Neo Colonialism Quotes

As more people of color raise our consciousness and refuse to be pitted against one another, the forces of neo-colonial white supremacist domination must work harder to divide and conquer.

this is the 21st century and we need to redefine r/evolution. this planet needs a people’s r/evolution. a humanist r/evolution. r/evolution is not about bloodshed or about going to the mountains and fighting. we will fight if we are forced to but the fundamental goal of r/evolution must be peace. we need a r/evolution of the mind. we need a r/evolution of the heart. we need a r/evolution of the spirit. the power of the people is stronger than any weapon. a people’s r/evolution can’t be stopped. we need to be weapons of mass construction. weapons of mass love. it’s not enough just to change the system. we need to change ourselves. we have got to make this world user friendly. user friendly. are you ready to sacrifice to end world hunger. to sacrifice to end colonialism. to end neo-colonialism. to end racism. to end sexism. r/evolution means the end of exploitation. r/evolution means respecting people from other cultures. r/evolution is creative. r/evolution means treating your mate as a friend and an equal. r/evolution is sexy. r/evolution means respecting and learning from your children. r/evolution is beautiful. r/evolution means protecting the people. the plants. the animals. the air. the water. r/evolution means saving this planet. r/evolution is love.

The claim to a national culture in the past does not only rehabilitate that nation and serve as a justification for the hope of a future national culture. In the sphere of psycho-affective equilibrium it is responsible for an important change in the native. Perhaps we haven't sufficiently demonstrated that colonialism is not satisfied merely with holding a people in its grip and emptying the native's brain of all form and content. By a kind of perverted logic, it turns to the past of the oppressed people, and distorts, disfigures, and destroys it. This work of devaluing pre-colonial history takes on a dialectical significance today.

But artists aren’t the only marginalized folks controlling real estate. Think about the colonizing role that wealthy white gay men have played in communities of color; they’re often the first group to gentrify poor and working-class neighborhoods. Harlem is a good example. Gays have moved in and driven up rents, as have renegade young white students, who want to be cool and hip. This is colonization, post-colonial-style. After all, the people who are “sent back” to recover the territory are always those who don’t mind associating with the colored people! And it’s a double bind, because some of these people could be allies. Some gay white men are proactive about racism, even while being entrepreneurial. But in the end, they take spaces, redo them, sell them for a certain amount of money, while the people who have been there are displaced. And in some cases, the people of color who are there are perceived as enemies by white newcomers.

In a society where people are obsessed with personal space, dogs have come to serve as welcome, neo-human mediators of loneliness and solitude.

Within neo-colonial white supremacist capitalist patriarchy, the black male body continues to be perceived as an embodiment of bestial, violent, penis-as-weapon hypermasculine assertion. Psychohistories of white racism have always called attention to the tension between the construction of black male body as danger and the underlying eroticization that always then imagines that body as a location for transgressive pleasure. It has taken contemporary commodification of blackness to teach the world that this perceived threat, whether real or symbolic, can be diffused by a process of fetishization that renders the black masculine ‘menace’ feminine through a process of patriarchal objectification.

If by their fruits we shall know them, they must first grow the fruits.

I heard Mansour say to Richard, ‘You transmitted to us the disease of your capitalist economy. What did you give us except for a handful of capitalist companies that drew off our blood — and still do?’ Richard said to him, ‘All this shows that you cannot manage to live without us. You used to complain about colonialism and when we left you created the legend of neo-colonialism. It seems that our presence, in an open or undercover form, is as indispensable to you as air and water.’ They were not angry: they said such things to each other as they laughed, a stone’s throw from the Equator, with a bottomless historical chasm separating the two of them.

Take the Pledge of Allegiance to the flag. I remember as a child how I used to choke up every morning "I pledge allegiance to the flag of the United States of America, and to the Republic for which it stands, one nation indivisible, with liberty and justice for all." Now it didn't say, "I pledge allegiance to racism, to capitalism, and to neo­colonialism, and J. Edgar Hoover, and Richard Nixon, .and Ronald Reagan, and Mace, and billy clubs and dead niggers on the street shot by pigs." I mean it didn't say that shit, you see.

In much of the Southern Hemisphere, neo liberalism is frequently spoken of as "the second colonial pillage": in the first pillage, the riches were seized from the land, and in the second they were stripped from the state.

