“Militarized Police” by Shotboxer Portland is licensed under CC BY 2.0
The world is shocked by the image of an 11-story residential building in Gaza collapsing because of a bomb dropped by the Israeli Defense Force, one of the most advanced armies in the world thanks to U.S. support. But in the United States, Andrew Yang, former presidential candidate and now candidate for mayor of New York City, proudly proclaims he stands with the “heroic people of Israel” who are under attack from the vicious, occupied Palestinians, who have no army, no rights and no state.
But as politically and morally contradictory as Yang’s sentiments might appear for many, the alternative world of Western liberalism has a different standard. In that world, liberals claim that all are equal with inalienable rights. But in practice, some lives are more equal and more valuable than others.
In the liberal world, Trump is condemned for attempting to reject the results of the election and indicating he might not leave office at the end of his term. But as soon as Biden occupied the White House, one of his first foreign policy decisions was to give the U.S.-imposed Haitian president, Jovenel Moïse, a green light to ignore the demands of the Haitian people and the end of his term in February. He remains in office.
In the liberal world, the United States that has backed every vicious right-wing dictator in the world since the Second World War, orchestrates coups, murders foreign leaders, attacks nations fighting for independence in places like Vietnam, trains torturers, brandishes nuclear bombs, has the longest-held political prisoners on the planet, is number one in global arms sales, imprisons more people than any other nation in the world, has supported apartheid South Africa and is supporting apartheid Israel—while championing human rights!
In the liberal world, the United States can openly train, fund, and back opposition parties and even determine who the leader of a nation should be, but react with moral outrage when supposedly Russian-connected entities buy $100,000 worth of Facebook ads commenting on “internal” political subjects related to the 2016 election.
In the liberal world, Democrats build on racist anti-China sentiments and the identification of China as a national threat, and then pretend they had nothing to do with the wave of anti-Asian racism and violence.
In the liberal world, liberals are morally superior and defend Black life as long as those lives are not in Haiti, Libya, Colombia, Venezuela, Brazil, all of Africa, and in the jails and prisons of the United States.
In the liberal world, you can—with a straight face—condemn the retaliatory rockets from Gaza, the burning of a police station in Minneapolis, attacks on property owned by corporations in oppressed and exploited communities, attacks on school children fighting back against police in Baltimore, and attacks on North Koreans arming themselves against a crazed, violent state that has already demonstrated—as it did with Libya—what it would do to a state that disarmed in the face of U.S. and European aggression.
And in the liberal world, Netanyahu is a democrat, the Palestinians are aggressors and Black workers did not die unnecessarily because the United States dismantled its already underdeveloped public health system.
What all of this is teaching the colonized world, together with the death and violence in Colombia, Haiti, Palestine and the rest of the colonized world, is that even though we know the Pan-European project is moribund, the colonial-capitalist West is prepared to sacrifice everything and everyone in order to maintain its global dominance, even if it means destroying the planet and everyone on it.
That is why Biden labels himself an “Atlanticist”—shorthand for a white supremacist. His task is to convince the European allies it is far better to work together than to allow themselves to be divided against the “barbarians” inside and at the doors of Europe and the United States.
The managers of the colonial-capitalist world understand the terms of struggle, and so should we. It must be clear to us that for the survival of collective humanity and the planet, we cannot allow uncontested power to remain in the hands of the global 1 percent. The painful truth for some is if global humanity is to live, the Pan-European white supremacist colonial-capitalist project must die.
This article was originally published in Black Agenda Report.
Ajamu Baraka is the national organizer of the Black Alliance for Peace and was the 2016 candidate for vice president on the Green Party ticket. Baraka serves on the Executive Committee of the U.S. Peace Council and leadership body of the United National Antiwar Coalition (UNAC). He is an editor and contributing columnist for the Black Agenda Report and contributing columnist for Counterpunch. He was awarded the U.S. Peace Memorial 2019 Peace Prize and the Serena Shirm award for uncompromised integrity in journalism.
Proud Boys in MAGA hats at a neo-Confederate rally in 2019 / credit: Anthony Crider/Flickr
Editor’s Note: This opinion was published as “Left-Right White Solidarity?” in Common Dreams in 2014, shortly after the U.S.-backed neo-Nazi coup in Ukraine, in response to solidarity emerging between left-wing and right-wing people of European descent in the United States and in Europe. However, this does not refer to the “horseshoe theory,” a concept that suggests the left and the right have much in common and pose a threat to a so-called “center.” The horseshoe theory leaves out the colonial question: What happens to people who have been colonized by Europeans in the United States and around the world? And what impact does white supremacy have not just on those who have been colonized, but on people of European descent? This version has been edited with the author’s permission.
