Breonna’s deathbed

Taken from a Sept. 23 audio column on prisonradio.org.

Her name, Breonna Taylor, has become a chanted and shouted call in protests, along with those of many other Black people killed by the state with absolute impunity.

In a recent decision, a grand jury* in the state of Kentucky did not issue a single indictment of murder against the police officers who broke into her apartment, shooting more than a dozen times.

Mumia Abu-Jamal

At least six shots hit Breonna as she lay in her  bed.  The policemen were ostensibly carrying out a raid against drug trafficking, but, note that they did not find any drugs.

Only one cop, who had been fired before, now faces charges. He is accused of endangering neighbors by shooting at their apartments.

Philosophers sometimes conduct thought experiments to see all sides of a controversy.  Imagine, if you can, that a 26-year-old white woman named Breonna Brezinsky, who worked as a technician in medical emergencies, is killed, shot in her bed by half a dozen police officers in a misguided raid.

What do you think would happen to those police officers?

The case of the Black woman, Breonna, reminds me of Black Panther Party leader Fred Hampton, a 21-year-old Black man, shot in his bed after being drugged in the early morning hours of Dec. 4, 1969, in Chicago. Fifty years later, and the lives of Black people still matter.

From the imprisoned nation, I am Mumia Abu-Jamal.

*A grand jury does not determine a person’s innocence or guilt as a jury in a criminal case, but investigates a possible crime, accuses one or more persons and establishes the charges against them.

source: https://www.workers.org/2020/10/51653/

‘The Confederacy of California’: life in the valley where Robert Fuller was found hanged

Damn you scary ass muthfucks back on this pussy ass bullshit. Well  you want to bring the noize this way come wit it cause i am  that big Black muthfucker that your parents warned you about. So make damn sure when you step to me make sure you got your big boy pants on and you better be ridin 10 deep cause truth be told 2 or 3 weak bitch made girlie men can’t hang.

In a corner of desert country at the northernmost edge of Los  Angeles county, Black boys have grown up watching their fathers handcuffed by sheriff’s deputies during routine traffic stops. Black girls have had racial slurs shouted at them from passing cars and been warned not to go out by themselves at night.

They have stood in line at the grocery store alongside white men with swastika tattoos. They have organized to protect themselves when they felt no one else would. They have learned which streets to not drive down to avoid law enforcement traffic stops. Some have stopped driving at night al together.

“The Confederacy of southern California is the Antelope Valley,” said Ayinde Love, a longtime Lancaster resident and organizer.

When the body of Robert Fuller, a 24-year-old Black man, was discovered hanging from a tree near Palmdale city hall earlier this month, it plucked at a trauma that had been etched into the Black community for generations. Just over a week before, the body of Malcolm Harsch, a 38-year-old Black man, had been found hanging from a tree just 50 miles east. Together, Fuller and Harsch’s deaths ignited a firestorm of fear in the region, of white supremacist hate group violence and police conspiracy, during a time of racial reckoning nationwide.

Coroners with the Los Angeles county sheriff’s department preliminarily declared Fuller’s death a suicide. But following widespread outcry, the Los Angeles sheriff, Alex Villanueva, backtracked on the finding and announced that the FBI and the state attorney general’s office would monitor the department’s investigation.

Two days later, Los Angeles sheriff’s deputies fatally shot Fuller’s brother. It was the department’s sixth fatal shooting since the killing of George Floyd sparked worldwide protests and heightened scrutiny of police violence.

Two mysterious deaths of Black men, a thin investigation from a sheriff’s department with a documented history of misconduct, another police killing, all within a dry desert landscape rife with historic anti-black hate. To many in Antelope Valley’s Black community, it came to represent the years of racism, bigotry and violence that has gone overlooked in what is considered one of the most left-leaning counties in America.

Photograph: The Washington Post/Getty Images

“People are arguing whether it was homicide or whether it was suicide, but that’s not the position that I’m taking,” Love said. “It’s a lynching regardless, because it is an act of violence when the people that are supposed to serve your community send a message through their lack of concern.”

‘Black men’s fear? The police’

Fewer than 500,000 people live in this sunbaked valley, where the gnarled branches of the Joshua trees splay under miles of open sky. About 70 miles from the city of Los Angeles, hardscrabble brown mountains loom far in the distance on clear days – the Tehachapi mountains to the north and the San Gabriel mountains to the south.

Of those living in Antelope Valley, about 15% are black, compared with 9% in all of Los Angeles county, and 6.5% statewide. The community has grown rapidly, and recently: from 1990 to 2010, the Black population in Lancaster, one of the main cities, grew from just 7% to 21%, while the white population shrank from nearly 80% to less than 50%.

As that population shifted, in the years leading up to 2010, the region saw the highest rate of hate crimes in Los Angeles county.

A 2013 US justice department investigation documented a series of white supremacist-related crimes that had haunted Antelope Valley in the 1990s and early 2000s. The First African Methodist Episcopal church in Palmdale was firebombed in 2010. Three white youths allegedly killed a Black man in 1997 to earn a white supremacist tattoo. Two Black men were stabbed by a white mayoral candidate’s son who had been reciting “white power” slogans, and homes were vandalized with racial slurs and a swastika.

But when asked about what they feared more in Antelope Valley, Black men overwhelmingly responded: the police.

“I don’t care about the KKK because I’m allowed to defend myself against the KKK,” said Arthur Calloway II, 39, a Lancaster resident and president of the Democratic Club of the High Desert. “But every day I have to leave the house, not knowing if I’m going to get pulled over that day and if that could end up in an escalated situation with me actually not coming home.”

At the tree where Robert Fuller’s body was found in the early hours of 10 June, supporters had placed a bright green sign, splattered with red paint, among the flowers and the candles: “Cops and Klan go hand in hand”. Just 30 years ago, a group of deputies described by a federal judge as a “neo-Nazi, white supremacist gang” had been rooted out through a lawsuit that cost the county $9m. Authorities are investigating whether similar other gang-like cliques of deputies, stationed primarily in black and Latino neighborhoods, persist today.

Combined with the stories of the Black community, the Los Angeles sheriff’s department’s reputation of racism has solid footing in the valley. While working for a car rental agency, Love, the community organizer, was pulled over so many times that he had to ask his manager to call the sheriff’s station.

“One time, I was driving into a community and deputies were coming out and passing me and immediately, they turned their lights on and turned around and pulled me over,” said T, a black Lancaster man who asked to only be identified by his first initial out of fear of retaliation. “They said there was a break-in in the neighborhood I was going into. If there was a break-in, why would I be going back into the neighborhood where I just broke into a home?”

In 2015, the US justice department settled a lawsuit against Lancaster, Palmdale and the Los Angeles sheriff’s department for targeting black people with discriminatory enforcement of the federal housing choice voucher program. The investigation that preceded the settlement found that deputies in Antelope Valley engaged in a pattern of misconduct that included pedestrian and vehicle stops in violation of the fourth amendment, “stops that appear motivated by racial bias”, unreasonable use of force and discrimination against residents on the basis of race. A review of use-of-force cases from 2010 to 2011 in which the only charge was obstruction-related – resisting arrest – found that 81% involved black or Latino subjects.

‘If this had been a white man’

Jamon Hicks reacted the same way many others in the black community did when he learned about Robert Fuller’s death. His initial thought was that it felt odd, that he had never heard of a Black man committing suicide in such a public way, and from a tree. When he learned of the other hangings, not just Malcolm Harsch’s in San Bernardino county but around the country, he got scared.

The poppy fields of Antelope Valley, California. Photograph: Tommaso Boddi/Getty Images

A few days later, he was retained as the attorney for Fuller’s family. Sitting at his home about an hour south of Palmdale on Juneteenth, he took a more reasoned approach. He was preparing the family for the findings to come back as a suicide, or even undetermined, he said. What mattered, he argued, was that the findings came back at all, and followed a thorough investigation.

“What I look at is: if this had been a white man hanging from a tree, if this had been a white woman hanging from a tree, would you have so easily just said, ‘Well, we think it’s a suicide?’” Hicks said. “I’m saying the investigation seemed very haphazard from the beginning. And I wonder, was it that way because this was just a 24-year-old black man?”

The family needed answers, he said. Instead, they were left with more questions.

Seven days after Robert Fuller’s body was discovered in Palmdale, Fuller’s brother, Terron Boone, was fatally shot by Los Angeles county deputies. According to the sheriff’s department, when they tried to stop his car, Boone opened the door and started shooting. The sheriffs were reportedly in plainclothes and an unmarked car, trailing Boone, a suspect in a domestic violence case.

“My question,” Hicks said slowly, “is did they know beforehand that it was his brother, before they attempted surveillance and before they followed the car?”

He wondered about the fears and conspiracy theories floating around the community, and whether they had reached Boone, who had been deep in grief. “If he’s thinking, ‘I’m being followed, something happened to my brother, now it’s me’ – if he’s in that mindset and he doesn’t know that they’re police, he’s in defense mode,” Hicks said. “He’s paranoid. He’s scared.”

