 Maybe people might not understand it, but we're recording this episode of Hella Black. 5.49 in the morning, the sun might have just poked out and rose and risen, whatever way you want to communicate it with, whatever standard of English you use, but... Yeah, we're trying to get this to y'all. The city of Oakland has been negligent, I mean, all forms of how they all, through all sectors, through all levels of the city's operations. The people in charge are very neglectful, whether it be housing, whether it be health care, whether it be education. And now, with city planning, as it pertains to fixing the streets of Oakland, because I'm sure you've heard of our legendary potholes, they are doing some construction in our neighborhood and they didn't let niggas know until, I guess like a couple of days before, and then they didn't come out until three days past the day they were supposed to start, and they're doing all this construction hella early in the morning and we sell that to sell. We got like a 30-minute window to do this, tried to do it yesterday, but it didn't happen. But regardless, like I was telling the boss before we pressed record, we're here. Yeah, revolutionary communication got to come through any channels in any way, whether you're talking about in Krumah having to write his book in prison, while you're talking about George writing his book in prison, Jaleel writing his book in prison, at least we could do is record this shit from our living room. In Krumah writing it on a piece of toilet paper, we got these nice, I ain't gonna say the brand of the mics because they ain't sponsoring us, but we got these nice microphones sitting over your grandma's old table, you know what I'm saying, with some nice plants in the room, some funk shwey and whatnot, you know, but I think it's dope that we get up early this morning because who would have thought I'd be up first to four of us. I used to tell you, bro, come on. Five of us awarded, you know what I'm saying, to get up to record a podcast. So what happens when you got something that's bigger than yourself? It's purpose. Purpose woke up, made my prayers, came downstairs. Anybody, only people who probably will respect this too. Made my espresso, you know what I'm saying, ain't fully done with it. So as I get on with this episode, I want to get more and more energy. I think the only folks who will probably respect and understand is people who actually record a podcast, because to record them and to take time to whatever you do, write scripts or write outlines. Like if you're not just getting up and rambling, that does take a certain level of mental fortitude, discipline, attention to detail. It's any like any public speaking or any lecture you will give it. It takes that type of preparation. So for folks who don't record pods or might not produce them, they might not understand, I guess, like the type of effort that's going into this. But nonetheless, I will say the only mishap is this is just an example of why people need shit property, why people need land, why people need extra access to buildings, because you can't we can't do our job, our mission to its full capacity and present all like clear cut information all the time, because we dealing with elements outside of us, right? Like we were recording this in our home, so you want to deal with cars coming by as opposed to if we had a studio, if we just had a studio, but we can't afford it. Yeah, I mean, we're going to make a shake. Definitely. Oakland can't afford the shit. You know, that's why you got to have capital, you know, even Fennan talk about that, you know, to develop in a revolutionary way. You know what I'm saying? Like we need capital to be able to do what we want to do the right way. But we don't make a shake whatever way possible in whatever conditions we we are setting, you know what I'm saying? Because that's a claim to be revolutionary. We're going to figure it out. Yeah, just giving you all that context as to I mean, I would say this is a lot better than, you know, those early episodes. But just stay patient with us and understand that we making a sacrifice. So hopefully you can sacrifice a little bit of the sound design. You might hear the garbage truck come by because now the garbage truck schedule is off, but just just rock with us. You know, the ultimate sacrifice that we need for you to go to our Patreon, patreon.com. So I shall black pot. If you like this podcast, if you like that video episode we did, you know what I'm saying? You like the content that we is producing, you know, like we were saying before costs money, takes money to make it, you know what I'm saying? So if you like what we do, like supporting our work, like to support the organizing that we is doing, you know what I'm saying? Go to our Patreon, patreon.com slash hell black pot. If you can't afford to support, you know what I'm saying? Go retweet one of our episodes, go tell a friend, you know, there's ways still to be actively engaged with the podcast and the support without without money. Yeah, we need some money. I ain't gonna lie, but there's ways to support. You know what I'm saying? So I'll hold black, drop a comment on our YouTube. Subscribe to that. Subscribe to Apple podcast. Give us that five star review. I'm saying and support the real. We haven't got a review on Apple podcast since March. So but y'all listening, y'all listening from all these different countries and like we trending and charting in different countries that I never thought, you know, I can't even probably point to on a map. I know the general area, but like we trending in these countries and top 100 in the podcast, you know, but y'all ain't given us no review, but y'all listening to us. So man, come on, go to Apple podcast, give us that review. Even if you don't listen on Apple podcast, open it. You know what I'm saying? If you got an Android and don't have Apple podcast, go to Spotify, just hit that five star review. It goes goes a long way. You know what I'm saying? For people who might not have ever heard our podcast and they see 2,000 reviews and it's five stars. You know, hopefully get to that one day. People aren't here. Maybe I should tap in with this podcast. Reviews on Spotify. Yeah, Spotify. So the numbers are pretty low. So yeah, go subscribe to Patreon. Like and subscribe on YouTube and leave us a comment. I think we have a really good episode today and it's a byproduct of a cadre session that a boss is leading right now. For those that aren't familiar with the people's programs, political education, I guess like system or process as we have cadres on track, either, you know, in membership or on track to membership and part of it part of your membership process is attending, which is now our weekly sessions where we either doing like all of it's always historical and contemporary, bridging the past with the with the president and hopes for the future, right? We will say historical and dialectical materialism. And so, yeah, we now have weekly sessions where we go over a book or go over whatever current event is going on, we discuss it and try to ground ourselves in the ideological, philosophical, theoretical and the material with our organizing. Right now, a boss is leading our first cadre, which is the first cadre that went through membership. I think this is like a second year of membership. Yep. In our central committees also part of like the cadre process in terms of studying as well. So that book that we're on right now was direction of the earth by France Fanon and the rest of our cadres, cadres two and three is doing the world before by Sophia Bacardi. And so that's how this podcast episode came to be. It's a byproduct of the questions and quotes and different points that a boss is pulling from that can round us in the things of revolutionary nationalism, decolonization, socialism, anti imperialist, anti colonial anti colonialism, right? These are some of the things that show up in Fanon's book and the first section is concerning violence, which I think a lot of people often reduce to just the arm struggle, which is a very important piece, right? But there's more to it. And so we're going to discuss that section, not engrave length again, because we are time scheduled, but also because we just want to give y'all some key points that we pulled away from it. That would allow y'all to go back and do some reading, read it for the first time, or we read it with a different understanding that sound like that sums it up. Yeah, I mean, this is, like you said, this is a book that requires a lot of studying, you know what I'm saying? And Yaki said, it's a painstaking study