the number of Black elected officials grew significantly.
But the oppression carried out by this system took new expressions and in many ways became more intense—for instance, mass incarceration of Black youths resulted in “More African American men … are in prison or jail, on probation or parole than were enslaved in 1850, before the Civil War began,” as Michelle Alexander, author of The New Jim Crow, wrote a few years ago.
In recent years open white supremacists have been emboldened, carrying out murderous acts in Charlottesville, Sanford, Charleston, El Paso, Portland, and other cities; heavily armed vigilantes occupy state capitals and threateningly march with their weapons in states across the country. The leader of one of these groups in Texas said recently, “The time is coming to go from a show of force to a use of force.”
Relentless efforts to undermine the Voting Rights Act and drive Black and other people of color off the voting rolls began almost as soon as it became law. They were pioneered in Arizona by William Rehnquist, who went on to be Chief Justice of the U.S. Supreme Court. In 2013, the Supreme Court effectively overturned the Voting Rights Act, and states across the South—and in other parts of the country—immediately took measures aimed at restricting the amount of Black people who can vote. These efforts are going into high gear as November 2020 approaches.
The Whole Damn System is Guilty!


1. Lee Atwater’s Infamous 1981 Interview on the Southern Strategy, Rick Perlstein, The Nation, 11/13/12.  [back]
3. An Absolute Massacre: The New Orleans Race Riot of July 30, 1866, by James G. Hollandsworth, Jr.  [back]
4. The Eutaw Riot of 1870, Black Then https://blackthen.com/the-eutaw-riot-of-1870/.  [back]
5. The 1873 Colfax Massacre Crippled the Reconstruction Era, Danny Lewis, Smithsonian Magazine, 4/13/16.  [back]
6. Eric Foner, Reconstruction: America’s Unfinished Revolution, 1863-1877, Harper Collins, 2011.  [back]
7. The Colfax Massacre of 1873, Revolution.

Wednesday, May 20, 2020

BOB AVAKIAN ON COVID-19 AND THE OPPRESSION OF WOMEN

From Revolution/revcom.us:

BOB AVAKIAN ON
COVID-19 AND THE OPPRESSION OF WOMEN

May 18, 2020 | revcom.us

In The Deadly Illusion of “Normalcy” and the Revolutionary Way Forward, I pointed to this basic fact:
In the context of this current [coronavirus] crisis, the exploitative and oppressive relations built into this system are asserting themselves in a pronounced way, within this country and internationally, just as they have in previous crises....
Even as broad swaths of the population will be hit by the coronavirus, this inequality will once again have its effect in this country in relation to the current crisis—as immigrants, prisoners, the homeless, people in poor communities, particularly among the oppressed nationalities, and others who are subordinated, degraded and despised by the “normal workings” of this system and the powers that be, will be subjected to disproportionate suffering.1
One of the main ways this is happening is with the oppression of women. This oppression is a fundamental part of this system of capitalism-imperialism (and all systems divided into exploiters and exploited), and it takes horrific forms in the “normal” functioning of this system.
As I have previously written, speaking to this horrific oppression:
Look at all these beautiful children who are female in the world. And in addition to all the other outrages which I have referred to, in terms of children throughout the slums and shantytowns of the Third World, in addition to all the horrors that will be heaped on them—the actual living in garbage and human waste in the hundreds of millions as their fate, laid out before them, yes, even before they are born—there is, on top of this, for those children who are born female, the horror of everything that this will bring simply because they are female in a world of male domination. And this is true not only in the Third World. In “modern” countries like the U.S. as well, the statistics barely capture it: the millions who will be raped; the millions more who will be routinely demeaned, deceived, degraded, and all too often brutalized by those who are supposed to be their most intimate lovers; the way in which so many women will be shamed, hounded and harassed if they seek to exercise reproductive rights through abortion, or even birth control; the many who will be forced into prostitution and pornography; and all those who—if they do not have that particular fate, and even if they achieve some success in this “new world” where supposedly there are no barriers for women—will be surrounded on every side, and insulted at every moment, by a society and a culture which degrades women, on the streets, in the schools and workplaces, in the home, on a daily basis and in countless ways.2
There are many ways in which all this has become even more extreme in the context of the COVID-19 pandemic. To cite just two important examples:
Incidents of women being battered by husbands or boyfriends have significantly increased—not just in the U.S. but in many other countries as well.
And within the U.S. in particular, in a number of states whose governments are dominated by Christian fundamentalist fascists, there have been further attacks on the right to abortion. This is being done specifically in the form of closing down clinics that provide abortions, under the hypocritical pretext that such closures are aimed at preventing the spread of the coronavirus—at the same time as governing forces in many of these states are promoting reckless defiance of necessary measures to limit the spread of this virus. The fact is that it is definitely possible for clinics that provide abortions to implement measures to protect the health of women who are seeking abortions and to minimize the risk of spreading the coronavirus; and, given this, as well as the basic fact that the denial of the right to abortion is itself a great social harm, contributing in a major way to the oppression of women, there is no legitimate reason for closing these clinics and creating further obstacles to women exercising their right to abortion—and doing so adds further to the harm that is done to women on a daily basis, and to society overall.
All this is an expression of the fact that the position and role of women in society has become a very acute and concentrated focus of the whole question of the fundamental direction of society, and of humanity. This is something which fascist forces, including the fascist Trump/Pence regime in this country, have seized on as a crucial part of their unrelenting drive to reinforce and carry to extremes the already oppressive relations of this system—and it is something all those who are determined to live in a world free from all forms of enslavement and oppression need to recognize and take up as a crucial battlefront.
In this regard, something I wrote more than 30 years ago has become all the more profoundly true and important:
Over the past several decades in the U.S. there have been profound changes in the situation of women and the relations within the family. In only one of ten families is there the “model” situation where the husband is the “sole breadwinner” and the wife a totally dependent “homemaker.” With these economic changes have come significant changes in attitudes and expectations—and very significant strains not only on the fabric of the family but of social relations more broadly....The whole question of the position and role of women in society is more and more acutely posing itself in today’s extreme circumstances—this is a powderkeg in the U.S. today. It is not conceivable that all this will find any resolution other than in the most radical terms and through extremely violent means. The question yet to be determined is: will it be a radical reactionary or a radical revolutionary resolution, will it mean the reinforcing of the chains of enslavement or the shattering of the most decisive links in those chains and the opening up of the possibility of realizing the complete elimination of all forms of such enslavement.3


3. This statement by Bob Avakian was first published in 1985 and has been cited in a number of works since then, including Unresolved Contradictions, Driving Forces for Revolution. Emphasis has been added here.  [back]

Sunday, May 17, 2020

The Lynching of Ahmaud Arbery, the Oppression of Black People, and the Revolutionary Struggle to End ALL Oppression

From Revolution/revcom.us:

The RNL Show—Revolution, Nothing Less!

Episode 8:

The Lynching of Ahmaud Arbery, the Oppression of Black People, and the Revolutionary Struggle to End ALL Oppression

youtube.com/therevcoms

The recent lynching of Ahmaud Arbery has seared the souls of Black people and many others throughout society, calling to mind slave-catchers and lynch-mobs of old. The question is sharply posed: When will this end!?

Bob Avakian has written: 

There is the potential for something of unprecedented beauty to arise out of unspeakable ugliness: Black people playing a crucial role in putting an end, at long last, to this system which has, for so long, not just exploited but dehumanized, terrorized and tormented them in a thousand ways—putting an end to this in the only way it can be done—by fighting to emancipate humanity, to put an end to the long night in which human society has been divided into masters and slaves, and the masses of humanity have been lashed, beaten, raped, slaughtered, shackled and shrouded in ignorance and misery.