“Those who cannot remember the past are condemned to repeat it.” -George Santayana
Some years ago, Italian anarchist Camillo Berneri suggested that while not always visible in the social practices of everyday European life, the racist foundation for European fascism was still present, safely confined to a space in the European psyche, but always ready to explode in what he called a “racist delirium.”
Today, white workers and the middle classes in Europe and in the United States, traumatized by the new realities imposed on them by the decline of the Western imperialist project and the turn to neoliberalism, are increasingly embracing a retrograde form of white supremacist politics.
This dangerous political phenomenon is developing in countries throughout the European Union and in the United States. Just recently, the National Front, a racist, authoritarian party that labored on the fringes of French politics for years, has emerged as one of the dominant forces. The Tea Party in the United States, Golden Dawn in Greece, the People’s Party in Spain, the Partij Voor de Vrijheid in the Netherlands—in these and other countries, a transatlantic, radical racist movement is emerging and gaining respectability.
The hard turn to the right is not a surprise for those of us who have a clear-eyed view of Euro-American history and politics. In all of the 20th century fascist movements in Europe, two elements combined to express the fascist project: 1) The rise of far-right parties and movements as the political expression of an alliance of authoritarian, pro-capitalist class forces bankrolled by sections of the capitalist class and constructed in the midst of capitalist crisis; and 2) racism grounded in white supremacist ideology.
The neo-fascism that is now emerging within the context of the current capitalist crisis on both sides of the Atlantic has similar characteristics to the movements of the 1930s, but with one distinguishing feature. The targets for racist scapegoating are different. The targets today are immigrants: Arab, Muslim and African in Europe; and Latinos as well as the never-ending target of poor and working-class African Americans in the United States.
What makes the rise of the racist radical right even more dangerous today is that it is taking place in a political environment in which traditional anti-racist oppositional forces have not recognized the danger of this phenomenon or—for strategic reasons—have decided to downplay the issue. That strategy has been tragically played out in the “immigrant rights” movement in the United States.
The brutal repression and dehumanization witnessed across Europe in the 1930s has not found generalized expression in the United States and Europe, at least not yet. Nevertheless, large sectors of the U.S. and European left appear to be unable to recognize that the U.S./NATO/EU axis that is committed to maintaining the hegemony of Western capital is resulting in dangerous collaborations with rightist forces both inside and outside of governments.
The manufactured crisis with Russia over the issue of Ukraine is a case in point. The incredible recklessness and outrageous opportunism of the U.S./NATO/EU axis in destabilizing Ukraine—knowing that the driving forces on the ground were racist, neo-Nazi elements from the Right Sector and the Svoboda party—demonstrated once again the lengths this axis is prepare to go to achieve its geo-strategic objective of full-spectrum economic and political global domination.
Yet, strangely, not only did many radicals in the United States and Europe not see the potential threat this situation represented—they seemed unable to penetrate the simplistic cold-war propaganda that suddenly re-emerged to frame events in Ukraine.
Instead of being concerned that—as a direct consequence of U.S. actions—a government came to power in Europe that, for the first time since the 1930s, included ultra-nationalist, racist neo-Nazis in key positions, the left along with the general population allowed the corporate media and U.S. propagandists to turn the narrative away from U.S./EU destabilization of Ukraine to Putin’s supposed expansionist aspirations.
The ease in which the corporate media was able to flip that script and make Putin the new face of evil has been truly astonishing. And the fact that that narrative was embraced by most liberals and large sectors of the white left in the United States only affirmed that—having abandoned class analysis and anti-imperialism, and never really having understood the insidious nature of white supremacist ideology—the U.S. left has no theoretical framework for apprehending the complexities of the current period.
The inability to extricate itself from the influences of white supremacist ideology has to be considered one explanation for the strange positions taken by large sectors of the white liberal/left over the last few years. How else can one explain the bizarre incorporation of the discourse of “humanitarian intervention” and the obscenely obvious racism of the “responsibility to protect”?
Could it be that many white radicals have fallen prey to the subtle and not-so-subtle racial appeal to a form of cross-class white solidarity in defense of “Western values,” civilization and the prerogative to determine who has the right to national sovereignty, all of which are at the base of the rationalization of the “responsibility to protect” asserted by the white West?
