Archive for September, 2008
Oaxaca Uprising Documentary
Posted by illvox collective in Uncategorized on September 24, 2008
From the Edge of the Blade tells the story about the 2006 popular uprising in Oaxaca, as put by some of the teachers, activists, workers, students, human rights workers, tortured and imprisoned.
On June 14th 2006, when police forces attacked thousands of striking teachers in Oaxaca, Mexico, the annual strike turned into a widespread popular rebellion, demanding the governors’ resignation. A broad social movement of teachers, social organizations, unions, students, activists, and indigenous communities took over the city in an effort to change the devastating conditions imposed on them by international trade agreements and corrupt politicians.
For more information, see trickleupfilms.org.
Do you want to arrange a screening? I can help! Send an email to contact@trickleupfilms.org.
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Gramsci’s Hegemony Theory and Ideological Role of Mass Media
Posted by illvox collective in Ideas on September 23, 2008
By Stuart Hainsworth
A look at Gramsci’s theory on governing bodies, their ability to control the masses, and the means employed to do so.
Gramsci’s theory of hegemony is born from the basic idea that government and state cannot enforce control over any particular class or structure unless other, more intellectual methods are entailed. The reason and motive behind the concept has been noted to be the way society is structured and exists on a power and class base. Gramsci defined the State as coercion combined with hegemony and according to Gramsci hegemony is political power that flows from intellectual and moral leadership, authority or consensus as distinguished from armed force. A ruling class forms and maintains its hegemony in civil society, i.e. by creating cultural and political consensus through unions, political parties, schools, media, the church, and other voluntary associations where hegemony is exercised by a ruling class over allied classes and social groups. Gramsci argues in his Prison Notebooks (which were written whilst he was incarcerated by Mussolini in Fascist Italy) that the way society is controlled and manipulated is of direct consequence of the practice of a ‘false consciousness’ and the creation of values and life choices that are to be followed. Gramsci argues that the system of hegemony can be classified as “social basis of the proletarian dictatorship and of the Workers State.” It is this process which Gramsci refers to when he tries to explain the way in which organisation of people, media and information controls the thought and actions to create a state of domination though the creation of dominant ideologies. Another aspect of the theory of hegemony includes the economic determination and intellectual and moral leadership, which degenerates into a domination and consensual managing of life choices. The media has a central role in this theory and the practice of the process has become more and more to the fore in study of the way the ideological media are at the centre of the struggle for consumers’ minds and central views. The role of the media has to be taken into account within the context of the theory of hegemony due to the value of the media and the public-imposed powers it yields. Communication from government, between and inside classes, is now controlled by the media and any text consumed by the state has to be considered to be potentially open to the practice of manipulation and therefore, the process of hegemony.
It could be argued that the media exists as a vehicle and tool for consumerism to grow and for society to engage in the current purchase-dominated way. If people are not consumers then they may be considered by some areas of society to be outcasts and different from the ‘norm.’ It is this state of affairs where the media can be key to influencing the people it informs and instilling the thought that one must be a consumer and if not then at least aspire to be. Gramsci may argue that the way in which the media operates could equate to what he envisaged when he talked about a ‘class struggle’ and the creation of values that others must follow. It is this situation where the ideological role of the media can be seen to influence the way in which people can decode and read advertisements, features, television programmes and any text which may hold a hidden meaning, therefore creating the possibility for media to become very powerful in terms of ideological control and leadership. It could be said that the media has become the dominant class in a Western society full of semiotic and hegemonic traits. No longer can the world be seen through one’s own single apathetic eye. Cultural Theory author Andrew Edgar states: “Due to the rise of trade unions and other pressure groups, the expansion of civil rights (including the right to vote), and higher levels of educational achievement, rule must be based in consent. The intellectuals sympathetic to the ruling class will therefore work to present the ideas and justifications of the class’s domination coherently and persuasively. This work will inform the persuasion of ideas through such institutions as the mass media, the church, school and family.” Recently, the proliferation and exploitation of press and interactive media has led to the creation of super media existence, threatening the objective viewpoints society relies upon to keep an ‘open’ state if one were ever to exist. Gramsci was mainly concerned with the determinism within the state of Italy in the early part of the 20th Century. He saw the potential for manipulation and the practice of domination growing in Mussolini Italy. Within the current theoretical climate, the theory has been adapted to include the theory of ‘consent.’ This allows the scope for many theorists to argue that the way society is now run, with the increasing emphasis on education, makes the leadership and decision making process less easy to quantify. The theory of consent exists to try and explain the way in which government policy, legislation and international policy are made and enforced.
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9-11 Patriotism is White Nationalism
Posted by illvox collective in Uncategorized on September 23, 2008
By Tarikh Tehuti Bandele
This so-called patriotism (which is really more arrogance than patriotism) will not last as long as we think it will. Sooner or later, Afrikan men in America will continue to be police-profiled, Afrikan children in America will have their intellect questioned, and Afrikan nations will continue to be destabilized for no clear reason other than greed.
It is straight hypocritical for this media to make it appear as if all is well here other than this tragic event. For those with either short memories or no inclination toward history, what happened to Afrikan people in this country AFTER this nation was rallied to ‘defend democracy’ in World War One??? What happened to Afrikan people in this country after the ‘great Nazi threat’ was put down in World War Two???
