Whenever one writes about a problem in the United States, especially concerning the racial atmosphere, the problem written about is usually black people, that they are either extremist, irresponsible, or ideologically naive. What we want to do here is to talk about white society, and the liberal segment of white society, because we want to prove the pitfalls of liberalism, that is, the pitfalls of liberals in their political thinking. Whenever articles are written, whenever political speeches are given, or whenever analyses are made about a situation, it is assumed that certain people of one group, either the left or the right, the rich or the poor, the whites or the blacks, are causing polarization. The fact is that conditions cause polarization, and that certain people can act as catalysts to speed up the polarization; for example, Rap Brown or Huey Newton can be a catalyst for speeding up the polarization of blacks against whites in the United States, but the conditions are already there. [1] [2] George Wallace can speed up the polarization of whites against blacks in America, but again, the conditions are already there. [3] Many people want to know why, out of the entire white segment of society, we want to criticize the liberals. We have to criticize them because they represent the liaison between both groups, between the oppressed and the oppressor. The liberal tries to become an arbitrator, but he is incapable of solving the problems. He promises the oppressor that he can keep the oppressed under control; that he will stop them from becoming illegal (in this case illegal means violent). At the same time, he promises the oppressed that he will be able to alleviate their suffering — in due time. Historically, of course, we know this is impossible, and our era will not escape history. The most perturbing question for the liberal is the question of violence. The liberal’s initial reaction to violence is to try to convince the oppressed that violence is an incorrect tactic, that violence will not work, that violence never accomplishes anything. The Europeans took America through violence and through violence they established the most powerful country in the world. Through violence they maintain the most powerful country in the world. It is absolutely absurd for one to say that violence never accomplishes anything. Today power is defined by the amount of violence one can bring against one’s enemy — that is how you decide how powerful a country is; power is defined not by the number of people living in a country, it is not based on the amount of resources to be found in that country, it is not based upon the good will of the leaders or the majority of that people. When one talks about a powerful country, one is talking precisely about the amount of violence that that country can heap upon its enemy. We must be clear in our minds about that. Russia is a powerful country, not because there are so many millions of Russians but because Russia has great atomic strength, great atomic power, which of course is violence. America can unleash an infinite amount of violence, and that is the only way one considers America powerful. No one considers Vietnam powerful, because Vietnam cannot unleash the same amount of violence. Yet if one wanted to define power as the ability to do, it seems to me that Vietnam is much more powerful than the United States. But because we have been conditioned by Western thoughts today to equate power with violence, we tend to do that at all times, except when the oppressed begin to equate power with violence — then it becomes an “incorrect” equation. Most societies in the West are not opposed to violence. The oppressor is only opposed to violence when the oppressed talks about using violence against the oppressor. Then the question of violence is raised as the incorrect means to attain one’s ends. Witness, for example, that Britain, France, and the United States have time and time again armed black people to fight their enemies for them. France armed Senegalese in World War II, Britain of course armed Africa and the West Indies, and the United States always armed the Africans living in the United States. But that is only to fight against their enemy, and the question of violence is never raised. The only time the United States or England or France will become concerned about the question of violence is when the people whom they armed to kill their enemies will pick up those arms against them. For another example, practically every country in the West today is giving guns either to Nigeria or to Biafra. They do not mind giving those guns to those people as long as they use them to kill each other, but they will never give them guns to kill another white man or to fight another white country. The way the oppressor tries to stop the oppressed from using violence as a means to attain liberation is to raise ethical or moral questions about violence. I want to state emphatically here that violence in any society is neither moral nor is it ethical. It is neither right nor is it wrong. It is just simply a question of who has the power to legalize violence. It is not a question of whether it is right to kill or it is wrong to kill; killing goes on. Let me give an example: if I were in Vietnam, if I killed thirty yellow people who were pointed out to me by white Americans as my enemy, I would be given a medal. I would become a hero. I would have killed America’s enemy — but America’s enemy is not my enemy. If I were to kill thirty white policemen in Washington, D.C., who have been brutalizing my people and who are my enemy, I would get the electric chair. It is simply a question of who has the power to legalize violence. In Vietnam our violence is legalized by white America. In Washington, D.C., my violence is not legalized, because Africans living in Washington, D.C., do not have the power to legalize their violence. I used that example only to point out that the oppressor never really puts an ethical or moral judgment on violence, except when the oppressed picks up guns against the oppressor. For the oppressor, violence is simply the expedient thing to do. Is it not violent for a child to go to bed hungry in the richest country in the world? I think that is violent. But that type of violence is so institutionalized that it becomes a part of our way of life. Not only do we accept poverty, we even find it normal. And that again is because the oppressor makes his violence a part of the functioning society. But the violence of the oppressed becomes disruptive. It is disruptive to the ruling circles of a given society. And because it is disruptive it is therefore very easy to recognize, and therefore it becomes the target of all those who in fact do not want to change the society. What we want to do for our people, the oppressed, is to begin to legitimatize violence in their minds. So that for us violence against the oppressor will be expedient. This is very important, because we have all been brainwashed into accepting questions of moral judgment when violence is used against the oppressor. If I kill in Vietnam I am allowed to go free; it has been legalized for me. It has not been legitimatized in my mind. I must legitimatize it in my own mind, and even though it is legal I may never legitimatize it in my own mind. There are a lot of people who come back from Vietnam, who have killed where killing was legalized, but who still have psychological problems over the fact that they have killed. We must understand, however, that to legitimatize killing in one’s mind does not make it legal. For example, I have completely legitimatized in my mind the killing of white policemen who terrorize black communities. However, if I get caught killing a white policeman, I have to go to jail, because I do not as yet have the power to legalize that type of killing. The oppressed must begin to legitimatize that type of violence in the minds of our people, even though it is illegal at this time, and we have to keep striving every chance we get to attain that end. Now, I think the biggest problem with the European liberal in America, and perhaps the liberal around the world, is that his primary task is to stop confrontation, stop conflicts, not to redress grievances, but to stop confrontation. And this is very clear, it must become very, very clear in all our minds. Because once we see what the primary task of the liberal is, then we can see the necessity of not wasting time with him. His primary role is to stop confrontation. Because the liberal assumes a priori that a confrontation is not going to solve the problem. This, of course, is an incorrect assumption. We know that. We need not waste time showing that this assumption of the liberals is clearly ridiculous. I think that history has shown that confrontation in many cases has resolved quite a number of problems — look at the Russian revolution, the Cuban revolution, the Chinese revolution. In many cases, stopping confrontation really means prolonging suffering. The liberal is so preoccupied with stopping confrontation that he usually finds himself defending and calling for law and order, the law and order of the oppressor. Confrontation would disrupt the smooth functioning of the society and so the politics of the liberal leads him into a position where he finds himself politically aligned with the oppressor rather than with the oppressed. The reason the liberal seeks to stop confrontation — and this is the second pitfall of liberalism — is that his role, regardless of what he says, is really to maintain the status quo, rather than to change it. He enjoys economic stability from the status quo and if he fights for change he is risking his economic stability. What the liberal is really saying is that he hopes to bring about justice and economic stability for everyone through reform, that somehow the society will be able to keep expanding without redistributing the wealth. This leads to the third pitfall of the liberal. The liberal is afraid to alienate anyone, and therefore he is incapable of presenting any clear alternative. Look at the past presidential campaign in the United States between Nixon, Wallace, and Humphrey. Nixon and Humphrey, because they try to consider themselves some sort of liberals, did not offer any alternatives. But Wallace did, he offered clear alternatives. Because Wallace was not afraid to alienate, he was not afraid to point out who had caused errors in the past, and who should be