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		<title>Venezuela: Epicenter of Counter-Hegemonic Bloc</title>
		<link>http://www.solidarityeconomy.net/2010/02/08/venezuela-epicenter-of-counter-hegemonic-bloc/</link>
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		<pubDate>Mon, 08 Feb 2010 13:57:57 +0000</pubDate>
		<dc:creator>Editors</dc:creator>
				<category><![CDATA[Global Justice]]></category>
		<category><![CDATA[Latin-American]]></category>
		<category><![CDATA[Socialism]]></category>

		<guid isPermaLink="false">http://www.solidarityeconomy.net/2010/02/08/venezuela-epicenter-of-counter-hegemonic-bloc/</guid>
		<description><![CDATA[<h3>Interview with William I. Robinson:</h3>  <h3>The challenges facing 21st century socialism in Venezuela</h3>  <p><img height="207" src="http://www.psuv.org.ve/files/juanapontecierrecampana01psuv_0.jpg" width="277" /></p>  <p><i>``In Venezuela the biggest threat to the revolution does not come from the right-wing political opposition but from the so-called `endogenous' or `Chavista' right wing, in that chunks of the revolutionary bloc, including state elites and party officials, will develop a deeper stake in defending global capitalism over socialist transformation''' -- William I. Robinson</i></p>  <p>Interview with <b>William I. Robinson</b>, professor of sociology, University of California at Santa Barbara, by <b>Chronis Polychroniou</b>, editor of the Greek daily newspaper <i>Eleftherotypia </i></p>  <p>February 1, 2010 -- <a href="http://www.zmag.org/znet/viewArticle/23797"><i>ZNet</i></a></p>  <p><b>Chronis Polychroniou: </b><b>There are scare stories coming from Venezuela. The border is heating up, infiltration is taking place, a new Colombian military base near the border, US access to several new bases on Colombia and constant subversion. Is the regime concerned about a possible invasion? If yes, who is going to intervene?</b></p>  <p><b>William I. Robinson: </b>The Venezuelan government is concerned about a possible US invasion and certainly an outright invasion cannot be ruled out. However I think the US is pursuing a more sophisticated strategy of intervention that we could call a war of attrition.</p>  <p>We have seen this strategy in other countries, such as in Nicaragua in the 1980s, or even Chile under Allende. It is what in CIA lexicon is known as destabilisation, and in the Pentagon's language is called political warfare -- which does not mean there is not a military component. This is a counterrevolutionary strategy that combines military threats and hostilities with psychological operations, disinformation campaigns, black propaganda, economic sabotage, diplomatic pressures, the mobilisation of political opposition forces inside the country, carrying out provocations and sparking violent confrontations in the cities, manipulation of disaffected sectors and the exploitation of legitimate grievances among the population.</p> <span id="more-575"></span>  <p></p>  <p>The strategy is deft at taking advantage of the revolution's own mistakes and limitations, such as corruption, clientalism and opportunism, which we must acknowledge are serious problems in Venezuela. It is also deft at aggravating and manipulating material problems, such as shortages, price inflation and so forth.</p>  <p>The goal is to destroy the revolution by making it unworkable, by exhausting the population's will to continue to struggle to forge a new society, and in this way to undermine the revolution's mass social base. According to the US strategy the revolution must be destroyed by having it collapse it in on itself, by undermining the remarkable hegemony that <i>Chavismo</i> and <i>Bolivarianismo</i> has been able to achieve within Venezuelan civil society over the past decade.</p>  <p>US strategists hope to provoke Chavez into a crackdown that transforms the democratic socialist process into an authoritarian one. In the view of these strategists, Chavez will eventually be removed from power through any number of scenarios brought about by constant war of attribution -- whether through elections, a military putsch from within, an uprising, mass defections from the revolutionary camp, or a combination of factors that can not be foretold. </p>  <p>In this context the military bases in Colombia provide a crucial platform for intelligence and reconnaissance operations against Venezuela and also for the infiltration of counterrevolutionary military, economic sabotage, and terrorist groups. These infiltrating groups are meant to harass, but more specifically, to provoke reactions from the revolutionary government and to synchronise armed provocation with the whole gamut of political, diplomatic, psychological, economic and ideological aggressions that are part of the war of attrition.</p>  <p>Moreover, the mere threat of US military aggression that the bases represent in itself constitutes a powerful US psychological operation intended to heighten tensions inside Venezuela, force the government into extremist positions or into &quot;crying wolf&quot;, and to embolden internal anti-Chavista and counterrevolutionary forces.</p>  <p>However, it is important to see that the military bases are part of the larger US strategy towards all of Latin America. The US and the right wing in Latin America have launched a counteroffensive to reverse the turn to the left or the so-called &quot;pink tide&quot;. Venezuela is the epicentre of an emergent counter-hegemonic bloc in Latin America. But Bolivia and Ecuador and more generally the region's burgeoning social movements and left political forces are as much targets of this counteroffensive as is Venezuela.</p>  <p>The coup in Honduras has provided impetus to this counteroffensive and emboldened the right and counterrevolutionary forces. Colombia has become the epicentre regional counterrevolution -- really a bastion of 21st century fascism.</p>  <p><b>Chavez's &quot;Bolivarian revolution&quot; has been very popular with the poor. Could you describe out how the Venezuelan society has changed since Chavez came to power?</b></p>  <p>First of all, let us acknowledge that the Bolivarian revolution has placed democratic socialism back on the worldwide agenda. We went through a period in the 1990s where most were scared to even talk of socialism, when it seemed that global capitalism had reached the apex of its hegemony and when some on the left even bought into the &quot;end of history&quot; thesis.</p>  <p>The Bolivarian revolution has given the poor and largely Afro-Caribbean masses their voice for the first time since the war of independence from Spanish colonialism. The Chavez government has reoriented priorities to the poor majority. It has been able to use oil revenues, in particular, to develop health, education and other social programs that have had dramatic results in reducing poverty, virtually eliminating illiteracy, and improving the health of the population. International organisations and data-collecting agencies have recognised these remarkable social achievements. </p>  <p>However, as someone who visits Venezuela regularly, I would say that the more fundamental change since Chavez came to power is not these social indicators but the political and socio-psychological awakening of the poor majority -- a broad process of popular, grassroots mobilisation, cultural expression, political participation and empowerment. The old elite and the bourgeoisie have been partially replaced from the state and from formal political power -- although not entirely.</p>  <p>But the real fear and resentment of the old dominant groups, the panic and their hatred for Chavez, is because they have felt slip from their grip the ability to exercise cultural and socio-psychological domination over the popular classes as they have done for decades, nay centuries. Of course, there still plenty of other mechanisms through which the bourgeoisie and the political agents of the <i>ancien regime</i> are able to wield their influence, particularly through the mass media that is still largely in their hands ... and this is why the &quot;media battles&quot; in Venezuela play such a prominent role.</p>  <p>That said, there are all kinds of problems and contradictions internal to the Bolivarian revolution.</p>  <p><b>How widespread are nationalisation plans under Chavez and is there any evidence so far that they bring the desired results? </b></p>  <p>The obvious major economic change has been the recovery of the country's oil for a popular project -- and even at that there is still a PDVSA [state oil company] bureaucratic oligarchy. Other key enterprises, such as steel, have been nationalised. And the cooperative sector -- with all its problems -- has spread. Nonetheless, let's be clear: economic power is still largely in the hands of the bourgeoisie.</p>  <p>Let us recall that the Venezuelan revolution is unique in that the old reactionary state was not &quot;smashed&quot; as it was in other revolutions. The strategy of the revolution has been to set up new parallel institutions and to also try to &quot;colonise&quot; the old state. But the Venezuelan state is still largely a capitalist state. The key question is how can a transformative project move forward while operating through a corrupt, clientalist, bureaucratic and often inert state bequeathed by the ancient regime?</p>  <p>If revolutionary and socialist forces come to power within a capitalist political process how do you confront the capitalist state and the brakes it places on transformative processes? In fact, in Venezuela, and also in Bolivia and elsewhere, prevailing state institutions often act to constrain, dilute and coopt mass struggles from below.</p>  <p>In my view, in Venezuela the biggest threat to the revolution does not come from the right-wing political opposition but from the so-called &quot;endogenous&quot; or &quot;Chavista&quot; right wing, in that chunks of the revolutionary bloc, including state elites and party officials, will develop a deeper stake in defending global capitalism over socialist transformation.</p>  <p><b>The revolution has been going on for over a decade now. Is it maturing or is it reaching a stage of decline and deformation?</b></p>  <p>I would not say that the revolution is in &quot;decline&quot; or &quot;deformation&quot;. Rather, we need to be more expansive in our historical analysis and even theoretical reflection on what is going on at this historical juncture of 21st century global capitalism and its crisis. The turn to the left in Latin America started out as a rebellion against neoliberalism. The post-neoliberal regimes undertook mild redistributive reform and limited nationalisations, particularly of energy resources and public services that had previously been privatised. They were able to reactive accumulation. But post-neoliberalism that does not now move towards a deeper socialist transformation runs up against limits.</p>  <p>The Bolivarian process faces contradictions, problems and limitations, as do all historic projects! I would say that both the Venezuelan revolution and also the Bolivian and Ecuadoran processes, may be coming up against the limits of redistributive reform within the logic of global capitalism, especially given the crisis of global capitalism. Anti-neoliberalism that does not challenge more fundamentally the very logic of capitalism runs up against limitations that may now have been reached.</p>  <p>It may be that the best or the only defence of the revolution is to radicalise and deepen the revolutionary process, to push forward structural transformations that go beyond redistribution. The fact is that the Venezuelan bourgeoisie may have been displaced in part from political power but it is still very much in economic control. Breaking that economic control implies a more significant change in property and class relations. This in turn means breaking the domination of capital, of global capital and its local agents. Naturally this is a Herculean task. There is no clear way forward and each step generates complex new contradictions and Gordian knots. Of course these are matters the whole global left must contemplate.</p>  <p>Let us recall the lessons of the Nicaraguan and other revolutions. Multiclass alliances generate contradictions once the honeymoon stage of easy redistributive reform and social programs reach their limit. Then multiclass alliances begin to collapse because there are fundamental contradictions between distinct class projects and interests. At that point a revolution must more clearly define its class project; not just in discourse or in politics but in actual structural transformation.</p>  <p>At a more technical level, we could say that the contradictions generated by trying to break the domination of global capital are not the fault of the revolution. Venezuela is still a capitalist country in which the law of value, of capital accumulation, is operative. Efforts to establish a contrary logic -- a logic of social need and social distribution -- run up against the law of value. But in a capitalist society violating the law of value throws everything haywire, generating many problems and new disequilibria that the counterrevolution is able to take advantage of. This is the challenge for any socialist-oriented revolution within global capitalism.</p><br /><br />     
