Diversity and Racial Justice

In my post on Monday, I mentioned that I saw a need to support BIPOC led groups and that I would talk more about that. This is from the first of three Facebook posts where I talk about diversity, where it’s important and where it’s not, and how we can actually support BIPOC led alternatives, rather than trying to make our communities look more diverse simply to assuage white guilt.

Here is what I wrote in the post:

I thought that I said some controversial things in this post (and others in this series) and was surprised at how positive the comments were. Here’s what people said in response to what I wrote:

On Friday, I will post on when diversity is important.

Diversity and Racial Justice

Creating More Possibilities

by Raven Glomus

Police brutality is real, as is the killing of black folks by police and the phenomena of mass incarceration.  A recent response was to try to defund the police.  Unfortunately, the result has been a crime wave in several cities.

Really, we don’t need the police–but we do need something.  It’s easy to attack oppressive institutions.  It’s harder, but absolutely necessary, to create alternatives to them.

In the case of replacing the police, we will probably need to fund economic and educational strategies, give people the tools to build (or in many cases, rebuild) their lives, support folks who are having difficult times, and develop some types of sanctions (other than incarceration) that make crime a less appealing alternative.  In the meantime, we will probably need to focus on reforming police departments, until we have time to develop alternatives to replace them.

There always seems to be a lot of emphasis on the things that are wrong, all that we need to stop and get rid of, but I believe that this is the wrong focus.  We need to work on figuring out how we can develop alternatives, to talk about what we want rather than what we don’t want, and to develop working systems that can replace all the toxic, oppressive, hurtful systems that we have now.

One example is communes and communities.  I have said that I see intentional communities as part of a larger social change strategy.  They can be laboratories to attempt to build alternative systems on a small scale and see what works.  Income sharing communities are a particularly important experiment to develop ways of living without economic (and other) hierarchies.

I have taken the title of this post from adrienne maree brown’s book Emergent Strategy.  She lists the six elements of her strategy and the final one is Creating More Possibilities, which she subtitles “how we move toward life”.  

Creating new possibilities, I believe, is probably the most important work that we need to be doing right now.  Not just building communes, but creating cooperative structures of all kinds (businesses, alternative institutions that support people, educational experiences, etc) and networking them–so there is more cooperation between these institutions as well as within them–and supporting those structures so that they are more likely to succeed.  

And, more importantly, supporting not just alternative institutions created by white middle-class folks, but institutions created by working people and, especially, BIPOC (Black, Indigenous, and People of Color) led and created institutions.  Racism and white supremacy are real things but, again, we can’t just try to get rid of them.  We need to replace them with leadership from People of Color and real attention to their needs–not what we think that their needs are but what they say their needs are.  We need to support them in developing the alternatives that they need.

Kidscreen » Archive » Editorial: Black Lives Matter

If we want a truly egalitarian society, we need to support organizations and methods that change the dynamics which keep people in oppressed situations.  I have written several Facebook posts talking about ways to do that which I hope to reprint here.

Saying that we need to create more possibilities is saying that we need to build abundance.  Abundance is attractive and, when it is successful, it can create a positive cycle that can bring more energy to create more possibilities.  And with enough possibilities,  we can create the alternatives to replace all the oppressive systems.  It’s just going to take a lot of work, especially at the start, when everything is stacked against us.


PS. The first poster is by amber hughson who has a whole series of these posters and is very clear about what constitutes real alternatives to policing and what does not.

Creating More Possibilities

Cambia Spring/Summer 2020


from their newsletter:

Here’s what’s been going on.

It was a strange spring and summer has been no less.

Grey days, April snow, May frost…and lest we forget, there’s a global pandemic going on.

But even under clouds and quarantine, life at Cambia continues much the same as ever. A nice benefit of creating a self-sustaining community-based infrastructure–the more you are able to rely on yourself, the less the outside world can shake you (self, in this case, is the extended communal self of Cambia). We are quarantined, but we have enough space and systems in place that life feels rich and varied.

