What, then, are we fighting for? I want to open the door to this critical, but absent, conversation around anti-racist organising – the space for such conversations is desperately needed. Indeed, many of the claims about race that I have challenged created a suffocating climate in the last decade in which dissent from shared assumptions and attempts to develop theoretical grounds for solidarity are routinely characterised as ‘anti-black’. . . .
you know he was a weapon. didn’t beg for his life. or call for his mother. or his partner.
you know that nigga went out on his feet. brought a gun to a gun fight. brought mutiny to a slave ship at the atlantic shoreline. you know that nigga was a nigga and not like haha nigga not like next democratic presidential nominee nigga not like run fast jump high nigga like worm food covered in tree bark like lead water clogging an artery like dead leaves stuck in a gutter like storm the arsenal and shoot the masters like one of those give me liberty or give me blood types nigga got the nerve to want freedom and do somethin bout it. . . .
One question Dr. King was unfortunately greatly confused about was that of the zionist occupation of Israel. Like most people today, King was unable to make a distinction between the respected religion of Judaism and the despicable political zionist movement. . . .
For the Black Alliance for Peace (BAP), it is important that as the public is just becoming aware of the situation in Colombia, they understand two elements. First, the context of the strike in Colombia had been shaped by decades of right-wing government actions in the forms of vicious state wars against the people using paramilitary structures and death squads, all in service of the national and comprador Colombian bourgeoisie and their capitalist masters in the United States and Europe. And secondly, along with Indigenous peoples, Afro-Colombians have disproportionately suffered during the 60-year-long armed conflict and paramilitary terror in Black-held territories. . . .
For many Black political activists – from some of the most committed bourgeois Democratic Party stalwarts to some of the most revolutionary socialists – there is a widespread commitment to achieving political aspirations, if not within the current system, at least within North America. However, if what we face in this country goes beyond racial tensions and discrimination and is instead a state of war, then plans for freedom or liberation in the U.S. are grounded in self-delusion. . . .
You strive for freedom. You are engaged in a struggle for liberation that has many complex layers. Your age old struggle includes every effort to take control of your affairs and stand on equal footing with humanity. Your process is a cultural tradition that stands in antagonistic contradiction to all forms of exploitation and oppression. . . .
By Mumia Abu-Jamal For some, this may come as a surprise, for it seems illogical, but the U.S. doesn’t hate Palestine. It arms and finances its nemesis, Israel – yes. It votes consistently with Israel in the United Nations (UN) – even against the majority of the world’s nations -yes. It quietly and surreptitiously allowed Israel to become a nuclear power – yes. All this is true; but the U.S. doesn’t hate Palestine. The truth is something far worse, for dismissal is more damning than hatred. Palestine, its people, its history, its culture, its art, its poetry, its very land, . . .
In the wake of this verdict there are those in New African communities who are proclaiming it an instance of justice served. For communities that rarely see their killers and brutalizers prosecuted, it’s understandable any instance of a conviction would be hailed as great justice. You could argue that it’s a great justice for George Floyd’s family and it would be hard to disagree with that. But, as a victim of colonial brutality, George Floyd doesn’t just belong to his immediate family but to the entire movement for New African liberation. It was the entire movement, after all, that brought his murder to light. Which is why it’s crucial that we understand matters of justice and accountability not just in individual terms but in communal terms. . . .