and that you got to do to understand it. So if you read this book once, I encourage you to read it again. You're going to have a different understanding. I don't even for myself rereading it and looking at like my first time I was highlighting in one color, then I'm like, seeing what I would have highlighted differently. Now I'm highlighting it with a different color, you know, and then then my third time through now it's like my pain marks that my fourth time through I'm just like looking at the different notes that I have, you know, so I think I have a better, the best grasp of I've ever had on it. And I guarantee you, if I go reread this chapter again, I'm going to have a whole different grasp. But that's the, the beauty of struggle and the beauty of studying. Because I think when I probably first picked this book up in college, I was probably like, why everybody talk about this rest of the earth, like all these big words, you know what I'm saying? Like, especially it's being translated for French. So it's like the flow is has a certain type of flow. So this book is a legendary, legendary. You know, I think even reading David Hillier's autobiography, you talk about wretch, you're like, man, I'm picking up this book first page, I got a dictionary with me and I'm like, I'm not understanding any of these words, you know, and if you think about him and then the party and them studying is like, okay, that was going through these battle and through these same contradictions within a cadre and of trying to understand the book and apply it to the times in Oakland. And you know, here we are in 2023, like, you know, trying to apply the same things that they was applying, taking the principles from the book and then obviously advancing it and stretching it to now. Yeah, I encourage y'all to read this book, it's transformed. Must read, yeah. Ain't no black people, you know, the party said, hey, you know, let's read Malcolm, let's read Frans Fanon. Had a big influence. So. Yeah, I enjoy the book a lot. And something that I was, as we think about how dense, how dense it is, depending on where you are in your political education, right? Like it becomes easier to you because each time you learn more about colonialism outside of the book, right? In your actual material day, you learned more about revolutionary nationalism by actually going through your programs. Now you're able to take like these different books that you've read and now you can make sense of Fanon in a different way based off of the different understanding or, you know, overstanding that you have from these different texts and different contexts and different liberation movements, then you can apply to this. You're like, oh, now I got a little bit more of a grasp. So we talk about national liberation, you know what I'm saying? About the peasantry, you know? So Fanon talks a lot about decolonization. Can you talk about this process or what it means to decolonize? Yeah, I think first we have to understand what colonization is, right? As a phenomenon is something that sinks its claws into all aspects of life, right? It sinks its claws into a society in everything that is in the society, whether you talk about the land, whether you talk about the people, whether you talk about the animals, it's all it's in all sectors of society. Colonization is it subjects all the planets and habits to the social, economic and political interests of the colonizer, right? It's a physical and spiritual process, right? And so decolonization also has to be a physical and spiritual process. It has to be something that reads the entire world of colonization, right? And so I would say decolonization is what happens if we talking about and for this specific context, decolonization is what happened when a colonized subject becomes aware of what colonization is and realizes that they become aware of the matrix, right? The lies, the exploitation, the pain that comes when I haven't controlled over your daily life, right? And so the colonized subjects becomes aware of this and becomes aware of how they have been warped and have been misled, have been duped and they aim to be a vessel of truth, right? They they aim to rid themselves of all the lies that they've been told, all the ways that they've been subjected to to exploitation, to manipulation. And so when you begin that process of decolonization is what you've been saying a lot of like the process of reorientation. And I say it's a reorientation to like it's a what George says, right? We need to have a new set of property relations. I would say it's about relations. It's about a re shaping of relationships in three areas, yourself, others into the land. That's what decolonization is. And people have to realize that it comes with changing your whole reality. I think sometimes we downplay just how strong and how much power colonization has over us. And so when we realize like decolonization is going to turn you into something that you probably can't even imagine, right? It's with us like going sober. And now you realize you can't respond to turmoil and pain the same way that you were when you were unaware. I can't just run away from things. I had to sit with things and question I really begin to question everything. Why do I eat this way? Why do I talk this way? Why do I dress this way? Like even with like it like the most subtle things you will realize like that is a byproduct of someone else, of someone else's way of thinking of someone else's priority. I like I buy these shoes because. Shit it the capitalist benefit from it. I like these. I like this food because the capitalist pumping in front of me all the you just start to realize that all the ways that the capitalist propaganda, the colonial propaganda has has been forced upon you and how you've internalized it. And so decolonization is that process of ridding yourself of all the values, all the morals, all the norms and all the practices of the colonizer. Because if you look around right now, like how much of your life is actually a byproduct of your own? Do we even know who we actually are? Like not even on some like metaphysics. Like, you know, like we talk about this on a Ramadan episode when all the things are removed from you. All the luxuries, all the not watching TV, so you not be like, you know, like when you just really sitting with yourself, who are you? And that's what the first step of decolonization is actually like, who am I? And then starting to learn, you know, it's very important to learn your history, right? Because if you start to realize Africa's history predates 1619 and all the shit that was going on before that us doing tells of the town and learning about your family coming from Louisiana, Jamaica, my family coming from Port Arthur, Mississippi, right? Point Texas, you start to learn all these things and you start to become a new person. That's what that's why the new African identity is one of a deep, a decolonial understanding right of a heightened consciousness. Right. And so I'm not that was a very long nice, important, long answer. But that's how I think you like, I like how you talked about it's the changing of self and then the changing of your relationship to other people, as well as your relationship with the land. You know, because it's like you said, you have essentially this part of this colonization process is the uploading of like a foreign way of thinking, an alien way of thinking, a colonial way of thinking into your mind to where then you were embodying that in your day to day actions. Like you say, how much control do we actually have? You know what I'm saying? Like, even around like cravings or something like that. I think about some of those days where it's like, why the hell do I want Taco Bell at 11 o'clock at night? You know what I'm saying? You've been watching TV and you've been seeing advertisement, like I'm over here. You know, we watch a lot of boxing, a lot of MMA and what's the commercial that be over and over? It's Burger King. I've been a burger. Oh, I couldn't even tell you were the closest burger king. I ain't been forever. But I'm like, why am I thinking about Burger King right now? Why is that song? I ain't even going to sing, but you already know what I'm talking about. That's already in my mind, because that's part of like the colonial process of OK, now let's make the colonized into a consumer. Like was actually like changed the way they're actually thinking. You know what I'm saying? Like that principle could be applied to different things, you know, whether it's food, the way like you talk about the way you dress, your desires, the way you interact with the