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			<content:encoded><![CDATA[<h3>Interview with William I. Robinson:</h3>  <h3>The challenges facing 21st century socialism in Venezuela</h3>  <p><img height="207" src="http://www.psuv.org.ve/files/juanapontecierrecampana01psuv_0.jpg" width="277" /></p>  <p><i>``In Venezuela the biggest threat to the revolution does not come from the right-wing political opposition but from the so-called `endogenous' or `Chavista' right wing, in that chunks of the revolutionary bloc, including state elites and party officials, will develop a deeper stake in defending global capitalism over socialist transformation''' -- William I. Robinson</i></p>  <p>Interview with <b>William I. Robinson</b>, professor of sociology, University of California at Santa Barbara, by <b>Chronis Polychroniou</b>, editor of the Greek daily newspaper <i>Eleftherotypia </i></p>  <p>February 1, 2010 -- <a href="http://www.zmag.org/znet/viewArticle/23797"><i>ZNet</i></a></p>  <p><b>Chronis Polychroniou: </b><b>There are scare stories coming from Venezuela. The border is heating up, infiltration is taking place, a new Colombian military base near the border, US access to several new bases on Colombia and constant subversion. Is the regime concerned about a possible invasion? If yes, who is going to intervene?</b></p>  <p><b>William I. Robinson: </b>The Venezuelan government is concerned about a possible US invasion and certainly an outright invasion cannot be ruled out. However I think the US is pursuing a more sophisticated strategy of intervention that we could call a war of attrition.</p>  <p>We have seen this strategy in other countries, such as in Nicaragua in the 1980s, or even Chile under Allende. It is what in CIA lexicon is known as destabilisation, and in the Pentagon's language is called political warfare -- which does not mean there is not a military component. This is a counterrevolutionary strategy that combines military threats and hostilities with psychological operations, disinformation campaigns, black propaganda, economic sabotage, diplomatic pressures, the mobilisation of political opposition forces inside the country, carrying out provocations and sparking violent confrontations in the cities, manipulation of disaffected sectors and the exploitation of legitimate grievances among the population.</p> <span id="more-575"></span>  <p></p>  <p>The strategy is deft at taking advantage of the revolution's own mistakes and limitations, such as corruption, clientalism and opportunism, which we must acknowledge are serious problems in Venezuela. It is also deft at aggravating and manipulating material problems, such as shortages, price inflation and so forth.</p>  <p>The goal is to destroy the revolution by making it unworkable, by exhausting the population's will to continue to struggle to forge a new society, and in this way to undermine the revolution's mass social base. According to the US strategy the revolution must be destroyed by having it collapse it in on itself, by undermining the remarkable hegemony that <i>Chavismo</i> and <i>Bolivarianismo</i> has been able to achieve within Venezuelan civil society over the past decade.</p>  <p>US strategists hope to provoke Chavez into a crackdown that transforms the democratic socialist process into an authoritarian one. In the view of these strategists, Chavez will eventually be removed from power through any number of scenarios brought about by constant war of attribution -- whether through elections, a military putsch from within, an uprising, mass defections from the revolutionary camp, or a combination of factors that can not be foretold. </p>  <p>In this context the military bases in Colombia provide a crucial platform for intelligence and reconnaissance operations against Venezuela and also for the infiltration of counterrevolutionary military, economic sabotage, and terrorist groups. These infiltrating groups are meant to harass, but more specifically, to provoke reactions from the revolutionary government and to synchronise armed provocation with the whole gamut of political, diplomatic, psychological, economic and ideological aggressions that are part of the war of attrition.</p>  <p>Moreover, the mere threat of US military aggression that the bases represent in itself constitutes a powerful US psychological operation intended to heighten tensions inside Venezuela, force the government into extremist positions or into &quot;crying wolf&quot;, and to embolden internal anti-Chavista and counterrevolutionary forces.</p>  <p>However, it is important to see that the military bases are part of the larger US strategy towards all of Latin America. The US and the right wing in Latin America have launched a counteroffensive to reverse the turn to the left or the so-called &quot;pink tide&quot;. Venezuela is the epicentre of an emergent counter-hegemonic bloc in Latin America. But Bolivia and Ecuador and more generally the region's burgeoning social movements and left political forces are as much targets of this counteroffensive as is Venezuela.</p>  <p>The coup in Honduras has provided impetus to this counteroffensive and emboldened the right and counterrevolutionary forces. Colombia has become the epicentre regional counterrevolution -- really a bastion of 21st century fascism.</p>  <p><b>Chavez's &quot;Bolivarian revolution&quot; has been very popular with the poor. Could you describe out how the Venezuelan society has changed since Chavez came to power?</b></p>  <p>First of all, let us acknowledge that the Bolivarian revolution has placed democratic socialism back on the worldwide agenda. We went through a period in the 1990s where most were scared to even talk of socialism, when it seemed that global capitalism had reached the apex of its hegemony and when some on the left even bought into the &quot;end of history&quot; thesis.</p>  <p>The Bolivarian revolution has given the poor and largely Afro-Caribbean masses their voice for the first time since the war of independence from Spanish colonialism. The Chavez government has reoriented priorities to the poor majority. It has been able to use oil revenues, in particular, to develop health, education and other social programs that have had dramatic results in reducing poverty, virtually eliminating illiteracy, and improving the health of the population. International organisations and data-collecting agencies have recognised these remarkable social achievements. </p>  <p>However, as someone who visits Venezuela regularly, I would say that the more fundamental change since Chavez came to power is not these social indicators but the political and socio-psychological awakening of the poor majority -- a broad process of popular, grassroots mobilisation, cultural expression, political participation and empowerment. The old elite and the bourgeoisie have been partially replaced from the state and from formal political power -- although not entirely.</p>  <p>But the real fear and resentment of the old dominant groups, the panic and their hatred for Chavez, is because they have felt slip from their grip the ability to exercise cultural and socio-psychological domination over the popular classes as they have done for decades, nay centuries. Of course, there still plenty of other mechanisms through which the bourgeoisie and the political agents of the <i>ancien regime</i> are able to wield their influence, particularly through the mass media that is still largely in their hands ... and this is why the &quot;media battles&quot; in Venezuela play such a prominent role.</p>  <p>That said, there are all kinds of problems and contradictions internal to the Bolivarian revolution.</p>  <p><b>How widespread are nationalisation plans under Chavez and is there any evidence so far that they bring the desired results? </b></p>  <p>The obvious major economic change has been the recovery of the country's oil for a popular project -- and even at that there is still a PDVSA [state oil company] bureaucratic oligarchy. Other key enterprises, such as steel, have been nationalised. And the cooperative sector -- with all its problems -- has spread. Nonetheless, let's be clear: economic power is still largely in the hands of the bourgeoisie.</p>  <p>Let us recall that the Venezuelan revolution is unique in that the old reactionary state was not &quot;smashed&quot; as it was in other revolutions. The strategy of the revolution has been to set up new parallel institutions and to also try to &quot;colonise&quot; the old state. But the Venezuelan state is still largely a capitalist state. The key question is how can a transformative project move forward while operating through a corrupt, clientalist, bureaucratic and often inert state bequeathed by the ancient regime?</p>  <p>If revolutionary and socialist forces come to power within a capitalist political process how do you confront the capitalist state and the brakes it places on transformative processes? In fact, in Venezuela, and also in Bolivia and elsewhere, prevailing state institutions often act to constrain, dilute and coopt mass struggles from below.</p>  <p>In my view, in Venezuela the biggest threat to the revolution does not come from the right-wing political opposition but from the so-called &quot;endogenous&quot; or &quot;Chavista&quot; right wing, in that chunks of the revolutionary bloc, including state elites and party officials, will develop a deeper stake in defending global capitalism over socialist transformation.</p>  <p><b>The revolution has been going on for over a decade now. Is it maturing or is it reaching a stage of decline and deformation?</b></p>  <p>I would not say that the revolution is in &quot;decline&quot; or &quot;deformation&quot;. Rather, we need to be more expansive in our historical analysis and even theoretical reflection on what is going on at this historical juncture of 21st century global capitalism and its crisis. The turn to the left in Latin America started out as a rebellion against neoliberalism. The post-neoliberal regimes undertook mild redistributive reform and limited nationalisations, particularly of energy resources and public services that had previously been privatised. They were able to reactive accumulation. But post-neoliberalism that does not now move towards a deeper socialist transformation runs up against limits.</p>  <p>The Bolivarian process faces contradictions, problems and limitations, as do all historic projects! I would say that both the Venezuelan revolution and also the Bolivian and Ecuadoran processes, may be coming up against the limits of redistributive reform within the logic of global capitalism, especially given the crisis of global capitalism. Anti-neoliberalism that does not challenge more fundamentally the very logic of capitalism runs up against limitations that may now have been reached.</p>  <p>It may be that the best or the only defence of the revolution is to radicalise and deepen the revolutionary process, to push forward structural transformations that go beyond redistribution. The fact is that the Venezuelan bourgeoisie may have been displaced in part from political power but it is still very much in economic control. Breaking that economic control implies a more significant change in property and class relations. This in turn means breaking the domination of capital, of global capital and its local agents. Naturally this is a Herculean task. There is no clear way forward and each step generates complex new contradictions and Gordian knots. Of course these are matters the whole global left must contemplate.</p>  <p>Let us recall the lessons of the Nicaraguan and other revolutions. Multiclass alliances generate contradictions once the honeymoon stage of easy redistributive reform and social programs reach their limit. Then multiclass alliances begin to collapse because there are fundamental contradictions between distinct class projects and interests. At that point a revolution must more clearly define its class project; not just in discourse or in politics but in actual structural transformation.</p>  <p>At a more technical level, we could say that the contradictions generated by trying to break the domination of global capital are not the fault of the revolution. Venezuela is still a capitalist country in which the law of value, of capital accumulation, is operative. Efforts to establish a contrary logic -- a logic of social need and social distribution -- run up against the law of value. But in a capitalist society violating the law of value throws everything haywire, generating many problems and new disequilibria that the counterrevolution is able to take advantage of. This is the challenge for any socialist-oriented revolution within global capitalism.</p><br /><br />     
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		<title>Text Messaging Registers Young Latinos to Vote</title>
		<link>http://www.solidarityeconomy.net/2006/11/07/text-messaging-registers-young-latinos-to-vote/</link>
		<comments>http://www.solidarityeconomy.net/2006/11/07/text-messaging-registers-young-latinos-to-vote/#comments</comments>
		<pubDate>Tue, 07 Nov 2006 05:05:24 +0000</pubDate>
		<dc:creator>New America Media</dc:creator>
				<category><![CDATA[Latin-American]]></category>
		<category><![CDATA[Youth]]></category>