Speaking of relying on self–Cambia has gone solar! We have long made use of passive solar systems, but the arrival of brilliant intern Charlotte and her extensive electronic knowledge has enabled Cambia to create a very functional system with twelve solar panels set up in the field next door. This setup provides enough energy for almost all of Cambia during the day and hopefully, with new battery storage we just obtained, we won’t need any grid power at all. We have great fun plugging our devices into the inverter and proudly announcing everything from “solar hair straighteners” to “solar chainsaws”.  Gil has been busy tracking our usage and production  of energy. In an effort to combat the “duck curve” (the high demand of solar energy in the morning and evening), we are testing various lifestyle changes and technologies to better sync our power usage with its availability. 

Another word about Charlotte: This is no ordinary intern. In her day job programs autonomous race cars as part of her academic career. She is taking a bit of the break of the rat race (which has yet to become autonomous) and is sharing her knowledge and her passion towards our technology goals and still getting course credit! Sadly, she will someday go back to the academic race track, but not without establishing an internship connection with her university, UNC Chapel Hill, and furthering Rustling Roots as an education and an internship center. Her stay here has been incredibly mutually enriching, not to mention a bit of a culture shock for both parties…

An ongoing conversation that’s happening at  Cambia, is how to find a harmonious balance between nature and technology.  In stark contrast to the way large corporations sacrifice the environment for efficiency, we are exploring sensors and automated systems to make life more graceful and less impactful. Charlotte created a device that rings a bell when the well pump turns on, making us more aware of our water usage. Now we can notice leaks or bursts, irrigation that’s left on as well as estimate the water depth and therefore pumping efficiency to optimize timing of water usage. 

Charlotte has also been doing research on how to implement an IOT sensor system to gather information around Cambia for a more comfortable and management of our experimental technology. As it stands, our level of experimental technology is now a far cry from any notion of the “simple life”, and is more of a human-machine interface laboratory,  where gauges, alarms, and LCD displays blend in with dry medicinal herbs and quacking of ducks.

We are documenting our experimentation and designs through blog posts and youtube videos. We’ll be adding these to the website with the hopes that others can learn from our successes (and failures). 

The solar shower has gotten an upgrade too we found used evacuated tubes on Craigslist and a free water heating tank from the nearby plumbing store–on sunny days, we now have more hot water than we know what to do with and even on chilly mornings we can bask and bathe in  comfort without carbon.

Over at Bruce Academy, Avni and Anthony are happily playing with fractions and orders of magnitude, pondering the origins of the universe, listening to stories of pirates and conquistadors, and running around with cries of “fair Helena!” “good Lysander!” as they make their way through Midsummer’s Night’s Dream. Maybe the biggest success of our homeschool is how often one or both of them express gratitude towards it as a highlight of their day–hooray for Bruce the teacher, hooray for the ability to learn in a personalized, idyllic setting.

We are grateful too, in these times of shut-downedness, to have work opportunities to keep the Cambia economy alive and healthy. At Acorn, we have just succeeded in taking down a large, tired greenhouse–now we work on putting it up again, further down the field. Here, Gil and Ella combined their unique and creative minds to create systems that work well and get the job done–like building a 15-foot tripod of trees and belaying the wire frames down as a team. When Jason is not building a deck at Cherry Hill, he and Charlotte tackle Acorn’s robot, troubleshooting the finicky seed-packing machine and sorting the seeds as orders come flying in (hooray for the abundance of work of Acorn–both that it means we are able to play a part and work together with them, and also that it means more people than ever are starting their own little gardens). A wonderful benefit to this job is that we get to take home the robot’s mistakes–meaning twenty packets worth of sunflowers will soon be bursting forth all up and down the field next door.

