Are “Open Carry” Laws Meant to Protect Whites Only?

It’s amazing how the NRA and its many ideological brethren clamor for “guns everywhere for everyone” until the person exercising his alleged “second amendment right” is not an Anglo American (i.e. white). Police officers quite regularly invoke the fear of Black men with guns to justify shooting unarmed Black men to death, even in places that have been declared “open carry” zones. The truth about “open carry” advocates is that for the most part they want open carry gun rights for whites only, mainly for the policing of Black bodies.

Re-blogged from

Again, this is how black people LEGALLY carrying guns are viewed, versus white people with guns. John Crawford was killed for it, and Clarence Daniels was tackled for it.

The Hillsborough County Sheriff’s Office has asked vigilantes to please be careful about which gun owners they choose to attack after a black concealed carry permit holder was wrongly assaulted at a Florida Walmart.

According to the Hillsborough Sheriff’s Office, 62-year-old Clarence Daniels was entering Walmart with his legally concealed firearm to buy coffee creamer on Tuesday when he was spotted by 43-year-old vigilante Michael Foster. Foster, who is white, had observed Daniels conceal the weapon under his coat before he came into the store. When Daniels crossed the threshold, Foster tackled him and placed him in a chokehold, Hillsborough Sheriff’s Office spokesperson Larry McKinnon explained.

“He’s got a gun!” Foster reportedly exclaimed. “I have a permit!” Daniels repeatedly … Read more


“Making Black History Month Relevant Part II”; written by Agyei Tyehimba

Re-blogged from an article written by Agyei Tyehimba from his blog  mytruesense

black history matters

“As Black History Month approaches,we face the typical avalanche of Black firsts, Black trivia facts, and a roll-call of all-too-familiar heroes and sheroes. Based on where you are in knowledge of self, these things have their place. I already wrote one article on the topic of using Black History Month (and all other months) much more fully than we currently do. This article constitutes the second part to that article.

As suggested in my first article, I hope BHM becomes a time when we do more analysis of our condition and focus on learning and applying those lessons on the ground rather than in strictly theoretical ways. Imagine with me how beneficial it would be if BHM involved:

1. re-examining our understanding of key people like Malcolm X, Dr. King and others whose work and significance are routinely oversimplified and misinterpreted.

2. Discussing the concept of self-determination for Black people and how to implement this concept responsibly. Far too many people (including those of color) STILL insist on telling us what issues to address, how to address them, and how to be more inclusive, without doing that same work in their own communities.

3. Exploring historical attempts to protect Black life (beyond proclamations that our lives matter) from state-sponsored AND self-inflicted brutality.

4. Developing our people’s capacity to identify and prioritize issues, articulate them effectively, and engage in effective activism, organizing and INSTITUTION–BUILDING (the work of SNCC and Ella Baker are good models). This would include offering valid critiques of traditional organization and activism models and possibly creating alternatives or modifications to already existing models.

5. Studying government efforts to disrupt, spy on and destroy our organizations/movements and developing ways to neutralize these efforts

6. Finding ways to involve class and gender along with racial analysis in ways that make our political ideology/organizing more accurate, effective, and inclusive.

7. Determining how, when, and with whom to form alliances and to do so in ways that don’t compromise or dismiss our own needs/interests as we strive to accommodate others.

8. Identifying and studying unsung and obscured Black people, plans, experiences and organizations that might offer direction and remedies to problems we face today

9. Exploring ways to develop non-exploiting financial literacy and wealth-generating institutions to empower our communities to be more self-sufficient

10. Creating curricula in conjunction with a network of schools and extracurricular programs that make our children culturally, academically, financially, politically and spiritually literate and competent

11. Deconstructing and expanding our view of “activism” in addition to our understanding of who our “enemies” are. While others dominate and exploit us in every way imaginable, some of us hold on to outdated and rigid ideas of what “real activism” is. Technology and emerging issues and new forms of domination require expanded and more diverse views of organizing and activism. We also cannot afford to see our enemies as simply “the white man,” as corporate power and repressive policies/actions transcend simplified notions of racial affiliation. Nor can we fool ourselves into thinking that activism only consists of the “boots-on-the-ground” variety.

