The Correct Handling of Contradictions Among the People

Trans Liberation is Only Achievable Through Revolution!

New Communist Party - Liaison Committee

On the occasion of the 11th Trans Day of Action for Social and Economic Justice on June 26th, the Liaison Committee for a New Communist Party raised the flag of trans liberation and proletarian feminism and the struggle of trans women and trans women of color in particular alongside our comrades from the Revolutionary Student Committee.

11169469_10152921387996806_1546714951408818272_oComrades at NYC Trans Day of Action 2015

We do so as fighters among the people, but also as trans people ourselves, fighting for our total liberation.

It is not necessary that we revisit the litany of reasons why we fight. We all already know. We live it in our own skins. We know ourselves oppressed and exploited. We see our sisters, our comrades, fall. We ourselves stumble. We live in a world that often even refuses to recognize our existence. We all know and feel this.

We want to speak, however, about what…

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The Correct Handling of Contradictions Among the People

What is Proletarian Feminism?

This is the first of a series of notes that will be relatively short, and by no means exhaustive, but are put forth as both a summation and intervention of the theoretical and practical context of gender liberation in general and proletarian feminist struggle in the particular, both within the context of the United States, and the global context – taking on the particularities of gender formation, as well the universal aspects of patriarchy.

Adavasi women with the Indian Maoists.

Adavasi women with the Indian Maoists.

Let us take opportunity in the annual remembrance on the International Working Women’s Day to raise a necessary definition in the ongoing development towards a Proletarian Feminist conception of gender liberation.

First, a necessary comment: while we do not mention trans women as separate subjects, when we say women in this article, we are including trans women as the issues we touch upon are common to all proletarian women, whether trans or cis, and while we recognize that cis women and trans women have differences, for example cis women and reproductive health choices, and trans women’s exclusion from women’s spaces or lack of access to hormones – we understand these differences as within the umbrella of women, as the subjects of oppression by patriarchy. We also recognize that the struggle against patriarchy is not solely a women’s issue, or a sexual or gender issue, and that gender is not a binary, nor is sex free of social and cultural construction. However, we will address this in subsequent notes and a series on Queer Maoism that has been almost two years in the making. Non-men, people who are neither women nor men, but still suffer patriarchal oppression, and thus for the purpose of this discussion are treated the same as women – both cis and trans – however, we want to keep the discussion centered on feminism as an expression of women’s politics whether cis or trans, not genderqueer struggle – which includes besides trans women and non-binary people, men, like trans men, whose experience of patriarchy is different from that of cis or trans women, and which has its own separate history from feminism, even if indeed proletarian feminism is queer struggle. This article has a narrower focus, but we feel these overlaps needed addressing for the sake of clarity and to make clear that we speak firmly for trans and genderqueer inclusion in feminism, and that trans women are women.

Proletarian feminism: more than just proletarian and feminist together

Proletarian feminism is the theoretical and practical development of the struggle against patriarchy from the perspective of the proletariat and revolutionary communist politics. Continue reading

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On Black Men Showing Up for Black Women at the Scene of the Crime | The Crunk Feminist Collective

An incident of misogynistic violence happened Wednesday, October 23 at the Brecht Forum in New York City. This is what the victim explains:

The brother shared his thoughts about the need to “liberate all Black people.” It sounded good. But since we were there to talk about allyship, I needed to know more about his gender analysis, even as I kept it real about how I’ve been feeling lately about how much brothers don’tshow up for Black women, without us asking, and prodding, and vigilantly managing the entire process.

In a word, I was tired.

I shared that. Because surely, a conversation about how to be better allies to each other, is a safe space.

This brother was not having it. He did not plan to be challenged, did not plan to have to go deep, to interrogate his own shit. Freedom-talk should’ve been enough for me.

But I’m grown. And I know better. So I asked for more.

I got cut off, yelled at, screamed on. The moderator tried gently to intervene, to ask the brother to let me speak, to wait his turn. To model allyship. To listen. But to no avail. The brother kept on screaming about his commitment to women, about all he had “done for us,” about how I wasn’t going to erase his contributions.