punished. The liberals are afraid to alienate anyone in society. They paint such a rosy picture of society and they tell us that while things have been bad in the past, somehow they can become good in the future without restructuring society at all. What the liberal really wants is to bring about change which will not in any way endanger their position. The liberal says, “It is a fact that you are poor, and it is a fact that some people are rich; but we can make you rich without affecting those people who are rich.” I do not know how poor people are going to get economic security without affecting the rich in a given country, unless one is going to exploit other peoples. I think that if we followed the logic of the liberal to its conclusion, we would find that all we can get from it is that in order for a society to become equitable we must begin to exploit other peoples. Fourth, I do not think that liberals understand the difference between influence and power, and the liberals get confused seeking influence rather than power. The conservatives on the right wing, or the fascists, understand power, though, and they move to consolidate power while the liberal pushes for influence. Let us examine the period before civil rights legislation in the United States. There was a coalition of the labor movement, the student movement, and the church for the passage of certain civil rights legislation; while these groups formed a broad liberal coalition, and while they were able to exert their influence to get certain legislation passed, they did not have the power to implement the legislation once it became law. After they got certain legislation passed they had to ask the people whom they were fighting to implement the very things that they had not wanted to implement in the past. The liberal fights for influence to bring about change, not for the power to implement the change. If one really wants to change a society, one does not fight to influence change and then leave the change to someone else to bring about. If the liberals are serious they must fight for power and not for influence. These pitfalls are present in his politics because the liberal is part of the oppressor. He enjoys the status quo; while he himself may not be actively oppressing other people, he enjoys the fruits of that oppression. And he rhetorically tries to claim that he is disgusted with the system as it is. While the liberal is part of the oppressor, he is the most powerless segment within that group. Therefore when he seeks to talk about change, he always confronts the oppressed rather than the oppressor. He does not seek to influence the oppressor, he seeks to influence the oppressed. He says to the oppressed, time and time again, “You don’t need guns, you are moving too fast, you are too radical, you are too extreme.” He never says to the oppressor, “You are too extreme in your treatment of the oppressed,” because he is powerless among the oppressors, even if he is part of that group; but he has influence, or, at least, he is more powerful than the oppressed, and he enjoys this power by always cautioning, condemning, or certainly trying to direct and lead the movements of the oppressed. To keep the oppressed from discovering his pitfalls the liberal talks about humanism. He talks about individual freedom, about individual relationships. One cannot talk about human idealism in a society that is run by fascists. If one wants a society that is in fact humanistic, one has to ensure that the political entity, the political state, is one that will allow humanism. And so if one really wants a state where human idealism is a reality, one has to be able to control the political state. What the liberal has to do is to fight for power, to go for the political state and then, once the liberal has done this, he will be able to ensure the type of human idealism in the society that he always talks about. Because of the above reasons, because the liberal is incapable of bringing about the human idealism which he preaches, what usually happens is that the oppressed whom he has been talking to finally becomes totally disgusted with the liberal and begins to think that the liberal has been sent to the oppressed to misdirect their struggle, to keep them confused so that the oppressor can continue to rule them. So whether the liberal likes it or not, he finds himself being lumped, by the oppressed, with the oppressor — of course he is part of that group. The final confrontation, when it does come about, will of course include the liberal on the side of the oppressor. Therefore, if the oppressed really wants a revolutionary change, he has no choice but to rid himself of those liberals in his rank.
I.S.R is a revolutionary fledgling pan indigenous government that is only a few years old. We are developing our own Department Of Natural Resources. Firstly, we want to bring you into awareness that we exist.
Main text:
We realize our strength as an entity that is truly revolutionary yet at the same time understand we are fledgling in nature thus we seek at this time to influence tribal nations that are still tethered to the crumbling colonial empire on a few important topics. This way a cooperation can be fostered. This public message is being sent to tribal departments of natural resources but also others who might be interested. We will keep it short and concise.
Wildlife conservation: The empire has been decimated wildlife populations on our continent. Extinction literally follows them. We implore you to make greater efforts at restoring wildlife populations including culturally significant wildlife such as wolves and bison. Be bold at this time and assert restoration to culturally significant plant and animal species.
Climate Catastrophe: Specifically, we ask you to spearhead an inevitable shift back to riding horses and the use of pack animals such as llama and mule. Colonial solutions to climate have been false and rooted in greed. We implore you to start a process of making this a physical reality and re-normalize horse travel as a legitimate form of transportation. Compost will help offset the effects of drought we implore you to join us by increasing efforts at compost.
On neocolonialism: The regrettable truth is tribes tethered to the u.s government are neocolonial in that they become a tool to of exploitation. The empire will increase their efforts to get you to help them exploit from a distance. Resist this.
Some of this might seem simple. Simple works. It is good to strive towards mutual goals to benefit humanity. We hope that these requests are taken seriously. Today we are of a fledgling nature. We grow.
This message is public so it will be seen in 70 countries world wide. It will be sent to around 100 tribes and viewed by at least that many more.
Written by I.S.R Department Of Natural Resources. 2023
Hello, before the youth grow up thinking using drugs is cool, please don’t. I done a lot of bad cuz meth, buying selling guns, illegal cars, stolen or hot, running from police, gangs, fights drugs, it ain’t worth your life people I’ve used for years and I been too prison I’m on doc dept of corrections since 2010 I could been off years ago instead I’d take cops on high speed chases iv done it 32 times and now I got in a accident were I died once by the grace of the great mystery I’m still here but in a nursing home cuz my pelvis has got to heal. Dope n drugs are not cool i spent my adult life not giving A fuck i was dumb for it. I have used for years and regret it I’ve locked myself in cab over campers bathroom for hours thinking cops were outside. I’ve had trips were i would see what’s really not there dozens of times i got it in my head if i even see a cop car after me or not id run and cause attention i have lived my life making it harder then it should’ve been drugs ruin your friendships destroy your life n destroy relationships if ur gun a get high please don’t no matter what its all addiction will ruin u i promise there nothing good from it for some of you it’s too late but ones that i reach listen I’ve been through this life i know first-hand u lose weight, rot teeth steal rob n turns u depressed n ugly n weak think of this experience drugs ain’t cool u ain’t the same when ur hooked its life. I have had bad trips pushed friends away cuz I’d be delusional I’ve done A lot of drugs ain’t even fun at all they kill u or make u don’t care please stop before it’s too late and fentanyl is trash it kills u i won’t touch it not worth the time for those addicted I suggest getting clean and live your life cuz meth caused me to be in and out of county jail thousands of times. You name it i been to that county jail it sucks, but if u continue using that’s were u end up. Those of you that know me, know and thank u for still being there I love u all n I’d do anything for u that’s 💯
“Transform the criminal mentality into a revolutionary mentality”.
George Jackson
Running Elk is in the process of changing his ways for good this time and beginning a new life as a revolutionary. He has been able to assist I.S.R in continuing. Hès been able to get on a journey that is taking him towards a high level of political understanding and maturity. From his bed in a nursing home he has achieved a security rank already and there is a great need for people like him in the Pan Indigenous Government. Hès not dead and he’s finding creative new ways to show that he’s always been down for the people like 4 flat tires.
“Without patriotic political education, a soldier is only a potential criminal.”
Thomas Sankara
I.S.R does not use respectability politics and ban people for relapsing. We include them and offer mental health within the i.s.r government so they can heal and contribute. In this way i.s.r has a redemptive quality. Members are asked to refrain from all illegal activities while in the government.
I.S.R is against the use of chemical weapons on civilian populations. The drugs being pushed on the masses these days are nothing less than chemical weapons. This is a violation of Geneva convention regarding non combatants.
Young people. Heed the advice of your uncle Running Elk. Change your life and schedule an orientation to join I.S.R today.
Written by Security Officer Running Elk and edited and politicized by War Chief Mko
UPDATE: Running Elk had a discipline issue, but after a time he submitted to a discipline and education process to restore relationship. Self work is essential. High discipline equals high morale.