What The Hague is doing right now in Sint-Maarten and Sint-Eustatius, namely intervene in parts of the administration. The black nationalist leaders cried murder over this Dutch ‘neo-colonialism’, but the people seem content.

Dropping cluster bombs from the air is not only less repugnant: it is somehow deemed, by Western people at least, to be morally superior,’ says British psychologist Jacqueline Rose. 'Why dying with your victim should be seen as a greater sin than saving yourself is unclear.'The colonial West had created a two-tier hierarchy that privileged itself at the expense of 'The Rest’. The Enlightenment had preached the equality of all human beings, yet Western policy in the developing world often adopted a double standard so that we failed to treat others as we would wish to be treated. Our focus on the nation seems to have made it hard for us to cultivate the global outlook that we need in our increasingly interrelated world. We must deplore any action that spills innocent blood or sows terror for its own sake. But we must also acknowledge and sincerely mourn the blood that we have shed in pursuit of national interests. Otherwise we can hardly defend ourselves against accusations of maintaining an 'arrogant silence’ in the face of others’ pain and of creating a world order in which some people’s lives are deemed more valuable than others

Dropping cluster bombs from the air is not only less repugnant: it is somehow deemed, by Western people at least, to be morally superior,’ says British psychologist Jacqueline Rose. 'Why dying with your victim* should be seen as a greater sin than saving yourself is unclear.'The colonial West had created a two-tier hierarchy that privileged itself at the expense of 'The Rest’. The Enlightenment had preached the equality of all human beings, yet Western policy in the developing world often adopted a double standard so that we failed to treat others as we would wish to be treated. Our focus on the nation seems to have made it hard for us to cultivate the global outlook that we need in our increasingly interrelated world. We must deplore any action that spills innocent blood or sows terror for its own sake. But we must also acknowledge and sincerely mourn the blood that we have shed in pursuit of national interests. Otherwise we can hardly defend ourselves against accusations of maintaining an 'arrogant silence’ in the face of others’ pain and of creating a world order in which some people’s lives are deemed more valuable than others

The end of the world is seen, as Tennyson puts it, as the “far-off event” that allows Man to realize his true self, as pure Spirit, disencumbered of all fleshly and earthly ties. These ideas may appear deranged, but they continue to constitute a vital substrate of contemporary imaginaries. Signs of this substrate are everywhere around us: in the evangelical Christian idea of the “Rapture”; in the apocalyptic visions of ecofascists; in the dreams of those who yearn for a world “cleansed” of humanity; and in the fantasies of the billionaires who, having grown tired of this surly Earth and its sullen inhabitants, aspire to create a tamer version of it by terraforming some other planet.20 Their dream may be wrapped in futuristic cladding, but it is in fact nothing but an atavistic yearning to put in motion once again the processes of terraforming by which settler-colonials turned large parts of the Earth into “neo-Europes.

Some individuals came right out and accused me of being a Neo-Orientalist (in a pejorative Edward Said sense of the term). So of course eventually I bristled at the questions themselves. They seemed to stem from an obsessive political correctness that wished to brand every Western photographer working in Asia as a neo-colonialist, an ethnographer, or a culprit secretly advancing a hegemonic agenda. The idea that people of one culture cannot create valid art in another I found ludicrous and restrictive to say the least.

And, despite the number of bigots in our grandfathers’ day deriding Australians as the children of criminals, remarkably few Australians pointed out the obvious contrary fact that, whatever other conclusions one might draw from our weird national origins, the post-colonial history of Australia utterly exploded the theory of genetic criminal inheritance. Here was a community of people, handpicked over decades for their “criminal propensities” and for no other reason, whose offspring turned out to form one of the most law-abiding societies in the world. At a time when neo-conservative social idealogues are trying to revive the old bogey of hereditary disposition to crime, this may still be worth pondering.

Another pattern was set at Uhud that played out across the centuries: Muslims would see any aggression as a pretext for revenge, regardless of whether they provoked it. With a canny understanding of how to sway public opinion, jihadists and their PC allies on the American Left today use current events as pretexts to justify what they are doing: Time and again they portray themselves as merely reacting to grievous provocations from the enemies of Islam. By this they gain recruits and sway popular opinion. Conventional wisdom among a surprisingly broad political spectrum today holds that the global jihad movement is a response to some provocation or other: the invasion of Iraq, the establishment of Israel, the toppling of Iran’s Mossadegh—or a more generalized offense such as “American neo-colonialism” or “the lust for oil.” Those who are particularly forgetful of history blame it on newly minted epiphenomena such as the Abu Ghraib prison scandals, which cast a shadow over America’s presence in Iraq in 2004. But the jihadists were fighting long before Abu Ghraib, Iraq, Israel, or American independence. Indeed, they have been fighting and imitating their warrior Prophet ever since the seventh century, casting their actions as responses to the enormities of their enemies ever since Muhammad discovered his uncle’s mutilated body.