‘You have to constantly think about your safety’

That sense of fear blanketed a Juneteenth rally in Lancaster, where hundreds came to demand justice for Robert Fuller, Malcolm Harsch, Michael Thomas, George Floyd, Breonna Taylor. Amid the high energy and rousing speeches, a tension thrummed through the crowd.

Protesters demonstrate in front of the Palmdale Sheriff’s Station after Fuller’s death. Photograph: Apu Gomes/AFP/Getty Images

There had been rumors that the local Ku Klux Klan chapter would be hosting a meeting at the same park where the march would end. The Los Angeles sheriff’s department said it had been unable to confirm whether the meeting was to take place. Still, organizers put out warnings for everyone to travel in groups. They had a check-in system – when people got home, they had to text someone, and if that person did not receive a text message, then everyone had to mobilize as if it were an emergency. At the rally, people were on alert, watching to see if people got too close to the speakers.

Giovanni Pope, 17, had been scheduled to speak at a press conference a few days earlier. His parents have been incredibly supportive of his efforts as a young Black and gay activist – but they told him he couldn’t speak at this one, not with the rumors of hate groups.

At a recent protest, he left his face uncovered because he had been a main organizer and wanted to make sure he was recognizable. Near the end of it, a white man whom nobody could identify kept following him and taking his picture.

“In other parts of Los Angeles county, people don’t have to think about this at all,” said Pope, a Lancaster resident. “I go to Pasadena regularly and every young person there seems so carefree in that sense. It’s really easy to be an activist for things you believe in in those areas. Out here, you have to constantly think about your safety.”

Homicide by society

On Juneteenth, the family of Malcolm Harsch, the 38-year-old man found hanging from a tree 50 miles from where Robert Fuller was found dead, posted on Facebook that after reviewing surveillance video, they had accepted that Harsch’s death was a suicide. “We urge you all to continue your efforts concerning the hanging deaths of African Americans,” they wrote.

The next day, a small crowd gathered for a vigil at the tree where Harsch died near the Victorville public library. Harsch had been living in a nearby homeless encampment at the time of his death. Organizers of the vigil brought food and water for the encampment residents, stepping around the debris and garbage under the unforgiving sun.

“Even if it wasn’t murder, it was still homicide by society,” said Kareema Abdul-Khabir, an organizer, pointing out that city hall spent more of its budget on policing than on care for vulnerable people of color.

That’s why Love, the Antelope Valley community organizer, has characterized these hangings as lynchings. Racism comes in many forms in the high desert. There’s the specter of the hate groups. There’s police violence and overcriminalization. And there’s the damage of the passive slights and the allowance of racism. It’s Pope sitting in on a meeting with the mayor of Lancaster, listening to him talk about the need to differentiate “between the hip-hop kids and the good African American students”. It’s 24-year-old Isabel Flax, learning that when her family moved to Palmdale in 2000, her white mother was informed at two homes she had tried to rent that it was “a problem” that she had a Black husband. “It was always the little things, the things that happened when I was seven and I didn’t understand until I got older,” Flax said.

“Lynching was a tactic to instill fear and control the slaves. It had to be something perpetual,” Love said. “When all Black people have to experience the unacceptance of society to the point that life in itself can seem harder than death, it’s a lynching. It’s a lynching via the white supremacist systems that have been set up in place to oppress us.”

‘We’re not going anywhere’

Black people across the US are exhausted, and those in Antelope Valley appear to feel no different. With each passing day come more Black lives lost, and in making sure all Black lives matter, they find themselves forced to wear the mantle of slain names, loudly and publicly, even as their legs buckle under the fatigue.

One day after Robert Fuller’s body was found, sheriff’s deputies fatally shot 62-year-old Michael Thomas in his home in Lancaster. Deputies had been responding to a domestic violence call and said Thomas had reached for their gun. His family and his fiancee, who was at the scene, disputed that account.

Pastor Jacob Johnson, vice-president of the Antelope Valley chapter of the NAACP, said the deputies appeared to have violated at least several points of the consent decree set by the federal justice department as part of the 2015 settlement of the housing discrimination lawsuit – a section of the settlement covers use of force. Yet it’s unclear whether the officers will face any repercussions. This same drama has played out too often in police departments across the country. Officers violate policy. Black people die. No one is held accountable. “What’s the penalty if they break a consent decree – the oversight committee stays on for two more years?” Johnson said. “To be honest, if I’m the sheriff’s department, I could care less. Right now, there seems to be no repercussions. There seems to be no penalties.”

Related: Oakland moves to bar police from schools as bigger cities reject change

When it comes to police killings, people tend to ask first what the person killed did to deserve it – if he was suspected of a violent crime, if he had resisted arrest, if he had been armed. Always with this question, Black organizers think of Dylann Roof, the white supremacist who killed nine in a mass shooting of a black church in South Carolina and was taken into custody unharmed. “Obviously there is no need for extra training because white adult males make it out alive all the time,” said Arthur Calloway, the Lancaster community organizer.

Johnson is tired. But in talking about the movement in Antelope Valley – and the Los Angeles sheriff’s department – he is reminded of another valley mentioned in the Bible, the Valley of Elah. “When David comes to fight Goliath, Goliath had been taunting the children of Israel for a while now, standing in the middle of this valley,” Johnson said. “By the time David shows up, his brothers say, ‘What are you doing, David? You can’t really do anything.’ And David says, ‘Is there not a cause?’

“That’s what keeps bringing people back,” he continued. “We’re tired, but we’re not going anywhere because there is a cause.”

Police will be held accountable

After years of living with racism, the black organizers in Antelope Valley are working to make sure this moment of protest is more than just that. Calloway has co-founded Vote Your Power Back not just to encourage people to vote, but to shape the next generation to run for leadership roles as well. “Once you get a mom on the city council who can feel the pain of Robert Fuller hanging from that tree, who can put that emotion and passion and empathy into legislation, police will have to be held accountable,” Calloway said.

Giovanni Pope, the 17-year-old activist, had planned on leaving for Syracuse University in the fall. But he too recognized that a shift was happening in his home, and he chose to take college courses from Antelope Valley for at least his first year so that he could also continue his work on some local campaigns. “I decided that having that localized attention on our valley was very, very important,” he said.

Ayinde Love leads a crowd of protesters during a Juneteenth demonstration. Photograph: Kyle Grillot/AFP/Getty Images

At the Juneteenth rally, Isabel Flax spoke about her five-year-old son, and how she wanted him to grow up in a different world than she did. In a later interview, she said that after watching the video of George Floyd, she couldn’t sit by the sidelines any more. She organized the first protest in Lancaster, and, together with the other organizers, has a strong future planned for the movement.

As Flax spoke, supporters were still on high alert for hate groups, watching the stage and pacing through the crowd. Armed sheriff’s deputies stood at a distance. “You almost fear the sheriffs, if they’re here to protect us and make sure nothing happens or if they’re here just to say they were here and to look the other way if something happens,” one protester wondered.

But for just one moment after Flax passed on the microphone, in a brief musical interlude, Frank Beverly and Maze’s Before I Let Go blasted out over the speakers. A wide smile broke out over Flax’s face and she allowed the beat to take her. Soon, she was leading an entire group of Black women and children in the Electric Slide, the BLM tattoo she got after her first protest still bold and fresh on her left calf.

Beyonce’s Formation came on next to loud cheers and the handful of dancers grew. Pope jumped into the middle of the circle to groove, as everyone sang along. And for one brief moment, there was celebration.

source: https://www.yahoo.com/news/confederacy-california-life-valley-where-100007342.html

Black Panthers See Echoes in Today’s Protest Movement, With Focus on Cell Phones, Not Guns

By

Tina Jenkins-Bell

Perspective: Black Lives Matters’ media savvy sidesteps marginalization of ’60s revolutionaries

At a Blacks Lives Matter protest, a young woman stares boldly into the camera’s lens, hoisting a sign that reads, “George Floyd isn’t a wake-up call. The same alarm has been ringing since 1619. Y’all just keep hitting snooze.”

The last time the alarm rang this loudly may have been when the Black Panthers built a nationwide movement.

What distinguishes the Black Lives Matter movement from the Black Panther Party, which brought national attention to police brutality and racial injustice more than half a century ago, is widespread appeal, said one early member of the Black Panthers. His simple advice for the younger generation: Stick with it.

“I see Black Lives Matter trying to avoid the mistakes we made,” said Henry “Hank” Jones, who was active in the San Francisco chapter starting in 1968. “We allowed ourselves to be marginalized. We had ego issues, went to the gun too soon, and allowed the government to label us as gun-crazy criminals.”