I.S.R is developing a winning politic. We are the innovators. We understand we need all ganders together to win. Dialectical and historical materialism show the separatist groups of the past who have failed. All male groups split off and failed, all female groups split off and failed all lgbtq groups split off and failed. This solidifies the need for i.s.r unity politic. I.S.R is a pushback against misogyny but also against misandry hence the name unity politic. We brought back the 7 gender concept. I.S.R boldly leads the way on this issue which is ultimately one of decolonization. Because we are an indigenous lead government we do not use the politic of the European colonizer or the colonizer feminist who is a separatist. We aren’t piggy backing off colonizer politic at all that’s why your receiving this refreshing new innovation and resurgence. We understand clearly that we unite first by race, second by nation and lastly by gender. Colonizers unite by gender first because they have the race question answered for them. They benefit from white supremacy. They have the nation question answered for them, they have invoked nationhood on top of us, on our land, without our consent and against our will. Lastly this leaves them with gender which is why it’s so paramount to them. Basically, because they aren’t really oppressed. They don’t think like us because they are not us. Those of them that get it will join up under indigenous rule those that do not were always the same ones who will fight us for our land. Many of the people fighting about the sexes are not from our continent. Most regrettably their politics have rubbed off on indigenous and African women who are emulating the white feminist separatist. It has made a difficult situation for legitimate indigenous male leaders, we had to continue fighting the empire but with our own women defecting to the other side by attacking their own race or boycotting their own race. Yoked by colonial divide and conquer we continued to carry the weight. Those of us who didn’t crumble in the process. White feminism has taught indigenous women to powerthrust against male leaders. I.S.R was able to determine this by opening up some of the highest leadership positions possible for women. In this way i was able to pull their cards. Turns out they had no intention of shouldering workload associated with actual leadership. Once responsibilities were discussed it turns out very few people at all are able or willing to carry this kind of workload and responsibility. Gender disunity is Cointelpro. Gender disunity is mind control. Yall need a referee. This is our land. I.S.R are the most politically mature. We will referee.
“Right now a group of indigenous women are sitting around wondering where all the female indigenous leaders are” Anonymous Indigenous Woman 2023
If we let white feminism gain further root without articulating and organizing against it the future will have children born in test tubes. White feminism is white supremacy. Efforts to divide the masses on gender are attacks on the colonized and oppressed masses which we are amongst and of whom we champion.
In this blog I want to bring up an example of oral tradition that speaks to this unity. The concept I’m referring to is sometimes called “the river of separation”. Let’s look at the Dine’ Navajo story:
The Separation of Women and Men
One day, First Man brought home a fine deer that he had killed. First Woman said, “I thank my vagina for this deer.” First Man demanded to know what she meant. “I mean that you bring me food because you wish to have sex with me,” she said. “But we women could live happily without men. We are the ones who gather the food and till the fields. We have no need of men.” First Man grew angry and called all the men together. “The women think they can live without us,” he told them. “Let us see if that is true.”[11]
The men and the two hermaphrodite twins crossed the river to the north bank carrying the grinding stones and bowls and baskets that the hermaphrodite twins had made, and the axes and hoes that the men had invented. The women bared themselves along the bank of the river and called out to the men, saying “See what you are missing?” There were occasionally men and women who so longed after the other that some jumped into the river that separated them in a vain attempt to reunite with their loved ones. Unfortunately the currents of the river were too strong and the swimmers were washed down the river, never to be seen again.
For four years the women and the men lived apart. During this time the food that the women harvested became less, because they had no tools, while the men grew more and more food. But each group longed for the other. The women sought to satisfy themselves with bones and feathers and long stones. The men tried to relieve their longing with the fresh meat of animals. One man, Kʼíídeesdizí, tried to satisfy himself using the liver of a deer. Owl called out to him to stop. “This is wrong,” Owl said. “No good can come of this separation. You must bring the men and the women together again.” As it turns out Owl was right. From the women who had sought to satisfy themselves with foreign objects, monsters were born out of this. The monsters would go on to terrorize the people wherever they roamed.
Kʼíídeesdizí spoke to the other men. Finally they all spoke to First Man. First Man called across the river to First Woman, and asked, “Do you still think you can live alone?” “I no longer believe I can,” she responded. “I am sorry I let the things you said make me angry,” First Man said. And then the men sent a raft to the women’s side of the river to bring the women across. The men and women bathed and dried their bodies with corn meal, and remained apart until nightfall. Then they would resume their lives together.
Science:
Research from the University of Pittsburgh published in the Nov. 20 edition of the journal Heredity could finally provide evidence of the first stages of the evolution of separate sexes, a theory that holds that males and females developed from hermaphroditic ancestors. These early stages are not completely understood because the majority of animal species developed into the arguably less titillating separate-sex state too long ago for scientists to observe the transition.
Two groups of people gaze at each other from across a winding river. A closer look shows women in red skirts on one side and men in red shirts on the other. Agnes Gray wove the Diné (Navajo) story of the Separation of the Sexes based on a design created by Diné graphic artist Damian Jim. The problems start when Áłtsé Hastiin (First Man) and Áłtsé Asdzą́ą́ (First Woman) argue about which sex needs the other more. In a fit of anger, First Man gathers all the men to cross the river, leaving the women alone. In the middle of the basket, we see First Woman with Ma’ii (Coyote) and a monster on one side and First Man with Nádleehí (the Hermaphrodite Twins) on the other. After four long years and much frustration, the two sides reconcile with the realization they cannot survive without each other. https://baskets.nhmu.utah.edu/collections/stories/separation-sexes-story
Áłtsé Hastiin (First Man) and Áłtsé Asdzą́ą́ (First Woman) argued about who was most useful within the community. First Woman said, “We could live happily without men. We are the ones who gather food and till the fields.” First man grew angry and called the men together. He told them, “The women think they can live without us. Let’s see if that is true.” The men crossed to the north side of the river and the women stayed on the south. For four years they lived apart, becoming hungry for food and each other’s company. During this time of discord and imbalance, the men and women’s actions created the Naayéé’ (Alien Monsters) that later terrorized the Diné (Navajo). Finally, First Man regretted his anger and called to First Woman saying, “Do you still think you can live alone?” She replied, “I no longer believe I can. I’m sorry I let the things you said make me angry.” The men sent a raft to bring the woman across the river and they resumed their lives together.
Male/Female Separation
Altse’ hastiin the First Man became a great hunter in the fourth world. So he was able to provide his wife Altse’ asdzaa’ the First Woman with plenty to eat. As a result, she grew very fat. Now one day he brought home a fine, fleshy deer. His wife boiled some of it, and together they had themselves a hearty meal. When she had finished eating, Altse asdzaa’ the First Woman wiped her greasy hands on her sheath. She belched deeply. And she had this to say: “Thank you shijoozh my vagina,” she said. “Thank you for that delicious dinner.” To which Altse’ hastiin the First Man replied this way: “Why do you say that?” he replied. “Why not thank me? “Was it not I who killed the deer whose flesh you have just feasted on? “Was it not I who carried it here for you to eat? “Was it not I who skinned it? “Who made it ready for you to boil? “Is nijoozh your vagina the great hunter, that you should thank it and not me?”
