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" "In the heat of our pursuit for fundamental human rights, Black people have been continually cautioned to be patient. We are advised that as long as we remain faithful to the existing democratic order, the glorious moment will eventually arrive when we will come into our own as full-fledged human beings.
Angela Yvonne Davis (born January 26, 1944) is an American political activist, philosopher, academic, Marxist feminist, author, professor emerita at the University of California, Santa Cruz and a founding member of the Committees of Correspondence for Democracy and Socialism (CCDS).
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Jails and prisons are designed to break human beings, to convert the population into specimens in a zoo - obedient to our keepers, but dangerous to each other. In response, imprisoned men and women will invent and continually invoke various and sundry defenses. Consequently, two layers of existence can be encountered within almost every jail or prison. The first layer consists of the routines and behavior prescribed by the governing penal hierarchy. The second layer is the prisoner culture itself: the rules and standards of behavior that come from and are defined by the captives in order to shield themselves from the open or covert terror designed to break their spirits.
“Woman” was the test, but not every woman seemed to qualify. Black women, of course, were virtually invisible within the protracted campaign for woman suffrage. As for white working-class women, the suffrage leaders were probably impressed at first by the organizing efforts and militancy of their working-class sisters. But as it turned out, the working women themselves did not enthusiastically embrace the cause of woman suffrage.
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Needless to say, the history of the United States has been marred from its inception by an enormous quantity of unjust laws, far too many expressly bolstering the oppression of Black people. Particularized reflections of existing social inequities, these laws have repeatedly borne witness to the exploitative and racist core of the society itself. For Blacks, Chicanos, for all nationally oppressed people, the problem of opposing unjust laws and the social conditions which nourish their growth, has always had immediate practical implications. Our very survival has frequently been a direct function of our skill in forging effective channels of resistance. In resisting, we have sometimes been compelled to openly violate those laws which directly or indirectly buttress our oppression. But even when containing our resistance within the orbit of legality, we have been labeled criminals and have been methodically persecuted by a racist legal apparatus.