The Black Panther Party for Self-Defense, as it was initially known, was founded in 1966 to challenge police violence against African Americans in part by protecting Oakland’s Black communities with armed organized patrols. At the time, California residents were legally allowed to carry weapons openly. After the Panthers began to take advantage of this law, the state Legislature passed a law banning the open carry of loaded weapons by anyone outside of law enforcement or others with explicit authorization to do so. The National Rifle Association, which vehemently opposes gun control, supported the law.

Today’s activists need patience, said Jones, who at 85 doesn’t expect to see radical change in his or possibly in his grandchildren’s lifetimes. “We were trying to make a revolution in our lifetime,” he said. “You can’t rush things.”

Other former Black Panther Party members similarly connected the dots, outlining how the Black Lives Matter protests against police brutality serves as an extension not just of their own struggle in the 1960s and ’70s, but also of struggles stretching much farther back.

“We have all been encouraged by the energy of the Black masses and our allies in protesting the murder of George Floyd, but as each of you are well aware the murder and brutality visited upon our people is nothing aberrational or new,” said 17 former party members in an open letter to hip-hop artists published June 10.

“The butchering, torture, and dehumanization of Black people extends to the bullwhips, castrations, and mass rape on the plantations of America’s European ‘founding fathers’ and continues to this day,” said the letter from the party members, including Kathleen Cleaver, former communications secretary and organizer of the campaign from 1968 to 1970 to free co-founder Huey Newton from jail. “This is the legacy from which modern law enforcement in America derived its overarching purpose, the protection of property and wealth, not people — especially not Black people.”

While the Black Panthers worked to connect history to the realities of police violence and structural discrimination they faced, they gained widespread notoriety — and support from activists — when armed members marched into the California state Capitol to protest the bill that later became the Mulford Act, banning the open carry of weapons.

These days, Black Lives Matter activists and their allies are using phones instead of firearms, recording videos of police killings and other brutality that have gone viral repeatedly. The resulting waves of outrage, amplified by immediate access to millions of viewers via social media, culminated in the current movement of daily protests that have spread around the world over the last month.

From ‘Pony Express’ to social media posts

“Back then, we didn’t have the technology that Black Lives Matter has,” said Jones. “Our news and information were transmitted by Pony Express. You couldn’t flick your finger across a screen and have information immediately at your disposal.”

Today’s activists — including one in my own family — recognize the huge advantage modern organizing tools give them to control and distribute their message.

“One of the big issues of the late ’60s and ’70s was limited opportunities to present themselves to the country,” said Kamel Jacot-Bell, a San Francisco-based activist who is also my nephew. His understanding of how the Black Panthers worked and how they compare with the current movement come in large part from his father, Herman Bell (my brother-in-law), a former member of the Black Liberation Army and the Black Panther Party, who served almost 45 years in prison after being convicted inthe killings of two New York City police officers.

“They had the Black Panther Party Newspaper, but that had a limited circulation,” said Jacot-Bell. “They had few other tools to get their message out beyond television, which was owned by the corporate structure and the state who distorted their intentions.”

While some former party members laud the “wonderful consciousness” they see behind the current protests, they also question whether the Black Lives Matter movement will have staying power without a set platform, programming and goals.

“Black Lives Matter has adopted some of the same policies the Black Panther Party put forth as far as police community review boards, observers and calling for the dismantling of the police,” Jones said. But their methods might need more “teeth” or strategies for community building beyond the protests, he added.

The Black Panthers, co-founded by Newton and Bobby Seale, developed a 10-point program articulating their demands and philosophy. It declared their independence from a racist society and outlined ideals, modes of operation and organizational structure.

Community building as social and political strategy

Though they are often remembered for their gun-toting activism and were depicted in mainstream media as a Black militant militia, the Black Panthers created more than 60 programs to aid the community, some of which have been emulated by governmental, private and nonprofit organizations.

The Black Panthers sponsored a free hot breakfast program in 19 cities that fed more than 20,000 children in 1969. From storefronts, trailers and tenuously constructed shacks, their People’s Free Medical Center offered screenings for high blood pressure, lead poisoning, tuberculosis, diabetes and cancer, physical exams, immunizations and other primary care services. These centers predated President Bill Clinton’s attempt at universal health care and President Barack Obama’s affordable health care program.

Other programs included the People’s Free Ambulance Service, a food pantry for the poor and the Black Student Alliance, which provided mentoring and support for Bay Area college students. The mission of the latter program can be seen in modern day Black male and minority mentoring programs at universities. Finally, the Black Panther Party newspaper kept the community apprised of the party’s initiatives, issues and ideologies as well as struggles affecting the black community.

“We were about nation building for blacks,” Jones said. “That meant you didn’t call the police when you had an issue. People called the Black Panther Party to settle their issues.” Members were known to carry guns in one hand and a law book in the other to protect and advise Black people who had been stopped or harassed by the police.

“There was ownership in the community,” he added. “You didn’t have to call in outsiders.”

The power of multiracial campaigns and modern tools

Black Lives Matter protests have taken a different tack, shutting down major business and retail districts, blocking traffic on major throughways in major U.S. cities and bleeding over from primarily minority communities into integrated and predominantly white communities as well.

With mass mobilization reminiscent of the civil rights era, the movement’s far-reaching, influential social media awareness-building campaigns and largely peaceful protests have succeeded in changing the national conversation and spurring progress.

After worldwide demonstrations, all four officers involved in Floyd’s death were arrested and charged. Charges against Derek Chauvin, the police officer seen with his knee on Floyd’s neck, were upgraded from third- to second-degree murder. Afterward, Minneapolis announced plans to disband its police department. Several other cities, including New York and Los Angeles, have announced plans to redirect part of their police departments’ budgets to youth and social services. San Francisco Mayor London Breed on June 11 announced a plan to redirect some police funding to the African American community and institute other police reforms.

Louisville’s Metro Council is considering a law, named in honor of Breonna Taylor, to limit the use of “no knock” search warrants. Taylor was shot and killed in her home by Louisville police after they used a no-knock warrant to enter her apartment. Elsewhere, statues of racists and Confederate monuments are being torn down. Even popular racecar circuit NASCAR will now prohibit the display of the Confederate flag at its events.

“The next step is for people to organize within themselves in various aspects, like providing actionable steps to defund the police, creating alternative options for security and safety in our community, economic blocs and ways to create ownership and equity within our communities,” Jacot-Bell said.

Despite their achievements, all revolutions or movements have arcs that can go from success to dormancy if participants are not careful, some former Black Panthers said. To avoid that, they said long-range planning is essential.

Jones emphasized the importance of continued pressure to eliminate structural racism. “This generation is amazing. It’s the generation after the Black Panther Party who dropped the ball,” he said. “They thought they were free. They thought hard work and following the rules would gain acceptance. Racism knocked that out.”

Now that the movement has spread around the globe, it’s important to think ahead and be deliberate, he suggested. “Black Lives Matters has to be in this for the long haul.”

source: https://sfpublicpress.org/news/2020-06/black-panthers-see-echoes-in-todays-protest-movement-with-focus-on-cell-phones-not-gun

LAW ENFORCEMENT CONTINUES THE RACIST LEGACY IT WAS BORN FROM

By Ben Luongo

The killing of George Floyd has put on full display the persistent and overt racism present in America’s law enforcement. The way in which he was murdered typifies the gratuitous violence that white officers use on a daily basis against black men. The police always deploy force disproportionately against minorities, and that force is often deadly. Black men make up only thirteen percent of the population, but they constitute a quarter of the people shot and killed by cops. This makes them three times more likely than white people to be killed by police, despite the fact that white people are more likely to be armed.

The brutal and oppressive racism in the police force has led activists and political leaders in recent years to call for police reform. Those calls have reached new levels following the murder of George Floyd. One example is Joe Biden who said on a live-stream last week “It’s time for us to face that deep open wound we have in this nation. We need justice for George Floyd. We need real police reform.” Other examples include the founder of Utah’s Black Lives Matter, Lex Scott, who recently called for certain measures such as “data collection, de-escalation training for police, implicit bias training for police, less than lethal weapons for police.”

These are reasonable measures and we should seriously consider them. However, it is important that we not place complete faith in the promise of reform and that we remain open to alternatives to law enforcement. The reason for this is that the police have major structural problems which may be too deep-seated for modest reforms to solve. The idea of reform assumes that a system functions largely as it should aside from a few noticeable flaws. Whatever those flaws are can be corrected, or reformed, by implementing simple adjustments to improve how the system functions. As this relates to police reform, it assumes that police are a vital part of law enforcement and that we can fix the problem of racism to ensure that policing is more just and fair.

There are two issues with this view, however, which exposes the limitation of police reform. The first is that it assumes police are somehow a natural fixture of modern society that play a necessary role in maintaining order. This just isn’t the case. In reality, today’s institution of policing is a rather recent historical development emerging out of modern changes of property relations and white supremacy. As a result, policing continues an outmoded legacy of social order which serves very little purpose for our modern society. This brings up the second issue: because the police are rooted in racist and classist modes of social order, white supremacy may be a built-in feature which cannot be expunged from the institution of police.

