#ballot or the bullet

[kemetic-dreams]

Right now, in this country, if you and I, 22 million African-Americans -- that's what we are -- Africans who are in America. You're nothing but Africans. Nothing but Africans. In fact, you'd get farther calling yourself African instead of Negro. Africans don't catch hell. You're the only one catching hell. They don't have to pass civil-rights bills for Africans. An African can go anywhere he wants right now. 

[blackpantherblog]

[naivety]

So long as the political and economic system remains intact, voter enfranchisement, though perhaps resisted by overt white supremacists, is still welcomed so long as nothing about the overall political arrangement fundamentally changes. The facade of political equality can occur under violent occupation, but liberation cannot be found in the occupier’s ballot box. In the context of settler colonialism voting is the “civic duty” of maintaining our own oppression. It is intrinsically bound to a strategy of extinguishing our cultural identities and autonomy.

[...]

Since we cannot expect those selected to rule in this system to make decisions that benefit our lands and peoples, we have to do it ourselves. Direct action, or the unmediated expression of individual or collective desire, has always been the most effective means by which we change the conditions of our communities. What do we get out of voting that we cannot directly provide for ourselves and our people? What ways can we organize and make decisions that are in harmony with our diverse lifeways? What ways can the immense amount of material resources and energy focused on persuading people to vote be redirected into services and support that we actually need? What ways can we direct our energy, individually and collectively, into efforts that have immediate impact in our lives and the lives of those around us? This is not only a moral but a practical position and so we embrace our contradictions. We’re not rallying for a perfect prescription for “decolonization” or a multitude of Indigenous Nationalisms, but for a great undoing of the settler colonial project that comprises the United States of America so that we may restore healthy and just relations with Mother Earth and all her beings. Our tendency is towards autonomous anti-colonial struggles that intervene and attack the critical infrastructure that the U.S. and its institutions rest on. Interestingly enough, these are the areas of our homelands under greatest threat by resource colonialism. This is where the system is most prone to rupture, it’s the fragility of colonial power. Our enemies are only as powerful as the infrastructure that sustains them. The brutal result of forced assimilation is that we know our enemies better than they know themselves. What strategies and actions can we devise to make it impossible for this system to govern on stolen land? We aren’t advocating for a state-based solution, redwashed European politic, or some other colonial fantasy of “utopia.” In our rejection of the abstraction of settler colonialism, we don’t aim to seize colonial state power but to abolish it. We seek nothing but total liberation.

Voting Is Not Harm Reduction - An Indigenous Perspective

[tedhugheshater]

I can't believe it. Leftist US citizens really had to do one single stupid thing, tick a fucking name, and you couldn't even do that. At this point, you do not even deserve that oh-so-perfect revolution. You cannot even grasp the concept of civic duty and you want me to believe you could ever organize 99% of the world's population? You're a joke.

[spockvarietyhour]

[humphreysbogart]

Humphrey Bogart in Bullets Or Ballots (1936).

[gatekeeper-of-witchcraft]

I hate that voting pro-choice also means voting pro-men-in-women’s-spaces most of the time

[hellostarrynightblr]

Edward G. Robinson and Joan Blondell in Bullets or Ballots (1936) dir. William Keighley

[ausetkmt]

Malcolm X - The Ballot or the Bullet (1966)

[erstwhile-punk-guerito]

[kemetic-dreams]

In 1830 a newspaper in North Carolina, the Newbern Sentinel, ran an article about an unpublished dictionary, titled The Cracker Dictionary. The work appears to have remained unpublished (perhaps the title had something to do with this), but in reporting on the words contained in the book’s nascent form the article provides early written evidence of a number of 19th century Americanisms. Among these is absquatulate, which is spelled with an initial O, rather than A, and defined as “to mosey, or to abscond.”

In addition to absquatulate, the reader is informed of the meaning of a number of other similar terms, many of which have retained some degree of currency in our language; flustrated (“frustrated and prostrated, greatly agitated”), rip-roarious, (“ripping and tearing”), and fitified (“subject to fits”) have seen enough continued use that we define them in our Unabridged Dictionary. Other words contained in this never-realized dictionary, such as ramsquaddled (“rowed up salt river”) and spontinaceously (“of one’s own accord”) appear to have been lost with the passage of time.

Two of the loafers, we understand, were yesterday taken and committed to prison; the other has absquatulated. — The Times-Picayune (New Orleans, Louisiana), 13 June 1837

Cracker, sometimes cracka or white cracker, is a racial epithet directed towards white people, used especially with regard to poor rural whites in the Southern United States. Although commonly a pejorative, it is also used in a neutral context, particularly in reference to a native of Florida or Georgia (see Florida cracker and Georgia cracker)

The exact history and etymology of the word is debated.

The term is "probably an agent noun  from the word crack. The word crack was later adopted into Gaelic as the word craic meaning a "loud conversation, bragging talk" where this interpretation of the word is still in use in Ireland, Scotland, and Northern England today.

