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On Self-Defense against Racist Murder

A discussion on the culture of hate and violence in US society and the rationality of securing New Afrikan communities

by the NCTT: Zaharibu Dorrough, Heshima Denham, Jabari Scott and Kambui Robinson

Published in: SF Bayview, April 26, 2016

Part 1

It is well known that the Black race is the most oppressed and most exploited of the human family. It is well known that the spread of capitalism and the discovery of the New World had as an immediate result the rebirth of slavery, which was for centuries … a bitter disgrace on mankind. What everyone does not perhaps know is that after … years of so called “emancipation,” American Negroes still endure atrocious moral and material suffering, of which the most cruel and horrible is the custom of lynching … Imagine a furious horde, fists clenched, eyes bloodshot, mouths foaming, yells, insults, curses … They are armed with sticks, torches, revolvers, ropes, knives, scissors, vitriol, daggers – in a word, with all that can be used to kill or wound … In a wave of hatred and bestiality, the lynchers drag the Black to … a public place … When everyone has had enough, the corpse is brought down … While on the ground stinking of fat and smoke, a black head, mutilated, roasted, deformed, grins horribly and seems to ask the setting sun, ‘Is this civilization?’” – Chairman Ho Chi Minh, 1924

Instead of trying to avoid conflict or whining about the injustice of it all, consider an option developed over the centuries by … strategists to deal with violent and acquisitive neighbors; reverse intimidation. The art of deterrence rests on three basic facts about war and human nature: First, people are more likely to attack you if they see you are weak and vulnerable; second, they depend on the signs you give out, through your behavior both past and present; third, they are after easy victories, quick and bloodless. That is why they prey on the vulnerable and weak.” – Robert Greene

The need to not mistake enemies for friends is especially great for us. Part of the reason for us being issue oriented is that we don’t yet see the need to assume responsibility in the development of the strategies affecting our lives. Those who are misgoverned and oppressed merely respond to the oppressive issues and conditions as they arise, and as the suffering triggers our awareness.” – Yaki Sayles

For two or more centuries, America has marched proudly in the van of human hatred – making bonfires of human flesh and laughing at them hideously, and making the insulting of millions more than a matter of dislike – rather, a great religion, a world war-cry.” – W.E.B. DuBois

Greetings, Sisters and Brothers. Amerikkka is a sick state – its social ills the product of the malignant sickness of ruling class morality. For us to make sense of the relentless, 400-year-long onslaught of racist violence against New Afrikans and other nationally oppressed people in Amerika and the absence of a collective program of comprehensive self-defense and secure communities among the majority of the New Afrikan population in the U.S., it’s important we first grasp the origin of this contradiction, as all other points of contradiction and irrationality flow from it.

There is a direct correlation between the origin of U.S. society, the relationship of New Afrikans in its development, the racist murder of nine women, men and youth in Emanuel A.M.E. Church, the ongoing wave of Euro-Amerikan police slaughtering New Afrikans in their communities, and our failure to develop a national policy of self-defense. To understand that correlation, we must trace its etiology.

The mode of production and appropriation is what determines the composition of a society and which class will rule it. When the Euro-Amerikan bourgeois settlers overthrew colonial British socio-economic organization in North Amerika, it retained for itself the same privileges of usurpation that the aristocracy had so long enjoyed; they simply replaced, through the restructuring of the modes of production and appropriation, the layers of illusion used by the nobility – mysticism of symbols, politico-religious illusions like the divine right of kings, etc. – with naked self-interest, direct exploitation, pseudo-scientific justifications for racialization and inhuman brutality and open, unashamed oppression. Human worth was reduced to mere exchange value, and all of the social life was commoditized for efficient valuation, barter and disposal.

These values made up the basis of “morality” for the U.S. ruling class, and they imposed their values on the whole of society through their enforcement apparatus, “the state.” The institutions of U.S. society were structured to orient the population in these notions of “morality” and “law” as well as their underlying basis: PROFIT AND VIOLENCE.

In doing so, the U.S. ruling class embedded the illusion into the whole of society that the ruling class’s interests and the people’s interests were one and the same, thus developing a slavery of the willing. Hierarchical and authoritarian in nature, the function of these institutions was to reproduce these warped values in society as a whole – based on one’s class, cultural group and resultant social function – as the supreme rules of social life.

This process of assimilation to the ruling class took its own unique form for each culture and class subject to its domination. For New Afrikans, it took the form of Jim Crow apartheid lynch law, COINTELPRO, the deliberate application of poverty, the intentional introduction of narcotics, criminalization, “legal” re-enslavement (in mass incarceration) and “civil death.”

Throughout each of these eras, we saw racist violence and murder being visited upon us at the hands of the state and aspects of its majority Euro-Amerikan population. Though New Afrikan resistance to the assimilation process has been consistent over the course of our 400-year domestic colonization – including organized self-defense at different periods throughout that history – we have yet to develop and implement a consistent and comprehensive secure communities strategy across the New Afrikan collective in Amerika. Our failure to do so has both maintained our vulnerability to racist violence in the U.S. and emboldened those who perpetuate such attacks upon us to continue to do so.

(W)hile the economic conditions of an ideology give us an insight into its material base, they offer us no immediate knowledge of its irrational core. Subject to the specific economic conditions of a society, man reproduces the historical economic process in his ideology. By forming ideologies, man re-shapes himself; man’s core is to be sought in the process by which he forms ideologies. Thus it is clear that the irrational formation of an ideology also makes man’s structure irrational.” – Wilhelm Reich

We watched along with the world the images of Dylann Storm Roof calmly walking into historic Emanuel A.M.E. Church. He sat in fellowship with nine of our sistas and brothas for an hour, then pulled out a gun and slaughtered them like sheep. Moments later he calmly exited the church, completely unmolested, got in his car, and drove away, leaving Rev. C. Pickney, Cynthia Hurd, Rev. D. Simmons Sr., Uzia Jackson, Tywana Sanders, Myra Thompson, Rev. Sharonda G. Singleton, Rev. Depayne M. Doctor and Ethel Lance dead.

