I think that could be part of it. I think at times I over-sexualize Black women. I also think the relationship between white men and Black women is so deeply entrenched in history that some of that history still plays out today, in myself as well.
i am positive there are racist things i currently perpetuate. in the past though, i have perpetuated countless stereotypes..
These are just a few interpersonal perpetuations, without getting into much detail about the structures and institutions in which i participate that also perpetuate racism on a much larger scale.
i don’t know about other cishet men but the vulvas i have had the honor and privilege of experiencing have smelled glorious. natural pheromones do something for me, so yeah.. lol
"You have to die as a seed to live as a tree.”
White supremacy is an extremely dominating force in this society, and it reaches globally. It has impacts all over the world. It is my view that support after Earthquakes and natural disasters are complicated matters in themselves. I would say that natural disasters are one of the few things we cannot blame on the people. We can’t just be like “oh if these people hadn’t been doing that, then the earthquake wouldn’t have happened.” So people feel a tendency to want to “help” because it was out of their control.
They shed light on, in some instances, altruism, in some instances, white saviorism, which i would not call support, but appeasement of white guilt for white people. I believe this to be an overarching phenomenon in instances of white people “helping” non-white people across the world. Much of this support does not contain self-reflection or internal change, but external intentions and external impacts.
In addition, because of the people in power in this country, many being white men and women, there are many spaces where there are only white men and women, who have much resources to use as they please. Without having people of other races even in the room, decisions get made, which affect these groups of people who have no voice in the conversation to begin with. So when these very wealthy white people are creating foundations and research institutes, it is imposed on other people, not cultivated from the community of people who will have to deal with the impacts. So when a bunch of white men get into a room and are thinking “wow ALS is really a problem, many people are dying.” What they mean is “many people like us are dying.” (aging white men). That is why the Black Panther Party in the 1960’s and 1970’s had to create free sickle cell testing centers in communities, because mainstream white health systems didn’t do that testing for them, because those mainstream (read white) people were unaffected by it.
Donating and being involved in charitable causes that are near and dear to our hearts is important. It makes us feel like we are doing something. involved. dedicated. part of the change. I think there is nothing inherently wrong with these concepts. I do think we need to think about how segregated racially our communities are. So our access to people, or our willingness to empathize and be involved with people who might not be like us, affects our ability to be involved in causes that affect them.
So for instances, the recent study that said 3/4s of white people don’t have any non-white friends. That changes what the meaning of a cause is. That changes the causes we are knowledgable about. So until a cause affects the dominant groups in society (e.g. rich, white, heterosexual, and men) then a cause is not important enough to do anything about.
An example of this is breast cancer, sadly. Breast cancer has been a major cause of death in African American women for quite some time, before it became deemed an important cause to support. Then white women started becoming affected and it became a national issue. Pink started getting prescribed to it and the phenomenon of “pink-washing” was born (which I won’t even get into). This is not to say white women are deserving of breast cancer, undeserving of awareness or treatment, or at fault in this. This is to say that it is no coincidence that it became an issue when awareness around white people being diagnosed started to happen.
The Ice Bucket Challenge:
It is no mistake that ALS “is said to be more common among white males, non-Hispanics, and persons aged 60–69 years” (source:http://www.rappler.com/newsbreak/iq/67172-fast-facts-als-ice-bucket-challenge) “According to the ALS CARE Database, 60% of the people with ALS in the Database are men and 93% of patients in the Database are Caucasian.” (from ALS themselves: http://www.alsa.org/about-als/who-gets-als.html)
It is not surprising that a disease that mainly affects aging white men is receiving money and attention.
This is why it is interesting timing to be happening during the visible resistance in Ferguson because people are literally giving millions of dollars to spread awareness about a disease that mainly affects white men, while Black men are continuing to be murdered by police (vast majority being white police). The further humanization of older white men, and the further dehumanization of Black men, and Black people in general. But I would be surprised to see people raising millions of dollars to spread awareness about this dehumanization of Black people to white people for reasons spanning from racism, white privilege, white guilt, to not wanted to take action or not knowing “how.”
Now this is not a call out on ALS Association alone. They happen to be the “in charity” right now which makes it easy to shed light upon it.
The fact that salaries are incredibly high for administration in “charity” organizations is counterintuitive to the nature of service work and community education and organization (which is seen in the ALS Association; however, this is not the case in all nonprofits). In this society, we have attributed business strategies, profits over people, to an arena of society that is ideally “supposed to be” people over profits. This is a huge problem when the overarching goal in service work should be to “work yourself out of job,” whereas in business, people are working to solidify their standing among other businesses.. These contradictory practices cannot coexist..