The apparent incapacity of white leftists to penetrate and understand the cultural and ideological impact of white supremacy and its powerful effect on their own consciousness has weakened and deformed left analysis of U.S. and European foreign policy initiatives. It has also resulted in the U.S. and European left taking political positions that either objectively championed U.S./NATO imperialist aggression or provided tacit support for that aggression though silence.
As a consequence of the abandonment of anti-imperialism and an active class-racial collaboration with the Western bourgeoisie, an almost insurmountable chasm has been created separating the Western left from its counterparts in much of the global South.
Instead of more resolute anti-imperialist solidarity, broad elements of the white left in the United States and Europe have consistently aligned themselves with the policies of the U.S/NATO/EU axis that supports right-wing forces from Ukraine to Venezuela.
Exaggeration, racial paranoia, and an overly simplistic and divisive—even “racist”—assessment of the liberal/left will be the charge. We accept those charges. We accept them because we know they will come. For those of us living outside the walls of privilege who must nevertheless accept the realities of the colonialist/imperialist-created global South, we don’t have the luxury of comforting illusions. Our lived experiences negate the false history of Europe’s benevolent civilization. We see developing in Europe and in the United States the very real possibility of a left-right racial convergence fueled by crisis, leftist ideological confusion and what appears to be a mutual commitment to maintaining the global structures of white supremacy.
Understanding the violent history of the Western project and the pathological nature of white supremacy, we are forced to see with crystal clarity that within the context of the volatile economic and social conditions in Europe, giving legitimacy to neo-fascist forces like the ones in Ukraine might just be the fuel needed to ignite that racist, fascist delirium Berneri referred to.
Ajamu Baraka is the national organizer of the Black Alliance for Peace and was the 2016 candidate for vice president of the United States on the Green Party ticket. Baraka is an editor and contributing columnist for the Black Agenda Report and was awarded the U.S. Peace Memorial 2019 Peace Prize and the Serena Shirm award for uncompromised integrity in journalism.
Frantz Fanon’s 60th death anniversary is an occasion to explore the impact of the Martiniquais writer and psychiatrist, who has influenced many a revolutionary with his study of the psychology of the oppressed.
Editor’s Note: The following is the writer’s analysis.
“The master’s room was wide open. The master’s room was brilliantly lit, and the master was there, very calm… and our people stopped dead… it was the master… I went in. “It’s you,” he said, very calm. It was I, even I, and I told him so, the good slave, the faithful slave, the slave of slaves, and suddenly his eyes were like two cockroaches, frightened in the rainy season… I struck, and the blood spurted; that is the only baptism that I remember today.” —Aimé Césaire
Today marks the 60th anniversary of the passing of one of the greatest thinkers to have emerged from the ranks of the oppressed, Frantz Fanon (1925-1961).
Fanon’s contributions are timeless. As long as white supremacy and neocolonialism remain in the driver’s seat of human relations, Fanon’s thought will continue to arm the colonized in the Battle of Ideas.
The Radicalization of Fanon
Born and raised in what is still France’s Caribbean island colony of Martinique, Fanon was exposed to and shaped by the everyday class and race relations that characterized the island in the early 20th century. Forced to join a segregated column of Black troops, he fought in World War II. Upon continuing his studies in post-war France, he came face to face with the racism that dominates the European world. In his first book, Black Skin, White Masks (1952), Fanon reflects on coming of age in a world, where, “For the black man there is only one destiny. And it is white.” At the time of publication, Fanon had just turned 27.
In 1953, the Martiniquais psychiatrist was assigned to Algeria, where he treated patients who were severely traumatized by the violence French colonialism had spun into motion. He met Dr. Pierre Chaulet, a French doctor who secretly treated members of the guerrilla resistance, Front de Libération Nationale (FLN), who had survived torture and captivity. “Viscerally close to his patients whom he regarded as primarily victims of the system he was fighting,” Fanon immediately became a cadre of the Algerian Revolution.1
By 1956, Fanon’s consciousness no longer allowed him to oversee operations at Blida Hospital in Algeria. In an influential resignation letter that moved many on the left, he wrote:
“There comes a time when silence becomes dishonesty. The ruling intentions of personal existence are not in accord with the permanent assaults on the most commonplace values. For many months my conscience has been the seat of unpardonable debates. And the conclusion is the determination not to despair of man, in other words, of myself. The decision I have reached is that I cannot continue to bear a responsibility at no matter what cost, on the false pretext that there is nothing else to be done.”