Speaking of the field next door–we have been planting hundreds of tomatoes and pepper plants with Mimosa, and there are other plantings to come. Stay tuned for the summer edition, where we happily harvest, preserve, and eat the best food money can’t buy. As for now, there are still foods from the wild that make it into our meals–plantains, chickweed, wild onions and thinned turnip greens make for good salads and cooked greens, and our exploding catnip, peppermint, and lemon balm are being dried and stocking our tea shelves.

Charlotte and Nomi gathered inspiration and unused clothes and items to create the Cambia Free Shop, a place where lonely clothes seek happy homes. Now whenever long-term members or short-term guests are in want or need, they will be able to sift through creative clothing, colorful fabrics and knitted scarves–hopefully finding that which their heart most desires, or at least having a good time exploring opportunities (Who will take on the Indiana Jones hat? The jar of dead bugs? The handcuffs?)

And once our members are creatively clad, should there not be a space where they can make creations themselves? Hickory, once two bedrooms, then an apartment for baby chickens and mealworms, is now a workshop. All of Cambia’s tools have made their way inside a luxurious wooden shed with the high ceilings and skylights–a place filled to the brim with creative and cozy potential. There are hopes of further development to this workspace, too–Nomi builds a kiln on the south side of hickory, with possible plans to build a glass house around it and open it up to Hickory, so that it can be solar/kiln-heated in the winter.

Did you catch the baby chicken reference? Cambia welcomes fourteen new members–four ducks and ten chicks (pakeeksters, in Cambia vernacular). They came as helpless squirming babies in early April, and are now boldly walking the lawns, uncontainable, wild and free. Thankfully, our cat friends Schmutz and Turtle have little to no interest in them. There is joy to be found in watching a gang of ducks waddle as a team, making laps around the house and mowing the lawn as they go. We can only aspire to their level of cohesiveness. 

So there you have it–a small picture into the current life of Cambia. The scene here is extensive, the work is never-ending. And yet you can still find Cambians, more than every once in a while, sitting together in the clover, idly creating little pieces of beauty, lying with our heads in each other’s laps and our hands draping over purring cats, murmuring or laughing in conversation as dusk falls around us and the first stars come out…

Cambia Spring/Summer 2020

Riding Out the Apocalypse

It was mid-May and by then the extent of the pandemic was apparent. Having had success in writing my post on the difficulties with starting communes, I thought I would try to write something that would attract folks. I thought about my guilt in being in such a perfect situation for this difficult time and wrote about it. It reached 685 people (more than I had ever gotten before) and got 24 comments, so I guess it “touched a nerve” as they say. Here’s what I wrote:

Here are the comments. I can’t really put them in chronological order because Facebook keeps moving the order around, but I will try to put them in an order that I think makes sense. I will start with some comments that I answered:

And one that the writer answered themself:

Then there was a back and forth between Audrey Bochantin and Cicada Musselman:

And James Buchanan’s questions about starting a community, with several folks answering:

And Aurora DeMarco’s comment on conflict as a deterrent:

There were a bunch of general, affirming comments

Finally, there is this long thread:

Riding Out the Apocalypse

Polyamory and communal living

This is a detailed post that I wrote about the commonalities between being poly and living in a commune. It got a lot of responses.

Twenty-one comments and I found all of them interesting. Here they are, with some annotations from me thrown in. It starts with a back and forth between Zamin K Danty and Cara Ziegel, with Theresa and Rejoice jumping in:

Then, a bunch of comments from various folks about various aspects and connections between communes and poly (including Gil from Cambia):

Then Christina Anderson wrote a comment that I felt compelled to respond to:

Finally, a couple more comments, including a lengthy one from Rejoice:

Polyamory and communal living

Bad behavior

Julia, one of the Commune Life folks, posted this on our Facebook page. As you can see, it reached 352 people, had over a hundred ‘engagements’, and got eleven comments

A short question that got some detailed answers.

Then Theresa weighed in:

Nicole had a reply to this:

And more long answers:

And a few short ones:

Bad behavior

Together We Rise

By Keenan

(Keenan is a long time member of Twin Oaks. We have published him before here. He sent us this piece.)