world, what you want from this life, you know what I'm saying? And the standards because it's like a upload of consciousness. So that decolonization, like you said, it's that reorientation, the human value. You know, I don't think we realize just this shit run. It run deep, you know, like even as us being consciousness, conscious of it, we still realize there's so many different ways that we're unconsciously still buying into this colonial system. And we have to fight against that every single day because it's like you could be aware of it, but we in the sea of it. You know what I'm saying? Well, OK, we on this maybe this little tiny island, but you step outside your house. You know what I'm saying? Or are you just all right now? You just turn it on the TV. You don't realize the way he was being indoctrinated in today way of thinking. Or it's even, you know, you cannot watch TV, but it's a part it's impossible to be in a society and not and not to be like kind of of it, right? That's what Fernan gets that like if I cannot watch TV, but if I'm around a bunch of a bunch of other people, I start to pick up on a tendencies. So who who do these people get their tendencies from? And who are the people that they got their tendencies from? Get their things in. You know, it's like it's impossible to bring around people and not begin to to pick up on their actions, the way they speak, the way they walk, the way they talk, the way they dress. So you cannot watch TV at all. But if you around people, if you in the society, you go, you go, but that's why consciousness, like you said, it's the daily. It's not just daily, but it's like actually moment to moment to think about everything you do. Literally to think some things will become habits, right? But like the biggest habits won't be thinking, why am I doing this? Why am I? Why do I want this? Why do I want that? And when you know, most of the time I can look at my decision, but OK, because I've been told that this is the right thing to do. Like you can just do something. And even if it's not like necessarily harming you, you know what I'm saying? It might not as it pertains to like making you feel or damaging, damaging you, like causing you pain in that specific moment. Is that really the best thing? Like, why are you doing it still? It's just just what you told it was right. You've been told that was how you do things. That's how things supposed to go. And for us, it's very, it's very important for us to, if we know economics, I mean, we're going to get to the question a little later. But if we have to look at who's making the decisions in this country, if you look at who's on who's on who runs the banks, who's on the board, who runs these corporations, who's on the board, like these are the people who govern your life. If you look at the media company, who who's doing the syndication, who's doing the programming, right? And what are these people's politics? What do they believe in? Who's running the schools? What are these people's politics that they believe in? Because ultimately, the people who are at the top make all the decisions that impact the people at the bottom. And so if you run in the school and you believe in exploitation, you believe that new African people are inherently inferior. If you believe these things, it's going to show up in your policy. It's going to show up in a way that you run the school. Thus, the new Africans in your school are going to be byproducts of something of a system of institutions that believe that the person who runs it believes that you are inferior. It's going to show up. It's going to show up, period point blank. How that manifests itself. You don't know it can manifest in you being a I'm a prove you wrong or it can manifest in a rebellious nature, which we know that leads niggers in this country. If you don't got somebody to harness that rebel, that rebellious nature and turn it revolutionary, right? So we all got to start thinking about the process of decolonization. Number one thing, we might do some editing to this because I want this part at the beginning. Stick through, y'all, because I think this is where it really gets. This is if we say for us, we're trying to like create other organizers, right? The number one thing is you have to realize that decolonization is a process of sacrifice. It isn't just where you get to make these declarations get reach these understandings, right? Sophia says it's a difference between understanding and it's a difference between internalizing. You really have to internalize this shit and say that I'm going to make the revolutionary choice every time that's a part of the decolonial process, right? The revolutionary choice was this morning, I'm saying like, bro, we're going to get up at 5.15 and we're going to record this pot. We're going to get up and we're going like that's, you have that's decolonization and making that conscious effort. And it comes with sacrifice because so much of the colonial shit is the facade of luxury and people on decolonization to feel easy. No, like pulling the nail out of sheetrock. I don't know if y'all familiar with sheetrock, but it's a very like a porse, like soft material that you can easily insert a nail. You can easily pull the nail back out. That's what people want this thing to be is for you to be able to turn over a leaf. So a new leaf so easily. But Du Bois said how impatient I was. I thought the snarl of years was to be undone in days. I'm saying like be patient with yourself, but you got to put that work in every single day. If you really going to decolonize your mind and that's a word that's being just used over and over again. What you show us on that decolonization is anti-capitalist, anti-imperialist, anti-colonialism. Because a lot of people in these capitalist spaces talking about decolonize your mind, decolonize your spirit. Like that decolonization in itself is anti-European-American. Colonial is capitalist value. So we got to understand that for sure. Yeah, because sometimes we use it as a buzzword. Decolonization, decolonize it, decolonize that. But it's a very violent process. And not just necessarily like all the gun or the revolution, but if we talking about like the internal process that has to happen, that reorientation that you was talking about, you feel me that changing a relationship with yourself and that changing a relationship with other people. The only way you can change your relationship with other people is if you change first and foremost what's within yourself. Right? And that is a, it's a very violent, I'm saying like even like, that's a violent process. Like changing within yourself. Like if we think about, we're trying to evolve from a colonial mentality to a revolutionary mentality. That means we have to be violent with that colonial mentality within our own minds. People say, oh, kill that pig in your head. That is violence. You know what I'm saying? I think that process of being, getting sober for myself, right? That was like a violent process with myself. And nah, my body is literally like violently trying to kick out like a dependency in some level to alcohol. Or like a dependency on a certain type of action where I'm feeling a certain type of way. I might be feeling anxious. I might be feeling angry. I might be feeling depressed. And the first thing I do is go to the liquor store and grab a bottle. So ridding myself and changing from that state to a new state of sobriety, like literally from a scientific level within my body. It's like the battling of contradictions within my own like cellular structure. You know, so this process of decolonization is like a level of like revolutionary violence with your own mind, of revolutionary violence with your own ethics, revolutionary violence with your own soul to where you're transforming from this colonial, subjugated neurosis and trying to move towards a revolutionary. You know, it's a battle of contradictions getting to that revolutionary point and we're always gonna have contradictions, right? But I think that's an important process that Fanon is talking about too, is like, nah, this whole violent process that you have to engage with yourself in, like, all right. Yeah, I'm gonna focus and study for two and a half hours before I start my day. Like that is literally shifting a process of someone who might've just been on Instagram for two hours or just catin' off for two hours in the morning. And you know what I'm saying? Like that is really reshaping your way of thinking, the way you move, the destruction in your daily life. I guess that's part of that process. You know, it's removing that colonial behavior