To which Altse’ asdzaa’ offered this answer: “As a matter of fact, she is,” offered she. “In a manner of speaking it is joosh the vagina who hunts. “Were it not for joosh you would not have killed that deer. “Were it not for her you would not have carried it here. “You would not have skinned it. “You lazy men would do nothing around here were it not for joosh. “In truth, joosh the vagina does all the work around here.” To which Altse’ hastiin the First Man had this to say: “Then perhaps you women think you can live without us men,” he said. “Maybe you need only nihijoozh your vaginas. “Nihijoozh your great huntresses. “Nihijoozh your tireless workers.” Quickly came this reply from Altse’ asdzaa’ the First Woman: “All things do not exist thanks alone to you,” she replied quickly. “We could live alone if we wanted to. “We are the ones who till the fields, after all. We are the ones who gather the food, after all. “We can live on the crops that we grow. We can live on the seeds that we gather. We can live on the berries that we find and on the fruits that we bring. “Things exist thanks as much to us as to you. We have no need of you men.” On and on they argued that way, Altse’ hastiin the First Man permitting himself to grow angrier and angrier with each reply his wife made; Altse’ asdzaa’ the First Woman permitting herself to grow more and more vexing with each reply she offered. Until at length he stalked out of the shelter where they had lived together as man and wife. Out he stalked and jumped across the fire in front of their home, where he remained all that night with only his anger to keep him company. Early next morning he walked to the center of the village and called loudly so that everyone could hear: “All you men!” he called. “Gather round me. “I wish to speak to you. “I wish to instruct you. “As for the women, let them stay where they are. “Not one woman do I wish to see. “I have nothing to say to any woman around here.” Soon all the males were assembled around Altse’ hastiin the First Man. And he repeated to them what his wife had said the previous night. Then he told the men this: “The women think they can live without us,” he told the men. “They think that things can continue to exist thanks as much to them as to us. “Well, let us see if all that is true. “Let us see if they can hunt and till the fields, with only joosh the vagina to help them. Let us see what sort of living they can make, with only joosh to assist them. “We will cross the stream and live apart from them. And from joosh. “We will keep the raft with us on our side of the water, so that even when they long for us they may not have us. “If they seek companionship, let them seek it with joosh the vagina. “And if joosh wishes to shout, let her shout to herself. “Let us see what joosh the vagina brings forth when she hears the sound of her own voice. We will see what happens when they try to sustain life without help from us.” So it was that all the men gathered at the river. Altse’ hastiin even summoned the twins na’dleeh, who were neither entirely male nor entirely female. They were covered with meal when they arrived, for they had been grinding corn. This is what Altse’ hastiin the First Man asked them: “What do you have that you have made all by yourselves?” he asked them. “What is there that you have made without the help of any woman?” Answered the twins na’dleeh, who were no more female than they were male: “We each have a set of grinding stones that we have made,” they answered. “We have cups and bowls. We have baskets and other utensils. “We have made those things by ourselves with the help of no woman.” To which Altse’ hastiin the First Man had this to say: “Go fetch those things and bring them here; for you must come with us,” he said. “You are as much men as you are women. And you have made those things with no woman’s help. “Let the women learn what it means to live without the help of any man. “Let them learn to live without anything that has been made by someone who is even part of a man.” So the men ferried across the river, taking the non-childbearing twins na’dleeh with them. They crossed over to the north bank. And with them they carried their stone axes, their wooden scythes, their hoes of bone, and the utensils that the twins had invented. In fact, they took anything that they had made themselves. After they had crossed, they sent the raft downstream, inviting the men of the Kiis aanii to join them, from whom six clans did join. They too had allowed their women to anger them. As some of the young men rode across the stream they wept at having to part with their wives. They had not been angered by anything the women had said. But they had become used to doing whatever Altse’ hastiin had told them to do. The men left behind everything the women had made by themselves. And they left behind everything the women had helped them to make or to raise. They took only what they had produced without the help of any woman. Once they reached the north bank of the river, some of the men set out to hunt. For the young boys needed food. Others set to work cutting willows for huts. For the young boys also needed shelter. It seems that they managed very well. Within four days they had plenty of food, and they built strong homes for themselves and the boys. Within four days they were sure that they could get along without women. They were sure they would thrive without women to make them angry. And their spirits were high, at least at first, it is said. It is also said that the women, too, were in high spirits at first. That winter they had plenty of food. They worked and they ate. They sang songs and they told stories. Often they came down to the bank of the river where the men could hear them and see them. And there they taunted them. One of them would pull her sheath over her head and shake her bare body. Another would do likewise; then she would turn her back toward the men, and bend forward, and wiggle her buttocks. “Hey you men,” called yet another meanwhile. “Look over here. Look at that!” “Don’t you see what you’re missing?” shouted still another. Others would then similarly bare themselves to the men. All together they would laugh and cry out. Thus they teased the men, alternately calling them obscene names and coaxing them suggestively. They used their bodies to tempt the men until they were sure that the men longed for them as much as they longed for the men. In the spring the men prepared a few small fields and managed to raise a little bit of corn. Still, they did not have much of it to eat, and they had to depend on hunting for most of their food. Meanwhile, the women cultivated their entire farm. But without hoes they could not work the soil properly. And without scythes they were unable to harvest well. So that during their second winter alone they were forced to live on a smaller crop. They did not sing as much or tell as many stories as they had done the previous winter. The women planted less the second spring, while the men cleared more land than they had cleared the year before. So the crops of the men increased while those of the women decreased. And during the winter that followed, the women began to suffer for want of food. Some of them had to gather the seeds of wild plants to get enough to eat. During the autumn of the third year of the separation many women jumped into the river and tried to swim over to the north shore where the men lived. But they were carried away by the current and were never seen again. By the end of the fourth year the men had more food than they could eat. Corn and pumpkins lay untouched in the fields while the women starved. But the separation was still having a bad effect on the men, even if they had raised enough crops for themselves. For during the entire time that they lived apart, the men longed for the women just as badly as the women longed for them. That longing grew, in fact, on both sides of the stream. So strong did it become that members of both sexes indulged in the practice of masturbation. The women sought to satisfy themselves with long stones and thick quills. They attempted intercourse with cactus or with bone. The men, meanwhile, tried to relieve their longing with mud, or else they used the flesh of freshly slain game. There was one in particular called K’iideesdizi, whose name means Man With Wrappings On in the White Man’s language. One morning he went out hunting alone and found a place far from the village where nobody would see him. Once out there he killed a deer just as the light of day began to wane. He then made a brush circle and lit a fire therein, according to the manner of doing such things in those times. Into the fire he placed a piece of venison from his quarry, meaning to eat a little of it and then to spend the night there, satisfying his longing for the companionship of his wife. He would return the next morning with the rest of his game and share it with the others. As darkness fell, he ate the meat. And while he watched the sky darken, he began thinking about his wife on the opposite bank of the river. The more he thought of her, the more he longed for her. The greater his longing, the more he desired her, especially as the sky in the west darkened and gave way to black night. “It was not I who was angered by a woman, thought he. “It was not my wife who said she could get along without us men.” And as he reflected on such things, he found himself longing all the more. In the darkness he pictured the women standing on the far shore of the river beckoning to the men. He pictured them cupping their hands under their breasts suggestively. He pictured them as they shook their naked bodies to tease the men. He imagined he could see them wiggling their buttocks at them. Surely his own wife was among the women who desired the company of their husbands. Full of such thoughts, and longing so for her, he took the liver from the body of the slain deer and cut a slit into it. then he placed it by the fire to warm. “So be it,” said he when the liver felt as warm as his wife had felt whenever he and she would lie close together. “I have no quarrel with my wife or any woman. “No quarrel whatsoever.” Upon saying which, he placed the liver carefully below himself where his legs joined. But just then Ne’e’shjaa’ the Owl cried out. He had come unseen upon Man With Wrappings On. “Wu’hu’hu’hu’,” cried he from somewhere just outside the brush circle. “Wu’hu’hu’hu’,” he was heard to cry. “Stop, K’iideesdizi! Stop that. “Do nothing with that liver if you do not intend eating it!” Startled, Man With Wrappings On returned the liver to the fire. Then he stepped outside the brush circle and walked around, looking in vain for whomever had just spoken. Finding no one, he came back to the fireside, lay down, and tried to sleep, attempting at first to put his wife out of his mind and to forget his longing. Well into the night he lay there unable to sleep. Try as he might, he could not stop