Episode 8 of The Revolution, Nothing Less Show is framed by this quote and by the work Bob Avakian has done on this question, driven by deep feeling and penetrating science. We share an excerpt from BA's speech Why We Need An Actual Revolution And How We Can Really Make Revolution on how white supremacy and capitalism are stitched together and can only be ended through an actual revolution. This is followed by a conversation between Andy Zee and Carl Dix.

 

Share this everywhere

From Bob Avakian:
An Important Observation
Regarding the Article by Sunsara Taylor
On Tara Reade’s Accusation Against Joe Biden

May 12, 2020 | revcom.us

The points that are made in the article by Sunsara Taylor on Tara Reade’s accusation against Joe Biden* are important, but one other point should be made, especially as this article speaks (as it should) to the fact that an accusation that is made long after the alleged incident results in a situation where any process seeking to determine the truth of the accusation is tainted and vitiated by the passage of so much time. This needs to be accompanied by a statement that it is entirely possible both to recognize that (as is spoken to in this article) women who are actually subjected to sexual harassment, sexual assault and rape often do not come forward at the time, because of intimidation, a (false, socially-imposed) sense of shame, and other reasons, and at the same time to recognize that, when (for whatever reasons) a long time has passed before the accusation is made, the basis for determining the truth of the accusation has been vitiated.  And it needs to be emphasized: The answer to this is to focus on creating the conditions in society where women feel encouraged and supported in coming forward at the time and, while not automatically “believed,” are taken seriously, and a serious, evidence-based scientific investigation and process is conducted with regard to their accusation.

We’ve surpassed $10,000, on to $15,000 or more!

May 15: Today we reached $10,029, surpassing our $10,000 goal for the month. Thanks to $910 in donations collected in Hawaii, Los Angeles and Boston, $105 from 3 Paypal contributions, and $600 from a longtime supporter. This enables us to aim for a total of $15,000 in much-needed funds by the end of May.

Five generous donors – one contributing $1,000 and another $500 – have pooled their funds for a $2,000 match. So all new donations will be doubled up to that amount!

Next step: meeting that match!

Thursday, May 14, 2020

From Bob Avakian: An Important Observation Regarding the Article by Sunsara Taylor On Tara Reade’s Accusation Against Joe Biden

May 12, 2020 | revcom.us

The points that are made in the article by Sunsara Taylor on Tara Reade’s accusation against Joe Biden* are important, but one other point should be made, especially as this article speaks (as it should) to the fact that an accusation that is made long after the alleged incident results in a situation where any process seeking to determine the truth of the accusation is tainted and vitiated by the passage of so much time. This needs to be accompanied by a statement that it is entirely possible both to recognize that (as is spoken to in this article) women who are actually subjected to sexual harassment, sexual assault and rape often do not come forward at the time, because of intimidation, a (false, socially-imposed) sense of shame, and other reasons, and at the same time to recognize that, when (for whatever reasons) a long time has passed before the accusation is made, the basis for determining the truth of the accusation has been vitiated.  And it needs to be emphasized: The answer to this is to focus on creating the conditions in society where women feel encouraged and supported in coming forward at the time and, while not automatically “believed,” are taken seriously, and a serious, evidence-based scientific investigation and process is conducted with regard to their accusation.


Tuesday, May 12, 2020

In Light of Tara Reade’s Accusation Against Joe Biden, Points of Basic Principle

From Revolution/revcom.us:

Here's an important new piece from @SunsaraTaylor on why #IBelieveTaraReade and #IBelieveBiden are both wrong, and what standards are needed in order to get truth, justice, and a world without rape:
 

In Light of Tara Reade’s Accusation Against Joe Biden, Points of Basic Principle

by Sunsara Taylor

May 11, 2020 | revcom.us
Several weeks ago, Tara Reade publicly accused Joe Biden, presumptive Democratic presidential nominee, of sexually assaulting her 27 years ago when she worked for him as a Senate aide. Joe Biden denies that any such assault took place.
Since then, her accusation and his denial have been treated like political footballs in an escalating and ballooning political scandal, with some backing #IBelieveTaraReade, insisting she be believed, and others insisting that Biden be believed, i.e. #IBelieveBiden. Some progressives posit that Reade must be believed, but Biden should still be supported as a presidential candidate.1 A few have raised critically important questions of due process and the presumption of innocence until proven guilty.
In this light, it is important to step back to some basic points of principle:

1. Accusations are not proof of guilt. The standard of “believing all women” is a wrong standard.

Accusations are part of the evidence, but determining the truth and proving it requires a serious and scientific sifting of concrete evidence, and subjecting the body of evidence to rigorous examination, especially in serious crimes like rape and sexual assault. This is in opposition to the stand of just believing all victims no matter what, which has become a rallying cry and litmus test—concentrated in the specific slogan “#BelieveWomen,” on accusations of sexual assault, sexual harassment and rape.2
Rape, sexual assault, sexual harassment, and sexual degradation are pervasive throughout society and have touched the lives of most women. They have been covered up by dominant institutions and the culture. This has to be fought, and struggled against. When women who endure these crimes come forward to speak, they are often silenced, shamed, and punished. However, it does not follow from this that every single—or any particular—accusation is true.
As Bob Avakian wrote in a statement which welcomed and upheld the outpourings of the #MeToo movement when it first broke out and included important points of orientation:
This long-suppressed and thoroughly just outpouring of outrage is not the same as any particular accusation. Such particular accusations do have to be approached on the basis of scientifically evaluating the evidence, and this is especially important where the accusations not only allege misconduct but actual criminal action, such as rape or other sexual assault. [Emphasis added]

2. The “court of public opinion” has little to do with truth or justice.

Trials and summary judgments in the “court” of public opinion, in media and social media, are wrong and harmful, precisely for the reasons listed above. The “court” of public opinion does not afford the forum to give people necessary access to the body of evidence nor the scientific sifting through and examination of evidence.
The truth of the accusation, the proof of guilt, need to be determined through a systematic and rigorous scientific process where the evidence is challenged and cross-examined. Instead, in the “court” of public opinion, judgments are assessed and rendered by populist will and majority opinion, completely lacking in correct scientific methods of assessing evidence, and greatly influenced and skewed by politics and prejudices.3 This has nothing to do with truth or justice!
Resorting to such means and mob “justice”—including destroying someone’s reputation, driving them from public life, or generally “canceling” them on the basis of accusations alone, without due process to determine the truth of the accusation and defend oneself—violates basic principles of a just society and ultimately leaves everyone at risk and vulnerable to the “take-down” cancel culture.

3. The passing of time vitiates the evidence and the process of determining truth and justice.

At this point, nearly three decades (27 years) after the assault Reade alleges took place, it is practically impossible to determine what is true, especially because key evidence has been tainted or impossible to refute, such as where individuals were at specific dates/times/places, the context and circumstance of specific incidents, and especially the memory of potential witnesses which generally fades or warps with time. This is evident in this instance as well, where key witnesses have altered their story.4
The crimes of rape and sexual assault are among the most serious, causing tremendous harm not only to the direct victim but to all women everywhere. At the same time, given the serious punishment these crimes often carry, the standards for determining proof beyond a reasonable doubt—for such convictions and punishment—should be extremely rigorous.

A World Without Rape IS Possible—Through Revolution!