We are always trying to find some reason to justify our fascination with the same nation that enslaved many of our fore parents, destabilized our native home, stripped us of everything that could be stripped from us (even our very humanity, which even we question from time to time), and continues to oppress us. It would appear as though some of us just can’t let go, like some spurned lover that’s been shown the freakin’ door (a long time ago). Sounds rather stalker-ish, doesn’t it??? (“If I can’t have you, no one can.”)
I saw Negroes (and that’s what they are) out, in the streets, waving flags and honking their horns. At the plantati, uh, job I worked at when this went down, everyone was encouraged to wear red, white, and blue the following Friday. And as expected, Negroes showed up with American flag ties, ink pins, cups, hats, jackets, umbrellas (not a damned cloud in sight), gloves, glasses, coffee mugs, watches, and blue jeans, red sneakers, white shirts, or some other combination with these colors (that, apparently, don’t run!).
However, I didn’t see the same outrage several years later when ‘Katrina’ went down. I didn’t see these same Negroes mobilizing to help, in any way they could, those brothers and sisters that really needed our help. Most of what they did was complaining. I heard a few “that’s a damn shame!”, and several “they (meaning the government) ought to be ashamed of they selves.” And, of course, the theories started popping up. But that was it. Hell when the mobilization was going down around the Jena Six situation, you couldn’t get these same Negroes to wear a freakin’ button, let alone wear all black the day hundreds of thousands rallied and marched in support of those young brothers. (And, I am aware that the mainstream media said that only several thousand people turned out. Do you honestly believe that the mainstream media wants to report that hundreds of thousands of people showed up in support of the Jena Six??? One newspaper said that there were only a few thousand attendees at the Million Man March in ‘95. GO FREAKIN’ FIGURE!!! As a rule, we should always add AT LEAST five to ten thousand [or more] to any media tally. So, if they say that only five thousand showed up, we gotta add another five to ten Gs to that. But I digress.)
What has to happen to show these “deranged” Negroes that America is not a friend of ours and that we are not Americans??? Katrina wasn’t enough; The Jena Six (which was just blatant white supremacy) didn’t do it. What has to happen to get these Negroes to come out of that ‘Crow on the fence’ mindset??? You know, the one that says if you come across a group of Crows sitting on a fence, and you shoot one of them, the rest will immediately take flight. But, five minutes later, they will return like nothing every happened, their ‘comrade’ laying dead right below them.
Hypocrisy has NEVER been as blatant and at the same time as misleading as it has been in the last few days.
Am I being callous toward those families that may have lost loved ones in this ‘mess’??? That would be up to those that read this. But I will never be drawn into some false sense of American patriotism and forget what has happened and continues to happen to certain groups of people in this nation.
And to think, there are capitalists out there making millions feeding people’s so-called patriotism (i.e. those flags dangling from car antennae aren’t free; somebody’s paying for them, even if you got yours for free).
Interestingly, those same whites that find themselves roaming streets with bats and sticks looking for some “foreigner” (read Arab, Sikh, or anything in between) to exact vengeance upon are the very same ones that don’t want to be lumped together with the sins of their slave-holding fore fathers and mothers.
I can hear them now: “I didn’t have anything to do with slavery. Why should I pay???”
ADDENDUM: While we are being encouraged to never forget 9-11 or the solemn mood that existed for those few days after, let us never, ever forget what was visited upon our ancestors, and what is still happening to us today. Let us, like the Jews, never, ever forget what was taken from us and what we have to struggle to get back. Let’s teach our babies that we didn’t land here by accident; that there were forces, cold and calculating, that conspired to get us here.
Now Get Up.
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This is Your Nation on White Privilege
Posted by illvox collective in Uncategorized on September 22, 2008
By Tim Wise
For those who still can’t grasp the concept of white privilege, or who are constantly looking for some easy-to-understand examples of it, perhaps this list will help.
White privilege is when you can get pregnant at seventeen like Bristol Palin and everyone is quick to insist that your life and that of your family is a personal matter, and that no one has a right to judge you or your parents, because “every family has challenges,” even as black and Latino families with similar “challenges” are regularly typified as irresponsible, pathological and arbiters of social decay.
White privilege is when you can call yourself a “fuckin’ redneck,” like Bristol Palin’s boyfriend does, and talk about how if anyone messes with you, you’ll “kick their fuckin’ ass,” and talk about how you like to “shoot shit” for fun, and still be viewed as a responsible, all-American boy (and a great son-in-law to be) rather than a thug.
White privilege is when you can attend four different colleges in six years like Sarah Palin did (one of which you basically failed out of, then returned to after making up some coursework at a community college), and no one questions your intelligence or commitment to achievement, whereas a person of color who did this would be viewed as unfit for college, and probably someone who only got in in the first place because of affirmative action.
White privilege is when you can claim that being mayor of a town smaller than most medium-sized colleges, and then Governor of a state with about the same number of people as the lower fifth of the island of Manhattan, makes you ready to potentially be president, and people don’t all piss on themselves with laughter, while being a black U.S. Senator, two-term state Senator, and constitutional law scholar, means you’re “untested. ”
White privilege is being able to say that you support the words “under God” in the pledge of allegiance because “if it was good enough for the founding fathers, it’s good enough for me,” and not be immediately disqualified from holding office–since, after all, the pledge was written in the late 1800s and the “under God” part wasn’t added until the
1950s–while believing that reading accused criminals and terrorists their rights (because, ya know, the Constitution, which you used to teach at a prestigious law school requires it), is a dangerous and silly idea only supported by mushy liberals.