thinking of her, and the more he thought of her the more he missed her. The more he missed her the more he desired her. Until he finally reached for the liver again, which still lay warm by the fire. Taking it into his hands again, he listened carefully for the cry he had heard earlier. But he could hear nothing. “Ah,” thought he. “Now’s the time.” “Come, wife-liver. “Come to me now!” Upon thinking which, he again positioned the liver below himself. But hardly had he done so when again he heard the cry of Ne’e’shjaa’ the Owl. “Wu’hu’hu’hu’,” he heard him cry. “Stop, K’iideesdizi! Stop that. “Eat that liver; do not have intercourse with it!” Startled again, Man With Wrappings On quickly returned the liver. Then he curled up and tried again to sleep, doing what he could to forget that he missed his wife. But he was unable to do so. On into the night he lay there, missing her. The more he missed her, the more he desired her. The more he desired her, the more easily he imagined that she lay there close to him. Thus he waited, listening for any sound that might break the silence and stop him. Hearing nothing, however, he once more longed for the warm liver. “Now perhaps that meddling fool is gone,” he thought as he took it in his hands and once again placed it against himself. “Now,” he whispered hoarsely. “Let it be now, no matter who’s out there.” His having hardly said so, the voice again broke the silence. “Wu’hu’hu’hu’,” cried the voice. “K’iideesdizi, stop! Stop that. “If you do not intend to eat that liver, keep it away from yourself.” With a start, K’iideesdizi replaced the liver by the fire. Again he tried to rid himself of his desire and sleep. Unable to do that, though, he lay there until the eastern sky began to show the gray light of the oncoming dawn. He lay there desiring his wife, longing for her all the more as he thought of her, all the more anxiously imagining that she lay close beside him, nestling her warmth against the full length of his great longing. He lay there in the silence until he could contain himself no longer, and until he cried out, scarcely in control of himself. “I don’t care,” he gasped. “I don’t care who’s out there. I don’t care where he may be. It’s got to be now. It must be now.” And he grabbed the liver and thrust it against his penis. No sooner than which the voice of Ne’e’shjaa’ the Owl rang out. “K’iideesdizi! you must stop that. Stop! “Do not have intercourse with that liver; leave it alone.” Man With Wrappings On then threw the liver back to the fire and sprang to his feet. “Who are you, anyway?” he demanded. He faced one way, then another. He stalked to the outer edge of the brush circle and paced around it, first one way, then the next twice around, then back again the way he originally went. “Where are you?” he asked. “Can’t you leave a person alone? “Or can’t you at least face a man and explain yourself as someone ought to do?” Whereupon Ne’e’shjaa’ the Owl suddenly appeared. And he softly spoke these words. “I really mean you no harm, grandchild,” spoke he. “But I also insist on what I am telling you. “What you are trying to do is altogether out of place. You cannot make things normal by treating the liver of a slain deer as if it were your wife.” K’iideesdizi took a moment to consider. Indeed, the liver was not his wife. Nothing he might do with it would bring her to him. Nothing he did with it would take him to her. “Wait right there, granduncle,” he said to Ne’e’shjaa’ after a short pause. Then he returned to the center of the brush circle and built a fresh fire. From the carcass of the slain deer he cut a choice tenderloin. He sliced it thin and cooked it together with the liver. Taking that for himself to eat, he offered the steak to Owl. “Here, granduncle,” he said, handing it to Ne’e’shjaa’. “You eat this while I eat the liver.” “Thank you, my grandchild,” said he. “But turn your back to me. I do not eat in anyone’s plain sight.” Thus he ate behind the back of K’iideesdizi the Man With Wrappings On, promising that after he finished he would explain himself, which indeed is as much as anyone ought to do. “It has been nearly four years, now,” explained Ne’e’shjaa’ the Owl, “since you men left the women over there on the other shore, as you yourself certainly know. “Whether the women are to blame or the men, no good can come of the separation. Fewer of the women now remain than you menfolk left behind. Many of them have plunged into the water and disappeared. As for those who remain, they are abusing themselves any way they can in the absence of you men. They have intercourse with long stones. They seek to satisfy themselves with thick quills. Some insert cactus into themselves. Some handle the bones of animals as if they were their husbands. “What is more, they grow hungry for want of food. “Suppose that those who remain eventually threw themselves into the water because they are in such misery? That will leave only you men living on the surface of this world. Do you think you can sustain life by yourselves? Will the liver of a slain deer bear your children? “I do not know how long they can endure over there, meanwhile. Just yesterday I overheard Altse’ asdzaa, the First Woman lament to her followers. She grieved for those who had disappeared into the water, and she pitied those who have survived only to long for their husbands on empty stomachs. She even confessed that she wished to hear the voice of her husband Altse’ hastiin the First Man once more. “I mention all of that for your sake, grandson. And for the sake of the others. “Somehow you must contrive to have the women brought across the river so that they can rejoin the men. Otherwise this disorder will continue until the world we now know comes to an end. Even the sky will disappear, and with it all the work that has been done so far. Life can go on only if the women and the men reunite. “Now I must go, grandson,” concluded Ne’e’shjaa’ the Owl to K’iideesdizi the Man With Wrappings On. “I have nothing more to say. “Except that I leave it to you to devise a way to bring the men and the women together again.” K’iideesdizi thought carefully about what he had been told, and then he returned to the village. Once there he started straight toward Altse’ hastiin the First Man to repeat outright what Ne’e’shjaa’ had said. But he thought the better of that, remembering how angry he had been after his quarrel with Altse’ asdzaa the First Woman. Instead, he assembled several of the older men and began to reason with them. “Think about it,” he reasoned, after he had explained what he had heard. “Over there our women are starving. What good is our food over here if they have little to eat? “One by one they plunge into the water. Or else they abuse themselves with long stones and thick quills, or with cactus and the bones of animals. Suppose that they were all to perish while we survived? Could we possibly sustain life without them? Can mud bear our children? Can the livers of slain deer nurture our offspring? “If life is to go on, we and the women must rejoin each other. Otherwise this disorder will continue until the world as we know it disappears. “Who knows? “Even the sky could come to an end, together with all the work that has so far been done.” Thus he spoke to various men, getting them all to agree. And together they decided to induce Altse’ hastiin the First Man to change his mind and initiate a reunion. One by one they managed to get him to reconsider. “Did you hear plaintive voices over there on the other shore last night?” someone would ask him early one morning. “Unless I’m mistaken I believe that yet another woman jumped into the river” someone else might say. “Over there across the water. Where they struggle to survive.” “How terrible it must be on the opposite bank,” said still another. “No food to eat. No men for companionship.” Said yet another:”Perhaps I was dreaming, but all night long I thought I heard a woman pleading. I cannot be sure-after all, I have not heard her voice up close for four years now-but it sounded like Altse’ asdzaa the First Woman. But then why should that matter to me? She insisted that the women can get along just fine without us men, after all.” By the end of the fourth year of the separation, Altse’ hastiin the First Man did indeed wonder whether he had acted wisely. So he called the men together and asked them what they thought. And this is what one of them said: “Over there our women are starving,” he said. Added another: “What good is our food on this side of the river if our women starve on the other side?” he added. And another spoke these words: “One by one they leap into the water. Meanwhile, those who remain abuse themselves with long stones and thick quills, or with cactus and the bones of animals,” were his words. And asked still another: “Suppose we survived while they all perished?” he asked. “Could we possibly sustain life without them? Can mud bear our children? Can the livers of slain deer raise our offspring? “If this present disorder continues, the world as we know it will come to an end. “Who knows? “Even the sky would disappear, along with everything else that has so far been created.” Altse’ hastiin the First Man thought carefully about what the men were saying. And he finally sent one of them down to the river. He instructed him to call across the stream and ask if Altse’ asdzaa the First Woman was still there. If so, would she be willing to come to the water’s edge and hear something her husband had to say? When she received that message she gladly came to the river. Whereupon Altse’ hastiin asked her this question: “Do you still think you can live alone?” he asked her. To which she gave this response: “I no longer believe that I can,” she responded. “I do not think that any woman here can live alone. “And now regret the things I said to you.” That is what she told him. And this is what he replied to her: “And I am sorry that I let the things you said make me angry,” he replied. So it was that the men and the women put their quarrel to an end. Altse’ asdzaa the First Woman instructed her followers to gather at the bank of the river on their side. And Altse’ hastiin the First Man instructed his to gather at the bank on their side. He then sent the raft over to the women’s side, where they were ferried across to the opposite shore. There they were told to bathe and to dry their bodies with meal. The two sexes would remain separated until nightfall. Then they would rejoin each other and resume their lives together, it is said. Pgs. 58-70
Dine Bahane’, The Navajo Creation Story; By Paul G. Zolbrod, 1984
Similar stories exist in cultures elsewhere in the world because we are talking about a universal truth that early peoples understood. Collective peoples. People who understand that we literally need each other to survive.
But first a joke. What does anarchism/antiauthoritarianism have in common with imperialism? Turns out the joke this time is the ideology of anarchism.