to a new evolutionary, revolutionary behavior. It's uncomfortable. Yeah. It's uncomfortable because you was using violence against yourself in a positive manner to rid yourself of that old behavior. You think that sweetened's gonna come up on there? A term that Fanon uses throughout the book is referring to the colonized, a thing. Can you tell us why he uses that word? Yeah, Fanon, he be like gangsta with his shit sometimes. Like he just make you really think like, man, dang, like, damn, we is some things. Like what? Not human. We ain't like, are we really human beings? Like we can say we black men, but are we really black men? You tell me do we have, what does black mean? What does man mean under the colonized subject? If we as a colonized subject, what does that mean? If we is controlled by these imperialist, capitalist, settler colonial forces and we is supposedly quote unquote black, man, what does that mean? To be a man means to be a human being. To be black, what does that mean? Realistically, if that was a race science used to oppress us, but if we think about the book title, the wretched of the earth, man, we the wretched. What is the wretched? Is the wretched a human or is the wretched a dignified state? Like if we, you know, look up, you know, like the dictionary, you know what I'm saying? Like David Hillier said, I'm reading this book with a dictionary right by myself or Yaki said, oh yeah, I hope I have a dictionary with it. If you look at the Merriam-Webster version definition, I'm kind of like violating my own, like, because in college I said never use a Merriam-Webster. You know what I'm saying? Because like you get to college and the student will write a paper back. According to Merriam-Webster, I'm like, hey, go find some sources. But if we look at wretched and the dictionary says deeply afflicted, dejected or distressed in body or mind, extremely or deplorably bad or distressing, being or appearing mean, miserable or contemptible, very poor in quality or ability, inferior. Us, third world peoples, us colonized people, us new Africans, we is the wretched, we is literally things because we do not live our lives as dignified human beings. Under this system of settler colonialism, under this system of capitalism. How can we be human beings? That's why we use things. We ain't even real. Like, if you think about it, like, are we actually living out a daily life in which our humanity is valued, in which our humanity is respected? Or are we subjected to the terrorism of settler colonialism, to the terrorism of Zionism? You feel me? What are we subjected to? I mean, objectively speaking, we, I mean, it's what Kwame Therese said. He said, how are we gonna be black Americans? We can't do nothing that Americans do. You don't own the clothes, you don't own the food, you don't own the land, you don't own yourself. If you think about that, like, we don't even own ourselves. Most of us isn't dead. Even the ones that we said we middle class and we free or something like that, and you know, you bought yourself a house. Man, you went dead to the bank. That car you driving, the car I'm driving, I don't own it. I'm in debt to the financial services. That motorcycle, I'm right, man, I don't own it. These clothes, man, I don't control the cotton. This house, I don't own it. The water, I gotta pay for it. The electricity, we don't control it. The website, we don't own it. So how do we, like, even have full, we don't have no control of our life, right? So that's why that process of decolonization, the process of national liberation is literally, like, for non-talkable. I was going from a thing, a thing, a thing that can just be stepped on, like a bug, a thing that can just be determined to move into some other people's will. I mean, people have the choice to move this thing to whatever they wanna do, to morph it into whatever they want it to be. Moving from a thing to a dignified human being, to where you have control, political, social, economic, and control of the land. You have control of your thoughts to the best of your ability. You have evolved into a person that actually cares about humanity, cares about community, and then other people are evolving with you, making that individual choice to, by now, we as part of a new African nation, right? That's that process of us decolonizing and evolving from this thing that they have subjected us to, to actually dignified human beings, worthy of, worthy of life. And what about the person who might say? Worthy of life, liberty and justice, man. What about the person who might be having some success in this system and say that they got dignity? They might say they have dignity. They got a thing. You said they're not a thing? They might say they're not a thing because they own their car, they own their house. Like, kids in Ivy League schools go to private schools. Like, they're not the thing. I'm talking about, like, what do you tell them? Hey, man, you would think on their terms. You would think on their terms. You gave them terms to define your existence. You're defining success based off of the European, Western values. You said, oh, I'm successful because my kid went to an Ivy League school. What is that Ivy League school founded on? You're successful because you work at Goldman Sachs. What is that institution founded on? How can you say you are successful, but then you have your own people, your own species, your own quote unquote race is subjected to the terrors of settler colonialism, is subjected to the terrors of this violent system of capitalism. So, yeah, you could identify with it and say, yeah, I am part of this thing. It just makes you, you know, phenomenal to say part of the colonial bourgeoisie. But really, you were just a copy-pasted version that is still inferior to the thing that's in control, aka the colonial system. And you're buying into it. So I was like, you think you're free, but you ain't free. You know you ain't free either. Cause they could take it away from you at any moment. You could still take it away. You go against the grain, you go against this colonial beast that's gonna be taken away from you. They know that. They ain't really fully in control, okay. But is freedom on in your car? Is freedom on in the house? Is freedom sending your kids to college? Or is freedom, you know, species that you belong to having complete social, political, economic control? How can you be free? How can you be free? The majority of your people is locked up. Or nothing, you know, a lot of your people is locked up. Your people is poor. Your people is living on the streets. You know, so what would you say? Same things. Like who's standard of living are you an aspiring to be? Like who are you aspiring to be? Like who put that inside of you? Who told you that this was an accomplishment? Literally it would be a parasite in your mind. Like who told you this? Like how is this the mark of success? And who told us that this is like, what do you truly believe in? Cause me personally, I don't believe accumulating a lot of wealth is the mark of who I am. You know, I don't, that's just not what I personally, you know, I thought it was, but who was I trying to, I was trying to aspire to Western values. Like now what I want the most is to be able to see my family. You know what I'm saying? Like spend time with my nieces and nephews, my youngest sibling. Like that's what I, but the way that life is constructed, that's not even an option. It's saying that I can't do that until I make more money. I just find that's something that should, like that's like natural. Like that natural human, you know, that human desire to be around, those that you share the same blood with, those that you have come from, you can trace your lineage from the same people. I find that's just humans want to be around and they basically tell me, I can't have that unless I make a lot of money. My sisters live hour, hour and a half away from me. My mother lives an hour away from me. And even if you think about, even in this system of like, okay, you making a lot of money, especially being a colonized person, what does that mean? If you're making a lot of money, usually it means you working a lot as well. You working all this, you know, all this time and how much time do you actually have for family too? You know what I'm saying? Like it's like this revolving door. Where I was swimming the other day and when I came out the water, like the sun was shining on my face and I was just like overcome with joy. And I'm just like, I won't like just swimming, you know, like just like, damn. Like I just want to feel that more, to feel the verses, you know, running