White privilege is being able to be a gun enthusiast and not make people immediately scared of you.
White privilege is being able to have a husband who was a member of an extremist political party that wants your state to secede from the Union, and whose motto was “Alaska first,” and no one questions your patriotism or that of your family, while if you’re black and your spouse merely fails to come to a 9/11 memorial so she can be home with her kids on the first day of school, people immediately think she’s being disrespectful.
White privilege is being able to make fun of community organizers and the work they do–like, among other things, fight for the right of women to vote, or for civil rights, or the 8-hour workday, or an end to child labor–and people think you’re being pithy and tough, but if you merely question the experience of a small town mayor and 18-month governor with no foreign policy expertise beyond a class she took in college–you’ re somehow being mean, or even sexist.
White privilege is being able to convince white women who don’t even agree with you on any substantive issue to vote for you and your running mate anyway, because all of a sudden your presence on the ticket has inspired confidence in these same white women, and made them give your party a “second look. ”
White privilege is being able to fire people who didn’t support your political campaigns and not be accused of abusing your power or being a typical politician who engages in favoritism, while being black and merely knowing some folks from the old-line political machines in Chicago means you must be corrupt.
White privilege is being able to attend churches over the years whose pastors say that people who voted for John Kerry or merely criticize George W. Bush are going to hell, and that the U.S. is an explicitly Christian nation and the job of Christians is to bring Christian theological principles into government, and who bring in speakers who say the conflict in the Middle East is God’s punishment on Jews for rejecting Jesus, and everyone can still think you’re just a good church-going Christian, but if you’re black and friends with a black pastor who has noted (as have Colin Powell and the U.S. Department of Defense) that terrorist attacks are often the result of U.S. foreign policy and who talks about the history of racism and its effect on black people, you’re an extremist who probably hates America.
White privilege is not knowing what the Bush Doctrine is when asked by a reporter, and then people get angry at the reporter for asking you such a “trick question,” while being black and merely refusing to give one-word answers to the queries of Bill O’Reilly means you’re dodging the question, or trying to seem overly intellectual and nuanced.
White privilege is being able to claim your experience as a POW has anything at all to do with your fitness for president, while being black and experiencing racism is, as Sarah Palin has referred to it a “light” burden.
And finally, white privilege is the only thing that could possibly allow someone to become president when he has voted with George W. Bush 90 percent of the time, even as unemployment is skyrocketing, people are losing their homes, inflation is rising, and the U.S. is increasingly isolated from world opinion, just because white voters aren’t sure about that whole “change” thing. Ya know, it’s just too vague and ill-defined, unlike, say, four more years of the same, which is very concrete and certain.
White privilege is, in short, the problem.
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League of Filipino Students Open House
Posted by illvox collective in Uncategorized on September 22, 2008
The League of Filipino Students’ Open House is tomorrow, Monday, September 22nd! Come swing by to learn more about our organization, the work that we do, and to get the latest plug on all our upcoming events!
What: League of Filipino Students Open House
When: MONDAY, September 22nd @ 7pm
Where: Burk Hall Room 226 (San Francisco State University)
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EZLN New Statement
Posted by illvox collective in Uncategorized on September 21, 2008
To the compañeras and compañeros and compañeroas adherents of the Sixth Declaration, the Other Campaign, and the Zezta Internazional: —- To whomever feels addressed by these words: —- Compas: How about this “compañeroa” term? For our part here we are thinking that this way we can resolve that problem of the @ sign, and go a little further. Because, as the deceased Elias Contreras always said, it turns out that… Well, I’m starting off a little muddled. Here we go again: —- Compas: —- First of all, receive zapatista greetings. We are writing you all (todos, todas, y todoas) in order to talk a bit about what we’re thinking, as comrades in struggle.
It is not one single thought, however, but rather several. Well, it is one thought but it carries many, that is, it’s a complex thought. Mixed up, you could say. And talking about it and writing about it and discussing it with you all is how we accommodate it, how it comes out clear in the end. So we thought that we’d start first things first.
And the first thing is our compañer@s who were unjustly taken prisoner those first days of May, 2006, in the savage repression against the people of San Salvador Atenco. While some have been freed, others remain unjustly imprisoned, among them the compañero Ignacio del Valle, of the People’s Front in Defense of the Land. And we name him not because we are forgetting or ignoring the rest, but rather because his case is emblematic of the injustice that is a law and an institution in this suffering Mexico.
Well then, you all know more or less what happened, so what we want to talk about now is what we are going to do, as zapatistas and with other compas that aren’t zapatistas but are part of the Other Campaign, that is, compañeras, compañeros and compañeroas.
As of the first days after our compañer@s of the Other Campaign and the People’s Front in Defense of the Land were taken hostage by the federal government (then and now the National Action Party) and the State of Mexico (the PRI), and unjustly imprisoned, a small group of men and women of the Other Campaign set up a small encampment in front of the prison at Santiaguito.