Putting an end to rape and all forms of oppression of women is possible, through unleashing the pent-up fury of women and those who stand with them as a social force for revolution. It requires uniting broadly in mass struggle today against all the institutions that protect and reinforce the many different forms of oppression of women as part of that revolution. As Bob Avakian has brought alive and shown, a revolution to overthrow the system of capitalism-imperialism—that has the oppression of women historically woven into it, so that society and the masses of people can go to work on eliminating this oppression as part of a worldwide process, without the chains and workings of the underlying system that reinforces this oppression.
STOP the Patriarchal Degradation, Dehumanization, and Subjugation of All Women Everywhere, and All Oppression Based on Gender or Sexual Orientation!
BREAK THE CHAINS! UNLEASH THE FURY OF WOMEN AS A MIGHTY FORCE FOR REVOLUTION!
1. For example, “I Believe Tara Reade. I’m Voting for Joe Biden Anyway,” op-ed by Linda Hirshman, New York Times, May 6, 2020. [back]
2. It is beyond the scope of the current article, but this standard is also extremely harmful. Do you really want to live in a world where anyoneanywhere can have their reputation destroyed—and even their liberty extinguished—by an accusation, and without the necessary and rigorous process of determining the truth of the accusation? Think about the many lynchings of Black men in this country justified by such accusations, most of which were unproven. (See Lynching in America, from Equal Justice Initiative.) [back]
3. A classic example of this is the Nation magazine article headlined “I Believe Tara Reade. And You Should, Too,” by Kate Manne, which states: “We already knew that Biden is the type. Had we as voters and had the Democratic Party taken this seriously, we wouldn’t be in this mess now.” [back]
4. See, for example, “The agonizing story of Tara Reade,” by Laura McGann, Vox.com, May 7, 2020. [back]

Wednesday, May 6, 2020

Bob Avakian On EMANCIPATION FROM MENTAL SLAVERY AND ALL OPPRESSION, Plus Tune in Thursday to The RNL Show

REVOLUTION BOOKS
LOS ANGELES

From Revolution/revcom.us:

Bob Avakian On
EMANCIPATION
FROM MENTAL SLAVERY AND ALL OPPRESSION

May 4, 2020 | revcom.us

In 1863, mid-way in the Civil War, Abraham Lincoln finally issued the Emancipation Proclamation and, as a result of the Civil War, Black people were formally freed from literal, physical slavery. But today the question is: When, and how, will Black people finally be free from all forms of slavery and oppression? And this poses straight-up this big question:
When will Black people finally emancipate themselves from the mental slavery of religion?!
We have seen the possibility of a world without oppression powerfully expressed in the not-too-distant past, during the radical upsurge that took place within this country and throughout the world during the 1960s and early 1970s.1 Within this country, the struggle of Black people was at the forefront of all this, and as that struggle became more radical in opposition to the system itself, and groups like the Black Panther Party, driven by the impatience and daring of Black youth, grew and gained influence, the advanced role of the struggle for Black liberation exerted an even more powerful positive role. And, as a very significant part of the widely and strongly held conviction that it was not only necessary but possible to put an end to the nightmare that had been endured for so long:
among Black people—who we’re always told are just sort of inherently religious—there was a massive turning away from religion, especially among the youth. Why? Because people were filled with hope, they didn’t believe that there was no hope for a better world. They were full of hope for a better world right in this world. And so, among Black people, there was, on the part of the youth in particular, a major turning away from religion and from all the old conventions that went along with religion that were conservatizing influences holding down the people.2

