“I think I’m Malcom X, Martin Luther/ Add a King, Add a Jr.” –Lupe Fiasco Building Minds Faster (B.M.F.)

Recently, Lupe Fiasco has been catapulted to national media attention, not (just) for his music but his political commentary. Two weeks ago on an internet interview with CBS Fiasco said, “To me the biggest terrorist is Obama in the United States of America. I’m trying to fight the terrorism that’s causing the other forms of terrorism. You know the root cause of terrorists is the stuff the U.S. government allows to happen. The foreign policies that we have in place in different countries that inspire people to become terrorists.” While this set off a firestorm of angry comments and media attention about Lupe’s uncritical eye and virulent condemnation of the continuing trope of Barack Obama as a terrorist, most of these comments miss the mark. Lupe Fiasco, as his name signals, routinely finds himself in controversial positions that are both contradictory and illuminating at the same time. Lupe’s comments about Obama and politics, in a way, channel Malcolm X’s and Martin Luther King Jr’s political commentary.

In November of 1963, Malcolm X commented on President John F. Kennedy’s assassination by suggesting the violence that took Kennedy’s life were “chickens coming home to roost.” At this time, Kennedy was thought of as a friendly president to Black folks and ultimately this became a wedge comment that alienated him from many Black Americans who identified as politically progressives but found his comments irresponsible given the contentious political climate.

Less well known, but equally allegorical Fiasco’s remarks eerily reflect Martin Luther King’s speech in 1967 at Riverside Church in Harlem where he said, “They ask if our own nation wasn’t using massive doses of violence to solve its problems, to bring about the changes it wanted. Their questions hit home, and I knew that I could never again raise my voice against the violence of the oppressed in the ghettos without having first spoken clearly to the greatest purveyor of violence in the world today — my own government.” While Lupe is no Martin Luther King, both were concerned with the government’s role in supporting violence locally and internationally. At the time of King’s comments the United States was enmeshed in a war that he found unconscionable and history would reveal was unnecessary.

In many ways Lupe has been outspoken about Obama’s military advocacy and in 2008 found himself in a flap with another Chicago rapper turned political candidate RhymeFest. Fiasco is no stranger to politically complex views, which he laments are often “dumbed down” into sound bites. Later in the CBS interview, Fiasco states that he does not vote and that his own beliefs about what a vote endorses keep him from the ballot box. Not surprisingly many have responded “If you don’t vote you can’t complain.” To Lupe’s credit he follows in a long line of Black commentators and activists who chose not to vote but offer critical commentary. For many, including Fiasco, voting in a two party system connotes support for a system that they find too limiting and non-representative. In “Words I Never Said”, Fiasco outs himself as a non-voter, “Gaza strip was getting bombed, Obama didn’t say sh*t/That’s why I ain’t vote for him, next one either.” His decision not to cast a ballot doesn’t curtail his speaking or even wearing his politics on his chest. Fiasco, as an avowed Muslim, has been known to rock “Free Gaza” shirts on stage just as easily as he does designer fashions. For Lupe, the continued instability of the Middle East is directly linked to United States involvement which makes Obama culpable given he is Commander-in-Chief of the US Military.

While we may not all share Lupe’s critical stance on Obama or American politics (and most of us don’t read the wikileaks wires, though we should) there is a line of logic and historical precedence for his comments. In listening to the knee-jerk responses to Fiasco’s words the significance of his hit single “Words I Never Said” rings out. The song is a critique of the curtailing of rights, particularly free speech, in an era of perceived freedom and liberty. If we don’t listen and take Lupe’s words seriously, it’s almost as if we’ve made his point even louder.

I recently penned a piece on TheGrio.com about the Georgia Prisoner Protest that is being overlooked by too many. Please check it out and spread the word about the brave actions of our people behind the walls to change their conditions and all of our lives.

For nearly a week, prisoners throughout the state of Georgia have been engaged in one of the largest prison protests in this nation’s history. Why is this not plastered across mainstream media, blogs, and 24 hour cable news? The simple answer maybe that the more we focus on prisoners’ rights, the more we are forced to focus on human rights and community transformation.