Since then, with perseverance and without any recognition whatsoever, this encampment has maintained itself, first in front of the Santiaguito prison and later, when our prisoners were transferred, in front of the prison Molino de las Flores (also in the state of Mexico). Their demand is and has been that of all of us in the Other Campaign: freedom and justice for Atenco.
But there is more. Over the course of these more than two years, and in adverse conditions, this encampment has accompanied our prisoners and their families, assuring them that they weren’t and aren’t alone, that we have not forgotten.
In these more than two years, dozens of our compas-prisoners have been set free. According to our thinking, this has been thanks to the mobilizations carried out in Mexico and around the world, to the committed work of their legal defenders, and to the tenacity of this small group of compañer@s that, without any attention from the media (though with substantial attention from the federal, state, and municipal police that have not ceased to harass and threaten them), day and night they have raised the call for freedom and justice for Atenco.
In these more than two years, it’s true that some have withdrawn or vacated their presence at the encampment. But there is a nucleus that has remained constant and it is this nucleus that is the assurance to our prisoners that our movement has not and will not abandon them.
As you all know, a few weeks ago that tragic farce that is Mexican legal justice dictated a new and outrageous sentence against our compas in Molino de las Flores and in the high security prison La Palma (Almoloya), in the state of Mexico, adding a link to the already long chain of injustices weighing down our compañer@s.
As of this moment, the EZLN made contact with the compañer@s that have remained firm at the encampment, with some groups, collectives, and organizations who are adherents of the Sixth Declaration, and with some of those who were prisoners and have been released. We have had and have now the goal of re-launching the National and International Campaign demanding liberty and justice for Atenco, and of maintaining a constant bridge to our compas who are still prisoner so that they feel and know that here among us they are not forgotten.
We are speaking of, therefore, not just a few actions, as fleeting as the few lines that were written about this injustice, but rather something longer lasting, constant, and effective.
Among other things, and as a result of these contacts and counsels, a variety of individuals, groups, collectives, and organizations that belong to the Other Campaign, have convened the REINFORCEMENT, IN QUALITY AND QUANTITY, OF THE ENCAMPMENT AT MOLINA DE LAS FLORES, CONVERTING IT INTO A SPACE OF ENCOUNTER OF THE OTHER CAMPAIGN, IN ADDITION TO CONVOKING, AT NATIONAL AND INTERNATIONAL LEVELS, THE RENEWING OF THE CAMPAIGN TO FREE OUR PRISONERS.
We suggest that we rotate attendance at the encampment, promoting and participating in political-cultural activities in that space, and taking up the contacts that we had made in Mexico and the world to coordinate new activities in demand of justice.
With the National Network against Repression and for Solidarity (made up fundamentally by individuals, groups, collectives, and organizations of the Other Campaign), with the National Independent Union of Popular Organizations of the Left (UNOPII), and with Labor and Socialist Unity (UNIOS), and with various libertarian groups and collectives, as well as with compañeras and compañeros that have supported the Sixth Commission of the EZLN in the Other Campaign, we have agreed upon a calendar of participation and activities that are to begin this September 16th, 2008, on the third anniversary of our movement.
That is why we are writing you. To invite you to attend the encampment at Molino de las Flores, and to participate in the activities to take place there, and to, in your own groups, collectives, and organizations, and in the local, regional, and state work units of the Other Campaign, to propose and carry out actions in demand of liberty and justice for Atenco.
Compañeroas, compañeras, and compañeros:
With this small effort we invite you to say, along with us, and to remind ourselves and everyone else, that WE HAVE NOT FORGOTTEN… not our prisoners nor those who have imposed this injustice upon them.
That is all, compañeros, compañeras and compañeroas. Soon we will send you, on the Third Anniversary of the Other Campaign (that is, September 16 of this year), another convocation for an activity that perhaps will interest you.
Vale. Cheers and may the other reaffirm its existence.
LIBERTY AND JUSTICE FOR ATENCO!
From the mountains of the Mexican Southeast.
Subcomandante Insurgente Marcos
Mexico, September of 2008
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Leave Josh Howard Alone
Posted by illvox collective in Uncategorized on September 21, 2008
By Dave Zirin
Dallas Mavericks All-Star Josh Howard has been raked over the coals of public opinion this week for daring to say what more than a few athletes think. He was caught on someone’s cell phone camera saying that he doesn’t stand for the national anthem because “I don’t celebrate this [expletive]. I’m black.” Judging by fan and media reaction, you would have thought he was barbecuing some bald eagle over a flaming pit of American flags. You would, given the peals of outrage, never know that there’s been perhaps some more pressing news in the papers this week.
Mavericks owner Mark Cuban, to his eternal credit, has posted some of the anti-Howard emails he has received and they are the most vile, racist trash you could read outside a Klan chat room.
Many of these courageous e-bigots actually attempt to link Howard’s mini-rant to the ascension of Presidential candidate Barack Obama. Their crude threats reflect a white fear as old as the United States itself: that no matter how much blood black Americans spill for this country, their loyalties are dual and divided. It’s a fear that — in a backhanded way — acknowledges that racism is still so prevalent in our society that loyalties of the descendants of slaves must be suspect. But instead of confronting the reality of racism, the e-bigots among us instead lash out in both frightening and filthy fashion.