Then he raised his over 6 foot tall, large brown body out of the chair, and deliberately slung a cup of water across my lap, leaving it to splash in my face, on the table, on my clothes, and on the gadgets I brought with me.

Damn. You knocked the hell out of that cup of water. Did you wish it were me? Or were you merely trying to let me know what you were capable of doing to a sister who didn’t shut her mouth and listen?

Read the full text here:
On Black Men Showing Up for Black Women at the Scene of the Crime | The Crunk Feminist Collective
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On Standards of Feminist Conduct-CMLMS « Signalfire

Excellent statement from the Center for Marxist-Leninist-Maoist Studies. From the concluding paragraph:

Those who imagine that a communist organization with proletarian feminist politics at its core can be built or that a revolutionary proletarian feminist movement can be developed today from the ground up – without first confronting the pressing issue of male chauvinism in the existing organizations and circles, including determining the proper guiding principles and policies to do this – are thoroughly deluding themselves. This view amounts to the liquidation of the struggle for women’s emancipation and a kind of economism that refuses to address the real political question at hand of the involvement of women in organizations. We welcome dialogue with feminist-oriented collectives and individuals who are working on this issue in practice and interested in mutual learning through the discussion of organizational principles and policies.

Read the whole article here:

On Standards of Feminist Conduct-CMLMS « Signalfire.

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Unity in Struggle and Struggle in Unity | M-L-M Mayhem!

Interesting contribution from M-L-M Mayhem!

 

hammer and sickle

“Finally, it needs to be said that all of this talk of “left unity” at the centres of capitalism is often used as a smokescreen to obscure the fact that the anti-capitalist organizations represent, unfortunately, a small population that is predominantly embedded amongst the petty-bourgeoisie: students, intellectuals, and privileged sections of the working class.  There are often calls for “unity” that, as aforementioned, are themselves sublimated instances of sectarianism––the desire of one organization to convince all other organizations to work in a space over-determined by its political line.  And these calls for unity are often accompanied by the a priori assumption that the reason the left is weak is because of this lack of unity amongst a relatively small population of activists.  Every demand to “rebuild the left” in the past two decades is based on this misguided assumption.”

Read the whole thing:
Unity in Struggle and Struggle in Unity | M-L-M Mayhem!
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The Correct Handling of Contradictions Among the People

Avarice as “Human Nature”

“Feuerbach resolves the essence of religion into the essence of man [menschliche Wesen = ‘human nature’]. But the essence of man is no abstraction inherent in each single individual. In reality, it is the ensemble of the social relations.”
Karl Marx’s 6th Thesis in ‘Theses on Feuerbach

“The principle of utility was no discovery of Bentham. He simply reproduced in his dull way what Helvétius and other Frenchmen had said with esprit in the 18th century. To know what is useful for a dog, one must study dog-nature. This nature itself is not to be deduced from the principle of utility. Applying this to man, he that would criticise all human acts, movements, relations, etc., by the principle of utility, must first deal with human nature in general, and then with human nature as modified in each historical epoch.”
– Karl Marx ‘Capital’

In the final issue of The Objectivist, Ayn Rand refers to Immanuel Kant as “the most evil man in mankind’s history.” This is rooted in Kant’s belief that all human beings are selfish but that it was necessary to contain this nature to create a better society. It is from this Randian point of arrival, that is the belief that human beings are naturally selfish and thus prone to capitalism, which is the starting point for our topic at hand. Let us go back to the Ancients to see if Rand’s argument will hold any water.

Before the rise of capitalism in Europe sometime in the 15th Century, which came as a result from the collapse of agricultural production brought on by the effects of the Black Death, production in most parts of the world(including the Americas) was production based on use not exchange. Indeed during the time of Aristotle this was understood to be the norm. Aristotle defined the production of goods for use-value to be “Economics” and the production of exchange as “Chrematistics“.

Aristotle as portrayed by Italian Renaissance artist Raphael

Aristotle as portrayed by Italian Renaissance artist Raphael

In Book One of his work Politics, Aristotle provides an example of the “improper” use of a shoe: Continue reading

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