We, like [Amilcar] Cabral, must have a clear and comprehensive analysis of all the classes engaged in the contemporary class struggle. We must understand that each class struggle happens in time and space. Each person in their locales has a history of resistance, class conflict, and class collaboration. While there is a universal aspect that unites all class struggles, at the base every class struggle emerges from a particular cultural context and must address the interest of the people living within that cultural context. . . .
The art of accountability relies on consistency & integrity. Without consistency, there can be no standard. Without integrity, there can be no honor. As a collective it is imperative for a people to have an honorable merit of excellency that is most beneficial to the whole. . . .
The All-African Women’s Revolutionary Union (AAWRU), like the All-African People’s Revolutionary Party, was born out of the political and ideological struggle for liberation of all African and all indigenous people over hundreds of years of colonialism, neo-colonialism and imperialism where African women have always played a critical and decisive role. . . .
Though it appears that Biden has pulled off a revival of centrism amid an ‘organic crisis’, his honeymoon period will be short-lived as there is a crisis of legitimacy of the ideas, institutions, and coalitions that undergird U.S. neoliberal capitalism. During moments like this, the ruling class may attempt what Gramsci called a ‘passive revolution’ – implementing symbolic or limited change from above without fundamentally transforming social relations – to restore its hegemony and stave off challenges to its position within society. Key parts of this process include the co-optation of demands from below, new political coalitions, paying lip service . . .
As Black History Month 2013 begins, we are re-posting this piece by Ajamu Nangwaya. We are now in February and for Africans in North America it is a significant month. It is usually observed as Black History Month. It is taken as an opportunity to acknowledge African people’s struggles, achievements and commemorate significant moments in the fight against white supremacy, capitalism, sexism and other forms of oppression. Some of us use this month to reflect and rededicate ourselves to the revolutionary or radical African political tradition. In the spirit of collective self-criticism, are we at the point where Black History . . .
The twenty-first century has seen the Trade Union Movement in Trinidad and Tobago consistently under attack, severely criticized and victimized by the ruling economic and political elites. The thousands of sugar workers were the first group of organised workers this century to suffer mass retrenchment. This, of course, has had the effect of severely weakening a once powerful union. The Unions in petroleum and petrochemical industries have seen a steady decline in their workforce Thousands of direct and indirect Petrotrin workers have been thrown on the breadline as have hundreds of workers at Arcelor Mittal and hundreds at TSTT. Jobs . . .
Despite the mass racial psychosis afflicting contemporary Black America that has questioned the validity and relevance of race to the American identity, there has been an organization that, despite the attacks and smears to their work and legacy, have continued to recognize the centrality and importance of race in American political life – The Nation of Islam. The Nation of Islam (N.O.I.) is a Black organization within the United States that continues the tradition of proliferating a race-centric Black politique, one that ties racial identity to political action. Through the teachings of the N.O.I., the organization instills within their membership . . .
Black Nationalism at face value has its honored place in history. Despite the efforts by racist Europeans and accommodating negroes to denounce it for centuries, the concept of Black Nationalism has always been a survival tool for the African masses. As Sekou Ture eloquently points out in his classic and widely missed analysis of “Negritude,” Black Nationalism was African people’s response to colonialism and slavery. Since a major component of institutionalizing those racist systems was for the bourgeois to develop and nurture the concept of white supremacy, Black Nationalism has always been our way of deconstructing racist ideology and proclaiming . . .