In addition, our concept of booking speakers must radically change. Churches, community centers and colleges have meager funds in these days of austerity. In light of this, speakers must make their fees more reasonable. Groups should not exhaust all or the majority of their budget to hire one speaker.

Not just the fee, but the content of speeches must change as well. Students, activists and members of the larger community need specific information and skills more than ever. The old Black History Month speech template included references to our ancient greatness, calls for Black unity and activism, bold statements against the U.S. government, references to great ( and often male) Black leaders, and a focus on attacking white society while inspiring Black folks.

This template and formula are not sufficient today. Today’s speakers must help audiences understand how oppression works, provide specific tools/information in a relevant area of expertise, and provide materials we can reference once they depart for their next speech. Speakers should consult with the group hiring them to determine their specific needs, so they can provide relevant and useful information rather than generic, one-size-fits-all presentations. We must move forward, refine, and progress as a people, constantly working on improving and becoming more effective.


Agyei Tyehimba is an educator, activist and author from Harlem, N.Y. Agyei is a former NYC public schoolteacher, co-founder of KAPPA Middle School 215 in the Bronx, NY, and co-author of the Essence Bestselling book, Game Over: The Rise and Transformation of a Harlem Hustler, published in 2007 by Simon & Schuster. In April of 2014, he released Truth for our Youth: A Self-Empowerment Book for Teens. Agyei has appeared on C-Span, NY1 News, and most recently on the A&E documentary, “The Mayor of Harlem: Alberto ‘Alpo’ Martinez.”

Agyei earned his Bachelor’s Degree in sociology from Syracuse University, his Master’s Degree in Africana Studies from Cornell University, and his Master’s Degree in Afro-American Studies from the University of Massachusetts at Amherst.

If you are interested in bringing Agyei to speak or provide consultation for your organization, please contact him at

mytruesense | January 29, 2015 at 2:57 pm | Tags: Agyei Tyehimba, Blac

The Fire Brigade is coming to Africa!


Author:  Andreas Schlüter 

Read more of his Articles by visiting  WiPoKuLi   

the pyromanic Fire Fighters

Check the countries with wars and crisis one by one, all full of Minerals and Oil!

See also:

US AFRICOM, Fuck off:

But, it´s not only Africa, but also Middle East, South East Asia – and East Europe, where these “Fire Fighters” are active!

And in Germany socalled “Social Democrats” with Frank Walter Steinmeier (Frankensteinmeier) ahead are on the Train!


Please visit the Author’s website WiPoKuLi to read the original article!

AUTHOR:  Andreas Schlüter (above)

Why is Hollywood Continuing to Whitewash Ancient Egyptian History in 2014?

Re-blogged from an article written by Caleb Gee from his Blog

“It’s been over half-a-century since most African countries severed the chains of European colonialism and officially gained their independence, and during the intermediate years between then and now the academic community has largely come to the point of acknowledging, albeit kicking and screaming, that humanity and much of civilization as we know it have their roots in Africa. But while science firmly places humanity’s origins inside the continent, Hollywood has apparently changed very little since the world supposedly did away with its colonial racist past. Two major studio films will be released this year – The Gods of Egypt,(directed by Alex Proyas) and Exodus: Gods and Kings (directed by Ridley Scott) – which will attempt to portray historically-based events that occurred in Ancient Africa, but with all-white actors being cast in the lead roles. Adding insult to injury is the fact the only roles in which people of color have been cast, at least in the latter film, are those of guards, assassins, “lower class civilians”, thieves, and oh yea… servants. Never mind the reality that during the historical period in which these movies are supposed to have taken place, virtually no white person had yet even stepped foot anywhere in Africa, particularly not in Egypt…



For the full Article read more on the Author’s website by clicking here

A further excerpt:

“…Why then does the average Egyptian dwelling in the modern Arab Republic of Egypt look significantly different from the original inhabitants of the Nile Valley? The answer lies in the many successive invasions and occupations that began taking place during the latter half of the 1st millennium B.C. Prior to about 1700 B.C., there were virtually no white people anywhere in Kemet aside from maybe a few Asiatic servants who trickled into the Delta. The first foreigners to appear on record came in very small numbers at first and were a group of Semitic people known simply as the Hyksos, which translates to ‘rulers of foreign lands’. (It was long believed that hyksos meant ‘shepherd kings’, but this has proved inaccurate.) At first their presence was welcomed in the kingdom, but as chaos and unrest spread throughout Kemet at the close of the 14th dynasty, the Hyksos were able to take advantage of the situation by usurping the throne of Lower Kemet and establishing themselves as rulers of an area which extended from the Mediterranean in the north to just below the city of Memphis in the south. Depending on which historian one relies on, the Hyksos rule in Lower Kemet lasted either 200 or 500 years in what’s been designated the Second Intermediate Period in Egyptian history. Whatever the case, the majority of Egypt was still governed by the native Egyptian population. By the time the Hyksos were driven out entirely by the last rulers of the 17th dynasty circa 1500 B.C., all of the greatest monuments for which Egypt is best-known for – the largest of the pyramids and Heremakhet (best known as the ‘Sphinx of Giza’) were at least as old as 1,000 years already. Ancient Egypt really began its decline, at least as far as its native history is concerned, with a wave of successive invasions and conquests that would eventually change the racial makeup of the people of the land and even the culture. The Assyrians conquered for seven years beginning in 656 B.C. Then came the first of what would amount to three different conquests by the Persians in 525 B.C. (the final was in 629 A.D.), followed by the conquest of Alexander the “Great” of Macedonia (Greece) in 334 B.C. and the beginning of the 300-year rule of the Ptolemaic Dynasty. Greek occupation was brought to an end by the all-powerful Roman Empire in 30 B.C. Egypt was essentially reduced to a vassal of the vast Roman empire during its 700-year occupation, but with the rise of Islam as a serious competitor to Christianity as a world religion, a small army of Arabs was able to conquer Egypt in 639 A.D. A major influx of Arabs into Egypt occurred in the next four years and by 643 A.D. Egypt was a largely Arab country. Aside from a later influx of Turks during the medieval rule of the Mameluks, the population has since remained majority Arab. But, as Professor Molefi Kete Asante points out, “The presence of Arabs today in Egypt should not be read as an ancient presence just as White presence in Australia should not be read as an ancient presence. The same for America.”

Let us not forget that the science of modern Egyptology is itself rooted in the 19th century era in which scientific and academic racism flourished, when Europeans did everything in their power to colonize not just land and people, but the various fields of academia to promote their “scientific” theories of white racial superiority. It should come as no surprise then that the earliest European explorers found ways of attributing everything extraordinary they found in the continent as the creation of white people. They even designated the Black people inhabiting East Africa (perhaps because they saw in them a strong physical similarity to Ancient Egyptians as they were described in the Greek texts) as “Hamites” or “black-skinned caucasians”. This is the double-standard white Egyptologists and anthropologists subjected people of color to. When it came to the study of the most glorious civilizations of antiquity, the Black people who were at the root of it suddenly became “caucasian” or at the very least classified as “non-negroid”. But when it came to deciding the rights of the people who shared these same characteristics in countries under white colonial rule, these “black-skinned Caucasians” suddenly became “Negroes” again in the eyes of the law. The archaeologists who garnered the highest respect from the academic community were usually the ones whose conclusions were the most racist. German Egyptologist Richard Karl Lepsius declared confidently that even Ancient ‘Nubia’ – located in modern-day Sudan – was a civilization that “belonged to the Caucasian race”. The British Egyptologist Richard A. Reisner echoed Lepsius’s sentiment without a single bit of evidence to bolster his claim other than his own white supremacist ideology. “Nubia’s leaders, including Piye,” wrote Reisner, “were light-skinned Egypto-Libyans who ruled over the primitive Africans.” Reisner’s racism was so insistent that, despite all of his “respectability”, he reconciled the unanimous testimony of the ancient Greek writers who described the Egyptians and Ethiopians as Black by saying that they were only referring to “the inert mass of the black races of Africa” who he says were a subjugated caste that “had never developed either its trade or any industry worthy of mention.” A doctor by the name of Joseph Maes wrote in a 1924 article that ancient megaliths located in West Africa could “not have been executed by the black race” because the megaliths “require a considerable amount of effort… without any relationship to the natural functions of eating and copulating which alone interest the black man.” (Maes also described himself as an expert in “Black psychology”.) And finally there’s James Breasted, America’s foremost Egyptologist during his lifetime and the founder of the Oriental Institute in Chicago, who once famously wrote in 1926, “The evolution of civilization has been the achievement of this Great White Race.” The “negroid” and “mongoloid” races, he proclaimed, were “geographically so remote” that they “had no direct connection with the main stream of civilized development of which we of the west are a part.” (**) Breasted of course failed to realize that during the prehistoric era in which civilization began to emerge in Africa followed by Asia, his “Great White Race” as he calls them was largely confined to the caves of Europe where extremely icy weather prevented them from leaving.