For example, Roxanne Spillett, president, Boys & Girls Clubs of America, Atlanta, GA, makes $455,829 as her BASE SALARY! (10 highest paid nonprofit executives: http://www.thefiscaltimes.com/Articles/2012/12/20/10-Insanely-Overpaid-Nonprofit-Execs)
ALS is one of thousands of examples of non-profits and charities, which people funnel money in, tax exemptions, and the heads of very well known, mainstream non-profits get extremely paid. profit is not made in the sense of business but do not be tricked into thinking that these cats deserve to be making six figures. To think that the non-profit industry is in place to redistribute wealth is illogical.
There is a difference between nonprofits, and funding campaigns to support grassroots movements. I am not saying all of this to “wash my hands” of any responsibility, because I am also entrenched in the non-profit industrial complex.
However, we need to be critical about “giving” in general. We need to be critical to whom we give and the impacts that money has on the larger context of society. We are not only giving of money, but attention. We must understand that everything is connected. Where we put our time and energy has impacts in places we may not intend.
just finished reading:
Women’s liberation and the African freedom struggle | Thomas Sankara
Burkina Faso - Central leader from 1983-1987
“The revolution and women’s liberation go together. We do not talk of women’s emancipation as an act of charity or out of a surge go human compassion. It is a basic necessity for the revolution to triumph. Women hold up the other half of the sky.” | Thomas Sankara (October 1983)(page 11)
“With broad popular support, the government: (page 15-16)
March 8, 1987 — The revolution cannot triumph with the emancipation of women
“Dialectical materialism defines human society not as a natural, unchanging fact, but as the exact opposite.” | Thomas Sankara (page 25)
“It was the transition from one form of society to another that served to institutionalize women’s inequality.” (page 26)
“humankind first knew slavery with the advent of private property.” (page 27)
“I hear the roar of women’s silence. I sense the rumble of their storm and feel the fury go their revolt.” (page 62)
“Dialectical materialism defines human society not as a natural, unchanging fact, but as the exact opposite.”
| Thomas Sankara
Liberated Territory: Untold Local Perspectives on the Black Panther Party | Yohuru Williams & Jama Lazerow
Two important factors explain the success of the Black Panther Party:
There was a move to co-opt Black militants by giving them jobs in government or in non-profits in order to either keep an eye on them or to be able to cut their funds whenever the government wanted to.
The two unintended consequences of BPP purges:
1 — Bringing The Black Panther Party Back In: A Survey | Jama Lazerow and Yohuru Williams
Start off by talking about the lack of contextualization of the Black Panther Party in most textbooks — either printing misleading information, or at times, citing completely false information.
2 — The Black Panthers at the Water’s Edge: Oakland, Boston, and the New Bedford “Riots” of 1970
New Bedford, MA had a very large gap in wealth, with mansions, but also boardinghouses..
Large Cape Verdean population, a lot of whom identified as Portugese, and thus “white.” Often were discriminatory against Black people.
"Mother Country Radicals” — Panther terminology for revolutionary whites. (page 100)
July 8th 1970, “a so-called riot” began after a Black man was taken into custody. This led to the burning down of some stores, one being a place, Pieraccini’s Variety, where a group of people, Boston Panthers included, would confiscate and turn into a Black Panther office, NCCF office more specifically.
After the start of the rebellion, they occupied the West End of New Bedford and viewed it as Liberated Territory. The night of July 11, however, three white teenagers pushed through one of the barricades in their car, drew a shotgun over the roof of their car and shot into the crowd of Panthers and Black organizers. The shots killed Lester Lima, a 17 year old, and wounded two others. (page 105-106, 108-109)
- white teenager who shot and killed Lester Lima was acquitted on all charges by an all-white jury. (page 113)
On the night of July 31, 1970, Johnny Viera in New Bedford was on the phone with Audrea Jones, of the Boston BPP, who was on the phone with the Central Committee in Oakland. Johnny Viera was irate when it was ordered that he and the Black militants and Panthers in New Bedford should surrender to police. (page 110-111)
New Bedford Panthers:
- Free Breakfast Program
- Free Clothing Program
- Political Education classes
- Free Health Care Program with free sickle cell anemia testing
“As late as February 29, 1972, FBI sources reported sixteen members and thirteen community workers for the branch.” (page 115)
There was some turmoil between the Boston BPP chapter and the New Bedford branch. The Boston chapter has their reservations of New Bedford Panthers because of their self-proclaimed racial identities, which were often a lot more complicated than identifying as Black. Also, Boston tended to not understand that New Bedford Panthers were often community members and thus had extremely strong ties and sentiments with the New Bedford community, and at times, did not take the Boston chapter exhausting their funds and resources lightly.