The Wretched of the Earth
Fanon produced a prodigious amount of intellectual work. Toward the African Revolution is a compilation of his writings on forging African and Third World unity with the Algerian Revolution at the vanguard of this process.2A Dying Colonialism explores how the Algerian people threw off their internalized inferiority complex by turning away from the colonizer’s cultural practices and embracing their own traditions.3
He dedicated his last days to dictating the final ideas of his most moving work to his wife, Josie. Six decades after it first hit the streets of Paris, The Wretched of the Earth: The Handbook for the Black Revolution That Is Changing the Shape of the World is as accurate and explosive as ever. The title comes from the line “Arise, ye wretched of the earth” from “The Internationale,” the Second Communist International’s official anthem, and from Haitian communist intellectual Jacques Romain’s poem, “Sales négres:”
too late it will be too late
on the cotton plantations of Louisiana
in the sugar cane fields of the Antilles
to halt the harvest of vengeance
of the negroes
the niggers
the filthy negroes
it will be too late I tell you
for even the tom-toms will have learned the language
of the Internationale
for we will have chosen our day
day of the filthy negroes
filthy Indians
filthy Hindus
filthy Indo-Chinese
filthy Arabs
filthy Malays
filthy Jews
filthy proletarians.
And here we are arisen
All the wretched of the earth
all the upholders of justice
marching to attack your barracks
your banks
like a forest of funeral torches
to be done
once
and
for
all
with this world
of negroes
niggers
filthy negroes.4
How many revolutionaries the world over became enraptured in his eloquent portrayal of the “Manichaean” differences between the neighborhoods of the rich white colonizer in Algiers and the casbah (ghettoes) of the colonized?
Here within this classic, that all revolutionaries have a duty to study, reside some of the most poignant prose on how the oppressed internalize violence and project it onto themselves:
“Where individuals are concerned, a positive negation of common sense is evident. While the settler or the policeman has the right the livelong day to strike the native, to insult him and to make him crawl to them, you will see the native reaching for his knife at the slightest hostile or aggressive glance cast on him by another native, for the last resort of the native is to defend his personality vis-a-vis his brother.”
Based on his treatment of patients in the Blida Hospital, which today bears his name, Fanon’s final chapter, “Colonial War and Mental Disorders,” examines the “ineffaceable wounds that the colonialist onslaught has inflicted on our people.”5
The fundamental pillar of the book, however, was Fanon’s conviction that the colonized could only shed their fear and shame through a baptism of revolutionary violence. Fanon’s former high school teacher and mentor, Aimé Césaire, had a profound influence on him. Césaire’s words cited at the beginning of this article from his epic poem on slave liberation, “And the Dogs were Silent,” set the tone for the Fanonian worldview. Despite a chorus of liberal complaints from the West that Fanon was “too violent,” Fanon concluded:
“As you and your fellow men are cut down like dogs, there is no other solution but to use every means available to reestablish your weight as a human being.”
‘You Can Kill a Revolutionary, But You Can Never Kill the Revolution’
Though Fanon died of leukemia when he was only 36, revolutionaries the world over have picked up his fallen weapons, his ideas, and applied them to their own particular national liberation struggles. Fanon’s observations and thesis continue to mold the thinking of awakening generations in life-and-death struggles from Johannesburg to Gaza to Harlem.
As political prisoner Mumia Abu-Jamal writes, the Black Panthers were Fanonists. His audio essay and tribute to Fanon discuss what the psychiatrist’s anti-colonial perspicacity meant to a 15-year-old Mumia, who has spent 40 years in prison. In Seize the Time, Bobby Seale talks about the influence of Fanon on the young Panthers and how Huey P. Newton read the book seven times.6
Malcolm X, Ernesto “Che” Guevara and Nelson Mandela all traveled to independent Algeria, which emerged as an epicenter of Pan-Africanism and internationalism. Paulo Freire stated that he had to rewrite Pedagogy of the Oppressed after reading The Wretched of the Earth. Hamza Hamouchene, president of the London-based Algerian Solidarity Campaign, discusses in CounterPunch what he deems Fanon’s unique contributions to understanding nationalism, the national bourgeoisie, political education and universalism, among other themes.
It is important to highlight that Fanon was more than just a doctor and writer.