And yet, even as European colonialism and imperialism flourished, there were some European specialists who did in fact recognize Kemet for the indigenous African creation that it was. They were entirely shunned by the larger academic community, however, or at the very least conveniently ignored. Foremost among them was Gerald Massey, the author of Ancient Egypt: the light of the world. Others included A. H. L. Herren and Sir E. A. Wallis Budge, the latter writing in his late 19th century book about Egypt: “The pre-historic native of Egypt, both in the old and in the new Stone Ages, was African and there is every reason for saying that the earliest settlers came from the South.” Eugen Georg in his 1931 book, The Adventure of Mankind, reached the same conclusion as Massey and Budge, holding that “Blacks were the first to plow the mud of the Nile; they were the dark-skinned, curly-haired Kushites.” In the latter half of the 20th century a whole field of Africans and people of African descent who specialized in every major field of science made the cause of restoring Africa’s proper place in world history their own, producing irrefutable evidence that Africa was both the cradle of humanity and civilization itself. Some of the most prominent names of this African-centered, or Afrocentric, approach were the late Senegalese scholar Dr. Cheikh Anta Diop, Dr. Ivan Van Sertima, Dr. John G. Jackson, Dr. George G.M. James and Dr. Molefi Kete Asante just to name a few. Together they struck at the heart of white supremacy in higher education like nothing ever had before or since. The reaction of the traditional Eurocentric academia was hysterical, and many right-wing traditionalists still openly mock and deride Afrocentrist curriculum because of what it represents. They feel threatened by African and African Diaspora people studying and interpreting their own history on their own terms, instead of terms drawn up and favored by the white establishment.

Why then has the larger European and Euro-American academic community sought to thwart, undermine, erase, downplay and bury the earliest evidence that the origins of classical civilization are firmly rooted in Africa? The British journalist Flora Shaw, writing 100 years ago under the name of ‘Lady Lugard’, seems as if she might have known the answer:

“If this should prove the case and the civilized world be forced to recognize in a black people the fount of its original enlightenment, it may happen that we shall have to revise entirely our view of the black races, and regard those who now exist as the decadent representatives of an almost forgotten era, rather than as the embryonic possibility of an era yet to come.” [quoted from Christianity Before Christ. Jackson, John G. (1985). Page 177]

Heremakhet, better known as the “Sphinx of Giza”.
To put it another way, to acknowledge this would be to acknowledge the extent of the crime that’s been committed against the African men and women of the world, and it would undermine the entire racist logic underpinning the brutal systems of capitalism and imperialism. Count comte de Volney of France recalled in 1787 the revelation that came to him as he beheld the only face of its size to have truly withstood the test of time. Gazing at the gigantic ‘Sphinx’ of Giza, he began to gain a sense of the magnitude of what was being done to the c3Africans. It was then that it dawned on him

“…that this race of blacks who nowadays are slaves and the object of our scorn is the very one to which we owe our arts, our sciences and even the use of spoken word; and finally recollect that it is in the midst of the peoples claiming to be the greatest friends of liberty and humanity that the most barbarous of enslavements has been sanctioned and the question raised whether black men have brains of the same quality as those of white men!”