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		<description><![CDATA[<strong>RU a Txt Votr?</strong><img width="231" height="150" align="right" alt="textvote" id="image157" src="http://www.solidarityeconomy.net/wp-content/uploads/2006/11/latinyouthvote.jpe" />

<em><strong>By Daffodil Altan</strong></em>
<em>
Nov 03, 2006</em>

SAN FRANCISCO--The numbers are in, and the drive to register a million new voters after massive immigrants' rights marches earlier this year came up short. But most analysts missed an experimental and successful registration process that sought to engage young Latino voters a la "American Idol." Using cell phone text messaging technology and online networking sites like MySpace, young voters reached out to other young voters via the digital maze that now dominates communication among the 35-and-under crowd.<span id="more-156"></span>

"We actually started shopping this around last December, and everyone kept saying, 'No. There's a digital divide, Latinos aren't online,'" says Maria Teresa Petersen, executive director of Voto Latino, "I said, 'Are you kidding me?'" The non-partisan, youth-driven organization partnered with Mobile Voter, which developed the text messaging voter technology, to launch the first of its kind voter-registration drive in the United States. "Our efforts were vindicated when all of a sudden on March 23 all these kids started marching and CNN was scrambling to figure out how they started organizing and how they were doing it: Myspace and text messaging."

It's called viral, peer-to-peer communication, Petersen says, and corporate America figured it out a long time ago. Petersen left the corporate world and put to use what she'd learned.

The voting potential among young Latinos is huge, Petersen says. "Fifty-thousand young Latinos turn 18 every month in the United States, 87 percent of whom are eligible to vote," she says. Young Latinos are the country's fastest growing demographic; 34 percent of Latinos are under age 18. A Pew Research study on cell phone usage found that 54 percent of cell phone-owning Latinos use text messaging, compared to 31 percent of whites. Nearly half of the 43 million U.S. Latinos are online.

"Five years ago I didn't have a cell phone. Five years ago the freshmen here didn't have a cell phone. But four years ago they did. Four years ago I did," says Emmanuel Pleitez, a Stanford University senior and Voto Latino volunteer who is attached to dozens of online listserves. Pleitez has a profile on the popular college networking site Facebook as well as MySpace, where he urges friends and acquaintances to register to vote. "If hanging out happens online, we need to figure out how to "hang out" and target those 'hanging out' places online," he says.

The core of the drive, Petersen says, was to give young people the digital tools to lead their own mini-voter registration drives. "It's no longer an organization telling you to vote, it's your friend telling you to vote. It's peer to peer." All a young person needed, she says, was a key word and a five-digit number. Voto Latino created a few key words, like "Voto" and "Represent," which anyone could use. Volunteers could also pick their own keyword and give it to friends to text to a predetermined 5-digit number set up by Mobile Voter. The automated response then sent a message back to the user's cell phone asking for an e-mail address. The user sent the information via text message and received a voter registration form to fill out online, or had a preprinted form sent to their home address.

"The whole thing is that we're creating buzz," Pleitez says. "I've actually received messages about Voto Latino through Myspace and Facebook, and I don't even know who they're from."

Text messaging isn't new to the political scene. In 2004, Howard Dean's presidential campaign borrowed a strategy used by young voters in the Philippines and used text messaging to garner support. But this is the first time cell phones have been used as a quick, immediate pathway to voter registration.

"It seemed like text messaging could make voter registration very easy," says Ben Rigby, co-founder of Mobile Voter, which developed the software for the Txt Votr campaign, and along with Voto Latino, partnered with about 200 smaller groups like Black Youth Vote and World Wrestling Entertainment to utilize text registration. "With text messaging we could enable someone to do it in the places where young people live their lives -- in the coffee shop, at a concert, when a young person is already engaged in doing something else."

Traditional drives, like the Southwest Voter Registration Project, which launched a national, 129-college campus registration campaign at the beginning of September and did not partner with Mobile Voter, yielded a little over 14,000 new voters. Voto Latino, which launched its campaign at the same time, had about 38,000 young people fill out registration forms after going through the text messaging process. In all, Voto Latino and the smaller groups prompted 65,000 young people to fill out voter registration forms as a result of the text messaging drive before the Oct. 23 registration deadline.

"We're trying to change the mindset that political engagement is in some boring category separate from the rest of life," says Sam Dorman, National Online and Technology Director for the League of Young Voters. "When we talk about politics, we're talking about our father's job, our grandma's health care, or our sister's education. So if young people are already communicating about those issues by text message, we need to be there with them."

Although Voto Latino did not reach its goal of registering 50,000 new voters, it came close. Organizers say this is just the beginning. "Before, it was just talk about 'Latinos all over the country and in different cities.' But when we can see it online and I can see someone from New Jersey messaging me, and it's a Latina who's trying to do voter registration, it gets me excited," says Stanford's Pleitez. "I think after this month, people are gonna know about text messaging. They're gonna know that this process exists," he says. "And that's a huge victory."<br /><br />     
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			<content:encoded><![CDATA[<strong>RU a Txt Votr?</strong><img width="231" height="150" align="right" alt="textvote" id="image157" src="http://www.solidarityeconomy.net/wp-content/uploads/2006/11/latinyouthvote.jpe" />

<em><strong>By Daffodil Altan</strong></em>
<em>
Nov 03, 2006</em>

SAN FRANCISCO--The numbers are in, and the drive to register a million new voters after massive immigrants' rights marches earlier this year came up short. But most analysts missed an experimental and successful registration process that sought to engage young Latino voters a la "American Idol." Using cell phone text messaging technology and online networking sites like MySpace, young voters reached out to other young voters via the digital maze that now dominates communication among the 35-and-under crowd.<span id="more-156"></span>

"We actually started shopping this around last December, and everyone kept saying, 'No. There's a digital divide, Latinos aren't online,'" says Maria Teresa Petersen, executive director of Voto Latino, "I said, 'Are you kidding me?'" The non-partisan, youth-driven organization partnered with Mobile Voter, which developed the text messaging voter technology, to launch the first of its kind voter-registration drive in the United States. "Our efforts were vindicated when all of a sudden on March 23 all these kids started marching and CNN was scrambling to figure out how they started organizing and how they were doing it: Myspace and text messaging."

It's called viral, peer-to-peer communication, Petersen says, and corporate America figured it out a long time ago. Petersen left the corporate world and put to use what she'd learned.

The voting potential among young Latinos is huge, Petersen says. "Fifty-thousand young Latinos turn 18 every month in the United States, 87 percent of whom are eligible to vote," she says. Young Latinos are the country's fastest growing demographic; 34 percent of Latinos are under age 18. A Pew Research study on cell phone usage found that 54 percent of cell phone-owning Latinos use text messaging, compared to 31 percent of whites. Nearly half of the 43 million U.S. Latinos are online.