At his graveside, Vice-president of the Provisional Government of the Algerian Republic (GPRA) Krim Belkacem emphasized Fanon’s diverse roles in the FLN’s total war. Beginning in 1954, Fanon worked as a writer, editor and propagandist for FLN periodicals Résistance algérienne and El Moudjahid. He also was a researcher; lecturer; a FLN representative in Ghana, Ethiopia, Mali, Guinea and Congo; as well as a clandestine militant.
Looking at the work of Karl Marx, Steve Biko, Cedric Robinson, Sylvia Wynter and other examples of revolutionaries/intellectuals, the Tricontinental: Institute for Social Research wrote a tribute to Fanon because of how he embodied the praxis of a radical or organic intellectual: “The world will only be shaped by the most valuable insights of philosophical striving when philosophy itself becomes worldly via participation in struggle.”
Fanon survived an assassination attempt, exile in Tunis and was staring down a crippling disease that he refused to talk about but that ultimately claimed his life. Aware he was dying, he pledged, “I will not cease my activities while Algeria still continues the struggle and I will go on with my task until my dying day.”7
Today, it is more necessary than ever to study Fanon to understand the psychological, emotional and spiritual damage wrought by neo-colonialism on the peoples of Africa, the Americas, Asia and what the Black Panthers referred to as the United States’ internal colonies. Fanon’s conclusion in The Wretched of the Earth on African and human liberation begs the same questions six decades later:
“Let us waste no time in sterile litanies and nauseating mimicry. Leave this Europe [U.S.A.] where they are never done talking of Man, yet murder men everywhere they find them, at the corner of everyone of their own streets, in all the corners of the globe.”
Danny Shaw is a professor of Caribbean and Latin American Studies at the City University of New York. He frequently travels within the Americas region. A Senior Research Fellow at the Center on Hemispheric Affairs, Danny is fluent in Haitian Kreyol, Spanish, Portuguese and Cape Verdean Kriolu.
Notes 1 Fanon, Frantz. Toward the African Revolution. New York: Grove Press. 1964. 2 Fanon, Frantz. Toward the African Revolution. New York: Grove Press. 1964. 3 Fanon, Frantz. A Dying Colonialism. New York: Grove Press. 1965. 4 Macey, David. Frantz Fanon: A Biography. London and New York: Verso. 2012. 5 Macey, David. Frantz Fanon: A Biography. London and New York: Verso. 2012. 6 Seale, Bobby. Seize the Time: The Story of The Black Panther Party and Huey P. Newton. Random House: 1970. 7 Macey, David. Frantz Fanon: A Biography. London and New York: Verso. 2012.
MOLEGHAF, a grassroots anti-imperialist organization in Haiti, held a day of activities on April 4 in the capital of Port-au-Prince, as part of a multi-country launch of the Black Alliance for Peace’s Zone of Peace campaign. Above is part of the result of the graffiti and sign-making session that took place / credit: MOLEGHAF
The Black Alliance for Peace (BAP), along with partner organizations, held events April 4 in three countries across the Americas to launch an effort to activate popular movements in the region in support of a call for a “Zone of Peace.”
The Community of Latin American and Caribbean States (CELAC) declared the Americas region a “Zone of Peace” in 2014. This came in response to centuries of oppression at the hands of Europe and, later, the United States. U.S. policy has related to Latin America and the Caribbean as the United States’ “backyard” ever since the Monroe Doctrine was announced in 1823.
“The U.S. declared the European states must stay out of the hemisphere, which meant the United States was claiming the entire region as its own,” said Margaret Kimberley, a BAP Coordinating Committee member, who spoke at a BAP press conference held April 4 in Washington, D.C. She added CELAC exists to counter the Organization of American States (OAS), a multilateral organization based in Washington, D.C., and known for backing U.S. policies in Latin America and the Caribbean.
After years of struggle and U.S. sanctions that have been linked to the deaths of 40,000 people in 2018, socialist-led Venezuela completed its withdrawal from the OAS in 2020. Meanwhile, another socialist country, Nicaragua, announced it was exiting in 2021.
“Biden says it is the ‘front yard’ in a clumsy attempt to be somewhat progressive,” Ajamu Baraka, chairperson of BAP’s Coordinating Committee, told Jacqueline Luqman and Sean Blackmon on the day after the launch, April 5, on “By Any Means Necessary,” an afternoon talk show on Radio Sputnik.
Launch events were held in Port-au-Prince, Haiti; Washington, D.C., USA; and in Havana, Cuba, where the call for a Zone of Peace was initially made in 2014. The event in Port-au-Prince involved eight hours of activities, ranging from performances, talks, exchanges, and graffiti and sign-making.