around all day trying to figure out how to make some money. You don't even realize the sun's out. You know, I would have had a moment like that hiking yesterday, like getting to the top of the hill and then looking and seeing the sun is like starting to set and I'm like, the sun look crazy right now. This is like hella bright, but like I could actually look at it because the clouds is kind of out, you know what I'm saying? And it ain't hurting my eyes. I'm like, is this the sun? Is this the moon? Like, I don't know what, but it was like, and that's how life should be. There's so much things on this earth for us to appreciate. And I just think about like, when we was watching the Izzy post-fighting, he was like, I hope every person in the world can at least just feel this person. Like I want people to feel that every day, like just some sense of wanting to be alive. And I don't think many of us feel that every day. You know, like I don't think people, and why would you? Especially as new African people, as new African poor people, working class people, why should you? You spend in 12, 14 hours at your desk. You spend in 12, 14 hours at the assembly line, getting 30 minute breaks. It's like every day is a hamster wheel. A mundane hamster wheel, like, you know, it don't gotta be that way. It don't. And once you are be able to become conscious and start to, you know, what should we say, revolutionary nationalism is the ability for all people to contribute to the building of society, right? To really start to be like, yo, like what do we want this to be? And a lot of us haven't even thought about that. Like how do we, from the most basic city planning, how do we want our streets to look? How do we want the signs to look? How do we want the buildings to look? What's the, how's the flow of traffic? Where's the food being grown? Like these are decisions that people should be contributing to. They say we do that. Why don't we just do it by planes now? You know, they say that's what, that's what electoral politics they claim is supposed to do, but it's not true. It's a facade, electoral, political politics. None of you are contributing to society except for every four years when you're going to cast that ballot. And are you really contributing when the decision has already been made for you? When the corporations pump the people in front of you and they've been planning this 50 years down the line. You know what I'm saying? Biden or Trump or DeSantis or whatever, whoever's going to be up there, you know? First two parts, it's about if we got deep process of decolonization, becoming new people and identifying or saying a phenomenon calling us things because who, what, how can you really be human in this society? If the masses of black folks look at the numbers, how can you be, how can you be human? I mean, like El Haj Malik was saying, we move from civil rights to human rights. If we use fighting for human rights, does that mean we're human? No, we use things trying to fight to make ourselves dignify human beings. You got to ask yourself this. Since 1950, the Hispanic population has grown from 2 million to somewhere around 60 million. The white population has went from, I believe, like 160 million to 231 million. The black population has went from 15 million to 40 million. 40, 41 million. What are the causes for this? It ain't niggas going back to Africa. Tell you that right now. It ain't niggas going back to, so like what are the conditions that allows the Hispanic population to go from two to 60, the white to go from 140 to 230, and the black to go from 15 to 40? What are the conditions? We got to start looking at some of this stuff. Got to be honest. Got to be honest. Got to be honest. You know, I think what's interesting about rest of the earth is that, I don't know, I think sometimes Marxist will take it on one, but oh yes, it's just a Marxist one in this text of maybe I'm wrong, or maybe, but I don't know, I feel, it's my own feelings, it's my own, I don't know, and now it's sometimes like, oh, it's just pure Marxist. Exposé, which it's not, it is definitely not. But what I appreciate about Fanon is he talks about Marxist analysis should be stretched when it comes to addressing the colonial issue. So what does a brother Fanon mean by this? We're talking about stretching what they call Marxism. Well first off, we need to clarify what Marxism is, I don't think Marxists know what it is. And this is, I don't even wanna, we're just gonna clarify, because I don't know, it's like, I want to create the space for them to like take this in and not get hella triggered in, because you just, hard and hard to talk to them. You know, like the moment you start talking about Marxist-Leninism with a Marxist-Leninist, like they just be hella defensive. You know what I'm saying? I don't know what it is, but I'm just gonna speak to objective facts what I believe are objective facts based off research and understanding and common sense, but first off, Marxism is a school of thought. Marxism is not a methodology. It is something that people subscribe to when they align themselves with Marxist analysis on social and economic development. Marx did not say, this is my, this is Marxism. This is what I'm claiming. Marx was a dialectical materialist. That was his methodology in science. So Marxism is not a methodology in science. It is Marxist interpretation of dialectical materialism as it pertains to the state of international finance capital in the 19th century. Is that fair? Yeah. I'm saying like Marxism is not, dialectical materialism is the science in the method. I mean, was Marx ever calling himself a Marxist? No, he was saying I'm correcting Hegel's dialectic of idealism with materialism, where Hegel says that thoughts shape reality. I'm saying that no, matter is primary and that it exists outside of man. I'm correcting the dialectic. That's what it's very simple. Now if people can go and you don't gotta read capital to understand that, you don't gotta read state and revolution to understand that. That's just basic, this is basic science, basic approach. Marx was a dialectical materialist. So Marxist is someone, what Huey says, Marxist is someone who worships Marx and worships the thought of Marx. That's what Marxist is. And so what Fanon is urging us to do is to stretch the methodology of dialectical materialism of understanding that all matter is connected and constantly changing. That you cannot apply Marx's analogy or Marxist's understanding. You can use it historically to say, okay, in the 19th century, international finance capital was here. In the 20th century, international finance capital was here. How are the class stratifications increasing? How is the proletariat shifting? Especially in Africa, we have to understand that the proletariat grows out of industrialization. That's where Marxist's framework is coming from. Now, where do you go in Africa? Marxist is coming from a European framework of industrialization. Of industrialization, right? So you apply it to Africa who isn't as industrialized, right? And it's also dealing with the phenomenon of what racism? You know what I'm saying? That's what dialectical materialism, it urges you to look at the objective facts and to start to use history, right? Historical dialectical materialism, look at history and look at where things were in that time and how people used it and responded to those conditions. Look at your current conditions and what do you want for the future? That's what, so for now, I understand like, yo, look it. Yes, Marx had an analysis on class and how class has come to be and how there's inherently gonna be a struggle between the bourgeoisie, the proletariat and the peasantry. That's just gonna naturally happen because what? They have their demands. The bourgeoisie have their demands. The masses of the workers and the peasants have their things that are not being met because they're being exploited by the bourgeoisie capitalists, right? That's, these are the analysis that Marx is making. That's objective facts, we can understand that, but Marx is not dealing with the fascist weapon of racism. So that's another element that we have to deal with and all we're saying is, okay, let's look at what racism is objectively and how can we start to construct this thing and make sense of it so that we can organize against it for revolutionary purposes, right? Okay, Marx gave us an understanding of capitalism. Then what? Marx's even farther and gives you our, Marx gave us an understanding of imperialism, right? Capitalism at its highest state. Then then Krumac gives you neocolonialism, capitalism or imperialism in