It is erroneously taught in many U.S. schools that the 13th amendment abolished all slavery, when in fact the amendment reads, “Neither slavery nor involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall exist within the United States, or any place subject to their jurisdiction.” The italicized text leaves a powerful “loophole” in the American narrative of equality and freedom. In fact, the conditions in many U.S. prisons continue to spiral towards a peculiar form of industrial slavery.

Read More

Corrigendum: In the piece I mean to say “under correctional control” not incarcerated when referencing Michelle Alexander’s work in “The New Jim Crow.”

So for the past few years I’ve been jousting with my family and loved ones around the issue of same sex marriage and repeatedly found my argument falling on deaf ears. In fact what I most often heard was, “I am for gay rights but…” and what would follow would immediately sweep away any indication of actual support for the union of two people from the same sex. As a service to myself and those with whom I will soon have this discussion with, I’ll provide some statements and my rebuttals. Instead of taking our 45 minutes on spinning wheels, let’s work and see and if we can cover some different ground.

1) “I’m for gay rights but … you can’t compare being Black to being gay.”

I feel you, I understand that being Black is different than being gay, but did you realize even in that statement you’re implying that we don’t have Black gay folk? No really, this is the part of the conversation where you keep on throwing out “they” which you might as well then say “those people.” I know you don’t like me bringing that up, because for so long and so often within the dominant White culture of America Black folks are referred to as “they”, “those people” and even recently “that one.” It’s really a process of othering, trying to make a distinction of who is “in” and should receive privileges and who is “out” (pun intended).

2) No, you’re not getting it, I didn’t choose to be Black and I can’t hide being Black.

Touche, you’re probably don’t remember when you chose to be Black, if you ever did. In fact, since we’re talking – heterosexual to heterosexual, I don’t remember when I choose to be straight, but that’s besides the point. The point is that being “Black” and being “gay”, as we sociologists say are both “socially constructed”. Yeah, fancy academic words but definitely important. By socially constructed I mean that we create the boundaries and meanings for these categories. There is a great film that breaks this down and books, but let’s be real, you ain’t gonna pick up a book or watch a movie in the middle of this blog post, so let me do what I can to break it down now. While we’ve come to think of meaning of Blackness as something that can’t be changed, avoided, and pretty much is like gravity, we’ve forgotten that was created. In fact, the dominant images and tropes of “What is Black”, weren’t even our creation. Think about it, how many people who identify as Black, would say “my skin is actually the color of Black.” Very few, in fact, we respond by saying things like “I’m brown, caramel, dark chocolate, etc.” all descriptors that side-step an imposed moniker. Also have we forgotten that for so many years, the oppression of being Black and not having access to rights made many of our ancestors pass? Yeah, that’s right, not all of us are “definitively Black” and certainly what it means to be Black has carried consequences.

3) That’s my point, almost exactly, you can tell when someone is Black usually, but you never know if they’re gay! Well unless they’re really flamboyant or something.

Ah, I get it, if you are gay you don’t have to “look or act gay” and if you don’t act gay, you’ll be fine in society. Yeah, that’s called passing … well actually more appropriately covering. See, as a Black folks, I really hope we think deeply about oppression and how oppressive it must be to not be able to show your love for someone else. If I walk outside and decide to kiss a strange woman in the middle of the street I won’t get many strange glares (other than folks saying “Dumi’s a wild cat”) but if I love someone of the same gender and walk arm-in-arm with them down the street I’m likely to get screw faces down the block. As a result, we, heterosexual folks often say stuff like, “I don’t care what you do behind closed doors but I don’t want to see it.” Interesting… we live in a society were the physical expression of romantic love between people is common, but almost completely forbidden for certain groups. In order to be one’s self we ask people not to express themselves and “pass” or “cover” for straight. That doesn’t sound very equal or liberated to me. Can you imagine a community where love was the norm and hate was not what we used to regulate others behaviors? (that’s rhetorical)

4) Okay, I get that, but doesn’t it piss you off when they use the Civil Rights Movement for their movement?

