Is BLM a Marxist Movement?

White opponents of the Black Lives Matter movement are trying to discredit the movement by calling attention to BLM's -- the organization’s -- Marxist connections, but these charges are simply a way to provide an excuse for dismissing the movement by labeling its core philosophy Marxist, an ideology most Americans reject.
White opponents of the Black Lives Matter movement are trying to discredit the movement by calling attention to BLM's -- the organization’s -- Marxist connections, but these charges are simply a way to provide an excuse for dismissing the movement by labeling its core philosophy Marxist, an ideology most Americans reject.
  • Wikipedia, 16th Street Baptist Church bombing.
  • Politifact, July 21, 2020, Is Black Lives Matter a Marxist movement? 
  • BLACK LIVES MATTER……. What We Believe
    Formerly found at: 
    "Four years ago, what is now known as the Black Lives Matter Global Network began to organize. 
    It started out as a chapter-based, member-led organization whose mission was to build local 
    power and to intervene when violence was inflicted on Black communities by the state and 
    vigilantes. In the years since, we’ve committed to struggling together and to imagining and 
    creating a world free of anti-Blackness, where every Black person has the social, economic, and 
    political power to thrive. 
    Black Lives Matter began as a call to action in response to state-sanctioned violence and anti
    Black racism. Our intention from the very beginning was to connect Black people from all over 
    the world who have a shared desire for justice to act together in their communities. The impetus 
    for that commitment was, and still is, the rampant and deliberate violence inflicted on us by the 
    state. Enraged by the death of Trayvon Martin and the subsequent acquittal of his killer, George 
    Zimmerman, and inspired by the 31-day takeover of the Florida State Capitol by POWER U and 
    the Dream Defenders, we took to the streets. A year later, we set out together on the Black Lives 
    Matter Freedom Ride to Ferguson, in search of justice for Mike Brown and all of those who have 
    been torn apart by state-sanctioned violence and anti-Black racism. Forever changed, we 
    returned home and began building the infrastructure for the Black Lives Matter Global Network, 
    which, even in its infancy, has become a political home for many. 
    Ferguson helped to catalyze a movement to which we’ve all helped give life. Organizers who call 
    this network home have ousted anti-Black politicians, won critical legislation to benefit Black 
    lives, and changed the terms of the debate on Blackness around the world. Through movement 
    and relationship building, we have also helped catalyze other movements and shifted culture 
    with an eye toward the dangerous impacts of anti-Blackness. 
    These are the results of our collective efforts. 
    The Black Lives Matter Global Network is as powerful as it is because of our membership, our 
    partners, our supporters, our staff, and you. Our continued commitment to liberation for all 
    Black people means we are continuing the work of our ancestors and fighting for our collective 
    freedom because it is our duty. 
    Every day, we recommit to healing ourselves and each other, and to co-creating alongside 
    comrades, allies, and family a culture where each person feels seen, heard, and supported. 
    We acknowledge, respect, and celebrate differences and commonalities. 
    We work vigorously for freedom and justice for Black people and, by extension, all people.We intentionally build and nurture a beloved community that is bonded together through a 
    beautiful struggle that is restorative, not depleting. We are unapologetically Black in our 
    positioning. In affirming that Black Lives Matter, we need not qualify our position. To love and 
    desire freedom and justice for ourselves is a prerequisite for wanting the same for others. 
    We see ourselves as part of the global Black family, and we are aware of the different ways we 
    are impacted or privileged as Black people who exist in different parts of the world. 
    We are guided by the fact that all Black lives matter, regardless of actual or perceived sexual 
    identity, gender identity, gender expression, economic status, ability, disability, religious beliefs 
    or disbeliefs, immigration status, or location. 
    We make space for transgender brothers and sisters to participate and lead. 
    We are self-reflexive and do the work required to dismantle cisgender privilege and uplift Black 
    trans folk, especially Black trans women who continue to be disproportionately impacted by 
    trans-antagonistic violence. 
    We build a space that affirms Black women and is free from sexism, misogyny, and environments 
    in which men are centered. 
    We practice empathy. We engage comrades with the intent to learn about and connect with 
    their contexts. 
    We make our spaces family-friendly and enable parents to fully participate with their children. 
    We dismantle the patriarchal practice that requires mothers to work “double shifts” so that they 
    can mother in private even as they participate in public justice work. 
    We disrupt the Western-prescribed nuclear family structure requirement by supporting each 
    other as extended families and “villages” that collectively care for one another, especially our 
    children, to the degree that mothers, parents, and children are comfortable. 
    We foster a queer‐affirming network. When we gather, we do so with the intention of freeing 
    ourselves from the tight grip of heteronormative thinking, or rather, the belief that all in the 
    world are heterosexual (unless s/he or they disclose otherwise). 
    We cultivate an intergenerational and communal network free from ageism. We believe that all 
    people, regardless of age, show up with the capacity to lead and learn. 
    We embody and practice justice, liberation, and peace in our engagements with one another."

  • Pew, October 7, 2014, Black vs white attitudes toward homosexuality 
" Our aggregated 2014 polling has found that about four-in-ten black Americans (42 %) support same-sex marriage, 11 percentage points below the comparable figure among whites (53%). Meanwhile, seven-in-ten African Americans (70%) say that homosexual behavior is a sin, compared with 47% of whites who say this, according to our new survey." 
"The proportion of African Americans who indicated that homosexuality was “always wrong” was 72.3% in 2008, largely unchanged since the 1970s. In contrast, among white respondents, this figure declined from 70.8% in 1973 to 51.6% in 2008, with most change occurring since the early 1990s. Participants who knew a gay person were less likely to have negative attitudes toward homosexuality (RR=0.60, 95% CI: 0.52–0.69)."
  • Marxists murders: Since publishing earlier today, I have corrected my statement on the death toll of Marxism to say: "Marxist regimes murdered close to a hundred million people in the twentieth century." The number is 94 million, and they are people murdered by Marxist governments.
    This is documented in "The Black Book of Communism: Crimes, Terror, Repression," (1997),published in the US by Harvard University Press.
    "According to the introduction, the number of people killed by the Communist governments amounts to more than 94 million. The statistics of victims include deaths through executions, man-made hunger, famine, war, deportations, and forced labor." (Wikipedia)

  • Rhiannon Giddens, "Birmingham Sunday."

Come 'round by my side and I'll sing you a song
I'll sing it so softly it'll do no one wrong
On Birmingham Sunday the blood ran like wine
And the choir kept singing of freedom

That cold autumn morning no eyes saw the sun
And Addie Mae Collins, her number was one
In an old Baptist church there was no need to run
And the choir kept singing of freedom

The clouds, they were dark and the autumn wind blew
And Denise McNair brought the number to two
The falcon of death was a creature they knew
And the choir kept singing of freedom

The church, it was crowded and no one could see
That Cynthia Wesley's dark number was three
Her prayers and her feelings would shame you and me
And the choir kept singing of freedom

Young Carol Robertson entered the door
And the number her killers had given was four
She asked for a blessing, but asked for no more
And the choir kept singing of freedom

On Birmingham Sunday a noise shook the ground
And people all over the Earth turned around
For no one recalled a more cowardly sound
And the choir kept singing of freedom

The men in the forest, they once asked of me
How many black berries grow in the Blue Sea
I asked them right back with a tear in my eye
How many dark ships in the forest?

The Sunday has come, the Sunday has gone
And I can't do much more than to sing you a song
I'll sing it so softly it'll do no one wrong
And the choir keeps singing of freedom

Songwriter: Richard Farina
Birmingham Sunday lyrics © Vogue Music

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Is BLM a Marxist Movement?
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