One has only to consider this history in order to realize that the police were never intended to serve and protect people. Instead, they were designed to protect the property and economic interest of white elites and slave owners. Two related points in American history exemplify this.

The first can be found in 200 year-old methods designed to control and repress slave populations. As historian Salley Hadden writes in Slave Patrol, “the new American innovation in law enforcement during the eighteenth and early nineteenth centuries was the creation of racially focused law enforcement groups in the American south.” As the south began to industrialize, slave owners found new lucrative opportunities in “renting out” their slaves to employers in the city. This meant that slaves spent more time away from their owners who were used to monitoring their every move. White people grew fearful of the opportunities this provided for slaves to organize and revolt against their masters. As a result, the state instituted race-based forms of legal repression called slave patrols. These slave patrols, as Robert Wintersmith rights, “scoured the country side day and night, intimidating, terrorizing, and brutalizing slaves into submission.”

Today’s police also has its origins in 19th century class struggle and how American cities in the north used state violence to repress and control immigrants and the working poor. As historian Sydney Harring writes in Policing a Class Society, “The criminologist’s definition of ‘public order crimes’ comes perilously close to the historian’s description of ‘working-class leisure-time activity.” As rural peasants migrated to urban areas looking for work, city and business leaders worried about the rise of “disorderly conduct,” which was essentially code for worker strikes, riots, and other kinds of collective activity. Cities stopped this kind of activity by hiring watchmen, which were groups of men who often resorted to extreme forms of violence in order to keep the peace. They slowly morphed into municipal police departments in the mid-19th century as states began to centralize power.

In general, the origins of the police reflects an oppressive history of white and propertied elites protecting their interests by controlling black people, immigrants, and the working poor. As a result, our modern society has been saddled with a paradigm of social order which reflects the interests of white supremacy and private property. Just consider how white cops brutally murdered George Floyd after receiving a report of him allegedly purchasing merchandize with counterfeit money. We like to think that, after two hundred years, today’s police academy reflects more modern values of justice and equality. While social institutions do evolve throughout history, however, they rarely abandon the legacy they were born out of. The structures of power that gave rise to the police simply reproduce themselves in new ways that make the paradigm of police violence more acceptable. In today’s context, this takes form in a racist discourse that justifies police brutality against the backdrop of “super-predators” and “thugs” that threaten social order.

Quite frankly, the idea that cops prevent crime is a myth that Americans should disabuse themselves of. Not only has the overall number of cops declined for the past five years, but the ratio of police per citizen has dropped for the past two decades. During this time, the number of violent crimes have actually gone down. This shows quite clearly that social order is not maintained by police. Instead, we need to recognize that social stability is rooted in racial equality regarding issues in housing, education, health, and employment. Just like the police, however, each of these issues continue an insidious and persistent legacy of racism which still haunts black Americans today. The best way to address these injustices is to take resources wasted on police reform and redirect it to rebuilding our communities.

Consider the fact that Minneapolis spent just over a third of its general fund ($163 million) on police. The general fund refers to discretionary spending which could very well have been spent on a more constructive community-based initiative. For instance, Minneapolis has the fourth highest unemployment gap between white and black residents in America. Imagine how that money could have be spent on closing that gap. It’s these kinds of investments which are necessary for erecting a fair and just society.

Ultimately, we need to adopt a new paradigm of social order, one that doesn’t rely on reforming the police. The problem of racism is far too entrenched and widespread for police reform to solve. Correcting this requires that we rebuild and restore the lives of black Americans which the police, up to this point, have only ruined

source: https://www.hamptonthink.org/read/law-enforcement-continues-the-racist-legacy-it-was-born-from

I Can’t Breathe

We know it was a lynching and wanted to directly share the words of one of our correspondences.

I Can’t Breathe by Kevin Rashid Johnson

We Can’t Breathe: On the Lynching of George Floyd. by Kevin Rashid Johnson:

On May 24, 2020, a crowd of onlookers witnessed the slow death by asphyxiation of a handcuffed Black man in Minneapolis.

This was a public lynching.

Only, unlike in times past, this crowd didn’t cheer but instead pleaded over and over for the cop who murdered George Floyd, to let him breathe; to take his knee off his neck and let him up. Several times onlookers tried to physically intervene, only to be themselves threatened with pig violence.

Also, unlike days of old, this murder was filmed for the world to also witness. And Minneapolis exploded! Thousands poured into the streets in protest.

Until just a few years ago, the world and Amerika at large denied that Black and Brown people in Amerika were routinely murdered by the cops.

The advent of cellphone technology and social media enabled everyday people to force a world in denial to bear witness to the reality of our lives under racist imperialist occupation.

Proportionally, more of us are murdered today by cops than were killed by lynch mobs during the Jim Crow era. And just like during Jim Crow, our killers are protected by a system that closes ranks to villainize the victims and portray our abusers as well-intended arbiters of justice. They’ve even crafted language to recast these killings as benign and something other than murder. Instead of calling it what it is, they’ve coined the euphemism, “police-involved shootings.”

What they are is a continuation of lynching. The cops have always participated in this sort of violence. They’ve never been a source of service or protection in our communities.

Black and brown people have always been corralled into marginalized spaces of Amerikan society where we’ve lived a suffocated existence. We were suffocated to death by everyday Amerikans at the instigation and participation of their elites, political leaders, and often the cops when we were hung from trees.

The lynching by suffocation of George Floyd, like that of Eric Garner in 2014, as they protested over and over “I can’t breathe!”, is but a continuation of the same in a racist capitalist society that must be fundamentally overturned. We’ll never be able to breathe free until it is!

Dare to Struggle Dare to Win!
All Power to the People!

-Kevin Rashid Johnson, MOD New Afrikan Black Panther Party

Black and Proud

 

“Black Is Beautiful”-The Original Black Panther Party

Hotep (Peace)!!!

Take notes!!!!!!!!!

“Follow in the footsteps of your ancestors, for the mind is trained through knowledge. Behold, their words endure in books. Open and read them and follow their wise counsel. For one who is taught becomes skilled.”

-Selections From The Husia: Sacred Wisdom of Ancient Egypt (Selected and Retranslated by Dr. Maulana Karenga page 50)
James Baldwin, the great Afrikan American writer once said, “To be black and conscious in America is to be in a constant state of rage.” This statement is very true. If you are Black and conscious, White supremacy and the system of racism keeps your blackness in a constant state of rage. You become more and more angered with White domination and with Black oppression. Whiteness constantly and consistently challenges Afrikan people on their blackness through the neocolonialism in Afrika; Eurocentric education; police brutality (i.e. Mike Brown, Eric Garner, Sandra Bland, etc); Black to Black violence (i.e. Dariun Albert, Hadiya Penalton, Dawn Riddick, Nakeisha Allen, etc); the denial of reparations; the negation of a Black agenda by elected officials; White racial violence (i.e. James Byrd, Trayvon Martin, Ahmaud Arbey, etc); Europeanization; Arabism; the controlling and concoction of Black leadership; the validity of Black unity; the validity of Afrocentricity; the validity of the Black Libration Flag; the validity of Afrikan History; the validity of Afrikan culture; the validity of Afrikan spirituality; the validity of independent Black schools; the validity of Black liberation organizations (i.e. the Moorish Science Temples of America, the Universal Negro Improvement Association, the Nation of Islam under the leadership of the Honorable Minister Louis Farrakhan, the Us organization, the New Black Panther Party, the Original Black Panther Party, the Republic of New Afrika, the Black is Back Coalition, Black Lives Matter, etc); the validity of Black nationalism; the validity of Pan- Afrikanism; the validity of Black Power; the validity of Black revolutionary struggle; the importance of Black marriages to Black people; the emasculation of Black manhood; the high incarceration of rates of Black people; and Black self hatred. However, as you age with time you learn how to keep your rage in the spirit of Ma’at (Kemetic for balance). Kemet is the original Afrikan name for Egypt. Ma’at is an ancient Afrikan ethical and moral philosophy for truth, righteous, reciprocity, and balance originated in Kemetic (Egyptian) spirituality. It is very hard thing to do in a world controlled by white hegemony. White supremacists and racists will work to destroy your blackness. Some of your own people will attack you on your blackness. And even some of your own family members will attack you on your blackness. White supremacy and the system of racism are so interwoven into our world that many people embrace whiteness (light, bright, and anything and everything close to Europeans) over blacknes. For some Black people, being Black is too hard for us to live in this world. White hegemony dictates and defines Whiteness as the only thing that matters in the world. In response, some Black people develop issues of self-hatred. A huge part of Black liberation struggle is freeing ourselves from Black self-hatred with a love for our blackness.