Once again, what’s up with the us and them type of thinking. Gay Black folks have been around for a long time, to act as if they are not us is to deny part of ourselves. In fact, the most prominent voice and architect of the Civil Rights Movement was Martin Luther King Jr. His work centered on non-violence which he derived from Gandhi but he learned from Bayard Rustin who was a queer Black man. Gay, Lesbian, Bi and Queer Black folks have been at the center of our movement for rights as well as our cultural and social uplift, why try to write them out of history now? Or rather why not acknowledge the central role they’ve played in the collective Black struggle which should include lgbtq brothers and sisters? We can only say gay folks are piggy-backing on the civil rights movement if we don’t acknowledge the contribution of gay folks to the movement. Now has the equal rights movement around sexuality taken on some tropes that came along during the Civil Rights movement, absolutely! But all subsequent movements do that, in fact, a marker of a successful social movement is an adoption of some its techniques. But let’s not forget what the Civil Rights Movement was about! It was fighting to make the 14th and 15th amendments real!!! Those amendments legally gave Black folks equal civil rights but when we looked at how Black people were treated and what they could do, it is seen that it’s unequal. I think we can take a similar look at the Gay Rights movement which is simply fighting for the same rights that heterosexuals have, be it marriage, adequate healthcare, or to live freely in society.

5) I hear what you’re saying but God made “Adam and Eve” not “Adam and Steve”! We’re a Christian country and marriage is a bond before God between man and woman.

Ah, you got me with that one, I didn’t realize a rhyme could break down an entire situation. Oh wait, no it can’t. There is an entrenched myth in this country that marriage is exclusively a religious, often insinuated Christian, practice that the government sanctions. Not true at all, anthropologists have long observed and discussed marriage as beyond Christian and beyond the sanctioning of the state. It is true here that many associate the two, but that does not seem logical that it must also be seen as such. First, the mythos of the United States as  Chrisitian nation is based on ignoring that colonies were founded out of the fleeing of religious oppression. How ironic is it that religion would then become the basis for oppression in 2009 and 1619 when non-Christian Africans arrived in captivity and quickly were proclaimed subhuman and savage. If you are going to invoke the credo of a nation, then I’d suggest you invoke the ones of equality and diversity, which means you are welcome to have your beliefs but your beliefs should not be the basis for impinging on other’s rights.

Now I know by this point you likely still don’t agree with me, but I do want you to see there is validity to a discussion about gay rights and the civil rights or more importantly gay rights as civil and human rights! I do want you to see that all to often we neglect and relegate a part of our people to inhumane and unjustified treatments through our active and passive condoning of covering. I do want us all to think about what MLK meant when he said, “Injustice anywhere is a threat to justice everywhere.” I do want us to really grapple with the fact that if Huey Newton in the 1970s could see the connection, we should be able to see it in 2009. I wrote this because I worry about a people’s ability to turn a blind eye to injustice in a world and nation that often has suggested the unjust is just the way it should be. For a people who have fought for existence and rights, it should only be natural to continue that fight with our brothers and sisters.

***this piece is designed to be a primer and conversation starter. there are many more things to say, but wanted to get the ball rolling and get some basic ideas out there***

You’ve had the debate, I’ve had the debate, someone right now is having the debate, it all spawns from the question: “Is Hip-Hop political?” The camps usually are divided between old school and new school, hip hop and rap, underground and mainstream … in the past 8 years I’ve squarely outgrown this debate. For me, it’s more relevant to ask, which Hip-Hop is political and what are its politics? By far, my favorite political Hip-Hop has come from the Black August Hip Hop Project. The project, orchestrated by the Malcolm X Grassroots Movement merges music, politics, and activism and has been doing so for 12 years.

I remember getting fliers for Black August each year and thinking “this is the dopest line up” and remember standing in long lines waiting to see my favorite artists rock. While I can remember the performances to this day, the other thing that stuck me was the emphasis on political prisoners and global hip-hop. The project brought some of the greatest voices, both “conscious” and “non-conscious”, together to raise money and awareness with the goal of movement building. It was this project of MXGM that introduced me to a cadre of young activists who thought like me, cared like me, and most importantly got down like me. This coming Sunday August 30th in NYC at BB Kings The Black August Hip Hop Project will have its annual fundraiser for political prisoners and facilitating international Hip-Hop movement building. What is better than coming out and hearing great music, sweating it out on the dance floor (or standing with an ice grill, that’s on you!), and continuing the work of liberation?

Click here to buy your advanced tickets!!