The historical derivative of the word craic and its meaning can be seen as far back as the Elizabethan era (1558–1603) where the term crack could be used to refer to "entertaining conversation" (one may be said to "crack" a joke or to be "cracking wise") The word cracker could be used to describe loud braggarts; An example of this can be seen in William Shakespeare's King John (c. 1595) "What cracker is this same that deafs our ears with this abundance of superfluous breath?"

The word was later documented describing a group of "Celtic immigrants, Scotch-Irish people who came to America running from political circumstances in the old world". This usage is illustrated in a 1766 letter to the Earl of Dartmouth which reads:

I should explain to your Lordship what is meant by Crackers; a name they have got from being great boasters; they are a lawless set of rascalls on the frontiers of Virginia, Maryland, the Carolinas, and Georgia, who often change their places of abode.

The label followed the Scotch-Irish American immigrants, who were often seen by officials as "unruly and ill-mannered" The use of the word is further demonstrated in official documents, where the Governor of Florida said,

'We don't know what to do with these crackers—we tell them to settle this area and they don't; we tell them not to settle this area and they do'

By the early 1800s, those immigrants "started to refer to themselves that way as a badge of honor" as is the case with other events of linguistical reappropriation.

The compound corn-cracker was used of poor white farmers (by 1808), especially from Georgia, but also extended to residents of northern Florida, from the cracked kernels of corn which formed a staple food of this class of people. This possibility is given in the 1911 edition of Encyclopædia Britannica, but the Oxford English Dictionary says a derivation of the 18th-century simplex cracker from the 19th-century compound corn-cracker is doubtful. A "cracker cowboy" with his Florida Cracker Horse and dog by Frederic Remington, 1895

It has been suggested that white slave foremen in the antebellum South were called "crackers" owing to their practice of "cracking the whip" to drive and punish slaves. Whips were also cracked over pack animals, so "cracker" may have referred to whip-cracking more generally. According to An American Glossary (1912):

The whips used by some of these people are called 'crackers', from their having a piece of buckskin at the end. Hence the people who cracked the whips came to be thus named.

Another possibility, which may be a modern folk etymology, supposes that the term derives from "soda cracker", a type of light wheat biscuit which dates in the Southern US to at least the Civil War. The idea has possibly been influenced by "whitebread", a similar term for white people. "Soda cracker" and even "white soda cracker" have become extended versions of "cracker" as an epithet

A 1783 pejorative use of crackers specified men who "descended from convicts that were transported from Great Britain to Virginia at different times, and inherit so much profligacy from their ancestors, that they are the most abandoned set of men on earth".

Benjamin Franklin, in his memoirs (1790), referred to "a race of runnagates and crackers, equally wild and savage as the Indians" who inhabit the "desert[ed] woods and mountains".

In his 1964 speech "The Ballot or the Bullet", Malcolm X used the term "cracker" in reference to white people in a pejorative context. In one passage, he remarked, "It's time for you and me to stop sitting in this country, letting some cracker senators, Northern crackers and Southern crackers, sit there in Washington, D.C., and come to a conclusion in their mind that you and I are supposed to have civil rights. There's no white man going to tell me anything about my rights."

[187days]

Day One Hundred Thirty-Eight

We had remote school today, but not really because the storm dumped rain, then ice, then wet, heavy snow all night and all day. So that brought down tree branches- and whole trees- all over the place, including around my apartment (woke up to a giant branch falling on the power lines around 5:30AM). Somehow, I still had power, but then a bunch more branches came down, hit the poles, wham!

Luckily, I'd told all my students what their instructions would be and posted everything to Classroom yesterday. Plus, I could still email, and even managed to use my phone to hold brief Google Meets with each of my classes (The Principal obviously waived that expectation today, but I figured I'd attempt it anyways because routines are helpful). After checking in via Meet and asking any clarifying questions about the day's expectations, my ninth graders kept doing what they've been doing all week: reading their books, drafting their current events-write ups. My seniors had to tell me about the struggle to get the Civil Rights Act of 1964 through Congress, then read Malcolm X's "The Ballot or the Bullet" in preparation for a discussion about it and King's "Letter from Birmingham Jail."

I was originally planning on having that discussion tomorrow, but I emailed my students to let them know that I'm going to reschedule it for Tuesday in order to ensure that everyone's prepared. There's a chance we'll end up having another remote learning day tomorrow anyhow. At the very least, we'll have a delayed opening, and I don't want to rush a through discussion in a shortened block.

So, yeah, embracing the change. Adaptability and flexibility are two very key skills of teaching!

[alux-ulkan]

The Ballot or The Bullet....

The Ballot or The Bullet....

Did this MF just say Malcolm fuckin X was a Democrat????

[spockvarietyhour]

[humphreysbogart]

Humphrey Bogart in Bullets Or Ballots (1936).

[ausetkmt]

Malcolm X's Legendary Speech: "The Ballot or the Bullet"

FULL SPEECH