"Five years ago I didn't have a cell phone. Five years ago the freshmen here didn't have a cell phone. But four years ago they did. Four years ago I did," says Emmanuel Pleitez, a Stanford University senior and Voto Latino volunteer who is attached to dozens of online listserves. Pleitez has a profile on the popular college networking site Facebook as well as MySpace, where he urges friends and acquaintances to register to vote. "If hanging out happens online, we need to figure out how to "hang out" and target those 'hanging out' places online," he says.

The core of the drive, Petersen says, was to give young people the digital tools to lead their own mini-voter registration drives. "It's no longer an organization telling you to vote, it's your friend telling you to vote. It's peer to peer." All a young person needed, she says, was a key word and a five-digit number. Voto Latino created a few key words, like "Voto" and "Represent," which anyone could use. Volunteers could also pick their own keyword and give it to friends to text to a predetermined 5-digit number set up by Mobile Voter. The automated response then sent a message back to the user's cell phone asking for an e-mail address. The user sent the information via text message and received a voter registration form to fill out online, or had a preprinted form sent to their home address.

"The whole thing is that we're creating buzz," Pleitez says. "I've actually received messages about Voto Latino through Myspace and Facebook, and I don't even know who they're from."

Text messaging isn't new to the political scene. In 2004, Howard Dean's presidential campaign borrowed a strategy used by young voters in the Philippines and used text messaging to garner support. But this is the first time cell phones have been used as a quick, immediate pathway to voter registration.

"It seemed like text messaging could make voter registration very easy," says Ben Rigby, co-founder of Mobile Voter, which developed the software for the Txt Votr campaign, and along with Voto Latino, partnered with about 200 smaller groups like Black Youth Vote and World Wrestling Entertainment to utilize text registration. "With text messaging we could enable someone to do it in the places where young people live their lives -- in the coffee shop, at a concert, when a young person is already engaged in doing something else."

Traditional drives, like the Southwest Voter Registration Project, which launched a national, 129-college campus registration campaign at the beginning of September and did not partner with Mobile Voter, yielded a little over 14,000 new voters. Voto Latino, which launched its campaign at the same time, had about 38,000 young people fill out registration forms after going through the text messaging process. In all, Voto Latino and the smaller groups prompted 65,000 young people to fill out voter registration forms as a result of the text messaging drive before the Oct. 23 registration deadline.

"We're trying to change the mindset that political engagement is in some boring category separate from the rest of life," says Sam Dorman, National Online and Technology Director for the League of Young Voters. "When we talk about politics, we're talking about our father's job, our grandma's health care, or our sister's education. So if young people are already communicating about those issues by text message, we need to be there with them."

Although Voto Latino did not reach its goal of registering 50,000 new voters, it came close. Organizers say this is just the beginning. "Before, it was just talk about 'Latinos all over the country and in different cities.' But when we can see it online and I can see someone from New Jersey messaging me, and it's a Latina who's trying to do voter registration, it gets me excited," says Stanford's Pleitez. "I think after this month, people are gonna know about text messaging. They're gonna know that this process exists," he says. "And that's a huge victory."<br /><br />     
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		<title>The Black-Latino Future</title>
		<link>http://www.solidarityeconomy.net/2006/11/03/the-black-latino-future/</link>
		<comments>http://www.solidarityeconomy.net/2006/11/03/the-black-latino-future/#comments</comments>
		<pubDate>Fri, 03 Nov 2006 05:05:09 +0000</pubDate>
		<dc:creator>Glen Ford</dc:creator>
				<category><![CDATA[African-American]]></category>
		<category><![CDATA[Latin-American]]></category>
		<category><![CDATA[Politics & Elections]]></category>

		<guid isPermaLink="false">http://www.solidarityeconomy.net/2006/11/03/the-black-latino-future/</guid>
		<description><![CDATA[<div align="left"><em><strong>Black Agenda Report:</strong></em></div>
<img width="213" height="226" align="right" alt="AfricanLatin" id="image148" src="http://www.solidarityeconomy.net/wp-content/uploads/2006/11/africalatino.jpg" />
<strong>Finding a Way to Solidarity</strong>

<strong>By Glen Ford</strong>
<em>BAR Executive Editor</em>

When as many as two million immigrants and their supporters, most of them Latino, turned out for demonstrations against draconian undocumented worker legislation in cities across the nation this spring, everywhere the question was raised: Is this the new civil rights movement? By all appearances, some kind of great awakening had indeed occurred which, if sustained, would transform the participants and, eventually, the society at-large.

However, Black opinion was decidedly mixed. Traditional and progressive African American organizations generally supported the explosion of Latino activism, and marveled at the coordination and sheer size of the rallies in Los Angeles, Chicago, New York, Dallas, Houston, Seattle â€“ at least two dozen cities, nationwide. Luminaries such as Rev. Jesse Jackson, Rev. Al Sharpton, NAACP chairman Julian Bond, the SCLCâ€™s Rev. Joseph Lowrey, and numerous Black congresspersons were quick to make a positive connection to the struggles of the Sixties.

<span id="more-149"></span>

<em>'Among some Black circles, the mass Latino political actions were met with a sullenness often deeply tinged with envy, and even outright hostility drenched in vicious vitriol and willful ignorance.'</em>

Yet among other Black circles, the mass Latino political actions were met with a sullenness often deeply tinged with envy, and even outright hostility drenched in vicious vitriol and willful ignorance. Black one-man bands like Claud Andersonâ€™s Washington-based Harvest Institute lashed out at mobilized Latinos, blurring the distinction between undocumented and legal immigrants (just as do white racist-led groups), and blaming the entirety of African American economic slippage over almost two generations on immigrant influx. Mary Mitchell, an incredibly shallow Black columnist for the Chicago Sun-Times, expressed her "disgust" with undocumented Mexican immigrant Elvira Arellano, who along with her young U.S. citizen son sought sanctuary in a Chicago church. Arellano, said Mitchell, "is pimping the system" and should "return to Mexico," "brush up on black history" and then thank African Americans "for [their] sacrifices" over the centuries in North America.

Andersonâ€™s and Mitchellâ€™s rants are deliberately insulting to their mainly Latino targets, and range from intellectual dishonesty (Anderson) to just plain stupid-mean (Mitchell). Unfortunately, these shrill and wrong-headed voices find echoes in the perceptions of a highly ambivalent African American citizenry whose sense of social space has been thrown into turmoil by the largest migration on U.S. soil since the "Great Migration" of Blacks to northern and western cities â€“ a trek that slowed and began to reverse itself about the same time as the Latino (non-Puerto Rican) migration began rolling in earnest, around 1970.

This column, the first of many BAR articles that will address the extremely complex and history-shaping subject of African American-Latino relations, deals with the "meanness" factor in Black discourse around (mainly Latino) immigration â€“ the invective from the African American side of the argument that threatens to poison the prospects of unified action among Black and Latino progressives against white supremacy and corporate rule in the United States.

<strong>Insults Born of Ignorance</strong>

First, it must be said that African Americans have been conditioned to be much more "Anglo" in their perceptions of Latino political assertiveness than most of us are willing to admit. Having been raised under the same Black-White paradigm as Euro-Americans, we often share with most whites a profound ignorance, not only of global historical and social realities, but of the conditions that have shaped the societies of our Latin American neighbors. Despite constant lip service to racial solidarity, few African Americans grasp the social complexities of the African Diaspora in its Spanish- and Portuguese-speaking manifestations in the Caribbean and Central and South America.

<em>'To describe Hispanics as â€˜non-Anglo Saxon Whites speaking Spanishâ€™ is to deny Latinos their racial and national legacies.'</em>

African Americans are confident that we know what "Black" is, here, but we know next to nothing about what "not white" is, "over there" â€“ places where there exist more flavors of racial admixture than Campbell had soups or Howard Johnson had ice creams, each with its own group label and all under the jackboot of "whites" (or near-whites) who proudly trace their lineage to Europe. Racism is a daily experience among darker mestizos in Mexico and the non-white majority of Venezuela, for example. To generally describe Hispanics as "non-Anglo Saxon Whites speaking Spanish," as does the book-promoting fog-blower Claud Anderson, is to deny Latinos their racial and national legacies. It is the ultimate insult, of the kind African Americans would never accept if we were referred to as simply darker-skinned, English-speaking white people.

Such degradations of whole peoples and their distinct national, racial and cultural subgroups seem to flow freely from the mouths of African Americans like Anderson â€“ in putrid streams that mimic the rhetoric of the rightwing white sources he relies on to "document" his pseudo-academic diatribes. In his polemic "Immigration Harms Black America," Anderson declares, baldly, that "immigrant population increases in the last 30 years have made Blacks third-class citizens in America after they were second-class citizens for hundreds of years," and that "immigration has erased the 10% income gains that native Blacks made between 1956 and 1966, the years of the civil rights movement."

So it is the immigrants who have done the foul deed â€“ not the native white American racists who created the paradigm that calls for Blacks to be perpetually on the bottom, and who continue to enforce that formula in the present; not the de-industrialization process that was coterminous with the immigrant influx, a deliberate corporate policy that resulted in Blacks suffering 55 percent of the union jobs lost in 2004; not the general white backlash that followed immediately upon the victories of the Black Freedom Movement of the Sixties, ushering in a national policy of mass Black incarceration that has devastated every aspect of African American society.