Well, count me out. Count me out as someone who will pile on Josh Howard. Howard is someone who said, during his 2004 senior year at Wake Forest University, that the war in Iraq “was all about oil.” He then saw his draft stock plummet to the point where he was picked after no-talents like Reece Gaines and Ndudi Ebe. I saw one scout even call Howard a risky pick saying that “Anti-war views may reflect rumored erratic behavior.” Count me out as someone who thinks anti war views are erratic.
Count me out of the fraternity of sports writers who under a kabuki pantomime of liberalism will “defend Howard’s right to say what he wants” and then crush him for opening his mouth. Take J.A. Adande of ESPN.com. He starts his anti-Howard piece by writing, “What makes America the best country on the planet is that you are free to stand or sit for the national anthem, to sing along or to yell in anger at the government as much as you want without getting tossed in jail for your political beliefs.” What claptrap. Someone needs to send Adande a copy of the Patriot Act. Or maybe he could ask the people who attempted to exercise their Constitutional rights to “yell in anger” at the Republican National Convention in St. Paul, MN, only to be subject to “pre-emptive” raids and prison. Maybe he could ask the journalists who were beaten and arrested by police for attempting to report on it.
But then Adande continues:
“Howard, the Dallas Mavericks forward coming off a year in which he publicly admitted his penchant for smoking marijuana and defiantly partied away during the NBA playoffs, has a termite-ridden soapbox.”
Yes, Howard admitted that he is an NBA player who smokes weed. Stop the presses. He also celebrated his own birthday after a playoff game. Adande must think it’s a slippery slope: weed, birthday parties, treason. If Howard’s soapbox is “termite-ridden” then Adande’s argument is a house of cards.
This garbage is exactly why it’s so hard to get athletes to open up about what they think. Reporters are seen as there to mock any ideas they have beyond “Drink Gatorade… and play one game at a time.” Count me out of this smirking and all-too-racist game of journalistic gotcha.
Count me out also as someone who thinks any critiques of the anthem are somehow off limits.
Count me instead as someone who has no clue why this is the only country in the world that feels to need to play the national anthem before sporting events. Count me as someone who believes that sports are beautiful but enforced nationalism before a captive audience is not. Count me as someone who resent the fact that we are raised to see sports and nationalism as inherently conjoined.
Count me as someone who will never criticize an athlete for pointing out their discomfort with this ritual.
I’m always sympathetic when a jock questions the permanence of the anthem. A photo of Tommie Smith and John Carlos raising their fists adorns my wall. I have written in defense of people like Mahmoud Abdul Rauf, drummed out of the NBA for not standing during the anthem, and Toni Smith, the former Manhattanville College basketball player who turned her back on the flag in 2003 to protest “not just the war abroad but the injustices here at home.” They were right to question the assumed permanence of this exceptionally American ritual.
Fusing the anthem with sports is a practice that was started in order to build patriotic fervor during World War II. When “the good war” ended and the permanent Cold War begun, it simply never left. It is supposed to represent freedom, but, as we see with Josh Howard, it’s the freedom to do little more than smile in silence.
Well, count me out.
Via Edge of Sports
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Black Feminism
Posted by illvox collective in Organizing on September 20, 2008
The Combahee River Collective Statement: Black Feminist Organizing in the Seventies and Eighties
We are a collective of Black feminists who have been meeting together since 1974…involved in the process of defining and clarifying our politics, while…doing political work within our own group and in coalition with other progressive organizations and movements…. [W]e see Black feminism as the logical political movement to combat the manifold and simultaneous oppressions that all women of color face.
1. The Genesis of Contemporary Black Feminism
[W]e find our origins in the historical reality of Afro-American women’s continuous life-and-death struggle for survival and liberation…. As Angela Davis points out, Black women have always embodied an adversary stance to white male rule and have actively resisted its inroads upon them and their communities…. Black, other Third World, and working women have been involved in the feminist movement from its start, but both outside reactionary forces and racism and elitism within the movement itself have served to obscure our participation…. Black feminist politics also have an obvious connection to movements for Black liberation, particularly those of the 1960s and 1970s…. It was our experience and disillusionment within these liberation movements, as well as experience on the periphery of the white male left, that led to the need to develop a politics that was anti-racist, unlike those of white women, and anti-sexist, unlike those of Black and white men. There is also undeniably a personal genesis for Black feminism…. However, we had no way of conceptualizing what was so apparent to us, what we knew was really happening…. Our development must also be tied to the contemporary economic and political position of Black people…. [A] handful of us have been able to gain certain tools as a result of tokenism in education and employment which potentially enable us to more effectively fight our oppression…. [A]s we developed politically we addressed ourselves to heterosexism and economic oppression under capitalism.
2. What We Believe
Our politics evolve from a healthy love for ourselves, our sisters and our community which allows us to continue our struggle and work. This focusing upon our own oppression is embodied in the concept of identity politics…. [T]he most profound and potentially most radical politics come directly out of our own identity…[t]o be recognized as human, levelly human, is enough…. Although we are feminists and Lesbians, we feel solidarity with progressive Black men and do not advocate the fractionalization that white women who are separatists demand…. We struggle together with Black men against racism, while we also struggle with Black men about sexism…. We are socialists because we believe that work must be organized for the collective benefit of those who do the work and create the products, and not for the profit of the bosses…. We need to articulate the real class situation of persons…for whom racial and sexual oppression are significant determinants in their working/economic lives…. [O]ur Black women’s style of talking/testifying in Black language about what we have experienced has a resonance that is both cultural and political…. No one before has ever examined the multilayered texture of Black women’s lives…. “Smart-ugly” crystallized the way in which most of us had been forced to develop our intellects at great cost to our “social” lives…. We have a great deal of criticism and loathing for what men have been socialized to be in this society…[b]ut we do not have the misguided notion that it is their maleness, per se–i.e., their biological maleness–that makes them what they are.