its final form. I can't, that's right, what the, in the highest way. And so, hey, Fernand is telling us like, bro, use these objective sciences, use these facts to help make sense of your reality, but you, Abbas, can, organizing for new African independence in Oakland cannot move as if you are in Germany in 1847, organizing against the 1898, organizing against the factory owner. You just can't. We ain't all centralized in this five black radius anymore walking over to the factory. You know what I'm saying? There's just different things. You're not dealing with phenomenon wasn't, Marx wasn't dealing with NATO, the World Trade Organization, Africa, I'm like, there's different phenomenon that we have to, phenomenon that we have to deal with. You know what I'm saying? So we can't just. It affects our daily reality. We can't just, you know. You can't just adopt a methodology and stick that methodology in that time period that Marx was writing in. It's not even a method, it's an analysis. It's not even a method. You can use the methodology, the methodological materialism, but this shit is simply an analysis. Yeah, it's an analysis of his, and then the people have used it as a quote unquote methodology in the science. You know what I'm saying? To make sense of different situations. That's wrong. What you dealing with? Yeah, I'm going to go on Marxist, go on Marxist, let's talk about phenomenon. Yeah, but if you, even if you look at it like, they want to apply it, but you can't apply it to the Algerian context. That the, you know, the Marxist, what they use, you know what I'm saying? Like, okay, I've got a dictatorship of the pro-Terry. Does that work in the Algerian context? No, the pro-Terry isn't the masses of people. It's the peasantry. Between 1954 and 1962, without wars happening, the pro-Terry is not the masses of the people. It's not. Phenon says only the peasantry is revolutionary. So what does that mean? Because they have the least to lose, and they have the most people. And he was talking about the pro-Terry in the Algerian context had privilege. It was in the metropolis that had different material interests that at times will go, but that would go against the peasantry. So no, the peasantry is the ones that formed the revolution. They had the most to lose. They was the most revolutionary. So does that quote unquote, you know, Marxist, you know, we understand it differently, but the, in fact, the Marxist, they have they quote unquote methodology. Would you, would you agree with that? Yeah, I mean, I don't know what it is. It's a historical materialism. Like they have they analysis, like they have they like framework, I would say. It doesn't apply. Yeah, I would say it's historical materialism. Like, and it's not even a full implementation of historical materialism. I would say it's just like making analysis of the past. And that's it. And then use that past analysis and then apply it to whatever context is. This is where I've seen it to some of it, right? So to where like the Algerian revolution Marxist had a hard time understanding, oh, it was the peasantry, not the pro-Terry. The peasantry was the force, you know what I'm saying? So that's like, how can even in this concept of stretch of Marxism is important? Cause we understand like Marx is saying, Fanon, Fanon is talking about you rich because you white. You white because you rich. Does the, does Marxism make sense of that? No, does Marxism make sense of imperialism through the African context? No, they're right about imperialism but they ain't talking about Africa. So how can we use quote unquote Marxism to fully tell the full story and apply it? We can't. So that's why Fanon say, gotta be stretched. We could take what's good from it. We can take certain, you know, we could take dialectical material. We could take what's good from it. But we can't have a traditional orthodox Marxist way of thinking to the Algerian situation. Me personally, I would not gonna say this all the time. I would never identify with one single person school of thought because that single person is not God. They can't tell me how everything functioned, how it's going to plan out. It's all just theoretical. All of this is, even the shit that we pushing is just theoretical, you know what I'm saying? It's theoretical until we put it in the actual, you know what I'm saying? And only history will tell if it was actually, if it actually worked for anything, right? But I think to say that you align with a single person school of thought, you have to start asking yourself like that in itself is some Western way. I mean it's a reaction to, I think, you know, it's a reaction, I would say. I mean, even for niggas who, you know, might call themselves a encroommist. No, that's what I'm saying. But like, that's why I say it's a reaction because why they call themselves an encroommist, they call themselves an encroommist because people is calling themselves what? A Marxist. In my opinion. Encroomo is a pan-Africanist. His ideology is revolutionary nationalism and a totally unified Africa. That's not, like, why would we, I... The only thing I would identify, I'd identify as a Mutechemist. You know, if you look at what Mutechemist means, it's one of the 99 names of the law. So I'm just going back to God. That's what I'm saying. So it's, again, I will always say that Marx, Lenin, these people make grave contributions to anti-capitalists just because they gave you a very clear understanding of the contradictions of capitalism. They did contribute to that, without, without. And they helped shape the minds of some of our, of a lot of African leaders, you know what I'm saying? But also they did have a monopoly on information at the time. Let's be very clear with that. Like, it's not like they discovered Communalism. They did not discover the connection between, if you look at the materialist framework where it says, you know, all matters connected, Africans understood that way before. You can see that the way that our traditional societies functioned, on average. Africans understood historical materialism before, quote unquote, historical materialism was a method, you know, was a defilement. Look at the way we treated the earth. The way that we engaged in our agriculture. We knew that we were, that we, that this, what we were connected to this world and that this world exists outside of it also in relation to us. That's, Marx didn't discover that. Engels didn't discover that. Lenin didn't discover that. And so, yeah, but again, I say they made grave contributions because at a time when they have monopoly on information, they made sure that they presented it in a way to where, you know, Africans were able to use to liberate themselves. So I respect it, but, you know, I- They are all of our leaders' stretch to it. All of our leaders' stretch to it and Marxism is a product of Western thought. While we on the topic of Western thought. What are Western values, quote unquote, values and then how are they a byproduct of the capitalist economic system? I don't think people always understand how economics governs everything. How is, first, your economic system and then from there you get your ideologies, your laws, your norms. I mean, Western values is a philosophical way of thinking about the day-to-day life that benefits the political, social and economic structure of capitalism and imperialism. Right, so when we think about egoism, individualism, arrogance, right, all of these like practices is inherently tied to the value in the philosophy of a society. Right, so the day-to-day actions of always just thinking about yourself, I'm gonna get it by any means necessary. The day-to-day actions of thinking that you are the center of the world and everything else is living to support you. You know what I'm saying? Like, literally, your existence is the primal function. Like, these white people, sometimes these Europeans will just walk down the street and they think like they own everything. You know what I'm saying? Right, so these values of self in terms of like, your self is the highest thing. Like, essentially, you're placing yourself on a pedestal. These values of products. Like, I would say even like this hyper-materialist way of thinking, right, as part of the Western values is, oh, I'm only valuable based off of what I have, of what I can consume, of what I can buy. The shiny car, the newest iPhone, the newest computer, you feel me? Like, those is part of like the quote-unquote ethos. Like, oh, I'm gonna get it for myself and I don't care about nobody else, right? So part of the process of colonization is essentially inserting Western values into the