No, the immigrants are the root of all things evil done to Black folk in the last 30 years. Anderson, who undoubtedly considers himself a "Race Man," has in fact crossed over to the White Right. He infers that Latinos are out to make a separate peace with white racism in return for (some future) favored status in the United States. It is a self-fulfilling prophecy, rooted in an ignorance and protean fear that prevents many long-isolated and besieged African Americans from making common cause with "others." Ultimately, Anderson and other faux nationalists turn to the historical enemy â€“ white racists â€“ for theoretical verification and political support.

Apparently, Anderson wants to make a deal with racists before the Hispanics do. He calls for a total shutdown of immigration to the U.S., to "close the nationâ€™s doors until policies are in place that redirect resources to native Blacks to correct the inequalities of slavery and Jim Crow semi-slavery."

<em>'We sulk or rant in our longstanding impotence â€“ a function of the death of our own movement, a generation and a half ago.'</em>

Itâ€™s about 30-plus years too late for that, the "diversity" deal having been consummated by the remnants of the Civil Rights Movement and various "minority" and "womenâ€™s" organizations long ago, and written in stone by the U.S. Supreme Court in its affirmative action decision of 2003. Andersonâ€™s spiel may play well in Black barber shops and beauty parlors, but it ignores the reality outside: the Latinos are here; they outnumber African Americans and will grow larger; they are the majority in LAâ€™s Watts and countless other formerly "Black" communities; they are predicted to outnumber Blacks in Georgia by as early as 2010; and they are on the move, politically.

Who is not on the move? African Americans. Instead, we sulk or rant in our longstanding impotence â€“ a function of the death of our own movement, a generation and a half ago â€“ while the worst of us importune white racists to rescue Blacks from the historical trap whites have created and fought desperately to preserve. What madness!

<strong>Movement-Envy</strong>

Ill-concealed envy is the saddest â€“ and ugliest â€“ aspect of some of what passes for Black political critique of the evolving Latino/immigrant movement. The Chicago Sun-Timesâ€™ Mary Mitchell, after getting her "mean on" by expressing "disgust" with sanctuary-seeking undocumented immigrant Elvira Arellano for "pimping the system," demands that Latinos thank Blacks "for paving the way" before they dare mount a movement for social change. "The benefits that so many other groups â€“ women included â€“ now enjoy were purchased with black blood, sweat and tears," wrote Mitchell â€“ as if Arellano and her fellow Latino activists have not consistently cited the Black Freedom Movement as a cherished model.

But Mitchell is caught in a contradiction, made worse by the green glaze of envy at Latino activism and her shocking misunderstanding of the same African American history that she demands immigrant learn before they get uppity on U.S. soil. In comments to reporters, Ms. Arellano paid homage to a civil rights icon. "I'm strong, I've learned from Rosa Parks â€“ I'm not going to the back of the bus. The law is wrong," she said.

<em>'Mary Mitchell doesnâ€™t know much about politics or history, and her moral position is hopelessly contorted by meanness and jealous resentment against â€˜newcomersâ€™ who are building a movement.'</em>

Rather than accept the sincerity of Arellanoâ€™s remarks, Mitchell spewed abuse â€“ and displayed both cheeks of her own phenomenal ignorance. Arellano had no right to invoke the name of Rosa Parks. "I even doubt that Arellano has any idea who Parks really was," said Mitchell, who then proceeded to reveal that it is she who fails to comprehend the act of civil disobedience that put Parks in the history books.

"Parks didn't refuse to go to the back of the bus. She refused to give up her seat to a white man who couldn't find a seat in the so-called "white section." As onerous as the Jim Crow laws were, Parks didn't break them. That's why she could calmly go to the police station and sit in jail until her husband came to bail her out.

<em>'Because Parks wasn't a lawbreaker, the local NAACP decided to use her as a test case to challenge the Jim Crow laws. Her righteous cause drew widespread support and launched the civil rights movement in earnest.'</em>

Of course, Rosa Parks did break the law â€“ on purpose and according to a plan hatched in advance by the local NAACP, of which she was Secretary â€“ because the law was "wrong," just as Arellano maintains U.S. immigration laws are wrong. Alabama law specifically required Blacks to relinquish their seats to whites when the "white" section was full. Parks was convicted of failing to heed the directions of the bus driver, thus setting the stage for the Montgomery bus boycott and creating the "test case" sought by civil rights activists.

Civil disobedience â€“ the breaking of unjust laws â€“ became the primary tactic deployed by Dr. Martin Luther King, Jr., a 26-year-old Montgomery minister at the time of Ms. Parksâ€™ arrest. To claim that "Parks wasn't a lawbreaker" is to strip her action of all political, moral and historical meaning. But Mary Mitchell doesnâ€™t know much about politics or history, and her moral position is hopelessly contorted by meanness and jealous resentment against "newcomers" who are building a movement while African Americans sit on the sidelines with no national movement worthy of the name.

<strong>Katrina Told It All</strong>

If there were any doubt, the aftermath of Hurricane Katrina proved that the Black Freedom Movement is, indeed, dead and gone â€“ in need of resurrection, not mere resuscitation.

Soon after the catastrophic exile of most Black New Orleanians, University of Chicago political scientist Michael Dawson declared: "Katrina could very well shape this generation of young people in the same way that the assassinations of Malcolm X and Martin Luther King shaped our generation." Dawson is in his early fifties.

According to Rev. Lennox Yearwood, the 36-year-old head of the Washington, DC-based Hip Hop Caucus, "New Orleans is our Gettysburg. If we lose there, we lose all the marbles."

If Dr. Dawson is right, then the emerging African American generationâ€™s formative political experience â€“ Katrina â€“ has been one of defeat. And if Rev. Yearwood is correct in his belief that Katrina is the equivalent of the Battle of Gettysburg, then Black folks have suffered a monumental loss.

<em> 'Black America did not â€“ could not â€“ come together in a mighty cascade of demonstrations and confrontations with the powerful perpetrators who are attempting to erase a major Black city.'</em>

Yearwood says heâ€™s seeing young Fannie Lou Hamer types among a new crop of activists, and was heartened by the surge of student involvement in Katrina organizing and relief work. Indeed, the waves of volunteers journeying to New Orleans were reminiscent of the Mississippi Freedom summer of two generations ago. It is also true that many thousands of churches, big and small, responded to the Katrina disaster with a wide range of programs. Katrina has seared into the collective Black consciousness â€“ a kind of African American 9/11. There is no question but that Katrina has radicalized a new cohort of youth, and re-radicalized many of their elders.

However, it is these very facts â€“ of radicalization, of universal Black horror and revulsion, of the thousands of localized responses to Katrina â€“ that so dramatically illuminate the strategic defeat of the Black polity in the Battle of Katrina. Black America did not â€“ could not â€“ come together in a mighty cascade of demonstrations and confrontations with the powerful perpetrators who are attempting to erase a major Black city. Katrina showed definitively that the Movement, as we once knew it, is dead. The failure of the Black polity to set millions of bodies in motion revealed the utter impotence and disarray of the national Black political infrastructure.

(The October, 2005, "Millions More Rally" on Washingtonâ€™s Capitol Mall was coincidental to Katrina, having been scheduled long in advance by the Nation of Islam and other organizers. The rally produced a laundry list of wide-ranging demands, most unrelated to the catastrophe. There was nothing like a follow-up "Millions to the Front in the Battle for New Orleans" rally.)

If the national Black political infrastructure, such as it is, could not set masses in motion after Katrina, when African Americans were as one in their concentrated anger and collective will to do something, then what currently passes for leadership will never effectively mobilize Black folks for anything. They have lost the tools and desire to fight, and cannot function as leaders even when the people cry out for common action.

Had Black people been called out en masse, they would have come â€“ but the historical moment has slipped away, wasted. In a few years, a new generation of Black activists will deploy themselves in structures of radical resistance, their world views shaped by the multiple crimes of Katrina. But in the near term, it must be recognized that not only have African Americans been numerically overtaken by Hispanics, we have been eclipsed in mass organizing, as well.

<strong>No Victory Without Latinos</strong>

Mary Mitchellâ€™s Chicago has actually witnessed some of the most notable examples of Black-Latino solidarity â€“ not that she seems to have noticed. The late Harold Washington was elected Chicagoâ€™s first Black mayor in 1983 after forging strong alliances with the growing Hispanic community, which now amounts to 27 percent of the city (Blacks make up 36 percent of the population). After Washingtonâ€™s untimely death in 1987, the coalition fell apart, leading to the election of the current white mayor, Richard Daley, Jr.

In the run-up to 1992 elections activists registered 130,000 new voters. Chicago Latino voters put Carolyn Moseley-Braun over the top in the Democratic primary for U.S. Senate; she became the first Black woman to hold a seat in the upper chamber of the U.S. legislature.

The lesson is: when Blacks and Hispanics fail to unite in Chicago, progressive Blacks lose in city-wide and state-wide races.

<em>'The Chicago experience puts the lie to those who maintain that Latinos favor a sub-living wage structure.'</em>

However, there is another side to that coin: Black Chicago politicians as a body, having a longer history of collaboration with corrupt white machines, turn out to be demonstrably less progressive than their Latino counterparts. This political truth was brought home in the recent battle to impose living wage legislation on Wal-Mart and other "big box" retailers. After years of organizing, unions and community and church groups succeeded in assembling a veto-proof super-majority in the city council â€“ 35 of 50 members â€“ mandating that the big boxes pay at least $10 an hour and $3.00 in benefits for the privilege of doing business in Chicago. All ten Hispanic members of the council initially voted on the progressive side of the issue, compared to only half of the 18 Black aldermen.

