Photo: The legendary Bobby Seale speaks at Free Huey rally in Defermery Park (named by the Panthers Bobby Hutton Park) in West Oakland. “But government intimidation was nothing new. Named “the greatest threat to the internal security of the United States,” by FBI Chief J. Edgar Hoover, the Black Panther Party for Self Defense stood at the vanguard of the most powerful movement for social change in America before being systemically destroyed by the United States government.” [Source]

Activism for social change — on whatever subject — relies on the sequential formula for success Research, Education, Organizing, Action. Social forums, convergences, marches and other forms of protest fall under the Education category.

Organizing for social change follows up on the awareness generated by educational events, and includes discussions of strategy and tactics that might be employed in applying the research used in educational venues. Once a plan is developed by organizers, educators and researchers, resources can be secured to implement the plan, using established social networks in mobilizing actions that accomplish the goals and objectives agreed on.

Action for social change might include engaging with a political party to elect candidates favorable to the plan, diplomacy with governing officials, and sponsoring initiatives and referendums that enact, modify or repeal public laws and policies. Other actions might include civil disobedience that confronts unjust laws and policies, as well as sabotage and armed insurrection under extreme social situations.

Protest is thus an interim step between research and organizing, not an end, but a means of generating awareness. Once awareness has been generated on a topic (as it was long ago on Climate Change), protest has outlived its usefulness, and organizing must get underway. Otherwise, protest becomes a form of entertainment, a spectacle, a means of amusement that achieves nothing important.

When protest is hijacked by covert agent provocateurs (i.e. Avaaz and 350), it becomes counterproductive, dissipating the energy of social networks, that should be applied to political organizing that leads to effective action. Protests that do nothing but make participants feel good are self-indulgent exercises; when these exercises become habitual, protest as self-expression becomes a form of psychological self-therapy, which should not be confused with political engagement.

Jun 21

2012

Wrong Kind of Green

Whiteness & Aversive Racism

Asian American Political Alliance (AAPA) Black Panther Party FBI The Red Guard

SAMURAI AMONG PANTHERS: RICHARD AOKI ON RACE, RESISTENCE AND A PARADOXICAL LIFE

May 11, 2012

by Alexandra at Libya 360

Title: Samurai Among Panthers: Richard Aoki on Race, Resistance, and a Paradoxical Life
Author: Diane C. Fujino
Publisher: Critical American Studies, University of Minnesota Press

Book Review By Abayomi Azikiwe
Libya 360°

This is a combined autobiography and biographical account of the life and times of Richard Aoki, a Japanese-American, who along with his parents spent time in an internment camp in the United States during World War II. The book covers an important time period in history when the civil rights, left and black power movements had a tremendous impact on the political structures of the country.

Born on November 20, 1938, Aoki was three and a half years old when his family was relocated to the Tanforan Assembly Center in San Bruno, California, just twelve miles south of San Francisco. They were later transferred to the Topaz, Utah concentration camp.

This fact of U.S. history which is often deliberately overlooked as a key component of the war mobilization against Japan after the attack on Pearl Harbor on December 7,1941, lays bare the false notions of American democracy and the myth of non-discrimination against the “ideal Asian-American community.” The strain of the internment camps led to the separation of Akoi’s parents which had a tremendous impact on his life as a youth in the aftermath of the war.

Aoki and his brother would live with his father in Utah and later in Oakland. However, another traumatic occurrence took place when his father left town when he was a teenager leading him back to living with his mother and reestablishing a relationship with her.

His mother was a working class woman who raised her sons on a salary of less than two dollars an hour during the 1950s. He grew up in the predominantly African American community in West Oakland but had strong interaction and mentorship from other males in his family including a grandfather and uncles.

He would join the military prior to finishing high school and later the reserves. He read voraciously but admits to harboring a false consciousness. When he voted for the first time in the 1960 elections it was for Richard Nixon, the Republican candidate for president.

Akoi described himself at the time as anti-communist and even read the philosophical writings of Friedrich Nietzsche. Soon afterwards he would pick up a book by Eugene Victor Debs, the socialist organizer and candidate for president during the early 20th century.

He found the writings of Debs inspiring and would then go on to study the history of the labor movement involving the Congress of Industrial Organizations (CIO). He landed a job in a factory during this period and participated in a strike.

However, it was during the Watts Rebellion of August 1965 that he learned a lesson in both race and class politics in the United States. Akoi recounted that “I remember when Watts busted loose in 1965. I was working in this one factory where 90 percent of the three hundred people working the line were White southerners. Half of them didn’t show up for work the day after the Watts riots.” (p. 86)

Akoi goes on to say “I asked the forman, ‘We got to get the show on the road. Where the hell is everybody?’ He said, ‘Man they’re at home in Richmond or wherever in the tract homes, and they got their front doors barricaded and their guns out for that invasion coming in from Watts.’ I said, ‘There ain’t going to be no invasion coming from Watts.’”

He therefore concluded that “on the one hand, these coworkers of mine were strong union people, you know proletarian-oriented, class-conscious workers. But when it came to race, half the workers, being White southerners, were freaked out over Watts. I was stunned.” →

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SAMURAI AMONG PANTHERS: RICHARD AOKI ON RACE, RESISTENCE AND A PARADOXICAL LIFE