Both anarchism/antiauthoritarianism and imperialism both promote individualism. This individualism lends itself to capitalism, colonialism and imperialism. It undermines communities and makes the people dependent on the empire. Needless to say it is very difficult to resist if a person has been reduced to thinking they are and individual. Individualism is a lie. Humans didn’t make it through 125,000 years of the hunter gather period as individuals. Capitalism benefits from individualism because under capitalism everyone has to buy one of something instead of sharing. There are environmental implications of individualism. The true and correct nature of humanity is communal. Both anarchists and imperialists undermine collectivist organizations such as the fledgling pan indigenous government that have a chance of rivaling the empire. Colonialism under the guise of anarchism/antiauthoritarianism, under the guise of individualism. Once benevolent collectivists are weekend, and our benevolent programs strangled it leaves the people with no political recourse but to riot. This fuels the empire by initiating police response and potentially martial law. It contributes to the further militarization of police. Anarchism/antiauthoritarianism favors and is favored by a white bourgeoise middle to upper class. While the ideologies that comprise of I.S.R unity politics are ideologies that favor and are favored by mostly poor and colonized/indigenous. What is a chief system if not a system of hierarchy? Would they have opposed chief Sitting Bull? Would they have opposed the confederation of tribes lead by Tecumseh? Are they doing this now? A benevolent dictatorship. Have they never heard of Thomas Sankara? Of Fidel Castro? Anarchists undermine hierarchy and we find it culturally, historically, and materially relevant and necesary especially being a militant organization. Hierarchy often is synonymous with militancy to see this all you have to do is observe the worlds armies. Anarchism undermines respect for entities like I.S.R. At I.S.R we understand that oppressed peoples actually need respect and dignity. Its part of what has been robbed from us by the colonizer. Anarchism/antiauthoritarianism seeks to undermine the formation of a state. Are they this blind or is it deliberate? Cant they see that we are the state? The #RightfulStewards. A state comprised of 1000 indigenous nations united by a study of 7 barriers to unity. A state is absolutely necessary in preventing the colonist from returning once overturned and it and its neocolonial strings are removed. Cant they see a hierarchy will give us the discipline we need to win. Cant they see they a hierarchy is what we will need to use in the formation of the fledgling pan indigenous government? Anarchism/antiauthoritarianism is used to prevent a group from coming into rule. This is exactly what we are trying to achieve. Anarchism appears to be a hurdle that needs to be overcome by the left before I.S.R can fully come into power. Colonialism under the guise of anarchism…… Colonized people know we need power. Land is power. If we had power we would take our own reparations. Anarchists/antiauthoritarians just think we need mutual aid. This is our land. We intend to rule!
Written by a former anarchist turned collectivist. The Invisible Warrior, War Chief Mko
Adventurism is when you move faster than your political party is ready to move. The only thing worse is having no party at all. There are many things that colonialism and anarchism share in common. The empire encourages individualism, they negate others attempts to organize while they keep for themselves a level of hyper organization to a government level. Anarchism encourages this same individualism. The empire encourages antiauthoritarianism at least in words and tears down other nations that have authoritarian dictatorships as praxis. Terrible praxis. Dialectical and historical materialism would show that authoritarians have gotten nations out of difficult times. This is played out over and over throughout history. In fact, authority is positive and will give us the discipline we need to win. Fanon mentions that to overcome national bourgeoise and i would add overcome the pettiness of human beings Fanon says clearly “a touch of the dictatorship is necessary. It’s as if you have never heard of such benevolent dictators as Thomas Sankara. You should be doing the opposite of what the empire tells you. The anarchist/antiauthoritarian not even knowing what a revolution is which is one faction of society using authority over another to impose its will on another by force. Turns out one cannot even have a revolution without authority. The land defender/water protector movements are so heavily inundated with anarchism and adventurism. For this reason, those movements are filled with contradictions that cannot be addressed because I.S.R does not have the power to hold them accountable and give them superior political education. The feds have stated that their favorite ideology to infiltrate is anarchist because they can use it to undermine groups like the I.S.R pan indigenous government who could actually succeed at rivaling the empire. And let us take a look at how teachers and others in positions of authority revered in other countries are treated under american individualism. A Dakota traditional and leader of ancient warrior society had this to say before his passing; “Obedience is an offshoot of respect”. Harry Charger. Anarchism’s undermining of hierarchy is anti-indigenous. The Chinese have a concept called filial piety but americans will have to look that up on a search engine to find out what it means. More and more it starts to look like anarcho driven movements just lack respect. They don’t work well with anyone including each other. You can tell that its not the winning ideology because the empire is not threatened by anarchists. They don’t have elaborate and expensive military drills to prepare against anarchists because they don’t need them. Anarchists are still too hung up on an adolescent rebellion and are still too mad at mommy and daddy to be a real concern for the empire. This should clearly inform you that collectivism is superior. There’s only around 2 million so called activists in the so-called u.s and most of them are reformist not truly revolutionary. Of those roughly 2 million you can’t all be engaged in adult oppositional defiance disorder at the same time. Numerically you can’t all be crybabies at the same time and expect to win. You’re not hearing this argument because the collectivists are the most suppressed and their message silenced or reduced. For these reasons the anarchist and the eco-anarchist have been haplessly engaged in dangerous and ineffective adventurism. Gambling essentially. The collectivist would build and plan in advance. They would cultivate, nurture and see to fruition a full revolution carried through. They would rival the empire and overturn of the oppressor for good. Leaving nothing to chance. This would include the maintenance of a revolutionary government that can keep the colonist from returning and remove all neocolonial strings attached. A #PanIndigenousGovernment exists.
While on the other hand the anarchist/antiauthoritarians continuously engage in adventurism. According to dictionary adventurism is described as
noun
defiance or disregard of accepted standards of behavior.
rash or irresponsible policies, methods, or actions, especially in political or international affairs. Unlike the word adventurous which is almost always used positively adventurism is almost always used negatively.
Adventurism would look like not being in a revolutionary organization let alone one that is actually anticolonial and intends to rival the empire. Anarchists are often engaged in colonialism under the guise of anarchism. Their actions are essentially gambling. These actions rely on luck not revolutionary science, anarchists roll the dice with our futures. Worse, they undermine those of us who refuse to gamble with the future generations. Sometimes they get lucky but most of the time they do not. Adventurism lacks the training actual revolutionary organizations would have, take unnecessary risks and leave its followers to catch cases for extended sentences and then not have an organization that can handle support for the incarcerated. Adventurism looks like not thinking in a collective way and not having longevity of thinking enough to create programs that can take care of its elderly who have been to action camp to action camp so long that they cannot anymore. Adventurism looks like letting people who are not in an organization into your action camp that way they are not accountable to anyone. Adventurism looks like not having a security plan, like not knowing first aid. It looks like getting your butts kicked by police with chemical weapons. It looks like getting shot in your tent trying to stop a police building from being built. Adventurism looks like losing at Standing Rock. Adventurism looks like accidentally discharging your firearm at a 2A march. Adventurism looks like another riot every time somebody gets killed by police instead of building an organization that can rival the empire. Adventurism looks like not realizing self-determination. Adventurism looks like still protesting when you could have graduated to nation building. Adventurism looks like lack of political education and not being in a revolutionary study group provided by a revolutionary organization. Adventurism lacks political maturity and has no political line leading to repeated instances of chaos. Anarchism will lead to endless riots because the benevolent and beneficial programs provided by collectivists go ignored. The individualism will lead to adventurism which literally are those riots. How legitimate is rioting when its actually a result of lack of organizing and staunch refusal to join benevolent organizations? Benevolent programs in revolutionary organizations would eliminate the need for you to riot. How legitimate are they when a pan indigenous government with the moral and legitimate right to build here exists and goes purposely neglected? Adventurism looks like leaving your people with no political recourse but to riot. Adventurism looks like unknowingly being so mind controlled that you your really just involved in colonial riot culture. I can only deduce that you like to riot and you have no interest in indigenous rule and no interest in benevolence. Your not in France your on Turtle Island act accordingly. We don’t need an endless George Floyd scenario. Most of the property you are destroying we would actually take it from them and call it reparations. The Duwamish were only paid 80 cents an acre for Seattle most tribes received nothing they were one of the only ones to receive anything. If we have to pull reparations out of your ashes were going to be taking reparations out on your asses. Guarantee. Act right. Land Back. Decolonization is not a metaphor. Since your ideology coincides with the empire and cointel-pro and has left the planet utterly devastated by offering reckless uncultivated resistance we implore you to do better. The term pig headed ironically seems fitting since your ideology is so embraced by cointel-pro. Youve made cities like Portland “Oregon” unlivable. We implore you to change ideology. Yes, you are able to change ideology. If you find yourself involved with an ideology that is covered with contradictions, you may change. Revolution literally means change. I know some of you aren’t going to understand this, but that change can start with you.