4 July 2020

My take on the history of significant cultural change at Twin Oaks

As has been pointed out many, many times, it is going to take a lot of work to make Twin Oaks a multi-cultural community, or, at least it will take many, many small changes in lots of different parts of the community and in the hearts of members. However, we have done it before; we can do it again.

Women’s equality at Twin Oaks has required significant and steady effort.  For decades Twin Oaks has hosted a women’s gathering. Some years the women’s gathering has earned some money, some years it hasn’t, but the community has never wavered in being supportive of putting resources toward hosting this gathering. The community has built and maintains women-only living space. Twin Oaks has supported and encouraged women taking on non-traditional roles like, for instance, working with machines, constructing buildings, working with big animals and taking on managerial and leadership roles. When women have not arrived at Twin Oaks with training, training has been provided.

Twin Oaks has women only rituals. Twin Oaks makes sure that there is a woman at membership interviews, and that there is a woman as part of the visitor liaison team. The CMT tries to be at least half women. The new member liaisons are typically a man and a woman. Twin Oaks got a handful of women members from an article in the feminist magazine, “Bust.” Women’s space in Oneida has an extensive women’s library.

Women and men have taken on the arduous task of teaching incoming men about what feminism means in practice. We all have come to recognize that the community is better for these efforts because we rise together.

 Many years ago, Twin Oaks had few elders living here. At that time, the discussion in the community included the sentiment that the community couldn’t afford to make the changes necessary to support elders. So what happened was that good members left; seeing no possibility of staying here into their old age, members in their late forties and early fifties left the community in order to save money for retirement elsewhere.

But saner voices prevailed and Twin Oaks built Nashoba for elders. Twin Oaks created a pension policy. An elder advocate position was created and funded. Later, Twin Oaks built Appletree. Consequently, members started making a lifetime commitment to Twin Oaks. These days, far from being a drain on the community, elders like McCune, Carrol, Pam, Hildegard, Shal and many, many others are essential, valuable and contributing members of the community. The community is now happy to care for elders because we now recognize that we rise together.

At another point in Twin Oaks history, children and families were also controversial. Some members harassed women who wanted to get pregnant. Children were banned from ZK’s main dining room and the ZK lounge. Children were forbidden to enter many other areas of the community. The role of the Child Board was seen as protecting some members of the community from the noise and mess of children. Children were seen by some members as solely an expensive hobby of people who wanted to be parents.

But policies changed. Hearts changed. Children became welcome in all parts of the community. The Child Board changed its focus to being an advocate for children. Twin Oaks puts lots of labor resources into creating a quality child program. Children were assumed to be part of the community and expected to contribute to the work here. The children who grew up after this culture shift are the children who have chosen to continue to live in community as adults.  Additionally,  visitors see children in the community and choose to live at Twin Oaks rather than elsewhere precisely because children are embraced and loved here. Parents tend to make a long-term commitment to the community. Rather than being a drain on the community, families are an integral part of the strength of the community. Because we rise together.

It seems that Twin Oaks is on the cusp of making a similar commitment to finally becoming more diverse and multi-cultural. There is no good reason not to. There are not terrible trade-offs to be made. This is not a direction that drains or weakens the community—far from it—becoming a more diverse community will make Twin Oaks stronger, because…

 together we rise.

Together We Rise

RACISM, CAPITALISM, AND THE POLICE

This is a piece we put up on the Commune Life Facebook page, that comes from the personal blog of Boone Wheeler who lives at East Wind. Here’s what I wrote on our Facebook page followed by a copy of the article direct from Boone’s blog.

by Boone Wheeler

“There’s class warfare, all right, but it’s my class, the rich class, that’s making war, and we’re winning.”

WARREN BUFFET

Black Lives Matter.

I support the protesters. I support the rioters. I support the looters.

That said, I don’t think protesting, rioting, and looting will be enough. To truly pull a weed out, you must get its roots, otherwise it just grows back. Similarly, to effect real social change, we must address the root cause.