Oppression regulates a people down to lowest realms of society. White supremacy and the system of racism have made Black people an oppressed group in America. Mixed between the march and movements against White supremacy, and the system of racism, is the struggle against Black self-hatred. This oppressive mentality of anti-blackness rears its ugly head in our community socially everyday (i.e. movies, reality shows, t.v talk shows, radio talk shows, social media, music videos, rap music, etc), and even amongst many family members.

Culturally, to rid ourselves from our blackness, some of us desperately try to find the one ounce of white blood in our veins. This, we believe, will help us justify us not being Black. We will say, “oh I am not Black, I am German.” Or we say, “oh I am not Black, I am French.” Or we say, “oh I am not Black, I am Spanish.” And some of us say, “I am not Black, I am bi-racial.” We try to be everything else except what God intended us to be-Black. If you are Black and proud, this really hurts our Afrikan centered Black conscious soul. However, this is the struggle for blackness. Unfortunately, without a national movement for Black liberation, White hegemony has beaten some us Black folk down in this new millennium. Some of us have given up on blackness. They, many White people and some Black people, do not want to accept the fact that Black self-hatred is a consequence of White supremacy and the system of racism.

Consequently, the purpose of White domination is to reduce Black people down into oppressive conditions in America, and in the world, to be exploited as group of people. Black self-hatred has been a tool used by our White oppressors to keep Black people from being Afrikan centered in their Blacknesss. If Black self-hatred is pervasive in the Afrikan American community, then Black people will never seize power for ourselves to be on equal footing with everyone’s culture in America and in this world.

However, there are many us that have not given up on blackness. I happened to be one of many Blackmen that have not given up on blackness. Afrika has been in my spirit, heart, and mind since 1990. That is the year I became conscious of my blackness. Prior to 1990, I knew nothing about the value and the importance of my blackness. I, like many Black youth growing up in the post Civil Rights and Black Power movements of the late 1970s, and the 1980s, were not taught on our blackness. Most leaders and organizations of the Civil Rights and Black Power movements had vanished, or became irrelevant, due to US government co-optation and repression. The schools in our neighborhoods, religious institutions, and many family circles did not teach us our Afrikan History, Afrikan culture, and Afrikan spirituality to help us develop an Afrikan centered Black conscious love for our blackness.

In this new millennium, young people call your awareness to blackness being “woke.” These type Black people are just conscious of their blackness. However, the “woke” Black person has not reach the level of consciousness to apply their blackness to Black liberation struggles.

Prior to the millennium, when you embraced your blackness, it was called Black consciousness. These type of Black people are conscious of their blackness. They work to help empower Black people in government, non-profits, community-based organizations, schools, colleges, universities, the business sector, and in religions institutions.

However, in Afrocentricity, there is deeper level of blackness. It is called-Afrikan centered Black consciousness. These type of Black people used Afrikan centered Black consciousness as a pathway for independent Afrikan centered education, nation-building, self-determination, independent politics, independent businesses, and Black liberation.

When I was a college student, my path to Afrikan centered Black consciousness started with Afrocentricity through the Nation of Islam. Both movements were very popular in my community of Newark and East Orange, NJ in the early 1990s. They both survived the onslaught of government co-optation and repression.

After the Most Honorable Elijah Muhammad departed in 1975, his seventh son, Warith Deen Mohammad (former named Wallace Muhammad) took over the leadership of the mighty Nation of Islam. In three years, the Nation of Islam, the largest Islamic organization in America was dismantled. There was no more Nation of Islam. It was replaced by Sunni Al-Islam. All of the Nation of Islam’s Mosques were closed for public meetings that were at one timeused as a platform for organizing Muslims and Black people for liberation struggle. They were turned into a masjid (Arabic for mosque) now just used for salaat (Arabic for prayer). The Fruit of Islam (F.O.I) and Muslim Girls Training-General Civilization Class(MGT-GCC), the weekly military training of Muslims, Blackmen and Blackwomen,were abolished. Its’ Black liberation theology on Al-Islam was replaced by a moremoderate American, and some aspects Arabic centered theology. After three years,the Honorable Minister Louis Farrakhan, who join the Nation of Islam under the most Honorable Elijah Muhammad and Malcolm X, could not take the destruction of Nation of Islam moving forward. He left Imam Warth Deen Mohammad’s leadership. He saw how the fall of the Nation of Islam, help set the Black community back deeper under the yoke of oppressionin America. Therefore, he went on to rebuild the work of the Most Honorable Elijah Muhammad and the Nation of Islam to fight against White domination and Black oppression. He reestablished the F.O.I and MGT-GCC for the training of Muslims, Blackmen, and Blackwomen to help empower Muslims, Blackmen, and Blackwomen.

I joined the local Nation of Islam Mosque called-Muhammad Mosque #25. I was a committed member of the Nation of Islam. But after given a knowledge of my Black self through the teachings of the Most Honorable Elijah Muhammad, I became a exposed to Afrocentricity.

The movement of Afrocentricity is an Afrikan centered intellectual and cultural movement challenging White supremacist and racist notions about Black people, Afrika, Afrikan History, Afrikan culture, Afrikan spirituality, Black people, World History, Caribbean History, western religions, and American History.

I started studying the great master teachers of our culture to cultivate my Afrikan centered Black consciousness, such as Dr. Cheikh Anta Diop, Dr. John Henrick Clarke, Dr. Yosef Ben Jochannan, Dr. Ivan Van Sertima, Dr. Asa Hilliard, Professor Jacob Carruthers, Professor Ashra Kwesi, Tony Browder, Professor Dr. Runoko Rashidi, Professor James Smalls, Dr. Naim Akbar, Dr. Lenard Jeffries, Dr. Frances Cress Welsing, Dr. Marimba Ani, Dr. Charshee McIntyre, Dr. Amos Wilson, Dr. Maulana Karenga, and Dr. Molefe Kete Asante.

I went from being born Carlos Cortez to being reborn as brother Carlos X. I went from not knowing who I was in this world culturally to knowing my Afrikan roots.

In turn, my Afrikan centered Black consciousness help me develop my love for my blackness. And I wanted a name that reflected my new blackness in me. I did not want to go to the egunguun (ancestors realm) with the name of a European conqueror. Names like Washington, Jefferson, Adams, Jackson, O’Tool, Hudson, Marquette, La Salle, Cavelier, Albuquerque, Pizarro, Leon, Soto, Nunez, Vasquez, Velazquez, Lopez, and Cortez were given to Black people by our slave masters and European conquerors.

After a few years pondering over an Afrikan name, I chose Bashir Muhammad Akinyele in 1995. Bashir Muhammad Akinyele has been my legal name since 1996. That was the same year I left the Nation of Islam.

However, it was Islam as taught by the Most Honorable Elijah Muhammad that help me develop my Afrikan centered Black consciousness love for blackness. Therefore, I accepted the name Muhammad. It is Arabic. It means one worthy of praise or who praises much in english. My middle name is Muhammad. The name Muhammad is Islamic in origin. And if you qualify yourself as a good Muslim, Muhammad is the name the Nation of Islam member earns. With my sojourn in the Nation of Islam, I had earned the name Muhammad.

The name Bashir, my first name, means one who brings good news. It is also Islamic in origin. However, I choose my first name after the name of an Original Black Panther Party and Black Liberation Army political prisoner named Bashir Hammed. I came to know brother Bashir Hammed after being inspired to write letters and visits to community activists in prison through political prisoner community activists Baba Zayid Muhammad, Tayari Onege, and T.J. Witicker. Original Black Panther Bashir and I became good friends. He became my primary source history teacher on the revolutionary struggles of oppressed people in the world. Bashir Hameed was framed by the US government’s racist counter intelligence program called, COINTELPRO, to neutralized the Black liberation Movements in the Afrikan American community. In the 1950’s, 1960s, and early 1970s, the US began a secret campaign to destroy all Black leaders, Black Power organizations, and discredit all Black nationalist ideologies in the Afrikan American community that threatened White domination. Original Black Panther Party member Bashir Hameed became one of its many victims. Unfortunately, Bashir Hameed went to the egunguun (Yoruba for ancestor’s realm). He died on August 30, 2008 at Great Meadow Correctional Facility in Comstock, NY. As a Muslim, Bashir Hameed had his Janazah rights at Masjid Dar Salaam in Elizabeth, NJ.

The name Akinyele is Afrikan. It is my last name. Akinyele comes from the Yoruba people of Nigeria. It means a strong one befits the house, or one of valor is in the house. Although my first and middle names are Islamic, I specifically chose Akinyele to connect me culturally to mother Afrika.

Eventually, community activist Baba Zayid Muhammad had organized an Afrikan community naming ceremony for me in Newark, NJ at the W.S.O.M.M.M (the Women In Support of the Million Man March) community center. It was there that my name, Bashir Muhammad Akinyele became official in the Afrikan centered conscious community.