That the roles of these historically Black and Brown characters are still being reserved for only the palest of faces speaks volumes about the continuing racism against African people. It sends a message that just about anyone is allowed to take credit for and bask in the glow of African civilizations except for African people themselves! But if there’s one thing Europeans and people of European descent should remember, it’s that just because some might perceive themselves as being the present-day masters of the globe, it doesn’t mean this was always the case, nor is it guaranteed they shall remain so in the future. Empires in history rise and fall; even the United States will prove no exception…”;  Read full article on

Follow the author @cal3bg on Twitter

American Hypocrisy on Full Display: U.S. Sanctions Venezuela Over ‘Police Brutality’

re-blogged from US Hypocrisy

Author:  Caleb Gee

“…Despite his 2008 pledge “to quash fear and promote dignity” among nations as opposed to the belligerency of the Bush years, the administration of President Barack Obama has seen the U.S. empire’s sanctions regimes continue unabated, and in some cases even expand…”;  read more on Author’s website

follow Caleb on Twitter:  @cal3bg




“Gangsta” is not Revolutionary


Re-blogged from a post by Agyei Tyehimba from his blog

“In his 1963 “Message to the Grassroots” speech, Brother Malcolm X warned, “If some of you understood what a revolution really is, you wouldn’t use the word. Revolution is bloody, revolution is hostile, revolution destroys everything in its way.” I have reason to believe that many politically minded college students, hip-hop artists, and other members of our community, mistakenly refer to themselves as “revolutionary.”

One problem we face in discussing anything revolutionary, is that the term and its implications are confused. Naturally, this society’s elite benefits from our confusion in this regard as they have no interest in losing their power or prestige.Language, which provides us with definition, clarity, and therefore direction, is a key tool used to misdirect our energy. Many of us in the Hip Hop community facilitate our own confusion when we take words and change them to suit our interests.

For example, our word “gangsta” evolves from the word “gangster.” A gangster is a thug who uses any means necessary to enrich himself. A gangster by definition is selfish and territorial; they do what they do for themselves, their turf, and their “gang.” A gangster’s actions or interests often go against those of the community. Why? Because gangsters exist not to advance and advocate for the larger community, but to empower and enrich themselves.

Interestingly, gangsters (and wannabees) portray themselves as anti-establishment, but in reality, they mirror the values of our governing bodies. Self-serving violence, monetary greed, repression of dissenting voices/ideas, and control of territory are key qualities of our government. In similar fashion, gangsters control territory, suppress freedom of expression, and use violence to impose their will upon people who are weaker than themselves. Contrary to popular opinion, gangsters do not oppose the status quo; they actually support it. The only difference is that they do so without “legitimate” or legal protection and support.

What is it then that we common folk find so attractive about gangsters? Certainly their general disregard for the law, law enforcement agencies, and societal norms fascinates us; they do things most of us are too fearful or powerless to do. A member of La Cosa Nostra enacts his/her own form of retribution against violators, rather than trusting the flawed court system to do so. The Bloods or Crips don’t write grants to federal and private agencies for money to secure their needs (they couldn’t if they wanted to). They don’t sell candy, have bake sales or perform songs and dances for money…they steal it from others or sell drugs to procure it. Street gangs don’t petition the police department to protect their territory, they use force to do it themselves.

Their proactive stances, level of organization, willingness and ability to protect and provide for their own, and refusal to place trust in societal institutions is, well, attractive. This explains the continuing romance the American public has with gangster movies and the tendency for so many rap artists name themselves after iconic gangsters (or in Jim Jones’ case, psychotic cult leaders).

Some Black organizations astutely recognized the political potential existent within local criminal elements and attempted to recruit, reform and absorb them (the Nation of Islam and the Black Panther Party come to mind). And in some cases, this strategy worked. Typically though, the gangster element continued their criminal activities as members or allies of the recruiting organization. For example, the “ Philadelphia Black Mafia” continued to distribute heroin, perform murders for hire, and extort other drug dealers in the 1970s, even as official members in Nation of Islam Temple #12. The Black Panthers in Chicago attempted to form an alliances with the Blackstone Rangers – also known as the Black P. Stone Nation or El Rukns – a politically minded street organization with criminal elements. The Rangers were heavily influenced by the Panthers, Islam and the Moorish Science Temple, but became dismantled due to CointelPro, leadership rivalry and continued criminal activity.

Whatever our romance with the gangster lifestyle may be, the fact remains that living an illegal lifestyle alone and becoming rich and powerful from it, does not make one a revolutionary, unless their motivation and actions are intended to benefit the people and to challenge their collective oppression. And while all human beings are capable of redemption or political transformation (as we saw with Malcolm X or more recently with our outstanding Detroit-based organizer Yusef Bunchy Shakur) reforming the gangster element is far more difficult and developmental than we realize.


