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I love Donald Trump! Yes, of course, I disagree with most everything he says, and his sensibilities remind me of every racist I have ever met; but I love that he is arrogant enough to believe that telling the truth about how and what he feels is somehow a smart thing to do. In his book, “The Prince,” Niccolo Machiavelli suggested that those who wield power should ‘‘be evil but pretend to be good, sincerely believe in the value of sincerity, but never be frank.’’ Apparently Trump didn’t get the memo.
When Philando Castile’s killer, Officer Jeronimo Yanez, was found not guilty on Friday – despite the fact that Castile’s murder was livestreamed on Facebook – shock immediately spread from the streets to social media. Some celebrities in the world of sports and entertainment used their expansive platforms to spread the message that a great injustice had occurred. They decried the fact that a man had been killed solely because of a police officer’s reaction to the color of his skin, and there would be no penalty for that killing.
We find ourselves in a moment with a great deal at stake. Our communities are fighting to define and create sanctuary spaces, while enduring a dangerous presidential administration that has emboldened white supremacist and xenophobic action. The Trump agenda has caused increased harassment, fear and even death. In the movement for abolition of policing, imprisonment, surveillance and the entire prison industrial complex, now is our time to be bold.
Standing Rock has caught the imagination of the world: A resurgent Indigenous movement, which has been leading many battles in the U.S. and Canada; a fighting veterans’ movement, re-emerging as a powerful force; a large contingent of young people of many colors from all over, selflessly devoting themselves to the struggle; networks being activated around the country and the world – all coming together in a coalition that, in the context of the global economic and financial crisis, just might be able to take on a powerful oil company that is threatening to poison the water and defeat it.
As the executive secretary for the Gore-Mbeki Commission Environment Committee, I sat at the negotiating table while the newly elected government of Nelson Mandela formulated its environmental policies. This position provided a unique vantage point for an African-American woman who had marched in front of the South African embassy against apartheid.
Congolese youth are not going to give up. They’re fighting day and night, educating their peers, their communities and mobilizing throughout the country to bring about change, whether it comes today or tomorrow. They’re clear that they have to be organized to protect their interests, and no one, no one, can protect their interests like they can.
One year after an earthquake devastated Haiti, much of the promised relief and reconstruction aid has not reached those most in need. Less than 2% of the $267 million spent so far has gone to Haitian firms, the rest to "masters of disaster," big U.S. firms that hire Haitians to do the back-breaking work for $5 a day.
Joan Armatrading’s statement calling on leaders of Israel and Palestine to “take that step” to solve “the problem” is a backwards way of acknowledging protests of her recent concert in Tel Aviv, Israel. When she plays San Francisco at the Palace of Fine Arts on Tuesday, Aug. 10, let her know that to disregard the Palestinian cultural boycott is to take a stand with racism and apartheid.
Triple Canopy, a private military company with extensive security operations in Iraq and Israel, is advertising for business in Haiti. Jeremy Scahill reports on a number of bloody incidents involving Triple Canopy, including one where a team leader told his group, “I want to kill somebody today … because I am going on vacation tomorrow.”
Many New Orleanians have roots in Haiti. The 500 enslaved people who participated in the 1811 Rebellion to End Slavery – the largest armed uprising against slavery in the U.S. – were directly inspired by the Haitian revolution. We are also linked by first-hand understanding of the ways in which oppression based on race, class and gender interacts with disasters.