colonized, right? Because if we have a philosophical system that is valued in the West that teaches us to hate ourselves, but teaches us to be what? Be the colonizer. You know what I'm saying? Like, it teaches us to think like the colonizer, right? Even for non-talk about every colonial subject thinks about being the colonizer one time. Like, hey, I just wanna replace. And he says, all right, sometimes, you know, it's not about just replacing, they just wanna be in that type of life, but sometimes you think- I think that's freedom. They think it's freedom. You feel me? So your idea of freedom, your idea of independence becomes associated on the values of the West, right? And the West is a very degenerate culture. The West is a very satanic culture, right? Where you think, okay, running around naked means you're free. Where you think being able to do whatever you want at any given moment means you is free. Or meaning you can just, I think Western values means like you is like subjecting yourself in many ways to a form of slavery. Like you is choosing to be a part of this system. Like now in 2023, like you can say like, in many ways we're consenting to our oppression by the way we live. You know what I'm saying? By the way we consume, by the way we eat, by the way we treat one another, right? And all of that goes back to what? Feeling the capitalist system, right? If you feel like you can do whatever you want at any given moment and then you have access to your iPhone where you can literally for the most part do whatever you want at any given moment, now you have access to what? You can like, why can you door-dash? So, you know, there's some certain things that like, man, like just wait till life opens up again. You know what I'm saying? Like you can just access this at any moment and then it comes straight to your door. You know? So looking at these values, they're destructive, right? They're destructive towards ourself. It's what makes us into a thing. So I think a lot of times when we, in this process of decolonization, we have to actually have a new set of philosophy, a new set of values. We have to rid ourselves from this degenerative way of thinking, from this destructive way of thinking, from this glorification of idols. You know, whether it be celebrities, whether it be the newest product, you know what I'm saying? We have to rid ourselves of that type of behavior because that behavior is destructive towards our collective being. Our collective people were, you know, I mean, that's what I say. This always is like a message to sell first. You know? Yeah, I value the conversations we be having because it's me really dealing with a lot of my shit in real time as well. Like you can see the growth we both made, right? But they're like definitely some like very Western things I need to let go of. Like they're definitely. I mean, even Western metrics of success. Yeah, but then it comes back down to like when you stop obtaining, subscribing to those things like them, like now what do you like? Oh shit, I feel so raw and vulnerable. Now I got to, I mean, but I think that's like, next time I feel that feeling, I think I'm gonna try to approach, I'm gonna try my best to approach it with like, oh shit, now I have the opportunity to actually be a new African, like form myself in this very new thing. And it's still very hard because like. It is. You know, like. I mean, we live in this Western world. Like, you feel me so. That's why our true freedom can't come with it. That's just still here. No, I can't. It really can't. I don't care if we get the five states. I don't care if we get industry. Like as long as this shit still has a power, as long as there's NATO and AFRICOM and the World Trade Organization, as long as these relations to self others and property still exists the way that they are under, I don't care under what guys it is, we'll never be free. I mean, we don't have life as a dignified human being. First, you feel me? So how can we fully rid ourselves from these systems of Western values when literally like, sometimes our survival is based off of us engaging in it. You know what I'm saying? Like, you feel me because it's like, you know, I'm like, okay, I believe all these things. Then it's like, I have to think about retirement. You know what I'm saying? Like, my, you feel me? I have to think about my future. You will be a fool not to. Shoot, I can't just be in this revolutionary state of neurosis where I forget about the actual material reality of like my day to day and some of the things I want to achieve in life. I want to be able to have a family one day. Okay, I have to think about these certain things, but this is also meaning that I'm having to engage in some type of like Western way of thinking. You know what I'm saying? So it's like, it's these contradictions. You know what I'm saying? We can't fully rid Western values until the masses of people become conscious. So the masses of people begin to reclaim our humanity. Right? Because the value system of the West, the ethos of the West relies on the complete control of the land, the complete control of the government, the complete control of all of these institutions. And until we were able to collectively remove that, you feel me? We ain't ever gonna be free. We ain't ever gonna be able to fully reject these, these Western values at all. We can't. We can't. That's just, it's the fact of the matter, you know? That's why I asked, like, it has to be revolution, right? It has to be moving from that thing into a dignified human being. And then that's why these revolutionary, it's important to try and put these values into practice now, right? Because what good is a revolution if we have this revolution and then we regress and we still have all of these Western values still inside of our head, but we've quote-unquote had a successful revolution. That will mean, you feel me? The parasite of neocolonialism will be upon us because we still have that parasite, we haven't fully killed, we haven't been violent with that parasite within our own value system, you know what I'm saying? To where now we've evolved into a revolutionary value system in this new way of living, you know? Yeah, well, we was at the farm yesterday and Jojo asked me, like, do you ever think we'll be able to settle our personal quarrels and shit? I'm like, look, I mean, of course, you had nations and shit, let's say pre-colonial Africa, right? You had nations feuding over land, territory, whatever, like they would have their wars, you know what I'm saying? But we also don't know how that would have played out if colonization never happened. Now you get Western values of mass accumulation of super exploitation again, because slavery did exist on the continent prior to, but not in its form, not in its, like Europe gave Africa its most vicious forms of slavery, right? And so we don't know like what our trajectory was. We don't know how we would have healed it became one, right? There's just, I think, I don't know if it's either Franan or Yaqui, but he says like we seek to attain such a high level of consciousness in all members of society that the norms of law and morality merge into a single code of conduct. Like that might have actually happened for Africa, you know, if the Portuguese would have never touched, would have never touched down, right? We don't know what would happen. But Jojo asked, I'm like, I believe that we can't even fathom what human relationships will look like because all we've seen is for the last damn year, half millennium is our relationships in response to colonialist endeavors, to colonialist norms and needs. Like I don't even like, I don't, I wonder what it would look like to look at other human beings if I'm not so insecure in myself, if I'm not so insecure in this world, like what does it look like to engage with other humans? If they're not insecure, if they're not insecure in this world, if we are actually working to build, I mean, we see it, but my relationship to self and my relationship to others is changing by being in constant community around them and going out and trying to change the world together. And so if we get actual mass contribution to society, mass thinkers, masses of people who see value in their own lives and human lives, and I'm not trying to get on the utopian, you know, long world all the time, but I truly believe that the way we can't begin to see how humans will function amongst each other because all we have known is strife, struggle, competition, feast or famine for the last 500 years, especially in a new African context. The moment we stepped on these stories, it was about self, to