To that end, in this post I trace the origins of American racism and police brutality and demonstrate that they spring from the same well – capitalism and the elites that created it, maintain it, and benefit from it. I further suggest that to end racism and police brutality, we must end capitalism.

The Invention of American Racism

The following excerpts are all taken from the phenomenal A People’s History of the United States by Howard Zinn. The emphasis is mine.

Only one fear was greater than the fear of black rebellion in the new American colonies. That was the fear that discontented whites would join black slaves to overthrow the existing order. In the early years of slavery, especially, before racism as a way of thinking was firmly ingrained, while white indentured servants were often treated as badly as black slaves, there was a possibility of cooperation.

By the years of the Revolutionary crisis, the 1760s, the wealthy elite that controlled the British colonies on the American mainland had 150 years of experience, had learned certain things about how to rule. They had various fears, but also had developed tactics to deal with what they feared.

The Indians, they had found, were too unruly to keep as a labor force, and remained an obstacle to expansion. Black slaves were easier to control, and their profitability for southern plantations was bringing an enormous increase in the importation of slaves, who were becoming a majority in some colonies and constituted one-fifth of the entire colonial population. But the blacks were not totally submissive, and as their numbers grew, the prospect of slave rebellion grew.

With the problem of Indian hostility, and the danger of slave revolts, the colonial elite had to consider the class anger of poor whites-servants, tenants, the city poor, the propertyless, the taxpayer, the soldier and sailor. As the colonies passed their hundredth year and went into the middle of the 1700s, as the gap between rich and poor widened, as violence and the threat of violence increased, the problem of control became more serious.

What if these different despised groups – the Indians, the slaves, the poor whites-should combine? Even before there were so many blacks, in the seventeenth century, there was, as Abbot Smith puts it, “a lively fear that servants would join with Negroes or Indians to overcome the small number of masters.

It was the potential combination of poor whites and blacks that caused the most fear among the wealthy white planters. If there had been the natural racial repugnance that some theorists have assumed, control would have been easier. But sexual attraction was powerful, across racial lines. In 1743, a grand jury in Charleston, South Carolina, denounced “The Too Common Practice of Criminal Conversation with Negro and other Slave Wenches in this Province.” Mixed offspring continued to be produced by white-black sex relations throughout the colonial period, in spite of laws prohibiting interracial marriage in Virginia, Massachusetts, Maryland, Delaware, Pennsylvania, the Carolinas, Georgia. By declaring the children illegitimate, they would keep them inside the black families, so that the white population could remain “pure” and in control.

Edmund Morgan, on the basis of his careful study of slavery in Virginia, sees racism not as “natural” to black-white difference, but something coming out of class scorn, a realistic device for control. “If freemen with disappointed hopes should make common cause with slaves of desperate hope, the results might be worse than anything Bacon had done. The answer to the problem, obvious if unspoken and only gradually recognized, was racism, to separate dangerous free whites from dangerous black slaves by a screen of racial contempt.”

In the 1720s, with fear of slave rebellion growing, white servants were allowed in Virginia to join the militia as substitutes for white freemen. At the same time, slave patrols were established in Virginia to deal with the “great dangers that may … happen by the insurrections of negroes….” Poor white men would make up the rank and file of these patrols, and get the monetary reward.

In other words, the 1% of the time feared the white indentured servants would realize they had common cause with the black slaves and together overthrow those taking advantage of them both. To prevent this, they created laws and policies to create division between poor whites and black slaves to keep them divided. They were obviously very effective.

The Police

Not too many people are aware, but the institution of American policing came directly from these slave patrols.

Gary Potter is a professor at Eastern Kentucky University’s School of Justice Studies and the author of  The History of Policing in the United States. He says public police forces began around the mid-1800s. They were born out of slave patrols in the south and industry policing in the north.