The launch took place on BAP’s 6th anniversary, which is the 55th anniversary of the assassination of the Rev. Dr. Martin Luther King, Jr. Exactly one year prior to his murder, King had publicly denounced the U.S. war on Vietnam, as well as what he identified as the three pillars of U.S. society: Materialism, militarism and racism.
“This campaign will be informed by the Black Radical Peace Tradition,” reads BAP’s press release. “With its focus on the structures and interests that generate war and state violence—colonialism, patriarchy, capitalism and all forms of imperialism—the fight for a Zone of Peace is an attempt to expel all of these nefarious forces from our region.”
BAP describes the reason behind the use of “Our Americas” on its website:
Nuestra América is a term revolutionary forces in the Americas have used to assert themselves against colonialism and imperialism by claiming one contiguous land mass stretching from Canada to Chile for all of the historically oppressed peoples of the region. BAP has translated the singular Nuestra América (Our America) into the plural “Our Americas” to help bridge the gap between the U.S. usage, “America,” that describes the United States as the only “America” and the concept put forth by revolutionary forces.
However, Baraka distinguished the campaign’s target.
“We’re not talking about the people of the U.S.,” he told “By Any Means Necessary.” “We’re talking about this settler-colonial state. We know [the United States] cannot exist as a settler-colonial state if it gave up its militarism.”
The public and members of Haitian organization MOLEGHAF gathered for a day of activities to launch the Zone of Peace campaign on April 4 in Port-au-Prince / credit: MOLEGHAF
BAP also issued six “initial core demands”:
Dismantle SOUTHCOM. Shut down the 76 U.S. military bases in the region
End U.S./NATO military exercises. Close foreign military bases, installations and enclaves, as well as withdraw foreign occupation troops
Disband U.S.-sponsored state terrorist training facilities. Shutter the “Western Hemisphere Institute for Security Cooperation” (WHINSEC)—formerly the School of the Americas—in Fort Benning, Georgia, United States, and terminate U.S.—as well as foreign—training of police forces
Oppose military intervention into Haiti. Support the people(s)-centered movement for democracy and self-determination
Return Guantánamo to Cuba. The United States must give back to the Cuban people and their government the territory it illegally occupies
Sanctions are war. End illegal sanctions and blockades of regional states, including all economic warfare and lawfare, and recognize their sovereignty
The Zone of Peace campaign was launched in three cities, including in Havana, Cuba. Here, Black Alliance for Peace members pose with members of Instituto Cubano de Amistad con los Pueblos (ICAP), an organization that encourages people-to-people exchanges / credit: Black Alliance for Peace
Yet, BAP is clear the method for going about this work must be different than what has emerged from predominantly-white organizations based in the United States.
“This work must be de-colonial, anti-imperialist, advance a People(s)-Centered Human Rights (PCHRs) framework, and be conducted across at least five languages: English, Spanish, Portuguese, French and Haitian Creole,” BAP states on its website.
Jemima Pierre, co-coordinator of BAP’s Haiti/Americas Team, said at the press conference that the United States uses multi-lateral organizations like the OAS to oppress the peoples of the Americas. And, so, of the initial approximately 25 organizations that had signed onto the campaign before it had been launched, more than half are based outside the United States and Canada. Some of the partner organizations that will help coordinate the effort include:
MOLEGHAF (Haiti)
REDH (Network In Defense of Humanity) (Cuba)
Caribbean Organisation for People’s Empowerment
African People’s Socialist Party (Bahamas, Jamaica, United States)
Proceso de Comunidades Negras (PCN) (Colombia)
Asociación de Trabajadores del Campo (Nicaragua)
“Our homelands are not playgrounds for the U.S. to launch its wars of aggression,” said Nina Macapinlac, secretary general of BAYAN USA, an anti-imperialist alliance of 20 organizations dedicated to the liberation of the Philippines. Macapinlac spoke at the Washington, D.C., press conference as a member organization representative of the United National Antiwar Coalition, one of the organizations that BAP has partnered with for the Zone of Peace campaign.
BAP invites organizations and individuals to endorse the Zone of Peace campaign and activate the popular movement element in what they describe as a “multi-phase campaign that aims to build a united-front opposition to liberate our Americas from the U.S./EU/NATO Axis of Domination.” A U.S./NATO Out of the Americas Network will be launched as the mass-based structure of this campaign.