This immediately conjured images of another New Arikan church in another time … of four little New Afrikan girls in an Alabama church murdered by a klansman’s bomb. Our minds moved to Trayvon Martin, Emmett Till, Renisha McBride, Eric Garner, John Crawford, Ezell Ford, Omar Abrego, Michael Brown, Tamir Rice, Oscar Grant and so many more, stretching in an unbroken line of corpses all the way back to the Middle Passage. Actions and organization of the broad masses of New Afrikans seemed to reflect a collective irrationality, which could not analyze the core contradictions accurately, and as a result were incapable of developing viable solutions to these contradictions.

Before we can speak of a genuine anti-racist agenda in the U.S., it must be understood that racism and its underlying basis, reactionary racial violence, are ideologies, and these ideologies are structural components of U.S. society. They cannot be “reformed” away. They are woven into the superstructure and base of capitalist Amerikka and are foundational components of its culture.

Racism itself, an ideological component of the system of global white supremacy, owes its very existence to New World slavery and the genocide of Native Americans during the U.S. ruling class’s primitive accumulation of capital. Racism is a uniquely Amerikan creation, and it is wholly irrational for us to seek to “reform away” the cultural fiber and ideological foundations of society.

It is even more irrational to seek to affect such change through identifying with its state and looking to its institutions – judicial, legislative, academic, socio-economic etc. – for such reform, when it’s the function of the state and these institutions to preserve the Amerikan cultural fiber and defend its ideological foundation – which includes the race-caste system and its underlying basis: racist violence.

It’s as though a large swath of the New Afrikan population has been so thoroughly assimilated to the ruling class that they have lost their capacity for rational thought. It is as though they’re incapable of thinking outside the dominant power system.

Consider the response of a significant number of our people in the immediate aftermath of Dylan Roof’s attack: They clamored for the Confederate battle flag to be removed from the South Carolina State Capitol, instead of clamoring to secure our communities and their institutions from further attacks.

We watched the entire proceedings, as South Carolina Gov. Nikki Haley, a longtime and staunch defender of maintaining the Confederate flag “as a symbol of (their) heritage,” shook the hands of the families of those slain as the flag lowering ceremony commenced. We looked upon this sea of humanity outside the South Carolina Capitol begin to cheer as an “honor guard” marched out to respectfully remove this symbol of death, torture, exploitation and hatred of New Afrikans and were amazed at the depth of irrationality in the U.S. mass psychology.

The state’s obsession with pomp and pageantry was clearly designed to deepen the delusion that the removal of this flag had any significance whatsoever in the structural racial hatred and institutional white supremacy imbedded – consciously or unconsciously – in the hearts and minds of millions upon millions of Euro-Amerikans.

We noted, as the flag was removed, New Afrikans were shouting, “USA! USA! USA!” and waving tiny U.S. flags, while only a few yards away, over half the crowd – all Euro-Amerikans, all clearly less than joyful – were hoisting Confederate battle flags in every size, while at the front of their crowd, one fellow was hoisting a large U.S. flag in one hand and the Confederate battle flag in the other. As if mirroring our thoughts, the camera panned back to the mixed half of the crowd still blithely shouting “USA! USA!” as if the contradiction only feet away wasn’t underscoring the irrationality of both their chant and their celebration.

Between 2005 and 2012, according to a study by USA Today, New Afrikans were murdered by Euro-Amerikan police officers at a rate of twice a week. Every one of those officers had a central commonality: Each of them had a U.S. flag sewn to their uniform. It was almost as though we were looking upon a physical manifestation of the U.S. fascist mass psychology.

We often view the ideology of racism as something separate from us, while failing to analyze how our core psychology has been affected by it. At the same time they were removing the Confederate flag from the South Carolina Capitol, it was being erected in millions of homes across the U.S. Amazon.com reported a 3,260 percent increase in sales of “Old Dixie” the day it was removed.

It would have been more rational to leave that flag right where it was, as a constant reminder of just what type of sick society we live in and our need to organize ourselves for self-defense and social transformation. The Confederate battle flag is just that – a symbol of Amerikan’s willingness to fight to preserve institutional racism as a structural component of U.S. capitalist society … just like the U.S. flag.

Consider this: In response to the massacre at Emanuel A.M.E., “Black Lives Matter” was spraypainted on the statue of a Confederate general. The response of Klansmen to this was to burn down six New Afrikan churches in five states. U.S. mass media mentioned a NAIM formation was holding a rally in South Carolina; the Ku Klux Klan’s response was to hold a march and rally through downtown Charleston, complete with national media coverage and police escorts to ensure their security.

The same way the U.S. government views ISIS or Al Qaeda as terrorist groups bent on the destruction of their nation and interests, the New Afrikan people in Amerikka view the KKK. There is nothing ISIS has done that the KKK hasn’t done to New Afrikans in Amerika – only the Klan carried these atrocities out with much more frequency over a much longer period of time.

However, if ISIS were to march and rally in downtown Charleston, S.C., they would be subject to immediate arrest and imprisonment under the U.S. Freedom Act, National Security Act and other “anti-terrorism” laws. But if the KKK does the same, they’re provided the full protection of the U.S. Constitution – armed police escorts and national media exposure.

Amazingly – or perhaps NOT so amazingly – the local NAACP president asserted, “They have a First Amendment right to do so,” and he supports their right to exercise it. What is the difference between ISIS and the KKK? One is all Euro-Amerikan, Christian, kills New Afrikans and is protected by the U.S. state; the other is primarily Arabic Muslim, targets Amerikans and Europeans, and is summarily killed by the U.S. state.

In the face of such gross contradictions, do you truly believe “Black Lives Matter” to the U.S. state? Racism and racist violence will continue to re-invent itself as long as the ruling class and state in power remain in power.

Part 2

Racism will continue to exist so long as the belief in the concept of ‘race’ and the material reality underlying it exists. It’s this belief which allows racism to appear as totally autonomous (independent) of the economic relations it serves: capitalism. Unless and until it is uprooted, its forms will change, and its practices will ebb and flow, following the needs of its base, the political requirements of the oppressive state, and the forms and levels of struggle engaged by the people.