After the industrial revolution in Europe when the masses were plunged into poverty, Europeans set out to ‘discover’ the world seeking greener pastures. They plundered Africa and Asia and exported the valuable resources of these continents. The civilized and gentle folks of Africa and Asia were unlike the Vikings and Cavemen of Europe.. They treated the European invasion as a temporary set back ae we do with thieves, robbers and criminals of today. However, with the power of their ammunition and weapons the Europeans divided the world into artificial areas, and conquered humanity. We are still brain-washed by their values under the guise of ‘Capitalism” – ie: new-colonialism. After 60+ years of independence, two generations of Africans and Asians still believe that they MUST copy and follow the lifestyle of these European settlers around the world. So neo- colonialism and capitalism thrive. There’s no end to the ‘dependence’ of Africa and some Asian countries on their past colonisers.. Brain-washed, they continue to be cow-towed by the economical and political campaigns of the west. SET Yourselves FREE and live FREE as your ancestors did 500 years ago! Work on your land and produce all your needs is the philosophy of Gandhii which encouraged Indians to gain freedom in 1947. Do not let squanderers and greedy wanderers PLUNDER the rich resources of your land including humans; be vigilant and join forces with trustworthy others to combat greed and capitalism. China is the leading country in the world today as she was at one time, because her citizens worked hard -- toiling their land and adopting innovative ways to mass produce and export goods at low cost. China’s people were willing to sacrifice themselves for their long-term future. Kudos to China!! She is vigilant in protecting her interests from her enemies.

If the new belligerent discourses about the alleged superiority of the West are expressed in terms of the legacy of secular Humanism, while the most vehement opposition to them takes the form of post-secular practices of politicized religion, where can an anti-humanist position rest? To be simply secular would be complicitous with neo-colonial Western supremacist positions, while rejecting the Enlightenment legacy would be inherently contradictory for any critical project. The vicious circle is stifling.

The political version of this was the seemingly clearcut choice before the New Left, to either transform the Establishment from within (the Long March through the institutions envisioned by the Prague Spring reformers and Western social democrats alike), or else to instigate an actual revolution in the streets. History teaches us that both options were illusory; national social democracy could temporarily flourish in the hothouse export-platform economies of Central Europe, but a resurgent neoliberalism was about to strangle the effective global demand this model depended on and thus reactivate the latent class tensions smoothed over by the golden age of state-monopoly Keynesianism; meanwhile the national-democratic and anti-colonial revolutions in the Second and Third Worlds could defeat the US Empire’s rampaging armies with guerilla tactics, but could hardly be expected to counter the far more insidious enemy of falling raw materials prices on world markets. Neither international solidarity actions nor neo-national political disruptions were, by themselves, really capable of challenging the henceforth global habitus of multinational capitalism; only truly transnational labor and political movements would be able to do that.

On the contrary, reading or listening to many critical academics, returning aid workers, journalists and politicians commenting on humanitarian operations, one might well think that the profession is actually an abomination. Humanitarian action is often portrayed as the inept self-interested work of ignorant neo-colonial devils, rather than as an efficient and effective caring profession.

The virus of independence-seeking is also spreading in Africa. The Cold War is raging in full force and both power blocs are trying to increase their influence by harnessing the black intelligentsia in the colonies to their respective chariots. Through foreign embassies, the most able students are tracked down and ideologically groomed to play a political role. The colonies must become independent in favour of the neo-colonial policies of Washington and Moscow!

Neo-classicism, not just in architecture and urban planning but also in remaking archaeological sites and shaping culture in general, became the colonial technology which was transplanted from Munich, Berlin, and Paris,36 a technology that merged monumentalization with capitalist modernization.

As the early inhabitants of Gaul and Britain, and the first victims of British colonial expansion, the Celts became a powerful symbol of cultural survival and identity in Britain.

