Boeer09er09er0

General idpol

I am against dialectical racial guilt 

 Anyone who hates and attacks another race or ethnicity, reaps what they sow if such hatred and attacks happen to them. But I still don't endorse such so called karma, I am just disinterested in granting even the smallest of sympathy in hearing complaints by the racists now on the defense when they cry about getting a taste of their own medicine by other bigots 

BIPOC

If true, BLM was wrong to scam millions of people out of money using the guise of racial justice to trick them into donating (what it says on the tin).  Anyway ,regardless I agree with this thread and this thread on this matter. Though if BLM needed the money for their leaders maybe I can learn to look the other way on this whole matter

Candace Owens is a heel and a nut but her video on BLM here makes some broken clock points on the negative side of BLM etc

Though I condone Shaun King's BLM activism and I know he didn't scam anyone. Unlike BLM corporate, Shaun King's racial justice activism was legit, and truly cared about poc which is based.

I am as seen elsewhere an Afro Pessimist but I am more leaning into Calvin Warren's Black Nihilism a Politics for hope.  

84 Although Warren seems to reduce this broad terrain of “pathology” to nihilism, this need not follow. There is a long

tradition of black social thought, from Du Bois and King, to Eldridge Cleaver, Huey Newton, and Angela Davis that

suggests more robustly normative and even emancipatory content to such practices as refusal to work, drug abuse, crime,

fraud, etc.

Yet even the “historical stillness” that

Frank Wilderson, appropriating Spillers, takes to be the vision of Afro-pessimism must take narrative

form because the significations of race, ostensible civic status, or political demands of African

Americans have at least the appearance of transformation. The Afro-pessimist must produce an

alternative, ironic history that seeks to unmask this appearance as illusory.

It is the only way, for instance, that Afro-pessimists can claim to show that the popular

view that the civil rights movement represents “progress” is disingenuous. On their view, the

“reformist ideologies” of the movement, and “their disastrous integration with bureaucratic

machinery” fell into the impossible trap of trying to “affirm Blackness itself without at the same

time affirming anti-Black violence.”61 Calvin Warren, for example, claims to unmask Martin

Luther King’s appeals to the redemptive power of the spectacle of voluntary and undeserved

suffering in civil rights protest, as the cruelest ruse in American life – blood sacrifices for a

democracy never to come.62 To re-inscribe a redemptive narrative with black suffering at its

center, Warren argues, imposes a kind of masochism and cruel optimism upon African

Americans, where “attempts at recognition and inclusion in society will only ever result in

further social and real death.”63

So from the above snipet there is a good idea here from NYU about how fix issues of Afro Pessimism's pessimism (bolded)

"Such sweeping accounts of African American history give ample lie to Wilderson’s

frequent claim that Afro-Pessimism is at odds with narrative. Such confusion stems, in part,

from Wilderson’s insistence that only redemptive narratives count as narratives, properly

construed, perhaps because they have an ending.60 Yet even the “historical stillness” that

Wilderson, appropriating Spillers, takes to be the vision of Afro-pessimism must take narrative

form because the significations of race, ostensible civic status, or political demands of African

Americans have at least the appearance of transformation. The Afro-pessimist must produce an

alternative, ironic history that seeks to unmask this appearance as illusory. "