Must racism be challenged? Yes. Does ‘race’ have a certain kind of ‘reality’? Yes, but, what we fail to focus on is that ‘race’ is only as ‘real’ as our consciousness and our practices will allow it to be.” – Atiba

Understanding the primary purpose of “racism” – to prevent broad class cooperation across cultural lines and to destroy unity amongst oppressed cultural groups with common interests – ensures that we develop strategies which protect our communities from the effects of this psychosis, without compromising our class unity or prospects of social cooperation. “Understanding that racism is a manufactured concept aids us in fighting it from the proper perspective – rationally and scientifically.”

“Combatting racism” is the conscious engagement of a fiction which has been granted material force in the world through its ideological structure. We are struggling against an illusion which only exists in the minds of man and woman. But much like superstition and the supernatural, it imposes itself on reality solely through our belief. Though irrational and unscientific, racism is nevertheless like the ghosts and ghouls that haunt our dreams, very lethal – and as such, it must be defended against … rationally.

Rationality is a hallmark of resistance to fascist assimilation. It is an indication of the peoples’ capacity to see its relationship to the productive system and social life as it actually is – and respond to it accordingly. It is not the existence of racist murder, violent atrocities, state sponsored terror and national indifference to the plight of New Afrikans in Amerika which should shock the conscience – that is all fairly standard in the U.S. It is the suicidal irrationality of our collective response to it which should concern us all.

A cursory analysis of the New Afrikan experience in Amerika from 1619 to the present clearly reveals Amerikans socially control, exploit, contain and kill New Afrikans as a matter of national policy. It is a policy that has evolved to maintain its function through every change in mode of production – from manual labor to industrialization, mechanization and computerization to financialization – pursued invariably through each, ever emerging, ever resilient.

Yet, in the face of tragedy after tragedy, be it racist police murdering us or psychopathic wannabe “Rhodesians” massacring us, we have yet to collectively commit to self-defense and securing our communities.

A primary question asked on tests measuring human intelligence is “If a faucet is running and a sink is overflowing, what do you do first?” (a) Get a mop and clean up the water, or (b) Turn off the faucet”? Of course you secure the faucet first. Otherwise you will be mopping indefinitely.

Similarly, what should we as a people do first? Organize ourselves so that our communities are no longer vulnerable to racist violence, or, continue to plead and organize within the same system that is responsible for the preservation and perpetuation of that racist violence?

The answer would seem obvious – yet it is not reflected in our social practice. Great effort has gone into organizing efforts like The Black Youth Project (BYP100), Dream Defenders, and reorganizing the NAACP, mobilizing hundreds of thousands of our people to hold elected officials accountable, organize rallies and direct action campaigns to raise the peoples’ consciousness, garner media attention, holding voter registration drives, organizing on social networks, and developing legislation in hopes of ending collective oppression. All very good and very important work … the same work that we have been doing since “Reconstruction” … mopping the floor.

It’s important that no one misunderstand our point here: The floor does need to be mopped … just not while the faucet’s still running. Yes, prayer and faith are vital aspects of our culture and solidarity in such times of tribulation – but they are a poor defense against bullets. And a reliance on the benevolence of those citizens who are either responsible for the national oppression or who benefit and have historically benefited from it is simply irrational.

New Afrikans, communities of color and poor people have always been willing to engage in dialogue with the state to create a just and humane society. Because it has always involved protest – the only time the state has ever been willing to engage in any kind of dialogue with us has been as a result of protest – the state’s response has always been exactly what it is now. The state really does hate us.

We overestimate the power of conversation and the benevolence of the state and those who benefit from our oppression, because, on this very basic level, we will not call this what it really is: hate!

We must defend ourselves against their hate. We must secure our communities – now! Any other course is irrational adventurism … just more floor mopping.

Even more irrational is the response of many of the warriors among us. As if to rub salt in the wounds of our own contradictions, the story the news ran immediately following that of the massacre at Emanuel A.M.E. was of the epidemic of New Afrikan on New Afrikan gang violence plaguing Chicago.

As we watch these images of our brothas, sistas and children murdering one another across Chitown, we realized that it could have been Watts, Cleveland, Oakland, Baltimore or Southeast San Diego that they were talking about. In the face of unprecedented racist attacks on our communities from agents of the state, self-styled vigilantes or run of the mill racist psychopaths, our response is to help them out by murdering one other over hood, set, turf or (drug) sack.

We can’t be serious!? Actively participating in our own genocide, in the face of non-stop assault on our humanity, is a classic example of the hate that hate has produced. Our inability to be able to look at each other and see a reflection of ourselves – the absence of a cultural kinship – is a consequence of our being under the influence of white supremacy.

It represents how much under the influence we are of – and how much we have been and continue to be damaged psychologically by – slavery. Indeed, the nation does still suffer from this pathology of hate.

There is nothing fly about wanting to be like forces who are committed to our destruction. The system of slavery is understandably viewed initially as a Black and White master-slave issue: racism. But slavery, the process by which one group or gender is made subordinate to a more powerful, stronger group, involves us all.

We are up against a united and powerful force and system. And the only chance that we have at defeating it is by coming together.

Division and disunity is weakness and vulnerability, but unlike a weak buffalo on a savannah that has become weak through illness, age or injury, ours is a willful weakness, a deliberate vulnerability and, as such, it is reversible.

The solution is to create a qualitative transformation in one social extreme – in this case, disunity-born weakness – by quantitatively increasing its opposite: UNITY.

It should never be easy to harm us – any of us. We must put our collective survival before our petty self-interests.

