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17/12/2024
copied:REVOLUTION IN POWERPOINTS SERIES PART 1 (Anarcho-Panthers): Anarcho-Pantherism, also described as: Intercommunal ...
26/11/2024

copied:
REVOLUTION IN POWERPOINTS SERIES PART 1 (Anarcho-Panthers):
Anarcho-Pantherism, also described as: Intercommunal Anarcho-Mutualism and Intercommunal Mutualist Anarchism:

A Synthesis of Decentralized Cooperation and Anarchist Principles

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Intercommunal mutualist anarchism is a theoretical framework that combines the principles of mutualism, anarchism, and intercommunalism. This approach emphasizes decentralized, self-managed communities that prioritize reciprocity, cooperation, and voluntary association.

To synergize the concepts from Intercommunal Mutualist Anarchism (Anarcho-Pantherism) and the Panther Dual Power Strategy, we can create a practical, real-time policy framework for building community-based, decentralized institutions that foster mutual aid, self-defense, and revolutionary potential, while engaging in a broader resistance to capitalist-imperialism. This strategy would emphasize a cooperative, intercommunal network of institutions that empower oppressed communities, laying the groundwork for dual power, and ultimately contributing to a broader insurrectionary movement.

1. Intercommunal Mutualism as a Grounding Principle
At the core of this policy framework is intercommunal mutualism, which focuses on fostering decentralized, voluntary cooperation between communities, based on shared goals of mutual aid and equal freedom. This means communities will form networks of support, exchange, and cooperation that are independent from the state or capitalist structures. Key elements of this would include:

Mutual Aid Networks: Communities organize cooperatives, food banks, healthcare clinics, and educational institutions that are managed collectively by the community members. These institutions are designed to meet the immediate needs of the people while simultaneously empowering them to take control over their own lives and spaces.

Shared Responsibilities and Rotating Tasks: Unpleasant or difficult tasks such as sanitation, security, or organizing community events can be rotated among members to prevent the burden from falling disproportionately on any one individual, and ensure the work is shared equally.

Community Ownership: The means of production within these communities (small businesses, farms, etc.) will be collectively owned and run by the people, and profits will be reinvested into the community for its collective benefit. This is an essential step in both providing for people's needs and challenging capitalist exploitation.

2. Dual Power: Building People’s Power
The Panther Dual Power Strategy advocates for building independent community-based institutions that function in opposition to state power and capitalist forces. The focus here is on creating alternative systems of governance and defense that can challenge existing power structures, and eventually serve as a base for revolution. Key strategies include:

People’s Defense and Self-Organized Security: Recognizing the need to defend against state violence (police, repression, surveillance), community defense groups should be organized. These groups can be tasked with protecting the community, safeguarding social services, and providing mutual support in cases of state aggression. Training for self-defense and community preparedness will be emphasized.

Revolutionary Institutions: Communities will build Schools of Liberation—places of education and ideological development where people learn not just basic skills but also revolutionary consciousness. These schools can also include cultural workshops, organizing centers, and places to challenge the dominant narratives of state and capitalist society.

Social Welfare Alternatives: Since state welfare is often inadequate or actively harmful, communities will set up their own systems of healthcare, education, housing, and childcare. These systems will not be market-driven but will operate on the principles of need and reciprocity.

Coalitions Across Communities: To build a unified mass movement, communities must work together across geographic and social divides. The emphasis will be on intercommunal cooperation, with networks linking urban, rural, and marginalized communities. This collaboration will help build a broad base for resistance and collective action. Through mutual support, communities can strengthen their collective power and challenge the authority of the state.

3. From Dual Power to Insurrection: Transforming Spaces of Oppression
The ultimate goal of combining mutualist anarchism and Panther strategy is to transform oppressive spaces into spaces of revolutionary potential. In this context, dual power becomes a stepping stone, not an end goal. The aim is to create a society where the state is undermined by people's power and ultimately overthrown through collective, organized insurrection. Key components of this phase include:

Squatter Movements and Urban Liberation: Utilizing abandoned buildings, public spaces, and unoccupied lands, people will create liberated zones or revolutionary base areas where the oppressed can organize without interference from the state. These spaces can house people’s clinics, workshops, cultural centers, and more.

Solidarity with the Lumpen: The lumpenproletariat (often marginalized street-based communities) will be engaged in the struggle. This demographic, often ignored by traditional labor movements, has been central to movements like the Panthers. A special focus will be on promoting unity and solidarity between these groups, building alliances to challenge police repression, and educating them in revolutionary politics.

Cooperative Economy and Resistance to Capitalist Exploitation: A key aspect of this policy is building cooperative businesses and people’s economic structures that are independent of capitalist interests. These businesses can serve as an economic lifeline while also challenging the power of multinational corporations and exploitative practices. Small business owners, shopkeepers, and workers will be engaged in forming unions and cooperatives.