I say all of this to say that we cannot confuse being “gangsta” with being revolutionary. Perhaps we need a redefinition of terms. A revolutionary seeks total liberation of the people from all forms of ignorance, and oppression. A revolutionary seeks humane treatment of his/her people and has no tolerance for discrimination on any basis. A revolutionary seeks to expose and discard elitist and brutal authorities.

When we approach the conversation from this perspective, we realize that gangstas are not revolutionary, but reactionary. They have internalized the false teachings of their masters, leading them to hate themselves, devalue and abuse women, disregard family responsibilities, and personify in every conceivable way the white supremacist roles and perceptions of Black people.

A reactionary will read and quote Malcolm X and Marcus Garvey, then go out and sell drugs in their community, justifying it as “a way to survive.” This contradiction is magnified …Read more on Author’s site

The 7 Missions of a Revolutionary

Re-blogged from a Post written by Agyei Tyehimba

from His blog

“The term “Revolutionary” gets tossed about so much these days that it has become cliché. Based on my studies and activities throughout the years, revolutionaries have 7 important and interrelated missions in an oppressive society.

1. To expose and critique the political, economic, religious and other systems oppressing the masses and educate the masses to how these systems negatively impact their lives, so as to create righteous indignation against oppressive systems and to stimulate a desire among the people to confront and defeat them.

2. To expose establishment propaganda, explain it to the people, and help them develop the ability to recognize, understand and counter it themselves.

3. To develop meaningful relationships with the people based on fairness, competence, hard work and accurate information so as to create feelings of mutual respect and credibility which will be used to push forward in solidarity.

4. To transform the collective consciousness/culture/values of the people to eliminate their own self-defeating, shallow and divisive views and practices and replace them with those that are self-affirming, significant and liberating.

5. To work with the people to dismantle/eliminate oppressive systems and to create alternative systems/institutions to sustain/develop/protect our lives which are based on freedom, justice, and equality (Such systems should not replicate the oppression or injustice in already-existing systems).

6.To develop competent and trustworthy allies in this struggle to enhance our ability to do the tremendous work necessary and destabilize and debilitate oppressive systems at every opportunity.

7. To inspire and develop faith, hope and pride among the people in an effort to counter the negative and spirit-crushing propaganda of the opposition, and to create the capacity of the people to believe in themselves, love themselves and work for themselves”; – Agyei Tyehimba


Agyei Tyehimba is an educator, activist and author from Harlem, N.Y. Agyei is a former NYC public schoolteacher, co-founder of KAPPA Middle School 215 in the Bronx, NY, and co-author of the Essence Bestselling book, Game Over: The Rise and Transformation of a Harlem Hustler, published in 2007 by Simon & Schuster. In April of 2014, he released Truth for our Youth: A Self-Empowerment Book for Teens. Agyei has appeared on C-Span, NY1 News, and most recently on the A&E documentary, “The Mayor of Harlem: Alberto ‘Alpo’ Martinez.”

Agyei earned his Bachelor’s Degree in sociology from Syracuse University, his Master’s Degree in Africana Studies from Cornell University, and his Master’s Degree in Afro-American Studies from the University of Massachusetts at Amherst.

If you are interested in bringing Agyei to speak or provide consultation for your organization, please contact him at

The Truth About America’s War On the Muslim World [VIDEO’s]

Re-blogged from USHypocrisy

“The following videos contain testimony from former American soldiers who served in the military during the Iraq and Afghanistan Wars, but have now turned against them. They tell of horrors they’ve witnessed, as well as horrors they themselves have at times participated in. Today they are saying, “No more!” They won’t be the puppets of Exxon Mobil and British Petroleum any longer.” via @cal3bg

Ever wondered what Rev. Jeremiah Wright meant when he said “terrorism begets terrorism” and “hatred begets hatred”? Watch the following:…”

Visit the original post on the authors site to see more…

Stop U.S. Wars of Occupation and Police Terror!

Re-blogged from:


“…All over the planet—and inside the U.S.—African, Mexican and oppressed peoples are resisting U.S. war, terror and theft of their resources and land.