Hard Truths, Emancipating Truths

But the great promise of the 1960s radical upsurge, and the hopes that it raised, were not realized—fundamentally because things did not go all the way to an actual revolution. And, over the decades since then, through conscious policy by the ruling powers to foster the growth of more bourgeois and petit bourgeois strata among Black people, while at the same time maintaining and containing the masses of Black people in conditions of deprivation, oppression and vicious repression, this bitter reality has resulted:
Among the basic masses of people, including Black people (not the more middle class strata being developed through conscious ruling class policy, but the masses of oppressed people), there was a tremendous amount of demoralization and sense of defeat, and the introduction (including through deliberate ruling class policy and action) of massive amounts of drugs further intensified the desperate conditions of the basic masses and further reinforced the sense of demoralization. A lot of people were dying or being reduced to broken wretches on the basis of turning to drugs out of despair—the lack of hope, or the death, in immediate terms, of the hope that inspired so many people, on a real basis, through the course of the 1960s upsurge, which had now ebbed and been transformed. And this situation was made even more desperate and demoralizing with the growth of gangs in the ghettos and barrios of this country (as well as internationally), with youth drawn to the gangs in conditions of increasing deprivation and desperation and what was for most the illusion of getting rich, with the orientation of “get rich or die trying,” fueled by the growth of the drug trade and the influence of the putrid culture promoted throughout society that fostered and extolled the exploitation and degradation of others as the means for making it big, whether on Wall Street and on the world stage, or on the streets in the neighborhoods of the inner city.3
In the face of all this, amidst a feeling of fatalistic hopelessness, there has been, on the part of large numbers of Black people, a retreat into religion. It is often claimed that religion is what has allowed Black people to endure and persevere through all the trials and tribulations—the very real horrors—they have been subjected to throughout their experience in America, and that this remains the case now. But this is a logic of defeat—it rests on the underlying assumption (spoken or unspoken) that the system will basically remain as it has been, and that Black people will continue to be despised and discriminated against, persecuted, brutalized and terrorized, and the best they can hope for is to somehow survive, and strive to thrive, through all this—or, if you suffer in this life but you “get right with the Lord,” or submit to Allah, you will be rewarded in some “next life.”
Once more, the question is sharply posed: How can Black people be finally and fully emancipated from centuries of oppression, and how does this relate to ending all oppression, of all people, everywhere?
The answer is that the possibility of this is real, but it can happen only on the basis of a scientific approach to changing the world and the scientifically-grounded understanding that this oppression is rooted in and caused by the system of capitalism-imperialism—the same system that is viciously exploiting and murderously oppressing people not just in this country but all over the world and is plundering the natural environmentand that this system must and can be overthrown through an actual revolution and replaced by a radically different and far better system: socialism, whose final goal is a communist world, without any oppression or exploitation of anyone, anywhere.
As I have put it, expressing a simple and basic truth: “in fundamental terms, we have two choices: either, live with all this—and condemn future generations to the same, or worse, if they have a future at all—ormake revolution!”4
And, in relation to this, I have also spoken to this profound truth:
There is the potential for something of unprecedented beauty to arise out of unspeakable ugliness: Black people playing a crucial role in putting an end, at long last, to this system which has, for so long, not just exploited but dehumanized, terrorized and tormented them in a thousand ways—putting an end to this in the only way it can be done—by fighting to emancipate humanity, to put an end to the long night in which human society has been divided into masters and slaves, and the masses of humanity have been lashed, beaten, raped, slaughtered, shackled and shrouded in ignorance and misery.5
But here is another way that, in fundamental terms, there are two choices: either cling to the mental slavery of religion and remain oppressed, or cast off the mental chains of religion while rising up to fight with a real chance to get finally and fully free, in putting an end to all oppression and exploitation.
Religion may seem to give people comfort in the face of the oppression and anguish they are forced to endure, or to make people feel that with religion they can keep from “doing wrong”—or, even though they may “do wrong,” they still have some worth. And it is true that, for some people, their religious views are a motivation to fight against various forms of oppression, and many people who approach things from a religious standpoint have insights and knowledge that it is important to know about and learn from. But it is also true that, as a way of thinking and a guide to acting, religion relies on the invention of supernatural beings that do not exist but which are said to ultimately shape and control reality, including the fate of human beings. Religion calls on people to submit to those imaginary supernatural beings (or, to very human authorities speaking in the name of those imaginary supernatural beings) and to follow scriptures that in reality do not lead to ending oppression but actually promote and reinforce all kinds of degradation and horror. (This is something I have illustrated very concretely in the book Away With All Gods! Unchaining the Mind and Radically Changing the World, particularly with regard to the three main monotheistic [one-god] religions: Judaism, Christianity, and Islam.6) In this way religion stands in direct opposition to taking up a consistently scientific approach to understanding reality and waging a scientifically-grounded fight to end all oppression.
This is why the powers-that-be, whose very existence, wealth and power rest on oppression and exploitation, continually promote religion. It is why the very same slavemasters who prohibited Black people from learning to read (and severely punished those who did) actively encouraged their slaves to take up religion and get down on their knees in prayer. And it is why today, the ruling powers in this country are only too willing to provide a platform for, and parade around, any Black people who are inclined to engage in passionate “god-talk.” This may be painful to hear, but the question is: is it true, or not? Think about it.
It is neither possible nor principled—and no one should ever try—to force people to give up beliefs they hold at any given time. In the most fundamental terms, emancipation—from every form of slavery and oppression—must be the voluntary and conscious act of people. But there is a great need and importance to waging ideological struggle, in a principled way but as sharply as necessary, to win people to take up a scientific approach to understanding, and changing, the world and break with ways of thinking that actually contribute to keeping them, and others, oppressed.
Again, it is true that many religious people take part now in important struggles against oppression; and it is also true that many religious people will be among the millions taking part in the revolution to do away with this whole oppressive system. But this revolution, and the continuing struggle to end all oppression and bring about real and complete emancipation, must be led by those, among the most oppressed, and others as well, who have taken up a scientific approach to changing the world and have cast off the mental slavery of religion, along with every other way of thinking that promotes, or at least rationalizes and objectively justifies, oppression.
A bitter truth is this:
Oppressed people who are unable or unwilling to confront reality as it actually is, are condemned to remain enslaved and oppressed.7
But, an even greater, emancipating truth is this:
The notion of a god, or gods, was created by humanity, in its infancy, out of ignorance. This has been perpetuated by ruling classes, for thousands of years since then, to serve their interests in exploiting and dominating the majority of people and keeping them enslaved to ignorance and irrationality.
Bringing about a new, and far better, world and future for humanity means overthrowing such exploiting classes and breaking free of and leaving behind forever such enslaving ignorance and irrationality.8