3 — “The Power Belongs to Us and We Belong to the Revolutionary Age”: The Alabama Black Liberation Front and the Long Reach of the Black Panther Party
Alabama Black Liberation Front — active since late may 1970, until around 1974, when arrests, trials, and imprisonments caused them to not be able to function as a viable organization.
- the ABLF sheds light on the impact of the BPP on local groups who were not affiliated with the BPP but were essentially part of the same movement.
- founded by Wayland “Doc” Bryant and Michael Reese
November 1, 1970, members from the Alabama Black Liberation Front (ABLF) marched from Kelly Ingram Park Ingram, in Birmingham, Alabama, to the courthouse, to protest the incarceration of two of their members, Wayland “Doc” Bryant and Ronnie Williams, who were among the leaders (page 136)
Required pledge to join the ABLF:
- “A membership in the ABLF requires you to support (1) The Black Panther Party. (2) The Black Laws. (3) The Universal Declaration of Human Rights and United Nations. (4) Support the Peoples Army. (5) Read Evolutionary and Revolutionary Phamphlets [sic] newspapers and books. (6) Learn Self-Defense. (7) The Three Main Rules of Discipline are 1. Okay [obey?] orders in all your actions 2. Do not take a single needle or piece of threads [sic] from the Humans. 3. Turn in everything captured. (8) Volunteer 8 hours a week to Party Business. (9) Think Military, Political and Economical in [what] so ever you do.” (page 155)
4 — Marching Blind: The Rise and Fall of the Black Panther Party in Detroit
July 1967 rebellion in Detroit was a catalyst to the creation of the Detroit BPP Chapter
League of Revolutionary Black Workers (LRBW)
Revolutionary Union Movement (RUM)
Eric Bell and Ron Scott called the Central Committee of the BPP in Oakland expressing their desire to start a Panther branch in Detroit. Two men had already been sent to Detroit to check things out, George Gillis and Victor Stewart.
They then traveled to Ann Arbor, Michigan to meet with Eldridge Cleaver and Bobby Seale, who ultimately agreed that they should start a Detroit branch of the Black Panther Party, in May 1968
“The key external dynamic that determined the course of the Panther movement in Detroit, though, was the social and historical context of violence and extreme enmity between the black community and city police.” (page 188)
February 1969, Detroit Panthers already had 2 free breakfast programs on the West Side and 1 on the East Side. They also had a free rat-removal extermination program and free barbershop. They also had doctors staff a free health clinic that offered sickle cell anemia testing and blood pressure testing. (page 191)
After the Detroit branch dissolved in summer of 1969 because of police informants, it was reconstituted by one of the clandestine members with a public front (NCCF), but a clandestine core (BPP). (page 193)
The Seven Cannons of Armed Struggle of the Detroit Underground (page 198)
- Autobiography of Malcolm X (considered kind of a bible in the Detroit Underground)
- The Wretched of the Earth by Frantz Fanon
- “Violence is a cleansing force, It frees the native from his inferiority complex and from his despair and inaction; it makes him fearless and restores his self-respect.” (page 199)
- Negroes With Guns by Robert F. Williams
- Catechism of the Revolutionist by Mikhail Bakunin
- "Man and Socialism in Cuba” and “Guerilla Warfare” by Ernesto “Che” Guevara
- The Spook Who Sat by the Door by Samuel Greenlee
- Minimanual of the Urban Guerrilla by Carlos Maringhella
Malik McClure was purged from the Detroit NCCF because of his continued chauvinistic practices. This is an instance where the Panthers stood for gender equality within their ranks. (page 204-205)
“While some folks might think it was nonviolent marching and singing that spurred the integration of the big city police departments, those of us who were there know that it was the white cops’ fear of getting shot.” (page 208)
The Detroit police journal, Tuebor, carried propaganda to cast negative shadows over the Detroit Panthers, comparing them to have created a climate similar to before the attack on Pearl Harbor. (page 210)
- This is interesting because often we view propaganda as a weapon used to sway general public opinion, but this type of propaganda would and did probably cause police to treat Panthers even worst than they already were without knowing why.
October 24, 1970, a patrolman was shot and killed by a Panther outside of the Detroit office. 30% of Detroit’s entire police force converged on the headquarters and shot so many bullets, that the people inside said it looked like swiss cheese. The only reason the police had to cease firing and leave was because thousands of Black residents and other Black radical organizations were surrounding the police and threatening war if they continued. This is an example of Huey Newton’s “serve the people” strategy.