One of the things that is always a dilemma with dope movements is the documentation of said movement, well Dream Hampton and a number of folks have been working on capturing the Black August Hip Hop Project in a documentary entitled Let’s Get Free: The Black August Hip Hop Project. A trailer for the project can be seen here (embedding is disabled but it’s well worth the click).

To me, asking if Hip-Hop is political is about as useful as asking, “why is the sky blue?/ why is water is wet?” (what you know about that?), it’s self-evident. The better question is what are you doing with your politics since you are Hip-Hop?

For the past few weeks, my inbox has been inundated with references to Whites Only swimming pools in Philadelphia, the arrest of Henry Louis Gates and things of the like. With each subsequent email, I’ve been reminded “this is post-racial America” 1, 2. The type of tongue-in-cheek commentary, I imagine, is meant to elucidate the continued significance of race in America. Unfortunately, I see three issues with this: 1) these emails and posts tend to go to the choir (this is not a new point so I won’t go into it), 2) these cases are extreme examples of racism and exclusion in contemporary United States, which makes them easy to dismiss for everyday people and 3) they don’t demonstrate the ways that race operates perniciously beneath the surface to include some and exclude many.  I do think these cases need to be highlighted so pool owners, police, and everyday people can be aware certain behaviors will not be tolerated, but they’re also all to easy to disassociate from for the majority of Americans who identify with the idea of “postraciality.” They’re rationalized away as the actions of “a few bad apples” rather than be seen as symptoms of the national disease of racism. These incidents become flash points in the media and even talking points in our commentary on race and reality, but the issue with a flash point is that it is the lowest level at which our sensibilities around race will flare brightly, but then they quickly dim. Unfortunately, inequalities of race have not dimmed, nor should our fire to expose and fight them.

Now this is not going to be a “complain and blame” post, instead, I’d like to offer some humble suggestions (or as humble as one can be if they’re writing on a blog which is kinda an egotistical thing to start with, but ya’ll know what I’m saying). It is critical that we begin to talk about race in ways that expose the subtle fabric of inequality. While it’s easy to explain why Skip Gates’ harassment and subsequent arrest were wrong and wrongheaded, it’s more difficult to explain how policies leave many innocent men and women sitting in jail or on death row due to false accusations and procedural bureaucracy. It’s easy to point on the wrongness of exclusion from the Valley Swim club but it’s more difficult to explain why suburban schools are almost as and sometimes more unequal than urban schools, in part due to their exclusion of Blacks from equal educational resources. It’s easy to suggest that race matters when Sotomayor is berated in her confirmation hearings, but it is more difficult to explain the significance of critical race theory to understanding and interpreting the law. As scholars, as activists, and as citizens we’ve give up the project of relaying the complex conditions to the masses who need to be reminded not that race still matters, but the various ways that it still matters and what role all can play in racial justice.

I think it is wholly possible to take the flash point moments and deepen dialogue, but its rare that it happens. Instead, we recycle old dialogues on race and its significance when more complex racism(s) exist. The reality is that we’ve got to get equally complex in our discussions of the intersections of race, class, gender and sexuality (to name a few). If we are serious about “justice for all” we must update our discourse and activism. Because as Brother Malcolm said, “The White power structure is just as much interested in maintaining slavery as it was 100 years ago. Only now they use modern methods of doing so.” Let’s expose the modern methods as well as the old!

*footnote if you’ve never seen the dialogue between Malcolm X, Wyatt Tee Walker James Farmer, and Alan Morrison do yourself a favor and watch it!

**Shout out to Native Notes for being on the same page with that quote!

This post will not be a lofty tribute to Brother Malcolm, if you would like to see one like that, check it out here. This will be a call to action, because that is one of the things El Hajj Malik El Shabazz was about. Today is a National Day of Action to Stop the Execution of Troy Davis and today I saw a heinous video of a young teenager brutalized by the Police of Toledo. I do not doubt that Malcolm would have been disturbed to action by both. Let’s honor him by doing the work!