During American slavery (the Maafa), the slave masters legally and violently forced Black people to accept bondage. The politicians and White slaver masters in America made it illegal for us to bear our Afrikan names. But the slave masters did not stop at just taking away our Afrikan names. They made it illegal for Black people to speak our own Afrikan languages, practice our own Afrikan religions, follow our own versions of western religions (i.e. Judaism, Christianity, and Al-Islam), to know our own Afrikan History, and to practice our own Afrikan cultural traditions (i.e Yoruba, Kemetic spirituality, etc). But most importantly, the American slave system (the Maafa) made sure that Afrikan people hated blackness.

Ultimately, US slave masters did this to disconnect us culturally from everything Afrikan to turn us into an negro people. The concept of negro is an European concept that disconnects a people to their history, culture, or a language.

We had to bear the names and cultures of our White slave masters. To this day, this is why many Afrikan Americans do not have Afrikan names and cannot speak our own Afrikan mother tongue.

American slavery (the Maafa) lasted for 250 years in America. It accumulated billions of dollars in wealth for America and White people for generations. American slavery made the United States the wealthiest and most powerful country in the world. When American slavery ended in 1865, Black people never received an apology, nor a penny in reparations to repair the psychological, cultural, social, and economic damages done in the Afrikan American community for hundreds of years.

But the European Slave-Trade (Maafa) lasted for 400 years. It was international. White slave masters from all over Europe were importing Afrikan people from Afrika to many parts of their colonialized new world in the Western Hemisphere, such as Canada, Puerto Rico, Cuba, Dominican Republic, Brazil, Mexico, Colombia, Peru, Jamaica, Trinidad, Barbados, the Bahamas, and Granada. To this day, this is why there are millions of Black people in the North and South America. The Maafa, or the European Slave -Trade, uprooted and displaced Black people to the new world. However, Black people transported our Afrikan cultural traditions, such as cornrows, soul music, and the drum. The word Maafa is Kiswahili for great disaster, which forced Black people from Afrika to the world. Kiswahili is an Pan Afrikan language spoken in many parts of Afrika. It is the language of the Afrikan / Afrikan American holiday called-Kwanzaa.

In certain parts of the Western Hemisphere, new people of Afrikan descent emerged, such as Jamaican Haitians, Dominicans, Puerto Ricans, Brazilians, Latinos, and Afrikan Americans.

Struggling to liberate one self from the vestiges of American slavery (the Maafa) to embrace blackness is dangerous. Many of us know White supremacy and the system of racism will work to discredit and attack Afrikan centered Black consciousness. But we also know that some of our own Black people, our co-workers, and family members will work to discredit and attack our Afrikan centered Black consciousness as well in America and in the world. In our world, blackness is viewed as a threat to White domination. Personally, I have been attacked by some White people, some Black people, some education colleagues, and some family members because of my strong embrace of my blackness in this world. Dr. John Henrick Clark, the great Pan-Afrikanist and historian, taught us that one of the most powerful thing the European (Whites) did to Afrikan people (Blacks) was colonialize our minds.” Unfortunately, some people have developed a disrespect for blackness.

However, the Most Honorable Elijah Muhammad taught the Blackman and Black woman to be proud of being Black. He, the Most Honorable Elijah Muhammad, said that the original man and woman of the planet earth are Black people. The Most Honorable Elijah Muhammad, said this in his Lessons to the Lost-Found Nation of Islam in North America, “we are the maker, the owner, the cream of the planet earth, and God of the universe. If that is too ‘religious’ for you to accept as actual facts, then study the humanities and science of the secular world. Many histories and sciences reflect the teachings of the Most Honorable Elijah Muhammad by showing us that we as Black people fathered and mothered all people (humanity) on the planet earth (i.e. Afrikans, White people, Asians, Latinos, Native Americans, Arabs, etc), created civilizations, inspired the world’s religions, and established standards of beauty.

If you read Dr. Ivan Van Sertima’s book, They Came Before Columbus, it documents Black people from Afrika traveling to foreign lands to help build civilizations in places that the Whiteman calls North and South America, such as the United States, Mexico, Jamaica, Trinidad & Tobago, Puerto Rico, the Dominican Republic, Columbia, Venezuela, Costa Rica, Chile’, Honduras, Bolivia, and Peru.

If you read Charles Darwin book, The Origin of Species, he discusses that Afrika most likely is the birth place of humanity. Darwin said these things back in the 1800s!!! With the discoveries of the oldest recorded human bones in world history in Afrika by anthropology Drs Louis S.B. Leaky in 1959, and Donald C. Johannson in 1974, science now says conclusively that humanity’s birth place is in Afrika.

If you read Dr. Yosef ben Jochannan’s book, Africa: The Mother of Western Civilization, he documents Afrika’s Kemet (Egypt), and many other Nile Valley civilizations, contributed to the development of western civilization and western religions. This is why when Egyptologist Count C.F. Volney went to Kemet (Egypt) with Napoleon Bonaparte’s team of European scholarly professionals in 1798, he jumped at the opportunity. At this this time Napoleon was the Emperor of France, but he had an interest in the ancient world. They discovered that Kemet was a great Black civilization in Afrika, and that she influenced the world. Volney writes in his book, Voyages on Syrie Et En Egypt on pages 74-77, “Just think that the race of Black men, today our slaves and the object of our scorn, is the very race to which we owe our arts, sciences, and even the use of speech. Just imagine, finally, that it is in the midst of peoples who call themselves the greatest friends [White people] of liberty and humanity that one has approved the most barbarous slavery and questions whether Blackmen have the same kind of intelligence as Whites!”

If you read Dr. Runoko Rashidi book, African Presence In Early Asia, he documents Black people leaving Afrika to spark civilization on the continent of Asia.

Afrika’s presence is all over this planet. We can try to run way from our blackness, but as the respected Black nationalist freedom fighter Dr. Khalid Abdul Muhammad once said, “you can’t run from your Black self Blackman and Blackwoman.”

In summation, blackness has made me an effective Afrikan centered history teacher (I graduated from Seton Hall University in South Orange, NJ in 1993 with Bachelor of Arts degree in History), a committed community activist, a better human being, and a proud Blackman. However, when you stand on your blackness Black people prepare for battle. Blackness is a threat in America and in the world.

Hotep!!!

Asante sana (Kiswahili for thank you very much) for reading my commentary.

O Dabo (Yoruba for go with God until we meet again)!!!

-Bashir Muhammad Akinyele is a History Teacher, Black Studies Teacher, Community Activist, Chairperson of Weequahic High School’s Black History Month Committee in Newark, NJ, commentary writer, and Co-Producer and Co-Host of the All Politics Are Local, the number #1 political Hip Hip radio show in America.

Note: Spelling Afrika with a k is not a typo. Using the k in Afrika is the Kiswahili way of writing Africa. Kiswahili is a Pan -Afrikan language. It is spoken in many countries in Afrika. Kiswahili is the language used in Kwanzaa. The holiday of Kwanzaa is celebrated from December 26 to January
1.
#Hotep
#afrocentricity
#nationofislam
#kemet
#blacktheology
#kwanzaa
#blackstudies

source: https://patch.com/new-jersey/newarknj/black-proud

U.S. global prison model: white supremacy on display

(Emory Douglass)

The United States has institutionalized white supremacist violence at home and abroad through its use of police and prisons. This does not come as revelation, but as a call to action. Whether we examine photographs coming out of El Salvador’s prisons, or surveillance software used by U.S. police and Immigration and Customs Enforcement, we must be resolute in our international aims to tear down these active monuments to white supremacy.

Prisons have divided and dehumanized vast swaths of the population. Prisons disappear people after police round them up and put them there.

Police in the U.S. have been used to break up liberation movements at home and abroad for centuries. The Los Angeles Police Department and the New York Police Department in particular have sent their officers to train and be trained in places like Brazil,  the Dominican Republic, Israel, Thailand and Vietnam.

In the U.S., police began as slave patrols to capture escaped enslaved African people. A notorious policeman explained that “control, not correction, is the key. Our job is to apply emergency treatment to society’s surface wounds. We deal with effect, not causes.” (“Badges Without Borders” by Stuart Schrader) The capitalist state attempted but failed to permanently quash the revolutionary spirit of movements like the United Farm Workers and the Black Panther Party.

El Salvador: U.S exports repressive model

The U.S. model of physical social control, perfect for maintaining white supremacy and U.S. empire, was exported to other countries. This connection is on full display in shocking photographs of prisoners piled on top of one another in El Salvador during the COVID-19 pandemic.

