It’s like, our fight is not against the white person per se, but against the exercises of white supremacy and the form in which whiteness and the politics of whiteness operates.
BOCAFLOJAPower, as it is, has a whole apparatus operating that goes about cutting down, closing doors, so that protests, exercises, platforms, and organizations, such as the Zapatistas, can’t grow further in the barrio.
More Bocafloja Quotes
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They don’t want to talk about race. The discussion for them is based on class struggle, rich against poor, but doesn’t offer the possibility of a dialogue about racial questions.
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European militants recognize Mumia Abu-Jamal, and the Mexican militants followed their example and legitimated his work because the Europeans said, “Hey, Mumia Abu-Jamal is relevant in the US.
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Like Syria, like other parts of the Middle East, including conscious Islamic-American rappers that are representing an international political agenda for the United States through cultures more affable for people of color in other parts of the world.
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The racial question, and thus class struggle, of course, I think they are processes which necessarily are intersecting all the time.
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The whites have the responsibility to put themselves at attention with the form they operate in with people of color and try to always lay out that pattern to connect with people and say, “I am conscious of my privileges and I am accounting for myself.”
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I think that in the colonial imaginary of the average Mexican, in how it drives us, the economic dependence on the US, and in some cases cultural dependence, is quite palpable, very strong.
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In the same imaginary of the Latin American Left exists a racism, a racism that corresponds to processes of colonialism internal to almost all countries in Latin America.
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There are situations in which a smile, a laugh, a greeting are racist exercises.
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I understand that there are moments they disassociate, but in the end they are things that go walking together practically all the time.
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If I stop today at a protest and I read a speech, it is a speech that remains in that moment, and whoever captures it does, and whoever doesn’t, doesn’t, and just keeps walking. It is very sterile, and it can seem even inaccessible and boring for a community.
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And those families for generations have maintained themselves in positions of power. Latin America founded itself on everyone being equal, but in reality we aren’t.
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Power, as it is, has a whole apparatus operating that goes about cutting down, closing doors, so that protests, exercises, platforms, and organizations, such as the Zapatistas, can’t grow further in the barrio.
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I believe that music offers us possibilities for analysis, at least in my case, more profound in many ways, but at the same time that profundity is an accessible profundity that has atemporal repercussions.
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A lot of the exercise of embracing identity as a political affirmation is not just simply parked in the question of skin color or culture, but more it is a political affirmation with all these implications and more.
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Analyses that through musicality would be able to connect with people who don’t necessarily have the energy or wish in any exact moment to connect to well-read or critical analysis.
BOCAFLOJA