Today is  global day of action for Troy Davis who is set to be executed if we, that includes you, do not demand a retrial. You have probably seen Davis’ name and maybe even read up on the case. Well there is plenty of material online but I’ll summarize. Davis was convicted of shooting an off-duty police officer in 1989 in Savannah, Georgia at Burger King (there was also a shooting at a party earlier that evening). The scene of the shooting was a Burger King where Sylvester Coles got in an altercation with a homeless man. Coles and Davis are physically similar in size and the overlap in Davis and Coles’ night is eerie. The State of Georgia put its resources into investigating Davis and little into properly investigating Coles. As a result they arrested Davis and convicted him on 9 eye-witness testimonies. Since conviction, Davis has maintained innocence. In 2001, 7 out of 9 “witnesses” re-canted their statements saying they were coerced into saying Davis was the shooter via improper police and legal procedures. Through a railroading and denial of a re-trial Troy Davis is scheduled to be executed in the near future. If you’re in NYC, join us at Union Square from 6-8 for a National Day of Action for Troy Davis or find a local event or activity here. Davis’ stays of execution and case have only gotten this far because everyday people are putting pressure on the State of Georgia, to be “fair” and not “final”. Let’s keep up the pressure and stop the loss of another innocent Black man’s life.

As I was typing this post, I came across a video of police brutalizing a 14 year old boy, Trevor Casey, in Toledo, Ohio. The video footage (which is graphic) is here. While I do not know the circumstances leading up to his arrest, choke and bloodying, I do know that the young man’s life would likely have been in even greater danger if this was not caught on tape. Police brutality is common in our communities, but seldom gets taken seriously, let’s not let this be the case.

The reality is that our young Black youth everyday come in contact with a police force that fears them more than protects and serves them. It’s all too often that I walk down the street in Harlem and see “undercovers” jump out, harrass youth, and then continue on with their patrol. Even more disturbing then these “stop and frisks” is the way that many of the young brothas and sistahs I see harrassed respond. They get searched, often illegally, and continue on with their day as if it has been or should be a routine occurence.

If we truly want to honor Malcolm, then we cannot let the State (of Georgia and Toledo) in these cases go unchecked. Troy Davis, like many on death row and those killed on death row, was railroaded and we cannot let his case go quietly. While we celebrate the arrival of a Black Attornery General, the real power to respond to judicial injustice must come from the people. Stand up, speak out! Trevor Casey was brutalized in front of his home and the community is crying out for help. The disease of racism and fear of young Black men runs deep, don’t let his case be “investigated” (the Oscar Grant trial from Oakland is now happening) and dismissed as so many cases of brutality are. Stand up, speak out! Don’t read about this stories and get sad, in fact, get angry. Because if Brother Malcolm taught us, “Usually when people are sad, they don’t do anything. They just cry over their condition. But when they get angry, they bring about a change.”

I’ve been very busy and going through a lot of late and had resolved I wouldn’t post much if at all this week. But I just had the PRIVILEGE of watching a short clip of a full length documentary entitled Broken Social Contracts by Laura L. Rahman. In the past few weeks there has been so much “back and forth” about Rihanna and Chris Brown that many folks have turned away from a dialogue that remains perpetually silenced: an honest and critical dialogue on violence between Black men and women. While I don’t know the creator of the piece, it immediately resonated with me because as an Alumnus of Morehouse it documents and challenges many of the standing sanitized commentaries on rape in the Black community, particularly between Morehouse and Spelman. I love the metaphor that is developed in the trailer, likely in the whole film, of a social contract that positions Spelman in silent service and allegiance to Morehouse and any rupturing of that contract somehow is heretical, anti-Black male or even really anti-Black.

A few years ago I wrote a post entitled “Playing the Rape Card” inspired by the tensions happening between Morehouse and Spelman around student rape. As I talked to brothers I went to school with and looked at comments on facebook about rape between Morehouse and Spelman I was disappointed. I was at first disgusted with our “knee jerk” reaction to allegations and our emphasis on “alleged rapes” when many of us have damn well known for years these issues plague our schools, communities and families. My post was well received by sisters who read it and commented, but very few from brothas. When I looked at my hit counter it was one of my “most popular” posts and when I asked brothas who read it their thoughts they said things like, “I agree.” But men weren’t really ready to “stand up and stand out” against the growing wall of ” Black male solidarity” with Morehouse. I found that brothers were silently consenting to my argument that rape is not fiction as well as silently consenting to rape. It’s time to break that silent consent as well. While I’m sure my post didn’t do much, I have high hopes that this film will begin to re-open that dialogue. I intended to just post the video quickly, but too many things came to mind. Thank you Laura Rahman for breaking the social contracts and I’ll continue to try to break silent consent.