Part 3

When someone attacks you or threatens you, you make it clear that they will suffer in return. He may be able to win battles, but you will make him pay for each victory … You make him understand that every time he bothers you, he can expect damage, even if it is small. The only way to make you stop … is for him to stop attacking you. You are like a wasp on his skin: Most people leave wasps alone.” – Robert Greene

We must protect ourselves and our communities from these attacks by securing our communities. And that includes developing self-defense groups within our communities, safe zones that encompass public spaces for our children and grandchildren to play in, where our mothers and grandmothers, fathers and grandfathers, wives and lovers, friends and neighbors can engage in other areas of social life without fear of violent death by the hands of those of whose responsibility it is to protect them and our communities. We must also work diligently to overcome the mentality that has us held captive.

It will only be as result of our changing the way that we think – being under the influence of the hate that hate produced – in order to be able to develop strategies and tactics that will make it possible for us to not simply be left alone, but to create and maintain a just and humane society. And we honestly do not have a lot of time left to do so.

Our communities, like much of the planet, have already become giant cemeteries and mental health facilities. Citizens here and abroad are being displaced by wars and deprived of the things that we need to live routinely: water, food, housing, decent wages, employment, education, life!

At some point it is going to become clearer and clearer to more and more people that we are in fact in a fight for our very survival and that we are really dealing with people, an ideology – fascism – and white supremacy that has no interest whatsoever in the creation and maintaining of a just and humane society. And when that happens, people are going to start fighting back. You just cannot expect people to continue to allow themselves to be massacred, stepped on and herded off into prisons. At some point it is going to become clearer and clearer to more and more people that this is happening because we are subordinating ourselves to tyranny.

And tyranny is not a greater good. Fighting against tyranny does, at some point, involve violence. Whether we want it or not, whether we consider it to be acceptable or not, it is a natural response to tyranny.

One of the chief psychological factors which have long undermined a collective policy of self-defense within the New Afrikan community, communities of color and poor communities is the state’s insistence that violence is their sole province. Non-violence and passive acceptance of brutality is popularized in the media, revered in discourse and monuments by the state.

This is not by happenstance.

It is the historic continuation of the deliberate imposition of psychological weakness and submission to white supremacy begun in the “man-breaking, slave-making” process centuries ago. To reverse this process requires struggle – constant, non-stop struggle.

Constant struggle and protest is the only rational response to the non-stop assault on our humanity and the planet that is occurring. We must love freedom, ourselves and the humanity of our fellow citizens.

And that love is what we must subordinate ourselves to. That must be the greater good.

The act of securing our communities and reclaiming our humanity has a dialectically progressive effect on our people and on us all as well.

We begin to shed the capitalist delusions and colonial psychosis which have been imposed on us through the assimilation process. We begin to see the true nature of hate – racism, sexism, homophobia, poverty etc. We see past the shadow, which it is, on to the unequal social and economic relationships of the capitalist system which is actually casting it.

We begin to see our manufactured animosities and sub-culture divisions as aspects of our national oppression and, through this realization, glimpse the prospect of a new form of social life. This is what FUNCTIONAL UNITY looks like.

Functional unity is both a psychological state and social act; it is the conscious determination that one’s subjective animosities or active hostilities within our collective are subordinate to the survival of our people and humanity. It is consciously acting on a daily basis to ensure the welfare and survival of each other.

If our national oppression has taught us anything, it’s that the only “rights” we have are those that we can enforce. Our rights can only be enforced through self-defense.

Attacks upon poor communities, both physical and socio-political, are not abating but increasing. In the months of October, November and December 2015, just around the St. Louis area, seven New Afrikan churches were burned to the ground and, in the previous August, Yogi was assassinated. There is no area of social life in Amerika where New Afrikan mortality is not under threat, no place in this land where New Afrikan life is not undervalued, no other rational conclusion we can reach than we must educate, organize and mobilize our communities and ourselves for self-defense and our own security.

We think it appropriate to end this statement with “Freedom” by Frederick Douglass:

Those who profess to favor freedom
and yet deprecate agitation,
Are men who want crops without
Plowing the ground;
They want rain without thunder and lightning.
They want the ocean without the awful roar of its many waters.
This struggle may be a moral one,
And it may be a physical one,
Or it may be both moral and physical,
But it must be a struggle.

Power concedes nothing without a demand.
It never did and it never will.

Find out just what any people will submit to
and you have found out the exact amount of injustice
and wrong which will be imposed upon them, and
these will continue till they are resisted
with either words or blows, or with both.
The limits of tyrants are prescribed by the
endurance of those whom they oppress.”
– Frederick Douglass, Aug. 4, 1857

Let’s come together! Love, and struggling with you,

NCTT (NARN (New Afrikan Revolutionary Nationalism) Collective Think Tank):

  • Zaharibu Dorrough (s/n Michael Dorrough), D-83611, CSP Solano B7-131L Level III, P.O. Box 4000, Vacaville CA 95696
  • Heshima Denham (s/n S. Denham #J38283), KVSP B2-117U, P.O. Box 5102, Delano CA 93216
  • Jabari Scott (Aaron Scott), H-30536, CSP Cor 3A-02-143, P.O. Box 3461, Corcoran CA 93212
  • Kambui Robinson (Tyrone Robinson), C-82830, HDSP D8-113, P.O. Box 3030, Susanville CA 96127

Editor’s note: This was written when all of the NCTT brothers except Kambui were still in solitary confinement in the Corcoran SHU. Since then, as a result of the hunger strikes, which they all participated in, and the Ashker settlement, all of them have been transferred out of solitary to “general population” yards. Visit NCTT’s new website for more wisdom from the think tank: https://narncollectivethinktank.org/.

 

 

Trayvon, Christian, Jason, Gerardo, Kendrec and nine children in Afghanistan: a discussion of race, violence and the authoritarian psychology

From: SF Bay View: http://sfbayview.com/2012/trayvon-christian-jason-gerardo-kendrec-and-nine-children-in-afghanistan-a-discussion-of-race-violence-and-the-authoritarian-psychology/
June 29, 2012

by the NCTT Corcoran SHU

“’Racism’ is used to justify and facilitate the exploitation of peoples, and it’s based on the false belief that humanity is divided into a plurality of ‘races’ that stand in relation to each other as ‘inferior’ or ‘superior’ based on physical and/or cultural differences. There are no ‘races’ – only people(s), groups of people(s), united and distinguished by common history (social development), habits, interests etc. – sometimes we call all of this … ideology.” – James Yaki Sayles


Greetings, brothers and sisters. A firm, warm, and solid embrace is extended to you all. In the past year we have witnessed a succession of murderous assaults against the people from various segments of the bourgeois apparatus reflecting a common character structure: The authoritarian psychology.