1. In HOPE FOR HUMANITY ON A SCIENTIFIC BASISBreaking with Individualism, Parasitism and American Chauvinism (available at revcom.us), Bob Avakian speaks to this major change taking place during the 1960s:
In the 1960s, masses of people all over the world, including in this country, were filled with hope and determination about the prospect of bringing into being a radically different and better world. Throughout the Third World, there were liberation struggles aimed at throwing off the yoke of colonial oppression that had been imposed on them for decades, generations and even centuries. And in the imperialist countries themselves—including, in particular, the U.S.—the generation that came of age in the 1960s had both the understanding of the need and a real belief in the possibility of bringing a radically different and better world into being, and was not interested in hearing all the arguments about why things had to be the way they are.  [back]
2. HOPE FOR HUMANITY ON A SCIENTIFIC BASIS.
in moving from the limitations of the civil rights movement to the more advanced position of demanding Black liberation and linking this with liberation struggles in the Third World, those Black revolutionaries exerted a powerful positive force in influencing the movements of those times, including among educated youth, toward a more revolutionary orientation, even as that orientation was (in the parlance of those times) a “mixed bag,” involving a complex of conflicting tendencies, including the revolutionary communism that was coming from China as well as various revolutionary nationalist and other contradictory trends.  [back]
3. HOPE FOR HUMANITY ON A SCIENTIFIC BASIS.  [back]
4. In the speech Why We Need An Actual Revolution And How We Can Really Make Revolution, from which this quote is drawn, Bob Avakian speaks to those crucial questions. The text and video of this speech are available at revcom.us. And in the Constitution for the New Socialist Republic in North America, authored by Bob Avakian, (available at revcom.us) there is a sweeping vision and a concrete blueprint for a socialist society aiming for the final goal of communism throughout the world.  [back]
5. This statement, along with other works by Bob Avakian speaking to the oppression of Black people and the road to their full emancipation, is available at revcom.us.  [back]
8. BAsics 4:17, emphasis added.  [back]

Download leadflet (PDF)

Don't Miss It!  Thursday, 5 PM:
Tune in to Episode 7 of The RNL Show
- Revolution, Nothing Less! 

youtube.com/therevcoms