Has Pantherism been coopted for bigotry? For several years we have tried to present anticolonial teachings on gender. We became in touch with ancient indigenous knowledge that told the truth about it and from there more information has been regained. After i had decolonized gender on Turtle Island (North America) people started asking me to decolonize Africa. At first i thought someone else would or should do this labor. It didn’t take long to see that many Africans including and perhaps especially elements of the Black Panther Party or their many unregulated offshoots were unwilling to decolonize and uninterested in decolonization. A large portion of why Panthers are uninterested in decolonization is most of them i have found do not read their own reading list which contains Frantz Fanon a Pan Africanist and who made outstanding contributions to anticolonial thought. Frantz Fanon is a prerequisite to Pantherism which is why it occurs twice on the Black Panther reading list. I spent days researching everything i could on pre colonial gender in Africa. What i found is knowledge on this subject is easy to find. I could only deduce that people not knowing this is what Martin Luther King called willful ignorance and conscientious stupidity. I have presented a bulk of this information back to the black power movement who still refuses to read articles from reputable sources including psychology magazines and universities on the subject. They refuse to listen to indigenous leaders such as myself on the issue which is leading to friction between red and black power movements. Furthermore we find a lack of ability to apply the ideologies of the brilliant Huey P. Newton in Pantherism today. This should be received as a heavy critique. Huey worked with l.g.b.t.q community which includes many Africans. If you are homophobic you are not a real panther. Huey was a Maoist. If you are not a Maoist you are not a panther. Huey was anticolonial and studied Fanon. Huey was a Pan African along with Kwame Ture and Frantz Fanon you can see that Marcus Garvey is on the panther reading list who is also a Pan Africanist.. If you are not a Pan African you are not a panther. Most Panthers probably don’t even know what Pan Africanism is at this point. If you are not anticolonial and do not study Fanon you are not a panther. If you can not apply panther ideology you are not a panther. Being a panther is not about cosplay. The number one thing you can do as a panther if you love pantherism is to STUDY. You absolutely must be involved in a revolutionary political education program like one found at the All African Revolutionary Party or I.S.R Pan Indigenous Government. Examples of homophobia appearing in modern Africa are the lingering effects of colonization. Homophobia equals colonization. Several panthers have stated that they think lgbtq is an attack on African masculinity. Its not there is no scarcity. Be masculine if you want to be. You could learn a lot from I.S.R unity politic. We insist that there are 7 genders and all of them are sacred including men.Ironicly the 7 genders concept was present in ancient Judaism. Scarcity is a myth. Youve been duped into competing with other oppressed people, a puppet master is pulling your strings. Since i have put so much labor into this and made countless efforts to raise awareness on it to be met with ignorance and mocking that i am now exposing this contradiction to the world. Our blog is read in 70 countries worldwide. Just because people in the colonial u.s do not respect indigenous leaders does not mean that the rest of the planet follows suit. Ignorance and hate go hand in hand. The behaviors of many have become a disgrace to the panther uniform. Pantherism continues to be a toxic environment for lgbtq. We find this unacceptable and we implore you to DECOLONIZE before its too late. Your most brilliant leaders got imprisoned or killed and that has left you with not so brilliant leaders. Yall need to study your asses off. Put away your egos and drag out them dusty books. I want to take a minute to explain who i am and why my opinion matters. I am the leader of I.S.R Pan Indigenous Government. My grandfather was a senior member of the American Indian Movement, but we have a completely separate and far more advanced political entity. Infact we are a fledgling indigenous government and we have all authority on our continent. Our territories include “canada” “mexico” “u.s” including the pacific and Caribbean islands. I was one of the founders of the decolonize movement when it broke away from occupy wall street. I was a founding member of the west coast rainbow coalition which was the true second rainbow coalition not the fake one in Chicago that is actually the 3rd rainbow coalition. My teacher who may or may not support me writing this is Ahjamu Umi who trained under Kwame Ture the founder of the very first Panther Party the Lowedes County Black Panthers. All i can say in my defense is i tried to warn folks but their ignorance made them deaf. Kwame was also the minister of defense on the big panther party with Huey and Bobby. Kwame and them introduced the iconic artistic symbol of the large cat the Black Panther. This means i am two teachers away from the direct source. I clearly understand pantherism better than most panthers. I will now expose a small taste of the counterrevolutionary behavior emanating from the current panther sector. Pay attention next time you think you can bully indigenous leaders or the lgbtq community. Do better. Get your shit together.
“I aint uniting with no f@gg0ts” Rico Pukes alleged descendant of Huey P Newton.
Major strides have been made since the 1970s. Still much of the movement is still there in their maturity and level of political education and understanding. Those groups were not successful because they had incomplete ideologies and or incorrect political summations. Some have become national bourgeoise, some are neocolonial, some fell short of their development at anti racist because they are unable to face the core contradiction of colonialism. Some are anarchistic and fight against any organization who could actually rival the empire which enforces status quo. This is why cointelpro has declared that they like to infiltrate anarchist movements for exactly this reason. Some of you have behavior that is so bad that your doing the work of cointelpro but your too stupid to get a check for it. Some are hopelessly hung up on eco sabotage when it’s not a bulldozer that needs to be destroyed it’s the power system that has the keys to that said bulldozer in the hands of colonists. Some of these groups only have egos in place of their political education programs. Their sources if they have any at all are corrupt. Some of them are using globalism to undermine indigenous people while the rest of you are too politically illiterate to notice. These groups are the cause of political illiteracy amongst our elders. There is also a phenomenon where people who are not organizers are calling themselves organizers. First off you must actually be in an organization to call yourself an organizer. Otherwise, you’re using the word so broadly that even a baby who puts away their toys is an “organizer”. Most who claim to be an organizer have never even served on a committee and actually have no frame of reference to actual organizing which is why they act confused and angry when we agitate folks on the fact they need to be in an actual revolutionary anticolonial organization that intends on rivaling the empire. Some indigenous groups still think their clan alone is enough and they only need to organize with their tribe or extended family. This is what Kwame Nkrumah called the limitations of tribalism. Your clan alone cannot rival the empire. Infact if you understood dialectical mind historical materialism you would understand that that is how they conquered us in the first place. Clan by clan. When you speak in that individualistic way it exposes your lack of political education. I.S.R has the highest standards. Many of the old organizations are not organizations at all they are merely an idea and a logo. This behavior makes it difficult to tell real organizations form poser organizations. Anarchism has infected the land defender movement and kept it impotent. They do not organize to make victory certain. Instead they roll the dice and sometimes they get lucky, other times their adventurism and their need to put a dopamine fix over doing the boring work of actually building an organization that can rival the empire. Anarchism in the land defense movement is just going to catch people a bunch of 15-year prison sentences. Anarchism has also left cities like “Portland” unlivable. Even the so-called activists are moving away. If you do not join benevolent organizations, the masses will have no recourse for injustice but to continue to riot which will eventually bring about martial law. Again, this is why all the fbi/cia agents are in your anarchist movements. You seem to like to organize with pigs and like a pig by not joining actual benevolent organizations like I.S.R. Furthermore, if your so-called organization does not intend to rival the empire then chances are your just in the way. They way you choose mediocrity and fracture power instead of consolidating it is like taking a mighty river and dividing it into creeks then dividing it into trickles until it no longer flows. Your ego does this. It does this because you cannot fathom that we have studied harder than you. Studied with maniacal furvert for years. We have been on the forefront of every major land struggle and gained wisdom. You cannot fathom that we were invited to education programs by the top political educators, and we have an extremely strong lineage. Frankly we outworked everyone setting an insane grind. Many of you are in competitive video game leagues that will kick you out if you become inactive for 2 weeks. You love these competitive video game leagues. Thing is you’re going to have to take revolution more seriously than you take your video games if you want to win. Even most of the artists that surround the movement refuse to join and work in an