In July 2011 a group of racists beat Jason Smith, a young New Afrikan man, to death in Louisiana;

in February 2012 Trayvon Martin was murdered by a racist vigilante in Sanford, Fla.;

that same month Christian Gomez was allowed to die of starvation-related complications by guards while on hunger strike at Corcoran State Prison in California;

in March 2012, 17 people, nine of them children, were slaughtered by U.S. Army Staff Sgt. Bales in two Afghan villages as they lay down to sleep;

that same month Kendrec McDade was slain by racist police in Pasadena, Calif.;

in April 2012 Gerardo Perez-Ruiz was murdered by border vigilantes in Eloy, Ariz.

Each of these atrocities can be traced back to warped thought processes. The U.S. mass psychosis is the key inhibiting factor of social progress in this nation and the origin of sadistic violence in the modern world. Though all of these atrocities offend the humanity of each of us, we’ll highlight two of the cases to illustrate the etiological correlation of racist, xenophobic, sadistic violence and authorization psychology.

Trayvon Martin, 17, was murdered by a vigilante in Sanford, Fla., Feb. 26, 2012. 

Imagine if you will, you are walking home one evening from the local convenience store with a can of tea and a bag of skittles for your younger brother. You’re looking forward to the Miami Heat game with your father when some strange man drives up and accosts you: “Hey! What are you doing around here? Come here! You need to explain your presence to my satisfaction.”

You’re a young man, a child really, and you don’t know who this guy is. He could be a kidnapper, pedophile, racist murderer – you don’t know. “I’m going home, man.” And you attempt to continue on your way … but he prevents you.

You’re frightened and confused as your fight or flight response kicks in; an altercation ensues and you scream for help as this strange white man pulls a gun. He aims at your chest and your screams of terror are cut off by the thunderclap of a gunshot, and the shock of pain as the hot bullet rips into your flesh slamming you backwards. You fall to the ground feeling the wet pavement under your cheek. As your life flows out of your body, your young eyes glaze to darkness as you die …

You wake to the familiar ache of hunger in your small cell in Corcoran State Prison ASU. You’ve been on hunger strike, and now something is wrong. Your heartbeat is racing, you can’t get enough breath. You knock on the wall to alert your neighbor to your distress. Soon the rest of the guys on hunger strike begin to kick and bang on the doors.

The prison guards can clearly hear the yells of “Man down” and your cell number as a sharp pain grips your chest and abdomen and you fall to the cold cell floor. The calls of “Man down!” and kicking on cell doors becomes more insistent as if the others can sense the grip of death closing around your body. The guards continue to ignore these calls.

Fear and panic seize you as your body no longer obeys your commands. You’ve not eaten in many days. It was the only way to bring attention to the reality of the U.S. domestic torture program being carried out in ASU (Administrative Segregation Unit) and SHU (Security Housing Unit) torture units in California. That coupled with your illness has weakened your body too much to resist the draw of the veil.

It seems like so much time has passed since those around you began calling for aid to help you and none has come. None will ever come as you realize you are about to die … It hurts so much, perhaps death is not such a bad thing … Your eyes begin to flutter … They open and shut once more … but they see only emptiness … You have passed on …

Christian Gomez, 27, was allowed to die alone in solitary confinement while on hunger strike in Corcoran Prison, California, Feb. 2, 2012.

These nightmare imaginings, which were the reality for Trayvon Martin, Christian Gomez and all those victims we named at the outset, all have a common psycho-social correlation in their aggressors: All these instances involved social expressions of the same warped character structure; all these instances involved the murder of people of color by Euro-Americans or repressive forces of the U.S. state consistent with that historic dynamic; all these instances involved, despite mass outcry, at least the attempt at tacit justification or explanation by authoritarian interests in the U.S.

We have included in our previous discussions the pathology that has been created by our failure to deal with the legacy of racism and the capitalist authoritarian psychology that spawned it. It has claimed five more victims here and 17 more in a single night in Afghanistan. Trayvon Martin and Christian Gomez did not have to die. But they did. George Zimmerman and CSP-Corcoran ASU guards both share the identical psychological character structure of authoritarian man, reinforced by their particular stations in the U.S. social arrangement: the dominance of white male privilege and state power.

George Zimmerman, an affluent member of an exclusive gated community, clearly exemplifying the perceived supremacy of his Euro-American parentage and economic station, felt completely justified in pursuing this New Afrikan child that he identified as “Black” to the 911 operator. He then stated, “They always get away,” just before hunting down, accosting and subsequently murdering this poor child.

Much of America does not get that within the New Afrikan community there is still a discussion held between parents and male Afrikan children about the dangers they face in the larger society because of their sable skin. For any that believe this is an exaggeration, the execution of Trayvon, Jason and Kendrec is proof these fears continue to be well grounded in truth and prudence. The fact that Mr. Zimmerman continues to feel justified in executing Trayvon, as evidenced by his self-serving statements to Trayvon’s parents at the bail hearing, should chill all of you reading this. The state released him.

Within the New Afrikan community there is still a discussion held between parents and male Afrikan children about the dangers they face in the larger society because of their sable skin. For any that believe this is an exaggeration, the execution of Trayvon, Jason and Kendrec is proof these fears continue to be well grounded.


The irrational core of such justifications lies in the racial dehumanization of New Afrikans (males in particular) in the U.S. This dehumanizing dynamic is embodied in the historical development of property relations in the U.S.: a wealth surplus cultivated on the backs of Afrikan slaves working stolen Native American lands.