The U.S. has had a hand in shaping El Salvador’s policing and subsequently its prison system since the early 2000s. The imperialist violence in the decades preceding this punitive export helped lay the groundwork for its prison project. Currently, El Salvador has the second highest incarceration rate in the world.  For every 100,000 people, 590 are locked up. The world’s top cop, warmonger and jailer — the U.S. — has 655 out of 100,000 incarcerated. (U.S. News & World Report, May 13, 2019)

“In 1989 School of the Americas (SOA) graduate-led massacre at the University of Central America in El Salvador shook the earth,” according to SOA Watch. “The SOA, renamed the Western Hemisphere Institute for Security Cooperation (WHINSEC) in 2001, is a U.S. military training school based in Fort Benning, Georgia. The school made headlines in 1996 when the Pentagon released training manuals used at the school that advocated torture, extortion and execution. Despite this admission and hundreds of documented human rights abuses connected to soldiers trained at the school, no independent investigation into the facility has ever taken place.” (2017)

In 2002, U.S. officials chose Costa Rica to host the next branch of the International Law Enforcement Academy. A broad coalition of Costa Rican labor and human rights groups pushed for transparency and accountability clauses to be included in the deal. Instead of agreeing to these clauses, the U.S. packed up and headed for El Salvador where the U.S. State Department quietly established an ILEA in San Salvador in 2005.

The academy is part of a network of ILEAs created in 1995 under President Bill Clinton, who envisioned a series of U.S. schools “throughout the world to combat international drug trafficking, criminality, and terrorism through strengthened international cooperation. There are ILEAs in Budapest, Hungary; Bangkok, Thailand; Gaborone, Botswana; and Roswell, N.M.” (NACLA, March 6, 2008)

These police academies have been used by the U.S. all over Central and South America to further imperialist foreign policy by backing governments that allowed them to plunder as they pleased. Regime changes were extremely violent and murderous.

The destabilizing of a region politically is one of the root causes for migration to the U.S. Another cause is acceleration of the climate crisis through destruction of the environment in pursuit of profit. After migrants and refugees make the long and perilous journey, they are met with militarized U.S. law enforcement agents who were trained alongside the same forces that pushed them from their home countries.

White supremacists and policing: a despicable history

Militarized law enforcement bodies in the U.S., like local police or ICE, use surveillance tactics and technologies from companies with direct ties to white supremacists. Damien Patton, CEO of the surveillance start-up Banjo, was involved with both the White Knights and The Dixie Knights of the Ku Klux Klan. Patton helped shoot up a synagogue. At his trial he testified, “We believe that the Blacks and the Jews are taking over America, and it’s our job to take America back for the White race.” (Banjo, boingboing.net, April 24) He has since denounced his past actions, but software he helped create and similar products are used by police and ICE for rounding up people to be caged.

White supremacist collaboration with police maintaining order is not new. According to Edwin Black in his book “IBM and the Holocaust: The Strategic Alliance between Nazi Germany and America’s Most Powerful Corporation”: “In the 1930s and 40s, IBM — through its German holding Dehomag — provided Hitler’s regime with electronic data processing machines and support. The Nazis used the machines to efficiently conduct censuses and identify ethnic populations.”

The Advanced Research Projects Agency Network “was a U.S. government-funded project that provided the origins of today’s internet. It was designed to provide a network for the U.S. Department of Defense’s computers, until it was decommissioned, in 1990, to allow for the creation of a global network.” (theConversation.com, Nov. 2, 2016)

Legal professor James Q. Whitman details in his book, “Hitler’s American Model,” how the Nazis in Germany were inspired by Jim Crow segregation and U.S. laws surrounding “race-based immigration, race-based second-class citizenship, and race-based anti-miscegenation laws.” Scholar Zoé Samudzi explains that “Nazism was a colonial production of racialized space from Jewish ghettos to Lebensraum’s always imperial intentions.” Lebensraum was the German concept similar to U.S Manifest Destiny. (@ztsamudzi on Twitter, March 5, 2019)

The U.S. empire has the most violent history of institutionalizing and codifying white supremacy. This is exemplified in this moment of global pandemic, where the rapidly accelerating and completely preventable deaths of people in prisons are an act of genocide.

Logical endpoints of white supremacist discourse are mass extermination. Prisons are concentration camps for the poor, oppressed nationalities and dissenters.

The global vacuum pump that is the maintenance of imposed colonial, capitalist order is sucking all the oxygen out of us and our planet, literally and figuratively. The first to suffer and pay the steepest price are the people most oppressed by white supremacist ideology — which is designed to divide and conquer.

Abolitionists: part of historic movement

Our collective existence depends on remaking ourselves and the world around us. Abolitionists are part of the historic movement of people fighting for a new world. As one of the many political prisoners of the U.S. empire, Mumia Abu-Jamal, says, “Abolitionists are, simply put, those beings who look out upon their time and say, ‘No.’ They want to abolish state policies that they cannot abide. Slavery. Mass incarceration. The death penalty. Juvenile life. Solitary confinement. Police terrorism.” (Abolitionjournal.org, June 17, 2015)

Abolitionists fight against the devastating and long-lasting effects of fatal state inventions of police and prisons. They raise up the long and colorful histories of prisoners’ resistance to brutal, ongoing conditions — that have mutated from the early days of domination and destruction of land and people. Abolitionists respond to repression with a myriad of tactics and levers for social change.

They fight to redirect stolen resources toward human needs like health care, housing, safe water and food, and transforming the root causes of suffering. The Earth — and all life on it — depend on our collective ability to rapidly shift away from current oppressive structures.

Abolitionists know there is a war at home and a war abroad. They see the way the empire cages and deploys militarized forces against people here, in the same way it militarizes fictional borders and funds police and prisons in other countries. It’s the same struggle, same fight against the further codification of white supremacy. As scholar Naomi Murakawa has said, “U.S. elites built the arsenal of oppression against subversives and revolutionaries by working across national boundaries. Liberation will require the same.” (Quoted in “Badges Without Borders”)

It is incumbent upon us all, beyond our borders and within, to tear down the walls!

 

source: https://www.workers.org/2020/05/48593/

Revolutionary Daily Thought

“We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality…We cannot be satisfied as long as the Negro in Mississippi cannot vote and the Negro in New York believes he has nothing for which to vote.” —Martin Luther King Jr.

“THE ROOTS OF RACISM IN AMERIKAN POLICING: FROM SLAVE PATROLS TO STOP-AND FRISK” (BOOK EXCERPT #1)

[Book Excerpt: “The Roots of Racism in American Policing”
The real truth, as it relates to Black Americans, is that: the police represent a domestic terrorist organization that is sanctioned by America’s White political structure to control Black people. This has always been so.
Photo: Facebook

Sean Bell, above, one of the many Black victims of racist American policing.

The following is an excerpt from the upcoming book “The Roots of Racism in American Policing: From Slave Patrols to Stop-and-Frisk.” Over the next few weeks, the Black Star News will be publishing selected portions from the book. This excerpt is from the book’s preface.

Over the last several years, especially since the killings of Eric Garner on July 17, 2014, in Staten Island, New York; and that of Michael Brown on August 9, 2014, in Ferguson, Missouri; the everyday brutality Black America receives at the hands of police has been nakedly exposed for all to see.

In the weeks and months after the deaths of Garner and Brown, we witnessed an ongoing orgy of unjustified killings and murders of Black men, and women, perpetrated by police. The ubiquity of video and cellphone technology revealed outrage after outrage.

That trend continues—with police killings like that of 26-year-old St. Lucian native Botham Jean, on September 6, 2018, in Dallas, Texas; and the more recent killing of 28-year-old Atatiana Jefferson. Both Jean and Jefferson were killed inside their homes.

Racist American policing brutalizes all types of Black people—not just those who are characterized as “criminals” and “thugs.” We’ve seen well-to-do and rich Black Americans being harassed as like everyone else. We should remember when Harvard Professor Henry Louis Gates was manhandled and arrested by police on July 16, 2009, at his Cambridge, Massachusetts home after someone thought Dr. Gates must be a burglar and couldn’t really live in such an affluent neighborhood.

Comedian Chris Rock has also complained about being profiled several times as he was driving while Black. And, on August 26, 2017, Seattle Seahawks football star Michael Bennett (who everyone agrees is the kind of role model for kids to emulate) had a gun pulled on him, by an Arizona policeman, while he was face down on the ground. According to Bennett, the officer told him if he moved, he would “blow my fucking head off.”

From Black men and women, to Black boys and girls, old and young, none are immune from the viciousness of White America’s institution of racial policing. The “bad apples” argument police apologists parrot, to excuse police barbarisms, that are primarily perpetrated on Black folk, have been debunked by the sheer regular frequency of these atrocities.

The real truth, as it relates to Black Americans, is that: the police represent a domestic terrorist organization that is sanctioned by America’s White political structure to control Black people. This has always been so.

Black Americans must realize that anything good done by police to Blacks, in Black communities, is merely incidental or accidental. Good deeds by police towards us are anomalies that happen primarily because of the conscience and humanity of some cops—and not because of America’s institution of policing. Police are not there to “protect and serve” Blacks. There are there to oppress us.

This is why police who brazenly kill, and murder Blacks, are protected by this racist system. This is why there is a “Blue Wall of Silence,” which facilitates the cover-up culture of cop corruption and allows for its continuance. Why don’t more “good” cops speak out and expose the bigots, brutes, and killers amongst them?