organization. This is selfish individualism. I have yet to see a native hip hop artist who is anything more than an opportunist looking for personal gain by being in proximity to a movement that they refuse to join and refuse to put any real work into. Your ego cannot fathom that I.S.R and our unique brand of unity politics is the best. You cannot fathom that for the first time in history someone has responded by developing a revolutionary government that for the first time in history has developed proper anticolonial power structure. Your ego cannot fathom that we have done all this with hundreds of people attacking us and trying to stop us. It is us who got 34 million for the tribes. It is us who have had so many victories we cannot count them anymore. It is us who have completed 300 actions. It was us who could have made it a thousand if you would stop choosing mediocrity and join the group with 18 points of accountability and the highest standards and most powerful program created to date. It is us and only us by virtue of indigenous nations united, the #RightfulStewards that gives a right to forge a legitimate government here. Any and all governments or organizations that do not operate under indigenous rule are illegitimate, illegal trespassers who do not have the right or permission and consent to organize on this continent. You fail because you can’t see the most active indigenous resistance group on the continent. The one who is has graduated form protesting to nation building and is now a revolutionary government. Weve developed the best program. All we had to do was look at all the mistakes American Indian Movement, Black Panthers, Rainbow Coalition made and do better. Panthers abandoned political education. Frantz Fanon occurs twice on their reading list but none of them seem to have studied it or are able to apply it. Rainbow Coalition is merely antiracist instead of anti colonial so it misses the core contradiction and ends up being harmful to indigenous people. Your liberation cannot come at the expense of indigenous people and land. That is not justice. The failings of the American Indian Movement are too numerous to mention. I.S.R is the new era. We designed it better on purpose. It took us 15 years to do all this. The least you could do is acknowledge what you already sense and that is that I.S.R is the best. Stop going against your best hopes for a better future. Tell your ego to stfu. Empty your cup. Be ready to learn. Put the work in. Build actual meaningful relationships with us and join. We run this shit. Our programs are elite. Stop choosing mediocrity, at this point you are choosing to be oppressed. You are also making a choice that you want others to be oppressed. Do better. Mediocrity is weakness. Remove weakness from your mind and body. Do better. Be responsible. Mediocrity brings mediocre results.
Everyone knows a few of them. You know, someone who poses in militant clothing and openly displays their weaponry to everyone. This type rarely seems to be in an actual organization with a program. Usually, they rally behind causes that are essentially just a logo or an idea without working actively in and belonging to an actual organization that has any hopes of rivaling the empire. They tend to place emphasis on being armed, which is important but far from beneficial. Without political education this is far from optimal uneducated and untrained people with firearms is just unsafe. There’s already 3 guns per person in the so called u.s. Without constant political education all you will have is a bunch of idiots with guns. The 2a march in Tulsa was a good example where somebody had accidentally discharged a firearm. Clearly that was lack of training.
“Without patriotic political education, a soldier is only a potential criminal”.
Thomas Sankara
The superficial ego based expression of the toy soldier broadcasts to colonists and letting them know where weapons are and who to come after first. All the while they accuse those who do not brandish weapons of not having weapons. They accuse those who are more intelligent than them of having nothing material to offer. In this way the toy soldier becomes an unwitting informant. Thru a process of political education and actually being deeply involved in actual organizing i have grown to have more respect for someone who can be consistent and hold it down on a committee or any kind of benevolent program such as childcare or growing food for the organization than I do for the poser toy soldier type. Im not undermining the need for warrior prowess I’m merely suggesting that in a real organization our babysitters, teachers and gardeners might actually have a higher level of warrior prowess than the toy soldier. This is not cosplay. We are not l.a.r.ping. If you just want to play dress up try comicon, or cyber punk. This is revolution. Do better. You absolutely must be in a hardcore anticolonial organization doing the DAILY tasks needed to be done. Understand the toy soldier when you see one. Know them for what they really are, paper tigers. Yall just frontin.
Losing a loved one is hard . Capitalism makes it harder .
There are many things a person can do to make their death easier for their family . One of those things is to prepay for their final expenses so as to not leave behind a burden for their family as to how to pay these costly expenses.
This can be achieved by finding an insurance company. Sometimes the person will have a beneficiary to handle this , but often the funeral home will handle this . This is determined when the insurance is taken out . The person taking out the insurance will decide on how much to pay based on what they want . Cremation or burial , or if they want a funeral service . The insurance company isn’t actually paying for anything, they are just handling the funds that the person put into it . It is their own money . Sounds simple right ? But it’s far from simple under capitalism.
After a loved one dies the grief can be overwhelming. You pick out a funeral home. Talk to them on the phone . You ask if they take the insurance and they say yes and to bring the paperwork in to the mortuary when you come in . The death happens and they come and get the body . You don’t get an appointment at the mortuary for a week later . When you go to the appointment you show them the insurance and they tell you that they actually don’t take insurance. You can’t change your mind and find another mortuary because you would then owe them for the cost of the transportation, and the storage of the body that they have had for a week . You then find out they own most of the mortuaries in the area anyway .
The funeral home tells you they will fill out the insurance paperwork for $300. The forms are simple and the funeral director tells you that if you pay it the insurance company will just reimburse you . Without much of a choice at this point you pay for it , fill out the paperwork and wait to get reimbursed.
Weeks go by without a response. You call the insurance company, and they want more documentation, so you get it and send it in. Now months have gone by, and you call again. The insurance company first tells you that you didn’t send anything in. When you get upset, they tell you that you are too angry, and they threaten to hang up on you. They then go from we didn’t get any paperwork to the paperwork you sent in doesn’t work. After you mention getting a lawyer the paperwork now works, but the money that you paid out of your own pocket now belongs to your deceased parent and they will be sending the estate the check. You will now have to take the check to probate court. It is $150 to file and an extensive amount of paperwork. If probate court clears it, you have to then deal with the bank and hope they will cash it for you. All of this because a loved one didn’t want their death to be a burden on their family, and to get your own money back. My mother died on August 2nd 2022 and I’m still waiting for the check.
Summation: After doing some research and finding out that funerals all over the world are costly. Cuba has one of the best situations and even it has many drawbacks. Caskets are in low supply and burial/cremation has to take place within 24 hours because there is not adequate refrigeration. Logically the best funeral accommodations go to officers of the revolution. Spain also has some of the best conditions around cost of funerals. Under their system they are starting to offer free funerals for those that contribute as organ donors. They have been able to get the countries rate of organ donors up to just under 35 percent with this technique. The moneychangers have literally created a world where many cannot afford to live and cannot afford to die. This is unfathomable and we at I.S.R find it completely unacceptable.
Where do we do from here? I.S.R is already using our radical imaginations to bring dignity to the masses. From an indigenous lens currency could not be accepted for a funeral because it is a sacred time. Once currency is involved with spirituality it is no longer sacred. As part of the restoration of Turtle Island we will bring back the sky burial. Our united native nations will join the Tibetan Buddhists as cultures that still have intact sky burial practices. Historically several cultures used sky burial including Celtics. Cremation and earth burial will also be options but will have more sustainable practices around it. Considerations will be made for the earth and this process will aid in restoring health and vitality to a damaged continent. Graduate from “activism” to nation building. Our minds are our primary weapons. Under indigenous rule and as one united Turtle Island there is nothing, we cannot find solutions to. We are those modern-day dreamers and visionaries. As the #RightfulStewards of this continent, we have the authority to do this. Red Power! Join I.S.R the fledgling pan indigenous government.
“There is no old way or new way. There’s just a way. A way to live with earth or not to live with earth. We choose the way of earth”.
John Trudell
Confront Colonialism-Restore Turtle Island
Written by Officer Sandy. Edited by the Invisible Warrior
Illahee Spirit Runners 