some extent. The collective was thus now about, it was like self in collective, damn you. You had to start to think about yourself versus traditional African society is like, the tribe came first, not at the expense of the individual, but you knew that this thing mattered. No one was bigger than the program, program being the way of the nation, way of the tribe. If that's what we come from and to now being like, even I have to think at times I'm like, yeah, I'm thinking about self, you know? And not that you lose that sense of self, but we, I truly don't believe we can fathom what this world will look like when we are actually like break free from like the matrix type of shit. You don't know what security is. You don't know, you've never experienced true security. You don't know what it is until you experience it. You don't actually know what safety is. No, we could theorize it, you know? No, imagine me. We don't know like that feeling though. You know what I'm saying? So imagine me and you actually two human beings that are sound and safe in every way, shape and form. How do we start to engage one another? What does disagreement even actually look like? You know what I'm saying? Like, what does it, what does that actually look like? What does it mean to not like somebody? The fuck? Like, you know what I'm saying? Like, okay, so now when y'all is aligned on the same moral and value in the same inherent spirit, now what are y'all fulking over? Even the most minute dispute, like even okay, we talk about building a nation. Like, okay, so now we, you know, heightened levels of consciousness, heightened understanding, we secure in ourselves. Now when the boss says, I think we should later pipe this way. And I say we should later pipe this way. Now what is like that, what is that process of struggle look like? When the boss says, you know, you in the cadre and I think this interpretation is that and I think this interpretation is this. Now what does it look like for us to work through that when we both secure human beings not thinking like, oh, this nigga trying to one up me or this nigga trying to embarrass me and they're like, what does that look like now? We don't know, because we never had it. At least I haven't, I've never just been completely sure of self. And even the times where I have confidence is feel me as damn, is it real confidence? How can you be confident in a world that's constant? You know what I'm saying? How can you really be confident? Now I might be lying to myself to work myself up but I'm not trying to get too metaphysical, but you're like, I really don't think we can actually like believe, you know? I mean, this is like, psychoanalysis of it. It is, you feel me? That's what Fanon having is a psychoanalysis, right? Because what the Western world does is subjects us to their culture. You feel me? That's why they had quote unquote, like Fanon talk about them symposiums on culture and we create these different radio free institutions and these working groups for oppressed people that the West will do to advocate. You know what I'm saying? Like that's the same thing we have it now. These counter insurgent strategies of culture, of quote unquote culture. You know what I'm saying? To where they say, okay, yeah, we're going to insert this group. We're going to say we really care but it's really a counter insurgent tactic. Oh, yeah, we going to integrate you and give you some representation but that's actually we representing you to death. Like this is the way the West is working in the way is these cultural war. That's what we up against is how a war on the complete wretched on the complete thing. It's a war. It's a war. Cause we think that engaging in the system like how sick is it to like really to think about it? Like how sick is it to think that like we can actually integrate into the system and be okay? That like freedom can come from that, right? That's a result of culture, of a cultural war. Think about, okay, and now if we just dress this way talk this way, cut our hair this way, look this way and you feel me essentially remove our human dignity to fit in today's system. Now we up against some cultural wars right now. Some cultural wars, even it's from people who look like us but who's orchestrating it all. Now you're American capitalist and periodist. Now you got the city of Oakland, you got all these people unhoused but then you got a bunch of people talking about save the A's and going and buying tickets to the A's game. You go fuck the A's. That's obviously that. I haven't seen that. I think this is something recently I'm like, bro, why do y'all care about the A's, man? But that's just how they can manufacture emotion at any given moment. You feel me? But that's why it's so. They can manufacture democracy. Oh, now you got a choice. Like go buy this ticket, go buy this ticket to save the A's, to show the owner and tell him to sell, like, are you kidding me? He made a shit ton of money that day. You kidding me? He laughing, he sitting there in his suit laughing at y'all, like these idiots. That's why it takes a mass consciousness shifting, right? Again, that decolonization process, right? Because, for now, he talked about, he says in the period of decolonization, the colonized masses thumb their noses at these very values and shower them with insults and vomit them up. You feel me? Only the people realizing what's happening in a conscious of their situation as things, as the rich can then they begin to reject it and to when they hear these Western values being spewed, even if it's from people who look like them, man, fuck. You feel me? Man, we ain't hearing this. Boo! That's where that come from. That's where that you actin' white shit come from. That's when the masses of niggas was coming in like, nah, you on that white shit. Yeah, that was actually us rejecting the way that you actin' white, you actin' white. Man, you on this Western shit. That's what we're like. That's us thumbing our noses at this culture that they pushin' on us. Let's get back to that shit. Let's just identify it properly. You know what I'm sayin'? Yeah, it is white. Because white means west. It's wild. White means power. I'm thinkin' about, like, you can tell this is such a world in turmoil. Whether you look at it from the economics right where you have 40 million people in the U.S. I'm so fucked. I'm in turmoil right now. You say, I'm about to get to that. You got 40 billion people who live in poverty, right? You got, we just said 10,000 vacant homes in Oakland, 5,000 people sleepin' on the street. Like, how you justify this? And then, look at how many people are harrowing with hives, with IBS. You feel me, like, real shit? Exiety, like, bro, this is where literally economically and physically, and you wonder why the world isn't way that it is. Like, people are really worried, running around worried about where their next meal gonna come from. Shelter, things that are just, like, should be afforded to you when you come into this, when you come on to planet Earth. These things you should have. That'll make y'all think, like, what's going on, really? We know something is wrong. And it's very easy. We just don't need a capitalist system. We don't need capitalism. There shouldn't be a centralization, a hoarding of wealth in the world's resources. And that's why we all do this, this hard work of reorienting ourselves, of changing ourselves, of making that conscious decision to not be subjected to the constant stimuli of the West, to the constant indoctrination of the West and become conscious of the way that they're trying to form us into these quote, unquote, things that can be exploited day in and day out. You know, and that reorientation process is hard, it's difficult, it's uncomfortable, but that's the only way that if we say we wanna live a life of dignity, a life of being actual human beings, we gotta struggle with ourself. You feel me? Day in, day out, moment by moment. Second by second, millisecond by millisecond. And of course, you know, we're always gonna deal with those contradictions that show up, but there's always a path back to revolution. There's always a path back to independence. There's always a path back to reclaiming our own humanity. And let's just figure out a way to keep going back to that path. Even though that path might not always look like a straight line, it's gonna look down, it's gonna go up, it's gonna go sideways sometimes. But ultimately we have that right to freedom, that right to independence, that right to go from the wretched to go to some human beings. Hopefully you all enjoyed this episode and learned something. Organize.