The unique ideological basis of capitalist economic development in the U.S., which incorporates the race-caste system as a vital component of the class structure, created a corresponding character structure that this process reproduces and re-enforces in its citizens. There has never been a conflict between democracy and racial oppression, inequality and exploitation in the mind of authoritarian man in Amerika. The pathological dehumanization of racism is the central component which allowed Zimmerman to not only murder a New Afrikan child for walking “his” neighborhood, but to justify doing so as “self-defense” and have that “justification” echoed by the Sanford Police Department. Such irrational reasoning has an origin.

In “the ignoble parody of modernity,” Cornel West states, “racialized persons and racist practices were systemized and canonized principally owing to the financial interests and psychic needs that sustained the slave trade and New World slavery.” It is this racial component of economic exploitation and conquest which is the developmental foundation of U.S. society still celebrated on Columbus Day. The irrational mentality of George Zimmerman did not fall from the sky. It was developed from the authoritarian mass psychology and national ideology of the U.S.

While a historical analysis of U.S. economic conditions gives us a glimpse into the material basis for racist ideology, it provides little insight into its irrational core – how it got there in this warped form today. Subject to the socio-economic conditions of U.S. capitalist society, Amerikan man reproduces those unique historical economic processes in his ideology.

This is why some three centuries after the “Willie Lynch method” was introduced to increase the productive output and relative safety of enslaving Afrikans in the Amerikas, the same twisted psychic structures that process created continue to be reproduced in both New Afrikans (the slave mentality, inferiority complexes, self-hatred) and Euro-Amerikans (authoritarian white male privilege, superiority complexes, hatred of other human phenotypes) in the U.S. today.

Ideologies reshape man’s being; we discover his material core by analyzing the process by which he forms ideologies. The toxic historical process and development of U.S. patriarchal authoritarianism exemplified by its brutal enslavement of Afrikans, bloody extermination of Native Americans, conquest and annexation of lands and resources, from Northern Mexico to the Philippine Islands, continue to give rise to the psychic certainty of additional atrocities in those who maintain the ideological “traditions” of the “Amerikan way” today.

The toxic historical process and development of U.S. patriarchal authoritarianism exemplified by its brutal enslavement of Afrikans, bloody extermination of Native Americans, conquest and annexation of lands and resources, from Northern Mexico to the Philippine Islands, continue to give rise to the psychic certainty of additional atrocities.


You see, the irrational formation of an ideology also makes man’s character structure irrational. Thus the genesis of the pathologically warped reasoning of Zimmerman; that he, not this frightened child, was “justified” in “defending himself.” Such a position is an indictment of the modern U.S. authoritarian mass psychology itself.

Now that the mainstream media, who shamefully ignored this tragedy initially, have gotten so involved that the mass psychological nature of authoritarian ideology is on display. National media outlets are asking the parents of Trayvon, “Shouldn’t George Zimmerman be given a fair chance?” “Shouldn’t we let the process play itself out?” These are legitimate questions, but they are questions that should not have to be asked. That they felt it necessary to ask questions like this is the best proof that we are going about this all wrong.

For example, Pat Buchanan asked on one news program, “Would Al Sharpton and others have come forward had it been a white male who had been shot by an Afrikan citizen?” We all must see how illegitimate these questions are, but entertaining such irrationality is what the pathology created by the historical legacy of racism has reduced us to.

We actually think that because there is a New Afrikan citizen in the White House – who is shamefully and routinely disrespected by the political establishment – and at the head of the Attorney General’s Office that, somehow, we are not the same nation we were in the not so distant past. Many say and think this, while simultaneously – again – engaged in a conversation about the lynching of Trayvon Martin … and we don’t see the contradiction.

To be sure, for weeks we’ve watched corporate mass media put forward theories of justification which absolve this gun toting, self-appointed “neighborhood-watch commander” of culpability in murdering this child – even going so far as attempting to disparage Trayvon’s character with such descriptions as “He was a troubled youth with behavior problems” in one breath, while dialoging on the analysis and re-analysis of the police video of Zimmerman’s head in the next.

The underlying message of the corporate mass media was given unvarnished clarity only days later in a tweet by a white New Jersey police officer, who said of Trayvon, “Act like a thug; die like a thug.” This simple articulation of the modern dehumanization of New Afrikans in Amerika by the authoritarian apparatus was the guiding ethos of George Zimmerman and the Sanford police.

To those with this twisted mindset, Trayvon was not a “human” child walking home from the store to watch the game with his family; he was “one of them,” “Black,” “they,” a “thug” – something other than and inferior to Zimmerman himself. In his mind he was justified in pursuing Trayvon, justified in accosting him, justified in murdering him because George Zimmerman was an upper-middle class white man “protecting” his community, and Trayvon just some “Black thug” in a hoodie.

This is really the type of sick, twisted rationalization that was proffered by Zimmerman and initially accepted by the Sanford police. Even when it was clear the nexus of protestation had forced the reactionary state to cleave with the authoritarian social imperative and finally arrest Zimmerman, instead of focusing on the self-evident atrocity of Trayvon’s murder and inexcusable delay in the state seeking redress, the authoritarian regime used this moment for law enforcement to sing its own accolades and re-enforce the authoritarian status quo by stressing the position that the national outcry at this one man lynching was not a factor in the state’s decision to prosecute.

They verified it by allowing Zimmerman to deposit $15k with a bail bondsman and just walk out of jail scott free, as though such a warped human hiding behind the “stand your ground” statute does not pose a threat to the safety and lives of others. Just as disturbing , only weeks later, it was discovered Zimmerman was not having such a great economic difficulty as he’d led the court to believe. He had raised some $250k online for his “defense.” The fact that so many Amerikans donated money to Zimmerman in just a few short weeks that he was able to amass a quarter million dollars is definitive proof of the mass psychosis of the authoritarian psychology in Amerika.

The “stand your ground” policy that is the law in Florida does include the Trayvon Martins of this nation; how can it not? With this in mind, how can any rational person entertain, even for a second, the explanation of Zimmerman, who’s admitted to pursuing and confronting this child before slaying him?