4. Legal Defense and Media Strategy
While engaging in direct confrontation with the state, a crucial component of the strategy is to utilize the legal system to defend the movement and expose the state’s role as an instrument of capitalist imperialism:

Legal Defense Programs: Building a robust legal defense network that can support those arrested or targeted by state repression, ensuring that any unlawful acts by the state are challenged.

Public Opinion and Propaganda: Just as the Panthers used media to expose the violence and hypocrisy of the state, today’s movement must also utilize independent media channels to tell the story of oppressed communities. This can involve grassroots journalism, social media campaigns, and collaborating with existing alternative media outlets.

5. International Solidarity and Red Fist Alliance
The struggle against capitalist imperialism is international. The creation of intercommunal and international solidarity networks is necessary for success:

Solidarity Movements: The communities involved in this dual power struggle should create alliances with like-minded movements across the globe, whether they are fighting imperialism, fascism, or capitalist exploitation. The Red Fist Alliance concept would unite revolutionaries across borders, connecting struggles locally and globally.

Prison Organizing: Prisons can be sites of revolutionary transformation. Building alliances with incarcerated comrades, organizing for their rights, and turning prisons into Schools of Liberation is a vital aspect of both local and international struggle.

Conclusion: Building a Revolutionary Future
This framework for Intercommunal Mutualist Anarchism combined with the Panther Dual Power Strategy proposes a vision where oppressed communities challenge the state, build cooperative alternatives, and prepare for eventual insurrection. It focuses on grassroots organizing, self-defense, mutual aid, and cultural transformation to lay the foundation for a truly liberated and just society. Through intercommunalism, dual power, and revolutionary consciousness, oppressed people can create the basis for a revolutionary transformation of society.

For more on the Panther Dual Power Strategy:
https://www.facebook.com/UnitedPantherParty/posts/817847747039070

You Can Choose To Not SeeBut Never AgainCan You Say You Didn't Know
26/11/2024

You Can Choose To Not See
But Never Again
Can You Say You Didn't Know

⚪ The first thing we have to learn is that we're a product of our privilege.
24/11/2024

⚪ The first thing we have to learn is that we're a product of our privilege.

This one wasn’t planned. Which… le sigh

Come on, non cousins. We getting through it all today. Because tomorrow I’m going back to my normal fare.

Humans do quick lumping. We’re constantly playing which one of these is not like the other. But personally. This person is like me in these ways, and that means they’re safe. They’re not like me in those ways, and therefore they’re unsafe.

Now because modern society was built on the extreme othering required by supremacy culture, y’all dominate all forms of media.

As such, y’all have had the privilege of being individuals all your days. Marginalized communities got to see many facets of y’all in fiction. (Don’t get me started on the f**kn literary canon. I don’t like Shakespeare neither.) Y’all never got to be in close community with us (redlining much, murrica?) and y’all were never forced to see us in complex fictional situations (don’t nobody tag Stephen King 🤧)

So y’all hold harmful stereotypes in your hearts about marginalized communities. (Remember the othering? It made really gross caricatures of BIPOC folk.) And y’all are in these spaces to unlearn. That’s great. (Not this space. I stfg not this space.)

The first thing y’all got to learn is you’re a product of your privilege. You aren’t an individual any more. Soz. (But not really) You’re the other now. You’re “them”. Get into it.

There’s so many, too many if I’m being honest (and trust me i am), tag groups that are some variation of “I’m an oppressor, but not THAT type of oppressor” and a good bulk of y’all in marginalized spaces will assert “that’s WPS even though I’m a WP. Teehee”.

Stop that.

This is the equivalent of wearing a wedding dress to an acquaintance’s wedding. You not even a bridesmaid. Just a guest. But you determined to be the center of attention. At somebody else party.

Scroll back two posts. Protocol, babes. These aren’t your spaces. And they don’t exist for you. You’re a guest. AT BEST. Act like it.

Action items: stop simple lumping. We’re different from you in myriad ways. We are also similar to you in myriad ways. We’re individuals.

We’re in our spaces writing our own stories. Displaying our complex character. Study us as ourselves. We’re not representative of every person different from you in whatever ways you perceive difference.

And also get comfortable with not being the main character. These spaces aren’t for you. You’re the other. We already know you’re an individual. But we’re not obligated to treat you like you’re special. This ain’t your birthday party, babes. Your cake and candles is on YOUR page. K? Cool. 🫶🏾

(Screen from previous post
“Y’all insinuate y’all selfs into Black spaces. Many Black spaces. And other marginalized folk spaces too. And lump us all in one pot of “not like me”. (That’s why y’all keep tagging me and Evey. We’re not the same. We’re just very different from y’all 🙂)”)

24/11/2024

Last one, whether I’m done or not.

Come on, non cousins. Third cousins, twice removed, y’all can get in here too. (That’s non-Black people of color, NBPOC for short).

Imma bless y’all with a tl;dr this time.