Black and brown peoples are fighting back against this brutal and profit-driven capitalist system built not on ideals of equality and democracy, but on hideous crimes such as the massive enslavement and commodification of African people, unimaginable genocide of the Indigenous people and colonial violence of massive proportions.


This system and country rest on a pedestal of torture, terror and humiliation for the benefit of a minority of the human race at the expense of millions and millions of people and their cultures and social systems.

This is how capitalism was born and this is the only way it can continue to function today.

The Uhuru Solidarity Movement offers a solution to the crisis of today’s world.

There is a future for humankind being forged in the ghettos and barrios and oppressed and impoverished communities every place where people are fighting for self-determination, the freedom to live and not just grovel to survive on a dollar a day in a repressive system while others enjoy the benefits of their stolen labor and resources.

People everywhere want the right to build their own economies with their own resources that benefit their children and their people.

They want to freely associate both economically and culturally with whomever they wish.

They want a dynamic, equitable world built on true justice, peace and mutually-respected independence.

We can and must be part of that future.

As white people organized under the leadership of the African People’s Socialist Party, working for the liberation of Africans everywhere and in solidarity with oppressed and struggling peoples across the globe, we know there will never be peace without this vision.

That’s why we say “Reparations—there can be no justice without it.”


We must separate ourselves from identifying with the U.S. government and its expectations of unity, a white nationalist unity, and mindless apathy that has us  fighting for our own interests at the expense of the rest of the world…”;  Read full post on Author’s site

Racist Police Brutality Part I: History of The American Police State

Re-blogged from a post by Agyei Tyehimba gyei Tyehimba on My True

Why does Police Brutality Exist?

“…As Hip Hop legend Jay Z has said, “Men lie and women lie, but numbers don’t.”  Nor do numbers lie concerning Black death by white hands. According to the 2012 “Operation Ghetto Storm” report by the Malcolm X Grassroots Movement, statistics taken between January and June of that year demonstrated that a “Black person was killed every 36 hours by white police, security guards or self-appointed vigilantes.”

Disturbing data like this compels the intelligent and concerned among us to ponder why Black lives in so-called “post-racial America are still criminalized and devalued. All across this country, Black people seething with righteous indignation are protesting and discussing how to protect ourselves from agents of the American police state (the second part of this series will focus on this issue.)

ghetto storm

Concerning this question of resolution, I’ve heard and read intelligent and well-meaning Black folk offer the same traditional approaches we always hear regarding police brutality: Marches, demonstrations, rallies, protests, teach-ins, filming police, police sensitivity training, clinics on how to cooperate with and peacefully engage police, and the like. While I am not completely resistant to these strategies, I am admittedly  skeptical. I am inclined to believe that our wholehearted and patriotic devotion to such methods reeks of naivete.

.Somehow we have come to believe that murderous and repressive police are acting outside of their official duties. And this is where we are wrong. The first intelligent step toward ending or at least effectively neutralizing police brutality is to understand the sociopolitical role and function of police in the United States.

Understanding the true role of police in our nation requires that we know the true history of police forces in this country. Mainstream scholars of police history spin the narrative that America inherited its idea of policing from Britain in the form of constables and night watchmen. According to most accounts, early forms of public policing began first in Boston (1636), then New York City (1651), and then Philadelphia (1705). As populations grew and territories became more industrial and based on specialized labor, other cities adopted volunteer and later professional and more organized police departments.

This history is factually accurate, but does not explain the political and sociological function of police in modern society. For this, we must dig a little deeper and examine the development of police institutions in the early South. As you will see, this history helps us understand why police brutality is a mandated, deliberate, and organic part of our society.

The advent of police departments, if we trace its southern origins, began with slave patrols in the colonies and later states of America. As revealed in the article, “The History of Policing in the United States: Part I,”

Slave patrols had three primary functions: (1) to chase down, apprehend, and return to their owners, runaway slaves; (2) to provide a form of organized terror to deter slave revolts; and, (3) to maintain a form of discipline for slave-workers who were subject to summary justice, outside of the law, if they violated any plantation rules. Following the Civil War…”;  read full article on Author’s site

About the Author:  Agyei Tyehimba Agyei Tyehimba