We live in a society that has never committed itself to changing the way that it thinks. The same social, political and economic forces that created the mentality that lynched Emmett Till and later James Byrd is the same system that is responsible for what is call racial profiling today. This is the same type of thinking that resulted in the murders of Kendrec McDade and Gerardo Perez-Ruiz earlier this year.

Jason Smith, 14, was beaten to death by the KKK June 6, 2011. This is an autopsy photo. See the video at the end of the story.

These are the same forces that created the hate which bombed a church in Birmingham, Alabama, that claimed the lives of four little New Afrikan girls attending Sunday school in 1963; the same hate which killed James Chaney, Andrew Goodman and Michael Schwerner in Philadelphia, Mississippi, in 1964; the same hate that murdered Jason Smith in Louisiana in July of 2011.

Trayvon Martin’s black skin is what put him on the radar of Zimmerman and he said as much to the 911 operator. The dispatcher specifically told him not to pursue Trayvon, but Zimmerman hunted Trayvon anyway because he felt he had the authority to do so. The authoritarian mindset had fatal results.

The outrage that has been and continues to be expressed is justified. But it is not enough to demand justice. George Zimmerman is a symptom of a diseased society. We have legalized hate with the legislation of racial profiling and laws such as “stand your ground,” Arizona’s anti-immigrant statues and “gang” injunctions on entire communities of color. It is a crisis of culture, a manifestation of the malignant sickness of bourgeois society.

The core authoritarian psychology that gives social validity to these warped mindsets must itself be eradicated. We will continue experiencing these atrocities until such time as the minds of the masses are transformed, until we realize a victorious revolutionary change in this society.

But this pathology finds its most indifferent expression not in the gated communities of the upper middle class. No, it finds its most indifferent expression in prisons. Over the past 30 years, with tacit state sanction and support, the victims’ rights lobby and prison industrial complex have waged a successful dehumanization campaign on those who’ve abrogated “the law.”

The compulsion of socio-economic desperation, race-class disenfranchisement, and intentional underdevelopment of specific segments of the underclass – overwhelmingly New Afrikan, Latino and Native American – have been irrationally discounted as the origin of “crime,” and the onus for survival activities has been placed solely on the shoulders of the individual offender.

From this artificial social perspective has arisen the myth of the sub-human, predatory, criminal offender. Those consigned to U.S. prisons do not simply lose their physical freedom; they lose their social designation as fellow “humans.” Society views prisoners the same way we view vermin – as something other than human, repugnant and unworthy of compassion. Christian Gomez discovered this with fatal results. Prison, as a tool of social control and race-caste containment, has always been a key component of U.S. capitalism, but the broad based, systematic dehumanization of prisoners has expanded in direct proportion to the economic expansion of the prison industrial complex.

In the 2010 annual report of Corrections Corporation of America the world’s largest private prison purveyor, they state: “The demand for our facilities and services could be adversely affected by the relaxation of enforcement efforts, leniency in conviction or parole standards and sentencing practices … For instance, any changes with respect to drugs or controlled substances or illegal immigration could affect the number of people arrested, convicted and sentenced, thereby potentially reducing the demand for correctional facilities to house them.”

Those consigned to U.S. prisons do not simply lose their physical freedom; they lose their social designation as fellow “humans.”


The CCPOA (California Correctional Peace Officers Association), GEO Group [the world’s second largest private prison purveyor], and the Fraternal Order of Police have parroted these same lines openly in their lobbying efforts at the state and federal level. Do you not see the inherent contradiction in a public safety apparatus whose speculative profits and salaries are attached to maximizing criminal offenders, not reducing them?

This view they hold of prisoners and potential prisoners as commodities by the various aspects of the prison industry – both public and private – provides a compelling economic motivation for maintaining that social dehumanization in the overall populace.

Seventy percent of all TV programing is crime and punishment content, from “Cops” to “Judge Judy,” from “Law and Order: SVU” to “Blue Bloods” and countless others – all re-enforcing the message of corporate mass media and the labor aristocracy of prison guard unions like the CCPOA that prisoners are not humans but some subspecies of bipedal animal entirely separate from humanity itself. This is particularly pronounced in American paramilitary organizations like police or prison guards and is a manifestation of the mechanization of authoritarian man in the West.

Like the authoritarian process itself, this mechanization of man took centuries and finds its origins in man’s efforts to disassociate himself from the animal as he developed technology.

The best analysis of this is given by Wilhelm Reich in his piece, “The Human Struggle for Freedom,” where he states: “His viciousness, his inability to live peacefully with his own kind, his wars, bear witness to the fact that man is distinguished from other animals only by boundless sadism and the mechanical trinity of an authoritarian view of life, mechanistic science and the machine … Man’s claims are peculiarly contrived to make him forget that he is an animal … Man’s life is dichotomized: One part of his life is determined by biological laws (sexual gratification, consumption of food, relatedness to nature); the other part of his life is determined by the machine civilization (mechanical ideas about his own (self) organization, his superior position in the animal kingdom, his racial or class attitudes toward other human groups, valuations about ownership, science, religion etc.)
“His being an animal and his not being an animal – biological roots on the one hand and technical development on the other hand – cleave man’s life and thought.

There is thus no contradiction in the mind of the prison guard in upholding their oath to the Constitution’s noble humanistic ideals and dehumanizing imprisoned citizens. The warped character structure of the authoritarian psychology to differentiate itself from the “animal” – “the criminal” – makes that dehumanization a simple economic determination for prison staff, an almost reflexive psychological process intimately connected to their economic empowerment, socio-political prestige and influence.

Kendrec McDade, a 19-year-old unarmed college student, was  murdered by police in Pasadena, Calif., March 24, 2012. Here, he kisses his newborn baby brother.

That New Afrikans and Latinos make up 75 percent of the prison population, but a scant 26 percent of the national population gives a corresponding race-caste “justification” to this dehumanizing dynamic in their minds. So ignoring Christian Gomez’ – and the entire unit’s – pleas for help as he died in agony was no great feat for the prison guards. That the only outcry that has been heard has come from the relatively small community of social progressives reveals the immutable truth of the pervasiveness of the authoritarian mass psychology in the U.S.