Hattip to Byron Hurt for the video trailer.

Yesterday, the NY Post ran an incendiary political cartoon by Delonas. In response NY City Council Rep Charles Baron and others have called for an in-person action against the Post. The action will take place today at noon, details below:

Thursday, February 19, 2008 at 12 Noon
New York Post Offices
1211 Avenue of the Americas (between 47th & 48th Sts)
New York, NY

Second, I am absolutely impressed and empowered by the amount of student activism I’ve seen bubbling up nationally and in New York in particular over the past few months. While contemporary college students are often discussed as “disconnected” from social struggles or suffering from “apathy”, at a least a cadre of students have been pushing for greater social justice. A few months ago students at the New School took-over a building and received their demands, last night at about 10pm a coalition of students at New York University, occupied the marketplace of the Kimmel Center. Find out more about their demands, principled take-over, and recent details go here.

So in bizarro world news yesterday, my phone and twitter started blowing up about the commuting of sentence that John Forte received by outgoing (I just like saying that) president George W. Bush. As my friend Marc Lamont Hill put it, “The irony is that George Bush frees a Black man that Bill Clinton locked up.” While I savor that irony and celebrate John Forte’s re-entry to a society outside of the bars of prison, I’m worried for two reasons. First, we’ve been asking the wrong questions. Second, we don’t realize why Forte is free and why Mumia will likely remain locked.

Ask the wrong question, get the wrong answer.

All sorts of people have been asking, “Why did John Forte get freed?” I think that is the wrong question, but since it’s been asked, I’ll answer it. Ostensibly the reason that John Forte is free is Carly Simon. However since pardons do not require a rationalization, we won’t know for sure “why” Forte is free. The question I wish folks would ask, was “Why was John Forte locked?” And not in a literal sense, he was arrested for “moving weight.” I want a discussion of the reason he was imprisoned, mandatory minimums. Mandatory minimums were one of Reagan’s key policies in the War on People of Color and Poor People Drugs. Forte’s irrationally long and harsh imprisonment should be the larger target and issue of concern for us. While he is now free, millions of our brothers and sisters remain locked up because of these draconian laws.

Star Power does not equal Freedom

Because I have some of the best friends in the world, when I started to call around and tell them about Forte’s freedom their responses were similar. Many said, essentially, “So John Forte is free, but Mumia is still locked?” For the nearly 30 years, Mumia Abu-Jamal has been tossed around the “justice” system for his alleged role in the death of police officer Daniel Faulkner. There are a number of issues with the trial and conviction of Mumia Abu-Jamal and there remains warring factions around whether he is innocent, suffered from a mistrial, or a murderer. Regardless of your position, the striking similarity between his case and Forte’s has been the appeal of celebrity power. While Carly Simon was successful in lobbying to get Forte freed, a cadre of celebrities and public figures like Danny Glover, Susan Sarandon, and Nelson Mandela have not managed to get Mumia a fair trial or get him released.

So what gives? Why would Mumia be locked and Forte free? In my opinion it comes down to what Derrick Bell calls interest convergence. If we look at what people stand to gain from Forte’s freedom and what they will lose, we see Forte’s freedom is low cost to most interested parties. The cocaine he was arrested with was never delivered to anyone, didn’t cause a death, so arguably it was a “victimless” crime. Bush can pardon Forte and get a big hurrah from White folks, Black folks, and Hip-Hop folks. These cheers come without us critically addressing the laws that put Forte and masses our brothers and sisters behind bars and on parole.

On the other hand, the freeing of Mumia would be very high stakes. Freeing Mumia would mean freeing one of the most visible political prisoners in the world. If Mumia were freed, it would mean that Maureen Faulkner and many of residents of Philadelphia would drop their Geno’s cheesesteaks and begin to riot.
The divisive racial tensions around Mumia’s case would be re-opened in a public way, but those who sided with the State (read: White authority in the form of the police) would “lose”. The long silenced, dismissed and ignored voices of Mumia and his grassroots supporters would have to be acknowledged. In short, the system of “in”justice would be exposed.