In the late 1800s, police were involved in union busting. After major corruption scandals during the prohibition era, Potter says there were “efforts to professionalize the police.” This led to more public funding and starting with the Nixon administration, federal funding for police forces. This is also when police departments started getting military-style equipment.

JULIAN HAYDA & JACK HURBANIS

Another thing most people aren’t aware of is that the Police have no legal responsibility to protect citizens.

“Neither the Constitution, nor state law, impose a general duty upon police officers or other governmental officials to protect individual persons from harm — even when they know the harm will occur,” said Darren L. Hutchinson, a professor and associate dean at the University of Florida School of Law. “Police can watch someone attack you, refuse to intervene and not violate the Constitution.”

The Supreme Court has repeatedly held that the government has only a duty to protect persons who are “in custody,” he pointed out.

RYAN MCMAKEN

Here’s a particularly egregious example:

Warren v. District of Columbia, in which two women heard their roommate being attacked downstairs by intruders called the police several times and were assured that officers were on the way. After their roommate’s screams stopped 30 minutes later they assumed the police were present and went downstairs, only to themselves be held captive, raped, robbed, beaten, forced to commit sexual acts upon each other, and made to submit to the sexual demands of their attackers, for the next 14-hours. The “officials” in legal land claimed that official police personnel and the government employing them owe no duty to victims of criminal acts and thus are not liable for a failure to provide adequate police protection.

PETE EYRE

So, who are the police really trying to protect?

Something true throughout the history of policing in America is the focus on property. “The police are primarily there to protect business property first, and residential property second, not human interactions. If that were the case, they would fail miserably,” says Potter.

JULIAN HAYDA & JACK HURBANIS

In reality, police are the domestic enforcement arm of capital (analogous to the military for external imperialist affairs), and the only force authorized by capitalists to use violence to protect capitalist property rights. The history of police crackdowns on unions, workers organizing for better conditions, and minority groups challenging the inequality of the capitalist order goes back to its inception. Cops are class traitors, serving the capitalists by inflicting violence on workers when necessary, and keeping capitalist property safe from the pesky plebs.

Class traitor is a term used mostly in socialist discourse to refer to a member of the proletarian class who works directly or indirectly against their class interest, or what is against their economic benefit as opposed to that of the bourgeoisie.

WIKIPEDIA

In other words, the police’s main function today is to maintain the current class structure, i.e. capitalism. Since racism strengthens classism, the police are encouraged to be racist. Here’s a fantastic look into the systemic issues of policing as recounted by an ex-cop: Confessions of a Former Bastard Cop

Economics and Control

Let us not forget that slavery was an economic enterprise. All of the horrors of American slavery were committed so that rich, white, elites could make money. It was profit seeking capitalism that created American slavery.

Michael Perelman’s incredible (yet dry) book The Invention of Capitalism details how that exact same profit seeking led the nascent capitalists to convert a self-sufficient European peasantry into wage slaves by force (emphasis mine):

Some of the forthright accumulationists, however, were sophisticated enough to have realized that once the work of primitive accumulation was complete, what Marx (1977, 899) called the ‘‘silent compulsion’’ of the market could be far more profitable than the brute force of primitive accumulation. Consider again the generous vision of Reverend Joseph Townsend (1786, 404, 407):

[Direct] legal constraint [to labor][i.e. slavery] . . . is attended with too much trouble, violence, and noise, . . . whereas hunger is not only a peaceable, silent, unremitted pressure, but as the most natural motive to industry, it calls forth the most powerful exertions. . . . Hunger will tame the fiercest animals, it will teach decency and civility, obedience and subjugation to the most brutish, the most obstinate, and the most perverse.

