- Jul 2020
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What are some of the “knotty problems” associated with figuring out the answers to these questions?
For example, using the framework of current-day identity politics it is not possible to consistently identify and distinguish the oppressor from the oppressed. Everything seems to be defined in rigid and unnuanced terms (white vs.non-white, straight vs. gay, man vs women), there are a number of examples that do not fit so neatly. Is the gay Russian man who faces violent homophobia everyday and is unable to find a high paying job because he can't speak English less oppressed than the low-income non-white American who speaks English fluently?
What is the framework needed to address the underlying questions here?
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then targeting them is incorrect and can cause real harm and undermine the struggle.
Avakian calls for using the dialectical materialist method to sort out the main thing (the principal aspect) represented by these historical monuments and symbols. What does this mean?
What are the effects of both correct and incorrect targeting of monuments and symbols?
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the symbols extolling this country and this system will not continue to occupy a place of honor in the way they do now.
What is at stake in how a society handles things like monuments and symbols of its past?
What approach should a new, liberating society take?
Why is it important both that the symbols of this society will not play the role they do now, and that they will not all be destroyed?
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What are some of the “knotty problems” associated with figuring out the answers to these questions?
For example, using the framework of current-day identity politics it is not possible to consistently identify and distinguish the oppressor from the oppressed. Everything seems to be defined in rigid and unnuanced terms (white vs.non-white, straight vs. gay, man vs women), there are a number of examples that do not fit so neatly. Is the gay Russian man who faces violent homophobia everyday and is unable to find a high paying job because he can't speak English less oppressed than the low-income non-white American who speaks English fluently?
What is the framework needed to address the underlying questions here?
-
then targeting them is incorrect and can cause real harm and undermine the struggle.
Avakian calls for using the dialectical materialist method to sort out the main thing (the principal aspect) represented by these historical monuments and symbols. What does this mean?
What are the effects of both correct and incorrect targeting of monuments and symbols?
-
the symbols extolling this country and this system will not continue to occupy a place of honor in the way they do now.
What is at stake in how a society handles things like monuments and symbols of its past?
What approach should a new, liberating society take?
Why is it important both that the symbols of this society will not play the role they do now, and that they will not all be destroyed?
-