Before the modern period, Mahayana was a socially and politically conservative force. In Japan during the Meiji period that led to World War II, for example, Mahayana Buddhism blended into Japanese neo-Confucianism and Shintoism in support of state imperialism, colonialism, and aggression against other Asian nations, as well as aggression against the West. Nor did it prove itself to be the champion of the poor and oppressed in the feudal societies of China and Japan. The ethical failure of the goal of compassion in the Bodhisattva ideal was largely due to an almost totally spiritualized interpretation of the meaning of compassion. That is, the way one showed compassion was to provide spiritual help and guidance that would lead others to enlightenment rather than through actions that sought to correct social injustice. This failure was not unique to Buddhism. It can be found in the premodern ethics and spirituality of other religions as well.

In Japan during the Meiji period that led to World War II, for example, Mahayana Buddhism blended into Japanese neo-Confucianism and Shintoism in support of state imperialism, colonialism, and aggression against other Asian nations, as well as aggression against the West. Nor did it prove itself to be the champion of the poor and oppressed in the feudal societies of China and Japan. The ethical failure of the goal of compassion in the Bodhisattva ideal was largely due to an almost totally spiritualized interpretation of the meaning of compassion. That is, the way one showed compassion was to provide spiritual help and guidance that would lead others to enlightenment rather than through actions that sought to correct social injustice. This failure was not unique to Buddhism. It can be found in the premodern ethics and spirituality of other religions as well.

the New Atheists echo the neo-conservative myth that “the roots of Muslim rage” are rooted in Islamic culture itself, rather than political issues such as Western imperialism, the Israeli-Palestine conflict, colonial legacy racism, and the oppression forced upon them by U.S. backed autocratic despots.

But wouldn’t it be more effective in the end to appeal to the moral consciousness of the citizens of the wealthy and powerful nations of the world, rather than antagonize them?” “Sure, and I suppose the fly, in navigating the web so thoughtfully spun for it, should always take care to appeal to the spider’s moral sensibilities whenever it comes skittering around.

The time for building bridges is over. For the few that are willing to swim across to our side, we will welcome them with open arms. We’ll even dispatch life rafts. But we have entered a new phase where we should be prioritizing direct action.

We begin with the multipronged relationships between capitalism and the various historical and contemporary mechanisms that capitalists (and their vital partners within state systems) have used to spread this form of political economy around the globe. These processes have been known most commonly as colonialism or imperialism (in either their historical or neo- forms), and have often been accompanied by the often-necessarily related processes of militarism.

The collective memory of every Latino people includes direct or indirect (neo-)colonialism, primarily by Spain or Portugal and later by the United States. Among Latinos, Mexicans in what we now call the Southwest have experienced US colonialism the longest and most directly, with Puerto Ricans not far behind

Gone are the days for the Law of Supply and Demand. For now, the world operates on "DOP" i.e. Demand and Overpowered. The demand arisen in the third world countries get them overpowered by first world and the "DOP Colonization" enjoys its full swing.

Some Ghanaian intellectuals still cling to the notion that our current problems are the deliberate attempts by imperialism to thwart our efforts at development. The imperialism and neo colonialism rhetoric belongs to the 1950s and 1960s. The real problem is how we run our own affairs.

But some turned out to be more human than others. ‘Zambian humanism’, he declared, ‘aims at eradicating all evil tendencies in Man … the attainment of human perfection’, by ridding society of ‘negative human inclinations such as selfishness, greed, hypocrisy, individualism, laziness, racism, tribalism, provincialism, nationalism, colonialism, neo-colonialism, fascism, poverty, diseases, ignorance and exploitation of man by man’.

fear-mongering “seems like patronizing neo-colonialism to people elsewhere.”92

Securing the institutional foundations for capitalist markets, it turns out, is not something that can be done purely through trade and financial agreements but relies upon the coercive arm of the state, which takes the form of wars, land grabs and other neo-colonial ventures, the militarization of borders, the criminalization of protest and dissent, and the policing and punishment of domestic populations, among others.

Western borders are currently being reasserted in the context of economic crisis, to protect the global ‘haves’ from the ‘have-nots’. And reactionary feminism is complicit with this capitalist and neo-colonial project. It foregrounds narratives of scarcity; it claims resources and support for the ‘good’ women rather than the ‘bad’.