Similarly, Rodbertus, a German socialist and government minister rather than an outright primitive accumulationist, asserted:


Originally this compulsion was exercised by the institution of slavery, which came into existence at the same time as tillage of the soil and private ownership of land. . . . When all the land in a country is privately owned, and when the same title to all land has passed into private ownership of land and capital exerts the same compulsion on liberated or free workers. . . . Only now the command of the slave owner has been replaced by the contract between worker and employer, a contract which is free only in form but not really in substanceHunger makes almost a perfect substitute for the whip, and what was formerly called fodder is now called wages. (cited in BöhmBawerk 1959, 253)

In other words, early capitalists realized that the market functioned as a better means of control than outright slavery.

Economics and Racism

Nor is the connection between racism and economics only in the distant past. Modern racism and xenophobia are fueled primarily by economic concerns. The motivation behind Trump’s wall is of course to keep Hispanic immigrants out of this country lest they “steal our jobs.” This of course was the same motivation behind anti-Irish and anti-Italian sentiment in the late 1800’s.

For the poor and working classes, immigrants willing to do their low-skilled jobs for less are a real threat to their livelihood. As long as capitalism-created scarcity has the many fighting to stay out of poverty, there will be the necessary and sufficient conditions for racist sentiment to form.

Whether pitting laborers of different races against each other, stoking racial fears through a sensationalistic and profit-driven media, or politically scapegoating entire ethnic groups, America’s white elite have successfully modernized age-old strategies of using racism to prevent the formation of a broad coalition of people along class lines — and across racial lines.

KERI LEIGH MERRITT

The truth, of course, is that it is the capitalists, not their fellow laborers, who are the enemies of the poor and working class whites.

“You are kept apart that you may be separately fleeced of your earnings,” the famous Georgia populist leader Tom Watson told a crowd of black and white laborers in 1892. “You are made to hate each other because upon that hatred is rested the keystone of the arch of financial despotism which enslaves you both.”

KERI LEIGH MERRITT

Listen to the King

Again, in no way am I trying to co-opt, distract, or detract from the BLM movement. I support it wholeheartedly.

I’ve tried to demonstrate what I believe to be a clear line of causality from capitalism to racism to police brutality. It is my belief that racism derives largely from economic motives and economic inequality. I further believe that because racial injustice stems from economic injustice, to truly address racial injustice we must address economic injustice.

In this, I am beat to the punch by none other than Martin Luther King, Jr. himself.

And one day we must ask the question, ‘Why are there forty million poor people in America?’ And when you begin to ask that question, you are raising questions about the economic system, about a broader distribution of wealth.

FROM KING’S LAST SPEECH TO THE SOUTHERN CHRISTIAN LEADERSHIP CONFERENCE, DELIVERED IN 1967

The problems of racial injustice and economic injustice cannot be solved without a radical redistribution of political and economic power.

FROM A SPEECH TITLED “THE THREE EVILS OF SOCIETY,” DELIVERED TO THE NATIONAL CONFERENCE FOR NEW POLITICS IN 1967

King thought that if you could pull together the poor blacks of the inner cities, the poor American Indians of the reservations, the poor Latinos of the barrios and the poor whites of Appalachia, if you could get them to put aside their differences and unite around the meagerness and exploitation they all had in common, you’d have the makings of a movement that would break the old paradigms.

King had in mind nothing less than radical transformation, musing about “a democratic socialism” and arguing for a guaranteed income [UBI much?] and a “Bill of Rights for the Disadvantaged.” “True compassion,” he wrote, “is more than flinging a coin to a beggar; it understands that an edifice which produces beggars needs restructuring.”

LEONARD PITTS, JR.

Expand the Protests

While I wholeheartedly support protesting, looting, and rioting, I do not believe them to be effective nor sufficient methods of creating meaningful change.

I do not think the current protests are asking for enough. Changing a few laws around the institution of policing is not enough. It does not address the gross economic inequality that lies at the root of not just American police brutality but also mass injustice and unnecessary human suffering worldwide. What we need is the “radical redistribution of political and economic power” that King called for more than 50 years ago. What we need is the overthrow of capitalism.