Under intense pressure from Mayor Daley, and in face of threats by Wal-Mart, Target and Home Depot to withhold further investment from the city, four aldermen later switched their votes: two Latinos and two Blacks. But the Chicago experience puts the lie to those who maintain that Latinos favor a sub-living wage structure. At least in the Windy City, it is easily corruptible Black politicians who are the problem. These elements are joined by Black business groupings, that care more about a potential contract with Wal-Mart than whether workers earn a living wage (and who may have no intention of paying a living wage to their own employees â€“ a trait they share with employers of all ethnicities).

Chicago, like many other urban centers, will continue to become more Latino â€“ unless gentrification reverses the process, which will also inevitably diminish the Black proportion of the population, as well. In Manhattan, both Black and Latino populations have declined under gentrifying assault. Black majorities are in danger of collapsing in numerous "chocolate cities" across the nation â€“ most because of gentrification rather than Latino influx. Claud Anderson may want to strike a deal to stabilize Black numbers in the cities, but Big Capital is not cooperating, and never will. Only a Black-Latino urban alliance can withstand the onslaught and preserve the political power of both groups.

<strong>The Penalty for Arrogance</strong>

Latino organizers donâ€™t need permission from African Americans to assert their demands; no human group is obligated to bow and scrape to another. Their primary duty is to turn out the numbers, in what they believe to be a just cause. African American insistence on Latino obeisance â€“ to the extent it exists â€“ is backhanded, hostile, mean-spirited, sulking, the product of bewilderment, jealousy and impotence. Certainly, Latinos should not dignify the wild ravings of Claud Anderson, who blames immigrants for every economic, political and social setback that Black folks have been unable to prevent since 1970. And Mary Mitchell, the people-insulting Chicago columnist, has nothing to say worth hearing by anyone of any ethnicity.

Rather, it is Black folkâ€™s obligation â€“ the duty of future Black leaders at every level â€“ to give political direction based on analysis of the world as it actually exists.

There is no room for gratuitous insult in the dialogue between Latinos and African Americans that must occur in earnest if both groups are to escape eviction from the cities by encroaching capital in the form of gentrification.

<em>'Hispanics are second only to Blacks in eagerness to join a union.'</em>

There will be no living wage for anyone if corrupt African American politicians insist on making common cause with oppressive employers like Wal-Mart, all the while subscribing to the canard that Latino immigrants want to work for sub-standard wages.

There is no solution to a two- or three-tier wage system, except a one-tier wage system â€“ which requires the closest collaboration among those who work or want to work, whatever their social background. Hispanics are second only to Blacks in eagerness to join a union. (The order of union-friendliness is Black women, first, followed by Black men, Hispanic women, Hispanic men, white women, with white men dead last.)

Hispanics are overwhelmingly supportive of public schools and affordable health care. They oppose racial profiling, to which Latinos have been subjected by immigration authorities as well as police for generations. The police state, immigrant-hunt regime that would descend on the nation if Claud Anderson and his white supremacist allies get their way, combined with anti-terrorist hysteria, would inevitably erase every civil liberties gain of the past four decades, most severely impacting the state-criminalized Black ghetto poor, as usual.

<strong>The Reality Quotient</strong>

Blacks were as surprised as whites when more than half-a-million mostly Latino demonstrators rallied in Los Angeles in late March of this year. Where did the crowds come from? How did they pull off such a gargantuan gathering? African Americans had less excuse than white Anglos for not knowing what was up. After all, Watts is 62 percent Latino, Compton is three-fifths â€“ African Americans and Latinos live in proximity throughout much of the mega-city. But, as radio broadcaster and Hip Hop guru Davey D told me, "KKBT-FM [the top-rated Black-oriented radio station] completely ignored one million people in the streets." It was "similar to the Million Man March right on their doorstep," yet to KKBT and its listeners, the huge outpouring of humanity "didnâ€™t exist." The same applied for the rest of English-speaking commercial media.

Spanish-language media, particularly radio, were key to the massive turnouts in Los Angeles, Chicago (another half-million) and more than a score other cities. Radio personalities talked up the demonstrations, creating the kind of community-wide consciousness that once surrounded major Black political actions, two generations ago. However, it would be wrong to credit the corporate (and often, non-Latino) owners of Spanish-language media with some special sensitivity to the political aspirations of their audiences. Rather, Spanish-language outlets were compelled to respond to what they recognized as a groundswell of community organizing for immigrant rights. In other words, Hispanic media got on the right side of the movement.

<em>'Latinos have fielded the beginnings of a powerful movement, while a coherent national Black movement is just a memory â€“ for now.'</em>

No such movement exists in Black America, and therefore Black-oriented mass media see no need to diverge from their news-less menu of celebrity gossip and assorted nonsense. Had African American "leadership" infrastructures been willing and able to put out a credible call for massive Katrina-related turnouts, Black-oriented media would have responded as readily as their corporate Hispanic counterparts. They are the same bottom line-feeding animals. The difference lay in the levels of community organization â€“ Latinos had their act together, while African Americans languished in political paralysis.

"Hispanic media collaborated on their march," said Davey D. "We could have had a million people in the streets about Katrina â€“ â€˜Where are the kids?â€™ But Black media were absent. All this contributes to the disintegration of political organization in our communities."

It is senseless for African Americans to squabble over whether Latino mass activism represents the "new Civil Rights Movement" or not. The fact is, Latinos have fielded the beginnings of a powerful movement, while a coherent national Black movement is just a memory â€“ for now.

The Black polity is the unique product of the strivings of a singular people, whose institutions and shared consciousness were forged in enforced intimacy over hundreds of years. It is not so fragile as to fade into permanent inconsequentiality simply because a bad crop of leadership was allowed to demobilize the Black Freedom Movement, over 30 years ago. Katrina has already awakened the organizers of the future. However, that future will be shared with Latinos. For the sake of our common interests, Black progressives are obligated to do everything possible to cleanse the African American dialogue of parochialism, insults against other ethnicities, useless nostalgia that keeps us fixed in a past time and â€“ most importantly â€“ the nativism inherited from our historical oppressors.

We are a raise-up people, not a speak-down-to people. Letâ€™s act like it.

<em>[BAR Executive Editor Glen Ford can be contacted at Glen.Ford@BlackAgendaReport.com To make a donation to BAR, go to http://tinyurl.com/y6z7vh ]</em><br /><br />     
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			<content:encoded><![CDATA[<div align="left"><em><strong>Black Agenda Report:</strong></em></div>
<img width="213" height="226" align="right" alt="AfricanLatin" id="image148" src="http://www.solidarityeconomy.net/wp-content/uploads/2006/11/africalatino.jpg" />
<strong>Finding a Way to Solidarity</strong>

<strong>By Glen Ford</strong>
<em>BAR Executive Editor</em>

When as many as two million immigrants and their supporters, most of them Latino, turned out for demonstrations against draconian undocumented worker legislation in cities across the nation this spring, everywhere the question was raised: Is this the new civil rights movement? By all appearances, some kind of great awakening had indeed occurred which, if sustained, would transform the participants and, eventually, the society at-large.

However, Black opinion was decidedly mixed. Traditional and progressive African American organizations generally supported the explosion of Latino activism, and marveled at the coordination and sheer size of the rallies in Los Angeles, Chicago, New York, Dallas, Houston, Seattle â€“ at least two dozen cities, nationwide. Luminaries such as Rev. Jesse Jackson, Rev. Al Sharpton, NAACP chairman Julian Bond, the SCLCâ€™s Rev. Joseph Lowrey, and numerous Black congresspersons were quick to make a positive connection to the struggles of the Sixties.

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<em>'Among some Black circles, the mass Latino political actions were met with a sullenness often deeply tinged with envy, and even outright hostility drenched in vicious vitriol and willful ignorance.'</em>

Yet among other Black circles, the mass Latino political actions were met with a sullenness often deeply tinged with envy, and even outright hostility drenched in vicious vitriol and willful ignorance. Black one-man bands like Claud Andersonâ€™s Washington-based Harvest Institute lashed out at mobilized Latinos, blurring the distinction between undocumented and legal immigrants (just as do white racist-led groups), and blaming the entirety of African American economic slippage over almost two generations on immigrant influx. Mary Mitchell, an incredibly shallow Black columnist for the Chicago Sun-Times, expressed her "disgust" with undocumented Mexican immigrant Elvira Arellano, who along with her young U.S. citizen son sought sanctuary in a Chicago church. Arellano, said Mitchell, "is pimping the system" and should "return to Mexico," "brush up on black history" and then thank African Americans "for [their] sacrifices" over the centuries in North America.

Andersonâ€™s and Mitchellâ€™s rants are deliberately insulting to their mainly Latino targets, and range from intellectual dishonesty (Anderson) to just plain stupid-mean (Mitchell). Unfortunately, these shrill and wrong-headed voices find echoes in the perceptions of a highly ambivalent African American citizenry whose sense of social space has been thrown into turmoil by the largest migration on U.S. soil since the "Great Migration" of Blacks to northern and western cities â€“ a trek that slowed and began to reverse itself about the same time as the Latino (non-Puerto Rican) migration began rolling in earnest, around 1970.

