Already underpaid, overworked, and disrespected, McDonald’s employees then begin to prepare for a flood of customers who expect them to deliver not just the Saweetie Meal itself, but the “Saweetie Meal Experience” that has been crafted. While many in the “diversity economy” created around the meal receive a material benefit (even if crumbs) from their participation in the event, the workers see no change in their material condition. . . .
You cannot easily decouple individuals, especially colonized individuals, from the forces that pushed them into economically incentivized conscription. A dialectical idealist in Marxist clothing will—in a bid to censure anti-imperialist veterans—sound like a libertarian in their condemnations. They will say things like, “there is always a choice” and “there are plenty of jobs in the marketplace.” When it comes to economically incentivized conscription, some so-called Marxists possess more faith in the free market’s ability to provide other forms of employment than Milton Friedman in his heyday. While dialectical materialists, a.k.a. Marxists, never excuse participating in an imperialist institution, they certainly understand the forces that drive people into its employ. . . .
The Cuban revolution has survived 62 years of consistent subversion and outright attacks from the United States and its white-supremacist colonial allies. The revolution has nothing to be ashamed of. It has been a beacon of hope and a model for millions around the world. That Cuba needs to defend itself against capitalism and against the billions of people around the world living in abject poverty is absurd. . . .
We Charge Colonialism is an anti-imperialist Pan-Africanist organization primarily based in the United States takes the position that African people are faced with two plausible choices for our liberation. 1) Return to our mother Continent of Africa and fight for self-determination for the African continent; or 2) Stay here and fight for internal-self-determination in the United States, a manifestation of the Black nationalism Malcolm X and others advocated for, that is control over the social, political, and economic institutions in our communities. . . .
the militant and uncompromising spirit of the Juneteenth celebrations I grew up with has been replaced by a dominant “can we all get along” party atmosphere that uplifts symbolic progress while hammering the message that the absolute only legitimate form of struggle that is morally acceptable is that waged through the capitalist electoral process on an individual basis. . . .
In many radical Black and Brown spaces on the Internet, I’ve seen many people pose the question “What radicalized you?” And, for some time, I could not bring myself to give anything close to a direct answer. When relating the struggle for African liberation to our personal lives, many of us have our own stories or narratives that push us forward into the realm of consciousness, especially when having to do with both race and class. However, for some of us (like myself), it may have taken a while to understand how the latter is connected to the former. Growing . . .
The deeper issues are usually traced to colonial economic interactions and the introduction of capitalism in developing countries. There were concerted efforts to build and maintain economic relations, in which the colonies were made into permanent producers of raw materials to satisfy the requirements of metropolitan countries. The established links between the producers and the colonial metropoles meant that colonies became dependent on other countries to purchase and dictate the prices of products. Colonies, as a result, were left without the infrastructure to process the raw materials and only purchased ready-made goods from the associated colonial power. The result was that colonies produced what they did not consume and consumed what they did not produce. . . .