- “the people whom the Panthers had served had arrived in the thousands and served the Panthers by saving their lives.” (page 213)
Because of this event, 15 Black Panthers were arrested for conspiracy to murdering the patrolman. named the Detroit 15, lots of the next year were spent in a legal battle over the fifteen members of the Detroit Black Panther Party. (Page 213-214)
By September 1971, the rest of the Detroit Underground would be in prison with sentences ranging from 15 years to natural life, which marked the end of the Detroit Panther Underground (page 215)
The Detroit Panther underground collapsed for two reasons: (page 216)
- failed to realize a a flaw in the Minimanual of Carlos Marnghella, about the flaw in publicly denouncing infiltrators and this ended up being critical in the overthrow of the underground.
- the lack of sources of intelligence and counterintelligence left the underground virtually blind to the enemy. (They needed in depth background checks and periodic lie detector tests.)
They were deemed an army marching blind.
5 — “Give Them a Cause to Die For”: The Black Panther Party In Milwaukee, 1969-77
In October, 1967, a youth group in Milwaukee formed a self-defense group called the Commandoes, with the guidance and advice from a local activist, Father Edmund Groppi (page 236-237)
September 22, 1969 — Milwaukee Black Panthers allegedly fire a shotgun at a street cop, are pulled over and beaten by initial police officers on the scene and back up police officers. (resource #10, page 249-250)
This added repression onto the Milwaukee chapter and the trial of the three Panther members beaten by cops on sept 22 drained their funds, disbanding the chapter in November 1969.
after the Party in Milwaukee disbanded, some ex-Panthers created the Milwaukee chapter of the National Committee to Combat Fascism (NCCF), under which they continued their survival programs. (page 253)
In April 1972, the Milwaukee Branch of the Black Panther Party reorganized. In August 1973, it received it’s official charter from the BPP in Oakland. (page 253-254)
“the Panthers [in Milwaukee] sought to live the communal existence they envisioned for the larger community.” (page 255)
They created a prison visitation initiative, free breakfast for children program, free grocery program, and developed plans to create community control of law enforcement.
6 — The Black Panther Party in the Disunited States of America: Constitutionalism, Watergate, and the Closing of the Americanists’ Minds |Devin Fergus
The author seems to be commenting about the Panther’s carrying weapons and their “angry rhetoric” as something that “got in the way” of their constitutionalism and opened them up for repression.
- For me, this sounds like a way to state that the Panthers were too hard to swallow so it was on them for being that way. This sounds like a respectability argument, which raises the question, if the Panthers did not carry guns and use “angry rhetoric” would their calls for community control over police be taken any more seriously? I would dare to say no..
by the 1970s, Panther confrontation with the government gave way to Panther engagement with it, because of three interrelated dynamics: (page 268)
- "law enforcement backed off its extralegal harassment of the Party."
- "Panthers recognized that their own volatile public actions isolated them—socially, politically, and culturally—from core black constituencies.”
- “The BPP realized diminished returns on its martial image and thus began downplaying the gun.”
The author mentions the new stance on the Black church in 1971 as a change on ideology, not meeting the people where they are at. I am not sure how I feel about this. You cannot speak to the people if you do not go where the people are, which whether or not anyone agrees or likes it, is in the black church. I am not sure I would call this a change in ideology, but an understanding that pride must be put aside and rhetoric must be adapted to reach all Black people.
“Between 1972 and 1978, when the BPP effectively ceased most of its operations, for example, Oakland’s central office averaged nearly one suit per year against state and private parties.” (page 270)
It seems like this author is mentioning that the Panthers of the mid to late 70s were looking for validation within the system, within white supremacy. They seemed to seek to uphold constitutional values by working within the system, and using the system, as if it were just.
"from October 1972 to May 1973, the female percentage rose to nearly half the total membership.” (page 278)
the author compares the change in Panther energy and ideology to the rising level of female membership.
The Winston-Salem, NC Panthers “voluntarily invested themselves in the legal and political system.” (page 286)
“The best-known black radicals of the post-civil rights generation, the Black Panther Party, imagined themselves as heirs to America’s civic nationalist tradition. They did so by investing in the mechanisms of American jurisprudence, legislative governance, and social policy, as well as electoral politics—during a time when state credibility and political legitimacy were being destabilized among the public at large.” (page 286)
just finished reading:
Liberated Territory: Untold Local Perspectives on the Black Panther Party | Yohuru Williams & Jama Lazerow