This column, the first of many BAR articles that will address the extremely complex and history-shaping subject of African American-Latino relations, deals with the "meanness" factor in Black discourse around (mainly Latino) immigration â€“ the invective from the African American side of the argument that threatens to poison the prospects of unified action among Black and Latino progressives against white supremacy and corporate rule in the United States.

<strong>Insults Born of Ignorance</strong>

First, it must be said that African Americans have been conditioned to be much more "Anglo" in their perceptions of Latino political assertiveness than most of us are willing to admit. Having been raised under the same Black-White paradigm as Euro-Americans, we often share with most whites a profound ignorance, not only of global historical and social realities, but of the conditions that have shaped the societies of our Latin American neighbors. Despite constant lip service to racial solidarity, few African Americans grasp the social complexities of the African Diaspora in its Spanish- and Portuguese-speaking manifestations in the Caribbean and Central and South America.

<em>'To describe Hispanics as â€˜non-Anglo Saxon Whites speaking Spanishâ€™ is to deny Latinos their racial and national legacies.'</em>

African Americans are confident that we know what "Black" is, here, but we know next to nothing about what "not white" is, "over there" â€“ places where there exist more flavors of racial admixture than Campbell had soups or Howard Johnson had ice creams, each with its own group label and all under the jackboot of "whites" (or near-whites) who proudly trace their lineage to Europe. Racism is a daily experience among darker mestizos in Mexico and the non-white majority of Venezuela, for example. To generally describe Hispanics as "non-Anglo Saxon Whites speaking Spanish," as does the book-promoting fog-blower Claud Anderson, is to deny Latinos their racial and national legacies. It is the ultimate insult, of the kind African Americans would never accept if we were referred to as simply darker-skinned, English-speaking white people.

Such degradations of whole peoples and their distinct national, racial and cultural subgroups seem to flow freely from the mouths of African Americans like Anderson â€“ in putrid streams that mimic the rhetoric of the rightwing white sources he relies on to "document" his pseudo-academic diatribes. In his polemic "Immigration Harms Black America," Anderson declares, baldly, that "immigrant population increases in the last 30 years have made Blacks third-class citizens in America after they were second-class citizens for hundreds of years," and that "immigration has erased the 10% income gains that native Blacks made between 1956 and 1966, the years of the civil rights movement."

So it is the immigrants who have done the foul deed â€“ not the native white American racists who created the paradigm that calls for Blacks to be perpetually on the bottom, and who continue to enforce that formula in the present; not the de-industrialization process that was coterminous with the immigrant influx, a deliberate corporate policy that resulted in Blacks suffering 55 percent of the union jobs lost in 2004; not the general white backlash that followed immediately upon the victories of the Black Freedom Movement of the Sixties, ushering in a national policy of mass Black incarceration that has devastated every aspect of African American society.

No, the immigrants are the root of all things evil done to Black folk in the last 30 years. Anderson, who undoubtedly considers himself a "Race Man," has in fact crossed over to the White Right. He infers that Latinos are out to make a separate peace with white racism in return for (some future) favored status in the United States. It is a self-fulfilling prophecy, rooted in an ignorance and protean fear that prevents many long-isolated and besieged African Americans from making common cause with "others." Ultimately, Anderson and other faux nationalists turn to the historical enemy â€“ white racists â€“ for theoretical verification and political support.

Apparently, Anderson wants to make a deal with racists before the Hispanics do. He calls for a total shutdown of immigration to the U.S., to "close the nationâ€™s doors until policies are in place that redirect resources to native Blacks to correct the inequalities of slavery and Jim Crow semi-slavery."

<em>'We sulk or rant in our longstanding impotence â€“ a function of the death of our own movement, a generation and a half ago.'</em>

Itâ€™s about 30-plus years too late for that, the "diversity" deal having been consummated by the remnants of the Civil Rights Movement and various "minority" and "womenâ€™s" organizations long ago, and written in stone by the U.S. Supreme Court in its affirmative action decision of 2003. Andersonâ€™s spiel may play well in Black barber shops and beauty parlors, but it ignores the reality outside: the Latinos are here; they outnumber African Americans and will grow larger; they are the majority in LAâ€™s Watts and countless other formerly "Black" communities; they are predicted to outnumber Blacks in Georgia by as early as 2010; and they are on the move, politically.

Who is not on the move? African Americans. Instead, we sulk or rant in our longstanding impotence â€“ a function of the death of our own movement, a generation and a half ago â€“ while the worst of us importune white racists to rescue Blacks from the historical trap whites have created and fought desperately to preserve. What madness!

<strong>Movement-Envy</strong>

Ill-concealed envy is the saddest â€“ and ugliest â€“ aspect of some of what passes for Black political critique of the evolving Latino/immigrant movement. The Chicago Sun-Timesâ€™ Mary Mitchell, after getting her "mean on" by expressing "disgust" with sanctuary-seeking undocumented immigrant Elvira Arellano for "pimping the system," demands that Latinos thank Blacks "for paving the way" before they dare mount a movement for social change. "The benefits that so many other groups â€“ women included â€“ now enjoy were purchased with black blood, sweat and tears," wrote Mitchell â€“ as if Arellano and her fellow Latino activists have not consistently cited the Black Freedom Movement as a cherished model.

But Mitchell is caught in a contradiction, made worse by the green glaze of envy at Latino activism and her shocking misunderstanding of the same African American history that she demands immigrant learn before they get uppity on U.S. soil. In comments to reporters, Ms. Arellano paid homage to a civil rights icon. "I'm strong, I've learned from Rosa Parks â€“ I'm not going to the back of the bus. The law is wrong," she said.

<em>'Mary Mitchell doesnâ€™t know much about politics or history, and her moral position is hopelessly contorted by meanness and jealous resentment against â€˜newcomersâ€™ who are building a movement.'</em>

Rather than accept the sincerity of Arellanoâ€™s remarks, Mitchell spewed abuse â€“ and displayed both cheeks of her own phenomenal ignorance. Arellano had no right to invoke the name of Rosa Parks. "I even doubt that Arellano has any idea who Parks really was," said Mitchell, who then proceeded to reveal that it is she who fails to comprehend the act of civil disobedience that put Parks in the history books.

"Parks didn't refuse to go to the back of the bus. She refused to give up her seat to a white man who couldn't find a seat in the so-called "white section." As onerous as the Jim Crow laws were, Parks didn't break them. That's why she could calmly go to the police station and sit in jail until her husband came to bail her out.

<em>'Because Parks wasn't a lawbreaker, the local NAACP decided to use her as a test case to challenge the Jim Crow laws. Her righteous cause drew widespread support and launched the civil rights movement in earnest.'</em>

Of course, Rosa Parks did break the law â€“ on purpose and according to a plan hatched in advance by the local NAACP, of which she was Secretary â€“ because the law was "wrong," just as Arellano maintains U.S. immigration laws are wrong. Alabama law specifically required Blacks to relinquish their seats to whites when the "white" section was full. Parks was convicted of failing to heed the directions of the bus driver, thus setting the stage for the Montgomery bus boycott and creating the "test case" sought by civil rights activists.

Civil disobedience â€“ the breaking of unjust laws â€“ became the primary tactic deployed by Dr. Martin Luther King, Jr., a 26-year-old Montgomery minister at the time of Ms. Parksâ€™ arrest. To claim that "Parks wasn't a lawbreaker" is to strip her action of all political, moral and historical meaning. But Mary Mitchell doesnâ€™t know much about politics or history, and her moral position is hopelessly contorted by meanness and jealous resentment against "newcomers" who are building a movement while African Americans sit on the sidelines with no national movement worthy of the name.

<strong>Katrina Told It All</strong>

If there were any doubt, the aftermath of Hurricane Katrina proved that the Black Freedom Movement is, indeed, dead and gone â€“ in need of resurrection, not mere resuscitation.

Soon after the catastrophic exile of most Black New Orleanians, University of Chicago political scientist Michael Dawson declared: "Katrina could very well shape this generation of young people in the same way that the assassinations of Malcolm X and Martin Luther King shaped our generation." Dawson is in his early fifties.

According to Rev. Lennox Yearwood, the 36-year-old head of the Washington, DC-based Hip Hop Caucus, "New Orleans is our Gettysburg. If we lose there, we lose all the marbles."

If Dr. Dawson is right, then the emerging African American generationâ€™s formative political experience â€“ Katrina â€“ has been one of defeat. And if Rev. Yearwood is correct in his belief that Katrina is the equivalent of the Battle of Gettysburg, then Black folks have suffered a monumental loss.

<em> 'Black America did not â€“ could not â€“ come together in a mighty cascade of demonstrations and confrontations with the powerful perpetrators who are attempting to erase a major Black city.'</em>

Yearwood says heâ€™s seeing young Fannie Lou Hamer types among a new crop of activists, and was heartened by the surge of student involvement in Katrina organizing and relief work. Indeed, the waves of volunteers journeying to New Orleans were reminiscent of the Mississippi Freedom summer of two generations ago. It is also true that many thousands of churches, big and small, responded to the Katrina disaster with a wide range of programs. Katrina has seared into the collective Black consciousness â€“ a kind of African American 9/11. There is no question but that Katrina has radicalized a new cohort of youth, and re-radicalized many of their elders.