When some cops try to do the right thing by speaking out, they are called “rats” and “snitches” and are ostracized, like former NYPD Officer Adrian Schoolcraft and NYPD Officer Adhyl Polanco. Some, like former NYPD Detective Frank Serpico, nearly lost his life (on February 3, 1971—in Brooklyn) after he was left without backup as he tried to arrest an armed suspect, who shot him in the face. This was done because Serpico dared to speak out against the corruption he saw in the NYPD.

Even worse, with a wink-and-nod, bigoted police behavior is blessed by corrupt, often grandstanding, American politicians and those in the American court system. Indeed, they assist the abuses of their police partners in crime and are complicit in their atrocities against African-Americans.

Why does the White American political system permit police to treat Black people this way?

Well, some will say, or insinuate, that Black Americans commit an inordinate amount of the “crime” in America. Indeed, former Secretary of Education William Bennett, who served under President Ronald Reagan, once opined on his radio show, that “If you wanted to reduce crime, you could—if that were the sole purpose—you could abort every Black baby in this country and the crime rate would go down.” No doubt, many White Americans, and even some Black Americans, have been indoctrinated into this warped racist view of “crime” as it relates to Blacks, and believe it.

But, we must remember this: White America has always demonized and criminalize those they have wronged and exploited. Native-Americans were called “savages” and portrayed despicably in Hollywood Western movies (with racist frauds like John Wayne often playing the role of the valiant White savior) to justify the genocidal actions—and the land-theft of White-Europeans. Similar methods, like the American minstrel tradition, where White actors wore “blackface,” we’re used to denigrate African-Americans.

D.W Griffiths’ 1915 silent film “Birth of a Nation” did much to criminalize African-Americans in the minds of Whites. One of the film’s main charge is portraying Black men as the serial rapists of White women. The historical records show us that White men are, in fact, the main serial rapists in American society—who got plenty of practice raping Black women over the centuries.

President Woodrow Wilson, one of America’s most racist presidents, gave a viewing of this contemptible piece of propaganda in the White House. Reportedly, (some contest this) he said, of this character assassination movie, “It is like writing history with lightning. And my only regret is that it is all so terribly true.”

In terms of the contemporary criminalization of Blacks by White America, we must understand this: the statistics these folks use to justify the bogus claim, that Blacks commit more crime, is largely manufactured and manipulated to create the desired results. Dr. Amos Wilson, in his book “Black-on-Black Violence: The Psychodynamics of Black Self-Annihilation in Service of White Domination,” pointed out that these “crime statistics are used to create the false and scandalous impression that African-Americans have some sort of monopoly on crime and are ‘inherently’ more criminal than are White Americans.” Over the years, we’ve heard much talk about Black-on-Black crime. This malicious characterization seeks to give the deceitful impression that Blacks commit crimes against Blacks at higher rates than other racial groups do against their own. Of course, this is false stereotyping—and is an example of the racist mindset of those who have always criminalized Blacks, by finding devious ways to promote prejudice.

Relevant statistics show us that crime, in America, happens, largely, within all racial groups. The segregated nature of American society has much to do with this reality. Some also like to insinuate that Black-Americans are prone to attacking White-Americans at high rates, a claim white supremacist killer Dylann Roof (who murdered 9 Black parishioners on June 17, 2015, in South Carolina) made. However, the reverse is true: Blacks are more likely to be the target of vicious racist attacks by Whites.

From the days of Slavery, to the days when KKK nightriders went around lynching Blacks, thru the Jim Crow Era, to the present where police murder us with impunity in 21st Century America, Whites have always had an obsessive penchant for shedding Black blood. Indeed, murdering Black people was a rites-of-passage for White men and boys.

Today, we now have other traditionally non- “White” people deciding they too can arbitrarily kill Black people. Such was the case when wannabe cop, George Zimmerman, killed 17-year-old Trayvon Martin on February 26, 2012, in Sanford, Florida.

source: http://www.blackstarnews.com/education/education/%E2%80%9Cthe-roots-of-racism-in-american-policing-from-slave-patrols-to

VIDEO EMERGES SHOWING LONG BEACH POLICE BEATING A PINNED MAN WITH A BATON, EVOKING PAINFUL MEMORIES OF RODNEY KING

Screenshot from video of the incident posted on Facebook account “The Daily Diddi”

by LEXIS-OLIVIER RAY

Avideo has surfaced of a police officer in Long Beach pinning down an unarmed man while another police officer violently attacks the unarmed man’s lower body section with his baton while he is down.

No, this is not the infamous 1991 Rodney King video that showed LAPD officers brutally kicking and bludgeoning King. This video surfaced two days ago, depicting two Long Beach police officers beating 24-year-old Eugene Martindale.

During the 15 second video released on Facebook by “The Daily Diddi,” one officer is seen holding down Martindale to the ground with his body while another officer brandishes a baton and repeatedly strikes Martindale before the video cuts on the 10th swing. Martindale is seen flailing his legs as he’s hit repeatedly.

In a statement, the Long Beach Police Department declined to identify the officers involved in the altercation and said that the “video appears to depict only a small portion of the incident.”

According to the Long Beach Police Department, on February 15, 2020, officers responded to the area of 4th Street and Atlantic Avenue in Long Beach at around 3:15 PM to assist a parking enforcement officer with a subject, later identified as Martindale. Earlier, Martindale allegedly tried to carjack the parking enforcement officer’s vehicle.

Jennifer De Prez, a public information officer with the Long Beach Police Department, said that Martindale had also reportedly tried to steal other cars in the area prior to the incident.

According to law enforcement, Martindale resisted arrest and began to “thrash his body” when the officers tried to take him into custody. De Prez told L.A. Taco that the officer “Utilized baton strikes to gain [Martindale’s] compliance.”

Despite organizations like Black Lives Matter and other advocates speaking out against police use of force for years, these incidents don’t spark the same sort of public response that the Rodney King beating did almost 30 years ago.

Martindale is currently being held without bond on charges of attempted carjacking, resisting arrest, and violating parole.

Newly elected Long Beach Councilwoman Mary Zendejas, the first Latina wheelchair user to be elected to office in the nation, declined to comment on the video. The incident happened on the southern edge of the councilwoman’s district and just one mile away from her office.

Raymond Morquecho, the Zendejas’ Chief of Staff, referred L.A. Taco to the media relations department of the Long Beach Police Department when asked if the Councilwoman was concerned about the video. “We’re going to trust the LBPD to respond the way they have been. We know that the LBPD has an internal structure that reviews all acts of force and we’re going to let that play out,” Morquecho told L.A. Taco that they would respond further when more information became available.

This incident shares a striking resemblance to the Rodney King beating.

In the case of King, the Los Angeles Police Department successfully argued that he was resisting arrest and that he threatened the officers when he allegedly approached them. Despite video footage that showed King being beaten over 50 times causing over 10 fractures and other injuries—a local jury acquitted 3 out of 4 officers on all charges.

An anonymous expert witness for the defense in the Rodney King case responded to the video of Martindale by telling L.A. Taco, “Do not assume there is no threat level if a suspect is not armed. Too little is known about this case, it will all come out in time.”

History repeats itself

In 2013, a 4 1/2 minute video emerged of multiple Long Beach police officers beating and tasering Porfirio Santos-Lopez. Like in the case of King and Martindale, Santos-Lopez was accused of resisting arrest and threatening the officers. That incident resulted in a subsequent lawsuit with the city of Long Beach that was settled in 2016.

While the Rodney King video showed the world what Blacks and POC were dealing with on a daily basis in Los Angeles, the public shock and subsequent criminal case did little to change policy. Today, everybody has a camera on the ready and police violence is still rampant, especially in Los Angeles.

The Los Angeles Police Department regularly leads the country in officer-involved shootings, in 2018 the department fired their weapons at people over 33 times. When you expand those figures to L.A. County, the numbers grow even higher.

This is at least the second use of force incident associated with the Long Beach Police Department in just the last week. Two days after the Martindale incident, on February 17, 2020, a man was fatally shot by Long Beach police, near the same area.

According to the Long Beach Police Department, there were over 230 non-lethal instances of use of force last year and over 12 lethal use of force incidents in the last three years.

After the Rodney King verdict, the city broke out into riots that lasted three days, resulting in over 50 deaths, thousands of arrests and over 1 billion dollars in property damage. To this day, the ripple effects of the riots are still impacting the relationships between different races in L.A.

Despite organizations like Black Lives Matter and other advocates speaking out against police use of force for years, these incidents don’t spark the same sort of public response that the Rodney King beating did almost 30 years ago.

On average the LAPD was involved in over one critical incident, which can range from an injury to loss of life, every two weeks in 2019. And countywide between the years 2000-2017 according to KPCC, law enforcement shot at or killed over 1,500 people, or one person every 5th day.