Society’s support for this evil in service to power and privilege is exposed by their apathy and silence. Despite his mistakes in life, Christian Gomez was not only human, he was a hero, and those of us who are principled people cannot allow his sacrifice to be forgotten. Much has been said about the medical problems that he had which contributed to his tragic death. However, the question that we must ask is: How dreadful must the conditions under which he and others were housed have been that Christian would commit himself to starving himself given his medical condition?

How sick and twisted must the core psychology of our nation be that so few of us have expressed our horror and outrage at the prison guards who just stood idly by, ignoring screams for help, and let him die in agony? How long will we allow racism and the authoritarian psychology at the core of those guards’ character structures to govern our cultural mores? The same sadism in service to the authoritarian imperative laid waste to the peaceful protest at Attica in 1971; gunned down W.L. Nolen and other freedom fighters in the late ‘60s and let them bleed out on the yard, feeding the melancholy history of Soledad State Prison; assassinated George L. Jackson in San Quentin on August 21, 1971, … and allowed Christian Gomez to die horribly in Corcoran ASU on Feb. 2, 2012.

Much has been said about the medical problems that he had which contributed to his tragic death. However, the question that we must ask is: How dreadful must the conditions under which he and others were housed have been that Christian would commit himself to starving himself given his medical condition?


Only in struggle, in actively educating those who are unconscious, organizing those who are conscious and mobilizing the advanced elements against the authoritarian psychosis will we effect meaningful change in the ideology of hate and sadistic violence which is at the core of authoritarian man’s character. It is incumbent upon all freedom loving people to change the culture in which we live. Institutional racism, by whatever name it is called, must be confronted and destroyed wherever it rears its ugly head.

As we have stated before, you, the 99 percent – the people – are the greatest force on this planet. You have the power to change this society and the world you live in now, to dictate the kind we all live in the future. The power to change the culture that has already taken so much from us … and of us, is in your hands.

The NCTT (NARN (New Afrikan Revolutionary Nation) Collective Think Tank), both here in Corcoran SHU and Pelican Bay SHU, have put forward practical programs and platforms for all of us to build toward a brighter world.

From the 10 core objectives of the occupy movement national coalition and three pilot programs – CCE (Closed Circuit Economic) Initative, Sustainable Community Agricultural Commune; Block-Vote Democratic Initiative – developed here; to the glorious efforts put forward by NCTT Chairman Sitawa Nantambu Jamaa and Abdul Olugbala Shakur, such as The Bunchy Carter Institute for Revolutionary Change in Pelican Bay give us all the tools and institutions capable of forging the transfer culture necessary to turn the tide of history.

By taking up these tools and supporting these efforts, we consciously act to shatter the chains of the authoritarian psychosis, to free the minds of all masses – to free ourselves.

You, the 99 percent – the people – are the greatest force on this planet. You have the power to change this society and the world you live in now, to dictate the kind we all live in the future.


Let us end this discussion with these words echoed down the corridors of history as a basis for a lasting solution to these ills of society: “The commune. The central citywide revolutionary culture. But who will build the commune that will guide the people into a significant challenge to property rights? Carving out a commune in the central city will involve claiming certain rights as our own – out front. Rights that have not been respected to now. Property rights. It will involve building a political, social and economic infrastructure, capable of filling the vacuum that has been left by the establishment ruling class and pushing the occupy forces of the enemy culture from our midst. …

“The revolutionary is outlawed … Revolution is illegal. It’s against the law. It’s prohibited. It will not be allowed. It is clear that the revolutionary is a lawless man (or woman). The outlaw and the lumpen will make the revolution. The people, the workers, will adopt it. This must be the new order of things, after the fact of the modern industrial fascist state. …

“You will find no class or category more aware, more embittered, desperate or dedicated to the ultimate remedy – revolution. The most dedicated, the best of our kind – you’ll find them in the Folsoms, San Quentins and Soledads.” – George L. Jackson

Trayvon, Christian, Kendrec, Gerardo, Jason and those nine children in Afghanistan will never know justice as long as the authoritarian psychology and ideology of hate responsible for murdering them is allowed to persist. There is only one sure cure. You are no longer ignorant to its reality or origin.

Will you continue to stand idly by, content to submit to the bonds of the ruling 1 percent, submitting to conformity, turning a blind eye to the evil pervading the very fabric of society? Or will you stand with us and those who dare to change the nature and structure of capitalist society, dare to change the culture of hate, dare to struggle, dare to win?

Your choice will determine the course of history. History will be kind to those of us who love freedom. The spirits of Trayvon, Christian, Kendrec, Gerardo, Jason and those nine Afghan babies are watching all of us with an interested eye. What will you show them?

In solidarity with the Bunchy Carter Institute for Revolutionary Change. Until we win or don’t lose.


For more information on the NCTT COR-SHU or its work product, contact: Zaharibu Dorrough, D-83611, CSP-COR-SHU 4BIL-53, P.O. Box 3481, Corcoran, CA 93212; J. Heshima Denham, J-38283, CSP-COR-SHU 4BIL-46, P.O. Box 3481, Corcoran, CA 93212; Kambui Robinson, C-82830, CSP-COR-SHU 4BIL-49, P.O. Box 3481, Corcoran, CA 93212; and Jabari Scott, H-30536, CSP-COR SHU 4BIL-63, P.O. Box 3481, Corcoran, CA 93212.


For more information on other NCTT projects or the Bunchy Carter Institute for Revolutionary Change, contact: NCTT Chairman Sitawa N.J. Dewberry, C-35671, PBSP-SHU D-1-117, P.O. Box 7500, Crescent City, CA 95532, or Abdul O.S. Harvey, C-48884, PBSP-SHU D-4-112, P.O. Box 7500, Crescent City, CA 95532.
This statement was transcribed by Kendra Castaneda.

The father of Jason Smith, 14, describes his son’s KKK murder on June 6, 2011, and asks for help.