If you find yourself online and a Black person makes a misstep and does an -ism, unless you can call that Black person to have a coffee about it, you don’t have any of the qualifications to call that Black person out.

Read it again.

Non cousins in particular. Because y’all first impulse is to be the f**kn feds. Y’all want to screenshot and drag the person hither, thither, and yon. You want to punish them for doing something you likely just learned from a different Black person was incorrect.

(I’m gonna mention here often times y’all learn s**t incorrect. No matter how it’s taught. Y’all hear and retain whatever makes y’all feel best and want to rush and crush anybody else with your new knowledge. That’s y’all way. I need y’all to know that.)

Distant cousins, y’all unfortunately too often align with non cousins because of y’all aspirations to freedom rather than liberation. So. If y’all can’t call that Black person. Y’all sit it out too.

Your Black spouse or partners don’t give you license to correct Black people. And honestly, you dishonor your spouse when you Miley Cyrus your way into Black spaces to police Black people. If your boo disagrees, your boo is wrong. And i encourage y’all to go be wrong together. Leave Black folk out of it.

Y’all don’t have the range. Calling out Black folk requires communal proximity (you don’t have it.), cultural competence (leave that check box empty too.), and genuine compassion (look at y’all history and lie to me about having it if you want to.)

And don’t let somebody with a single marginalization goad you into being vicious toward Black MaGes in particular but Black folk in general. Hold your critiques for that person til when you can talk to them directly. If you have no way to speak to them directly, it’s not your problem.

There’s a wonderful song by The Williams Brothers. They say, “What you need to do is take six months to mind your own business. And six months to leave other folks business alone.”

Y’all communities have many issues. And people within your communities have every issue you think that incorrect Black person has. You have communal proximity, cultural competence (cuz it’s your culture), and you will find the compassion because that person is closer to like you than not.

Take the emotions from that interaction with the Black person and spend them on your folk. Sweep around y’all own front doors before you try to sweep around ours.

To recap: If you got a problem with a Black person, and you can’t text or call them to grab a coffee about it, you don’t have a problem with that Black person. Unfollow. Block. However you got to move to keep peace in your soul.

But you don’t have the range to call us out. Build trust and get proximity to call us in. Or. OR because freedom requires choice. Or stop being in community with us 🫶🏾

(Picture is The Williams Brothers holding brooms singing 🎵 sweep around yo own front door before you try to sweep around mine🎵)

10 Examples That Prove White Privilege Exists in Every Aspect ImaginableThis article was originally published by Everyda...
10/11/2024

10 Examples That Prove White Privilege Exists in Every Aspect Imaginable

This article was originally published by Everyday Feminism. It has been edited for YES! Magazine. If you checked out the Jose Antonio Vargas documentary about White people, aptly titled White People, you’ll know that many White people struggle to discuss race (not that some of you needed a documentary to confirm this fact). Throw “White Privilege” into the discussion, and the awkwardness—and defensiveness—can multiply astronomically. What is White Privilege? The reality that a White person’s whiteness has come—and continues to come—with an array of benefits and advantages not shared by many people of color. It doesn’t mean that I, as a White person, don’t work hard (I do) or that I haven’t suffered (well, I have known struggle), but simply that I receive help, often unacknowledged assistance, because I am White.

Or, as Ta-Nehisi Coates writes, I “believe [I am] White.” I’ve yet to get a DNA test, which led to a surprising result for a White supremacist who thought himself 100% White. Perhaps most indicative of the power and prevalence of White Privilege is that, though people of color have been fighting racism since its invention, those who are most associated with White Privilege education tend to be White people: Tim Wise, Robin DiAngelo, Paul Gorski, and, of course, Peggy McIntosh, author of the 1989 article, “White Privilege: Unpacking the Invisible Knapsack.” And I understand why Peggy McIntosh’s “Knapsack” article continues to fill anti-racist syllabuses 26 years later. Her list of privileges makes the concept readable and digestible—heck, the success of Everyday Feminism is largely because of this listing format. For example: “I am never asked to speak for all the people of my racial group” or “If my day, week, or year is going badly, I need not ask of each negative episode or situation whether it has racial overtones.” Taken together, McIntosh’s list reveals a privilege she never explicitly states: the privilege to feel normal. But how odd is it that White people are the ones who so often disproportionately get the credit for educating about White privilege? Think of it this way: Because I have always had full use of my legs, I’d be the last person you’d turn to to learn about life in a wheelchair. In fact, navigating a tour of the state capital with a student in a wheelchair for 30 minutes taught me more about life in a wheelchair than my previous 30+ years had taught me. Yet, when it comes to White Privilege, White people somehow become the authority. While I have indeed learned important lessons from prominent White anti-racist educators (like the above ability-privilege analogy that I pulled from Tim Wise), here are lessons people of color have taught me that have changed my life—and they could change yours as well...
https://www.yesmagazine.org/social-justice/2017/07/24/10-examples-that-prove-white-privilege-exists-in-every-aspect-imaginable

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