3. Problems in Organizing Black Feminists
The major source of difficulty in our political work is that we are…trying…to address a whole range of oppressions…. We are dispossessed psychologically and on every other level, and yet we feel the necessity to struggle to change the condition of all Black women…. If Black women were free, it would mean that everyone else would have to be free since our freedom would necessitate the destruction of all the systems of oppression. Feminism is, nevertheless, very threatening to the majority of…people because it calls into question some of the most basic assumptions about our existence, i.e., that sex should be a determinant of power relationships…. We feel that it is absolutely essential to demonstrate the reality of our politics to other Black women and believe that we can do this through writing and distributing our work.
4. Black Feminist Issues and Projects
The inclusiveness of our politics makes us concerned with any situation that impinges upon the lives of women, Third World and working people. We are of course particularly committed to working on those struggles in which race, sex and class are simultaneous factors in oppression…. One issue that is of major concern to us and that we have begun to publicly address is racism in the white women’s movement…. Eliminating racism in the white women’s movement is by definition work for white women to do, but we will continue to speak to and demand accountability on this issue…. As feminists we do not want to mess over people in the name of politics…. We are committed to a continual examination of our politics as they develop through criticism and self-criticism as an essential aspect of our practice.
Via AfroSpear
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Development and Desert: Border Struggle Turns Bloody in Juarez
Posted by illvox collective in Uncategorized on September 20, 2008
By Kari Lydersen
Salvador Aguero brandishes federal documents which he thinks clearly award the land to Lomas de Poleo residents.
The Anapra region of Ciudad Juarez is dry and dusty, the road leading there lined with junkyards. In spring, fierce winds blow dust so thick it stings the skin and fills the ears and nostrils of residents scurrying to tend their pigs and chickens on small farms dotted with shacks made from cinder blocks, scraps of wood and box springs.
The area is known as a transfer point for the brutal international drug trade, and at least eight women’s bodies have been found here, part of the femicide for which Juarez is infamous. A line of pink wooden crosses bearing testament to these murders cast shadows on the dusty ground on a hillside above Anapra; the lamp posts on the road leading to town are also adorned with painted pink crosses.
It is a seeming no-man’s land. But local businessmen and government officials see a far different future for this chunk of desert. It is the location for the planned cross-border Jeronimo-Santa Teresa project, a huge somewhat amorphous development plan described as including a new city of up to half a million residents; an expanded trade corridor; a new maquila [outsourced manufacturing] industrial park; and even a tourist destination complete with casinos.
A key chunk in this development is the area known as Lomas de Poleo in Anapra, a community founded in the 1970s largely by migrants from Vera Cruz and other southern parts in search of a humble plot of land to raise a few animals. Over the decades the community – about 400 families at its peak – has petitioned for title to the land under Mexican land reform laws. The land’s ownership chain is a complicated saga including the company Carbonifera, several murky private sales, appropriation by the federal government after tax default, and the current residents’ ongoing claims. At least one federal document proclaims the land national property.
And under land reform laws that allow people to acquire title to unused land if they are farming it, many families have had valid land claims filed with the government for years.
But brothers Jorge and Pedro Zaragoza, from one of the richest business families in northern Mexico, are now claiming the land is theirs, inherited from their father who they say bought it in 1963.
No one showed much interest in the destitute parcels until 2002, when the Jeronimo project plans became public knowledge and the Zaragozas began trying to kick residents out of Lomas de Poleo. Since then the residents and the Zaragoza brothers – scions of local gas, dairy and Corona beer franchises, among other industries – have been locked in a grueling, litigious and often violent struggle over the land. Four years ago the Zaragozas erected a concrete and barbed wire fence around the disputed area, with the roads blocked by guard shacks where armed private security guards allegedly harass residents and prevent visitors and food deliveries.
“I can’t get tortillas or water, I can’t care for my animals, my friends can’t visit, I’m very afraid, especially when my son goes to work and I’m alone,” said Irene Caldera, an elderly woman from Zacatecas who has lived in Lomas de Poleo with her son Salvador Aguero, 56, for 19 years.
Cecilia Espinosa, of the Paso del Norte Human Rights Center, said the private guards prevent food delivery trucks from entering and have even prevented individual residents from bringing in food and construction supplies to fix their houses.
“The only providers they allowed in were Corona and Lecheria Lucerna,” – the Zaragozas’ own companies, she said.
When residents planned a forum about the situation in October 2007, about 150 guards were brought in and they didn’t allow any visitors into the area, blocking the entrances with horses and trucks.
Three deaths in 2005 have been attributed to the struggle – a man beaten to death as his house was destroyed and two children who died in a fire residents say was arson. (The government blamed it on faulty wiring). Other beatings and physical clashes have been common. Residents blame these acts on “guardia blanca” ["white guard"] – paramilitary mercenaries, with alleged ties to violent drug gangs – hired by the Zaragozas.