However, it is these very facts â€“ of radicalization, of universal Black horror and revulsion, of the thousands of localized responses to Katrina â€“ that so dramatically illuminate the strategic defeat of the Black polity in the Battle of Katrina. Black America did not â€“ could not â€“ come together in a mighty cascade of demonstrations and confrontations with the powerful perpetrators who are attempting to erase a major Black city. Katrina showed definitively that the Movement, as we once knew it, is dead. The failure of the Black polity to set millions of bodies in motion revealed the utter impotence and disarray of the national Black political infrastructure.

(The October, 2005, "Millions More Rally" on Washingtonâ€™s Capitol Mall was coincidental to Katrina, having been scheduled long in advance by the Nation of Islam and other organizers. The rally produced a laundry list of wide-ranging demands, most unrelated to the catastrophe. There was nothing like a follow-up "Millions to the Front in the Battle for New Orleans" rally.)

If the national Black political infrastructure, such as it is, could not set masses in motion after Katrina, when African Americans were as one in their concentrated anger and collective will to do something, then what currently passes for leadership will never effectively mobilize Black folks for anything. They have lost the tools and desire to fight, and cannot function as leaders even when the people cry out for common action.

Had Black people been called out en masse, they would have come â€“ but the historical moment has slipped away, wasted. In a few years, a new generation of Black activists will deploy themselves in structures of radical resistance, their world views shaped by the multiple crimes of Katrina. But in the near term, it must be recognized that not only have African Americans been numerically overtaken by Hispanics, we have been eclipsed in mass organizing, as well.

<strong>No Victory Without Latinos</strong>

Mary Mitchellâ€™s Chicago has actually witnessed some of the most notable examples of Black-Latino solidarity â€“ not that she seems to have noticed. The late Harold Washington was elected Chicagoâ€™s first Black mayor in 1983 after forging strong alliances with the growing Hispanic community, which now amounts to 27 percent of the city (Blacks make up 36 percent of the population). After Washingtonâ€™s untimely death in 1987, the coalition fell apart, leading to the election of the current white mayor, Richard Daley, Jr.

In the run-up to 1992 elections activists registered 130,000 new voters. Chicago Latino voters put Carolyn Moseley-Braun over the top in the Democratic primary for U.S. Senate; she became the first Black woman to hold a seat in the upper chamber of the U.S. legislature.

The lesson is: when Blacks and Hispanics fail to unite in Chicago, progressive Blacks lose in city-wide and state-wide races.

<em>'The Chicago experience puts the lie to those who maintain that Latinos favor a sub-living wage structure.'</em>

However, there is another side to that coin: Black Chicago politicians as a body, having a longer history of collaboration with corrupt white machines, turn out to be demonstrably less progressive than their Latino counterparts. This political truth was brought home in the recent battle to impose living wage legislation on Wal-Mart and other "big box" retailers. After years of organizing, unions and community and church groups succeeded in assembling a veto-proof super-majority in the city council â€“ 35 of 50 members â€“ mandating that the big boxes pay at least $10 an hour and $3.00 in benefits for the privilege of doing business in Chicago. All ten Hispanic members of the council initially voted on the progressive side of the issue, compared to only half of the 18 Black aldermen.

Under intense pressure from Mayor Daley, and in face of threats by Wal-Mart, Target and Home Depot to withhold further investment from the city, four aldermen later switched their votes: two Latinos and two Blacks. But the Chicago experience puts the lie to those who maintain that Latinos favor a sub-living wage structure. At least in the Windy City, it is easily corruptible Black politicians who are the problem. These elements are joined by Black business groupings, that care more about a potential contract with Wal-Mart than whether workers earn a living wage (and who may have no intention of paying a living wage to their own employees â€“ a trait they share with employers of all ethnicities).

Chicago, like many other urban centers, will continue to become more Latino â€“ unless gentrification reverses the process, which will also inevitably diminish the Black proportion of the population, as well. In Manhattan, both Black and Latino populations have declined under gentrifying assault. Black majorities are in danger of collapsing in numerous "chocolate cities" across the nation â€“ most because of gentrification rather than Latino influx. Claud Anderson may want to strike a deal to stabilize Black numbers in the cities, but Big Capital is not cooperating, and never will. Only a Black-Latino urban alliance can withstand the onslaught and preserve the political power of both groups.

<strong>The Penalty for Arrogance</strong>

Latino organizers donâ€™t need permission from African Americans to assert their demands; no human group is obligated to bow and scrape to another. Their primary duty is to turn out the numbers, in what they believe to be a just cause. African American insistence on Latino obeisance â€“ to the extent it exists â€“ is backhanded, hostile, mean-spirited, sulking, the product of bewilderment, jealousy and impotence. Certainly, Latinos should not dignify the wild ravings of Claud Anderson, who blames immigrants for every economic, political and social setback that Black folks have been unable to prevent since 1970. And Mary Mitchell, the people-insulting Chicago columnist, has nothing to say worth hearing by anyone of any ethnicity.

Rather, it is Black folkâ€™s obligation â€“ the duty of future Black leaders at every level â€“ to give political direction based on analysis of the world as it actually exists.

There is no room for gratuitous insult in the dialogue between Latinos and African Americans that must occur in earnest if both groups are to escape eviction from the cities by encroaching capital in the form of gentrification.

<em>'Hispanics are second only to Blacks in eagerness to join a union.'</em>

There will be no living wage for anyone if corrupt African American politicians insist on making common cause with oppressive employers like Wal-Mart, all the while subscribing to the canard that Latino immigrants want to work for sub-standard wages.

There is no solution to a two- or three-tier wage system, except a one-tier wage system â€“ which requires the closest collaboration among those who work or want to work, whatever their social background. Hispanics are second only to Blacks in eagerness to join a union. (The order of union-friendliness is Black women, first, followed by Black men, Hispanic women, Hispanic men, white women, with white men dead last.)

Hispanics are overwhelmingly supportive of public schools and affordable health care. They oppose racial profiling, to which Latinos have been subjected by immigration authorities as well as police for generations. The police state, immigrant-hunt regime that would descend on the nation if Claud Anderson and his white supremacist allies get their way, combined with anti-terrorist hysteria, would inevitably erase every civil liberties gain of the past four decades, most severely impacting the state-criminalized Black ghetto poor, as usual.

<strong>The Reality Quotient</strong>

Blacks were as surprised as whites when more than half-a-million mostly Latino demonstrators rallied in Los Angeles in late March of this year. Where did the crowds come from? How did they pull off such a gargantuan gathering? African Americans had less excuse than white Anglos for not knowing what was up. After all, Watts is 62 percent Latino, Compton is three-fifths â€“ African Americans and Latinos live in proximity throughout much of the mega-city. But, as radio broadcaster and Hip Hop guru Davey D told me, "KKBT-FM [the top-rated Black-oriented radio station] completely ignored one million people in the streets." It was "similar to the Million Man March right on their doorstep," yet to KKBT and its listeners, the huge outpouring of humanity "didnâ€™t exist." The same applied for the rest of English-speaking commercial media.

Spanish-language media, particularly radio, were key to the massive turnouts in Los Angeles, Chicago (another half-million) and more than a score other cities. Radio personalities talked up the demonstrations, creating the kind of community-wide consciousness that once surrounded major Black political actions, two generations ago. However, it would be wrong to credit the corporate (and often, non-Latino) owners of Spanish-language media with some special sensitivity to the political aspirations of their audiences. Rather, Spanish-language outlets were compelled to respond to what they recognized as a groundswell of community organizing for immigrant rights. In other words, Hispanic media got on the right side of the movement.

<em>'Latinos have fielded the beginnings of a powerful movement, while a coherent national Black movement is just a memory â€“ for now.'</em>

No such movement exists in Black America, and therefore Black-oriented mass media see no need to diverge from their news-less menu of celebrity gossip and assorted nonsense. Had African American "leadership" infrastructures been willing and able to put out a credible call for massive Katrina-related turnouts, Black-oriented media would have responded as readily as their corporate Hispanic counterparts. They are the same bottom line-feeding animals. The difference lay in the levels of community organization â€“ Latinos had their act together, while African Americans languished in political paralysis.

"Hispanic media collaborated on their march," said Davey D. "We could have had a million people in the streets about Katrina â€“ â€˜Where are the kids?â€™ But Black media were absent. All this contributes to the disintegration of political organization in our communities."

It is senseless for African Americans to squabble over whether Latino mass activism represents the "new Civil Rights Movement" or not. The fact is, Latinos have fielded the beginnings of a powerful movement, while a coherent national Black movement is just a memory â€“ for now.

The Black polity is the unique product of the strivings of a singular people, whose institutions and shared consciousness were forged in enforced intimacy over hundreds of years. It is not so fragile as to fade into permanent inconsequentiality simply because a bad crop of leadership was allowed to demobilize the Black Freedom Movement, over 30 years ago. Katrina has already awakened the organizers of the future. However, that future will be shared with Latinos. For the sake of our common interests, Black progressives are obligated to do everything possible to cleanse the African American dialogue of parochialism, insults against other ethnicities, useless nostalgia that keeps us fixed in a past time and â€“ most importantly â€“ the nativism inherited from our historical oppressors.

We are a raise-up people, not a speak-down-to people. Letâ€™s act like it.

<em>[BAR Executive Editor Glen Ford can be contacted at Glen.Ford@BlackAgendaReport.com To make a donation to BAR, go to http://tinyurl.com/y6z7vh ]</em><br /><br />     
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