For Bush, freeing Forte is a small step that puts a notch on his belt of “progressive” politics. People will point to the diversity of his cabinet, his willingness to put people of color in positions of power, and the freeing of John Forte when critics characterize him as insensitive the issues of Black and Brown folks. No the freeing of Forte or the appointment of Rice don’t balance out his actions, but politics is probably more about perception than reality. As we celebrate the perception of justice, let us remember the reality of injustice that our folks remain lodged in. Free Mumia and all political prisoners!

While we were partying in the streets for the election of Barack Obama, Prop 8 in California passed by a small margin of support. There has been a firestorm of reporting, blogging, and reflection on the role that African-Americans played in the passage of prop 8. While I could weigh in on this, I simply won’t. Instead, I’ll point you to a post by Kai Wright on the Root that summarizes the debate and the prospects for the future of organizing around measures like prop 8.

In many ways, folks have been shocked that voting for Left or progressive politics doesn’t necessarily mean that you support social justice or equality for all. I can’t help but think that we have assumed for far too long that coming from a certain background, speaking a certain tongue, wearing certain buttons inherently connects our struggles for justice. In reality, a social justice orientation is taught one, a lived one, a challenging one. If we are not forever questioning our oppressions and our own privileges I’ve come to believe we are playing party or ideological politics, not engaging in politics of change and justice. Our inability to see our connectedness and divergences in our struggles have ended up making justice for “just us.”

I’ve been glad to see folks driven to action surrounding this regressive action of Prop 8 and I hope it is overturned. But I am most hopeful that we as activists, scholars, and everyday people take intersectionality and our linked fate to heart. This is not a single identity issue, this is not just about same-sex marriage, this is about the rights of people. The attempts to circumscribe rights of any people, is an affront to the rights of all people. In the same ways that I’m glad to see folks rallying against Prop 8, I wonder what our country would look like if I we consistently rallied against these neo-states rights campaigns. Whether Prop 187, Prop 209, or Prop 2, we see the same attempt to limit rights and opportunity under the guise of political choice. Only when we stand collectively will we see the power of the people in living the message of Dr. King in his Letter from a Birmingham Jail, “Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly.”

This weekend, the City College campus will be filled with fresh young and old minds grappling with issues of inequality and access. I’m proud to say that City College is hosting the first CUNY Social Forum. The event will take place October 17th – 19th and will feature a great range of presentations, workshops, and organizations. If you’re not familiar with the significance of Social Forums click here. If you’re a activist, come out. If you’re an aspiring activist, come out. If you’re concerned, come out. If you’re not concerned, you’re not paying attention! And for that reason you should come out. The organizers have really gotten a number of issues on the table for discussion and action. Whether it’s increases in tuition, changing of standards for admission, or health care there will be a venue and voice for it this weekend. So hop on the train and get informed and active with the best of em.

Political cartoon courtesy of http://www.mikhaela.net/

This Wednesday May 7th at 3pm around the city of New York, Al Sharpton is conducting a set of pray-ins to disrupt normal activity.

“The civil rights activist, who has promised to “close this city down” to protest last month’s verdict, said protesters would stage a “pray-in” Wednesday at half a dozen places in the city, including the police headquarters.”

The locations are as follows:
* Third Avenue at 125th Street;
* Park Avenue at 34th Street;
* Third Avenue at 60th Street;
* Varick and Houston Streets;
* One Police Plaza;
* 415 Atlantic Avenue in Brooklyn.
Hat tip to Gothamist … well, I have mixed feelings about linking there given the comments on the post. Blogs are amazing formats to display unfettered racial attitudes.

On a related note, for the folks who read this and say, “what is protesting going to do?” I think it’s important that we remember that protests are building moments in movements. Civil Disobedience, which was one of the bedrocks of the Civil Rights Movement, can still be used to raise awareness and galvanize people to a point of action. As the old saying goes, “Rome wasn’t built in a day.” Our resistance cannot be confined to a moment, nor should it be defined by a moment. Look at these moments that Sharpton is facilitating as building blocks, not end points.