The local church was destroyed, and rebuilt. More than 40 homes have been demolished. The homes are labeled “abandoned” by the security force, though residents say people’s homes are destroyed while they are at work at the maquilas.
“Some people only come on the weekend because they work at the maquilas far away, and then they come back and their house is destroyed,” said Petra Medrano, a 55-year-old woman from Durango who has lived in Lomas de Poleo for 15 years. She said she is always nervous and on edge, knowing the guards will harass her every time she enters and leaves the fenced-in area.
At the Zaragozas’ behest the government utility cut off electric service to much of the area, even after residents had paid out of pocket just a year earlier to construct the electric infrastructure. But the guards’ complex has electricity; one day this spring about 30 young men stationed there played basketball, raked tumbleweed and kept watch on vehicles coming up the road.
The residents’ water service was also cut off, which is ironic since the water tower which serves the area is on the hillside right above Lomas de Poleo.
“The water is passing right in front of my house, but I don’t get any,” said Adelaida Plascencia, 60, who came here from Zacatecas 26 years ago.
They lament that the destruction is targeting structures and systems residents paid for and labored to build themselves, creating a town out of a desert.
“We built the roads, the alleys, the school, everything,” said Medrano.
Residents have been offered new houses on small plots of nearby land. A number of families have taken the offer, and now live in solid, modern homes which appear comfortable but are packed too closely to gather to allow the raising of animals or gardens that sustains most Lomas de Poleo residents.
The 70-plus families who remain in the disputed area also say they don’t trust that they will really be given ownership of the new homes if they accept them; given their experiences so far, they think the Zaragozas or the government will just kick them out again when it becomes convenient.
Medrano sees little hope of winning out over the Zaragoza brothers, though she is determined to keep trying.
“I make 500 pesos a week, they make 500 million,” she said. “What can we do? We don’t have the resources.”
Juarez mayor Reyes Ferriz backs the Zaragozas’ claim of ownership, and said there are fewer than 20 families still in the disputed area.
“The landowner has possession and registered title to the land,” said Ferriz. “He allows easements for the possessors of property on the land” – the Lomas residents. Ferriz said the disputed area “will not be valuable for 20 or 30 years,” and that it is not geographically central to the border development plans.
The federal government has yet to take a definitive stance, though the federal human rights commission (without binding power) recently called the situation a violation of human rights. Gustavo de la Rosa Hickerson, a professor with the human rights commission, said it is up to the federal government to decide if the land is private property and who owns it, meanwhile the existing conditions are a violation of human rights perpetrated by the Zaragozas and their employees.
“At this moment they have to guarantee the right to transit and the right to live in peace for these residents,” he said. “It’s obvious that human rights are superior to the rights of a third party property owner.”
He said the Juarez municipal government’s position appears to be “a position of incomprehension of human rights and a position that some people are more valuable than others.”
Contrary to Mayor Reyes Ferriz’s statement that only 20 families are left, Hickerson said that (as of March 2008) the commission counted 72 families living in Lomas de Poleo.
Pedro Zaragoza was appointed to the bi-national New Mexico-Chihuahua Commission to promote development and tourism, convened by the former Chihuahua governor and New Mexico governor Bill Richardson in 2003. The Jeronimo-Santa Teresa plan has also drawn opposition in the U.S., most notably in El Paso where it is feared it will mean the redevelopment and gentrification of the city’s historic Segundo Barrio neighborhood. Since controversy over Lomas de Poleo broke out, U.S. municipal officials and developers have distanced themselves from the Mexican side of the project.
Veronica Leyva, a Juarez-based organizer with the bi-national Mexico Solidarity Network, called it ironic that the Zaragoza Foundation, a philanthropic entity funded by the family, promotes anti-poverty and child welfare programs at the same time the Lomas de Poleo families are being harassed and repressed. (A spokesman at the foundation said no one was available for an interview.)
On April 10, the anniversary of revolutionary Emiliano Zapata’s murder and a day of protest throughout Mexico, Lomas de Poleo residents and their supporters rallied outside the municipal hall in Juarez, collecting signatures on a petition demanding the government recognize the land as federal property and remove the Zaragozas’ guards.
“We have more rights to the land than them,” said Aguero, brandishing a copy of the 1975 federal decree denoting the existence of 25,000 hectares of federal land including Lomas de Poleo. “If they think they own the land why did they wait until four years ago to tell us? Now it is convenient for them.”
As residents and supporters kept up a monologue about the situation over a loudspeaker and displayed large boards with color photos of the development, many passersby read and signed their petitions or nodded their support.
Above the protesters on one side rose a barren hillside with a message written in white rocks “Cd Juarez – La biblia es verdad – Leerla” [Juarez City – the bible is the truth –read it] and on the other side, the pedestrian bridge to the United States.
From Lomas de Poleo you can also see the infamous border wall being constructed by the U.S., a series of tightly spaced, curved, tall metal posts creeping down the hillside just a few miles from Lomas de Poleo. So residents are always reminded the kind of forces and divisions they are up against.
Leyva sees the Lomas de Poleo issue as part of the larger issue of the border, which by its nature facilitates massive corruption, exploitation, violence and anonymity.