Capitalism Must Go

Capitalism and the classism it creates and depends on lies at the root of racism and police brutality. If you want to address these issues, you must address Capitalism

But those are not the only evils of Capitalism. It is also the force that is driving ecological destruction and climate change. Capitalism, if left unchecked, will literally kill us all. Furthermore, in the pursuit of profit capitalism inflicts gross iniquity upon millions upon millions of people in the Third World.

What is Capitalism? In America, it’s all of us. Our entire society, our entire way of life, is built on the exploitation of the natural and human worlds. So I want to expand Black Lives Matter. Because really, that means American Black Lives. What about African Black Lives? What about the 9 million people who starve to death every year? Do their lives Matter? What about the sweat shops that employ 80% women? Do their lives matter?

Let’s expand the fight and make that radical change King spoke about a reality. As he said, it’s not just about black people, it’s about all oppressed people, everywhere.

I know I’m a privileged white male. And again, in no way am I trying to diminish or take from the BLM movement. I’m inspired by it. But if you support BLM, then you should support oppressed people of all stripes and colors.

Oppressed Lives Matter, Worldwide.

Just as there is White Privilege, there is First World Privilege. Our comfort and affluence comes at the cost of the exploitation of hundreds of millions in the “Global South.”

Ending police brutality and systemic targeting of black people is crucial and mandatory, but it’s not enough. I believe that the radical redistribution of political and economic power that King called for is the same revolution that Marx called for a hundred years before him.

I put forth that the modern American lifestyle is fundamentally immoral due to its utter dependence on exploitative capitalism. To all those who support BLM and consider themselves an ally to oppressed people, I encourage you to examine how your lifestyle contributes to the very oppression you speak out against.

We are all one people. Capitalism serves the few at the great expense of the many. Capitalism. Must. Go.

How?

As I said earlier, I don’t think protesting, etc. is enough. So what is? I have two practical actions to suggest.

  1. Don’t pay your taxes. The rich and powerful care about only one thing: money. So hit them where it hurts – their pocketbook. A general tax strike would absolutely bring them to the negotiating table. They live off of us. Their biggest fear is us realizing this, just as it was in the American South in the 1700’s.
  2. Meet as many of your own needs as possible. Grow your own food. Learn to sew your own clothes, work on your own car, etc. Until we the people are once again self-sufficient, the elites have us in the chains of the “silent compulsion” of the market.

We are in a class war. The rich are winning. It’s time for that to change.

RACISM, CAPITALISM, AND THE POLICE

Black Land Matters

I (Raven) have put out in several places that I am more concerned about diversity among communities than diversity within communities. But having a true diversity of communities requires many different folks having access to the things that can help build community. Land is one of them. Historically, Black folks have been denied access to land. Here is an important proposal to change that and support communities of color in a way that really matters. Rejoice found this resource and I happily published it in our ongoing series of Facebook posts about diversity and race.

Here is the information on the page that the link goes to. If you want to know more here is the link to the actual article (which then has links to resources and the full proposal).

Unfortunately, this piece was not seen by that many folks (unfortunate because I think that it contains really important information). I did get three great comments on the piece, including one from Rejoice who alerted me to the article in the first place. I totally agree with Cara’s comment.

We will be back on Monday, with more on the topic of race and diversity in communities.

Black Land Matters

For now…

Yes, it’s Thursday. But this is to let you know, as of tomorrow, I will be returning this blog to its previous Monday/Wednesday/Friday schedule, except, most of the content, similar to what I did in June, will be reprinted Facebook posts

On one hand, this means that I don’t have to work so hard creating new content (or trying to get stuff from overworked communards) for what, at this point, is a very small audience. On the other hand, I am not abandoning you entirely. If you do not want to go on to Facebook to have to see Commune Life content, I totally understand. I am only on Facebook because Theresa worked hard to persuade me that we would reach a much larger audience there.

So this is my compromise. I won’t say how long we will be doing this, but reposting daily for the month of June wasn’t that difficult, so I think that this is something that I can keep doing.

See you tomorrow.

–Raven

For now…