The Revolutionary Action Movement advanced a pivotal idea that would become central to the politics of the Black Panther Party. Drawing on a line of thought reaching back at least to the mid-1940s and the black anticolonialism of W. E. B. Du Bois, Paul Robeson, and Alpheaus Hunton, RAM argued that Black America was essentially a colony and framed the struggle against racism by blacks in the United States as part of the global anti-imperialist struggle against colonialism.47 Max Stanford defined the politics of revolutionary black nationalism this way in 1965: “We are revolutionary black nationalist, not based on ideas of national superiority, but striving for justice and liberation of all the oppressed peoples of the world. . . . There can be no liberty as long as black people are oppressed and the peoples of Africa, Asia and Latin America are oppressed by Yankee imperialism and neo-colonialism. After four hundred years of oppression, we realize that slavery, racism and imperialism are all interrelated and that liberty and justice for all cannot exist peacefully with imperialism.

Apart from their inability to raise the living standards of the black masses, they have failed to make provision for the increased water consumption and for drought, they have failed to modernise telephone communications, and they have failed to make allowance for the increased need for electrical power. Consequently, in recent months, the ramshackle nature of the neo-colonial structure has been cruelly exposed, and it was the very middle class who have benefitted from '1938' who recently complained most bitterly when they suffered simultaneously from water rationing, extensive electricity power cuts, a limping telephone service, and no police protection for their property.

When New Afrikan men speak of having "lost our manhood" under slavery, no one thinks they mean sex-change operations but everyone knows what they say is true. When a boy isn't hard enough don't the others say he's "pussy"? But they aren't thinking he grew a vagina, are they. And when Mike Tyson snarls at an opponent at a press conference, "I'm gonna make you my girlfriend!", we know what that's about. Same in the white womens community: when a woman is too outspoken, too strong, not white enough, even in the Women's Union" they cut her, saying "She's like a man'.' Gender isn't about biology (that's why people go ape over gays and trans, because queer gender-bending smudges the chalked-in gender lines & reveals how artificial it all is).

Protecting white women was, and is, a key colonial preoccupation. Imaginings of Indigenous and/or slave uprisings were sexualised: fear of revolution was fear of rape. In colonial and neo-colonial cultures, white women’s tears are deadly to people of colour.

The danger to world peace springs not from the action of those who seek to end neo-colonialism but from the inaction of those who allow it to continue. To argue that a third world war is not inevitable is one thing, to suppose that it can be avoided by shutting our eyes to the development of a situation likely to produce it is quite another matter.

An early, and quite remarkable manifestation of this deviant religiosity, and one which briefly united European revivalist polytheism and the continuous Indigenous traditions of North America, took place long before the American Revolution, when Thomas Morton arrived in New England in 1624 as a partner in a fur trading venture. Morton and thirty men indentured to the company defected and founded an independent colony that sought to live in harmony with the native Algonquian people of the region, the Wampanoag, and conduct the fur trade with them on a radically different basis than the prevailing norms. His colony began to attract further defectors from the harsh Puritan regime, and grew rapidly. In addition to intermarrying with local indigenous people, Morton’s colonists also began supplying them with guns. Morton named his colony, in what is now Quincy, Massachusetts, ‘Merry Mount’, and at its center ceremonially erected an 80-foot tall Maypole topped with deer antlers, reading before it odes he had composed to Hellenic Gods and holding dances around it. The Puritans reported that Morton, in addition to having “set up a May-pole, drinking and dancing about it many days together, inviting the Indian women, for their consorts, dancing and frisking together… and worse practices,” had explicitly “anew revived & celebrated the feasts of the Roman Goddess Flora, or the beastly practices of the mad Bacchanalians.”42 Morton was thus combining rural European folk traditions with the classical pagan culture of which he had learned in his higher education and seeking to emulate, if not wholly integrate, Indigenous practices. Morton’s synthesis thus includes all of the ingredients of later Neo-Paganism of the kind we see in Wicca, including its libertine aspects. After about two years of this, Puritan troops invaded Merry Mount, which they called ‘Mount Dagon’, in reference to the Syrian God whom the Bible speaks of as worshiped by the Israelites’ rivals, the Philistines; it’s not clear whether this was their own coinage, or that of Morton’s colonists. The Puritans apprehended Morton, destroyed the Maypole and scattered the colonists in the settlement, though some were still there and reportedly continuing to engage in pagan worship in 1629, when they were raided again.