“The femicide, the exploitation in the maquilas, the corruption is all linked,” she said. “It’s all about a lack of human rights which is very profitable for some people.”
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Anarchism and the Chinese Revolution
Posted by illvox collective in Ideas on September 19, 2008
The talk was recorded at a Dublin Workers Solidarity Movement meeting at the end of August, there is about 35 minutes of talk and then 25 minutes of questions, discussion and response.
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Joyce Cook Reflects
Posted by illvox collective in Organizing on September 19, 2008
Community organizer Joyce Cook records a new video each week and adds it to her page, chronicling the life of a mother working to reform California’s youth prison system. She reflects on the political process, talks about life in Richmond, and shares Books Not Bars victories.
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Building an Anti-Economy
Posted by illvox collective in Ideas on September 18, 2008
by Chris Carlsson
by Orion Magazine
Even while capitalism continues its inexorable push to corral every square inch of the globe into its logic of money and markets, new practices are emerging that redefine politics and open up spaces of unpredictability. Instead of traditional political forms like unions or parties, people are coming together in practical projects, from urban gardening in vacant lots to the suddenly ubiquitous do-it-yourself bike shops. More and more people, recognizing the degradation inherent in business relations, are creating networks of activity that refuse the measurement of money. They depend instead on sharing skills and technological know-how within new communities, such as the biofuels co-ops that have proliferated in many cities. Networks have grown, thanks to the spread of the Internet and other telecommunications techologies, and new kinds of “families” based on shared values, alternative living arrangements, and non-economic relationships are growing within the old society.
Collectively, I call these projects “Nowtopia.” Rarely do the individual participants conceive of them in political terms; day-to-day issues about how we live, what we do, how we define and meet our needs tend to be understood as outside politics. But all Nowtopian activities are profoundly political.
The Nowtopian movement embodies a growing minority seeking emancipation from the treadmill of consumerism and overwork. Acting locally in the face of unfolding global catastrophes, friends and neighbors are redesigning many of the crucial technological foundations of modern life, like food and transportation. These redesigns are worked out through garage and backyard research-and-development programs among friends using the detritus of modern life. Our contemporary commons takes the shape of discarded bicycles and leftover deep-fryer oil, of vacant lots and open bandwidth. “Really, really free markets,” anti-commodities, and free services are imaginative products of an anti-economy provisionally under construction by freely cooperative and inventive people. They aren’t waiting for an institutional change from on high but are building the new world in the shell of the old.
These practices require sharing and mutual aid and constitute the beginnings of new kinds of communities. Because these people are engaged in creative appropriation of technologies to purposes of their own design and choice, these activities embody the (partial) transcendence of the wage-labor prison by workers who have better things to do than their jobs. They are tinkerers working in the waste streams and open spaces of late capitalism, conjuring new practices while redefining life’s purpose.
Efforts to create islands of utopia have always flourished on the margins of capitalist society, but never to the extent that a radically different way of living has been able to supplant market society’s daily life. Nowtopians, and anyone determined to free themselves from the constraints of economically defined life, face the same historic limits that have beset all previous efforts to escape. Can the emerging patterns resist the co-optation and reintegration that have absorbed past self-emancipatory movements? The new apparatus of global production helps speed up the extension of market society, but it inevitably also speeds the spread of social opposition, the sharing of experiments and alternatives. Our moment in history is at least as exhilarating as it is daunting.
Via Infoshop
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Screening: We’re Still Here, We Never Left
Posted by illvox collective in Uncategorized on September 18, 2008
The Revolutionary Autonomous Communities is screening its film, “We’re Still Here, We Never Left”:
Sunday, September 28
People’s College of Law
660 South Bonnie Brae Street
Los Angeles, CA
90057
The film documents the truth about the police repression on May 1st, 2007, and also shows the growing popular movement in oppressed communities. It has footage never before seen on the mainstream media.
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SDS Event Today
Posted by illvox collective in Uncategorized on September 17, 2008
Is there a participatory and democratic alternative to capitalism? Is a classless society possible? —-
Wednesday, September 17 from 4:00pm – 5:50pm
66 W. 12th St. Room 518
newschoolsds {AT} riseup.net
Join the Students for a Democratic Society (SDS) on Wednesday, September 17th for an evening discussion on market capitalism, central planning, and the participatory economic alternative. This event will be a follow-up to our event “Students & Revolution” (to be held on Tuesday, September 16th). —– Speakers from SDS will start the conversation by providing a historical overview of the non-capitalist economic systems that have been built, while political economist Michael Albert will discuss Participatory Economics, a proposed economic system that is an alternative to both market capitalism and central planning that comes directly out of the libertarian socialist tradition.
“Are we being utopian? It is utopian to expect more from a system than it can possibly deliver. To expect equality and justice or even rationality from capitalism is utopian. To expect social solidarity from markets, or self-management from central planning, is equally utopian. To argue that competition can yield empathy or that authoritarianism can promote initiative or that keeping most people from decision-making can employ human potential most fully: these are utopian fantasies without question. But to recognize human potentials and to seek to embody their development into a set of economic institutions and then to expect those institutions to encourage desirable outcomes is no more than reasonable theorizing. What is utopian is not planting new seeds but expecting flowers from dying weeds.” – Michael Albert and Robin Hahnel
Be there Wednesday, September 17th!
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