Malcolm X and Ho Chi Minh Remind Us of the Roots of White Supremacy in the Aftermath of the Buffalo Shooting

By Danny Haiphong

Republished from Substack.

On May 15th, a white supremacist named Payton Gendron opened fire on a Tops supermarket in Buffalo’s Black district of Kingsley, killing ten people. The massacre was immediately labeled a hate crime and liberal mainstream corporate media went to work finding easy explanations that would absolve them and their elite handlers of any wrongdoing. Democrats placed blame on the GOP for normalizing racism. GOP-aligned Fox News host Tucker Carlson was given special attention for mainstreaming the “Great Replacement Theory” that filled the pages of Gendron’s manifesto.

Indeed, white supremacy has been the GOP’s organizing principle for more than a half century. The “Great Replacement Theory” is the 21st century version of a historic trend. The Republican Party’s “Southern Strategy” successfully mobilized white Americans fearful of the Black movement for social justice into a formidable political bloc. Ronald Reagan’s ascendancy transformed the racist rhetoric within the Republican political establishment into a coded war on “welfare queens” and “crime.” The “Great Replacement Theory” is another iteration of white supremacist ideology which posits that Black Americans, immigrants, Muslims, and non-whites generally are invading the Anglo world in a bid to eradicate whites.

There is no doubt that the influence of far right and white supremacist ideology has played a role in the more than one hundred mass shootings that have occurred in the United States over the past several decades. A society organized to dehumanize and wage war on the masses is ultimately a society at war with itself. However, it is too simplistic to view white supremacy as a purely ideological phenomenon. White supremacy is not merely a set of ideas that, once spread, sets the stage for racist violence. This idealist conception of history strips white supremacy of its roots in the system of U.S. imperialism and simplifies its existence to a matter of moralistic virtue.

Such idealism presents only one solution to white supremacy; the marginalization or eradication of a few bad apples in Tucker Carlson and the GOP.  On May 19th, the world will celebrate the birthdays of Malcolm X and Ho Chi Minh, two deceased revolutionaries who commented extensively on the roots of white supremacy. Ho Chi Minh was the first president of an independent and socialist Vietnam and arguably the most important force in that country’s struggle for liberation from colonialism. Malcolm X was one of the most important leaders of the Black liberation movement that the United States has ever known, and his influence on the political development of the global struggle for peace and self-determination remains immense.

Though Malcolm X and Ho Chi Minh spent much of their lives on different hemispheres, both charted a course for liberation that was influenced by the rising prestige of Black nationalist, anti-colonial, and socialist politics. Both were internationalists who traveled the world learning and seeking solidarity from movements abroad. Ho Chi Minh traveled to New York City and worked as a dish washer while attending United Negro Improvement Association (UNIA) meetings held by Marcus Garvey. Shortly before his assassination in 1965, Malcolm X made his third trip to the African continent and paid visits to Ghana, Egypt, Kenya, Algeria, and Tanzania. He would go on to form the Organization of Afro-American Unity (OAAU) upon his return, stating in his first public address for the new organization that the success of African nations in uniting against colonialism directly inspired his determination to organize and unite Black people in a global struggle for freedom, peace, and dignity.

Ho Chi Minh wrote several articles on racism and the Black condition in the United States. In his 1924 article on lynching, the Vietnamese revolutionary declared:

It is well known that the black race is the most oppressed and most exploited of the human family. It is well known that the spread of capitalism and the discovery of the New World had the immediate result the rebirth of slavery which was, for centuries, a scourge for the Negroes and a bitter disgrace of mankind. What everyone perhaps does not know, is that after sixty-five years of so-called emancipation, American Negroes still endure atrocious moral and material sufferings, of which the most cruel and horrible is the custom of lynching.

Ho Chi Minh and Malcolm X believed that racist violence could not be understood outside of the global struggle between the oppressed and the oppressor. Vladimir Lenin and the Russian Revolution inspired Ho Chi Minh to embrace socialism in the liberation of Vietnam from colonialism and imperialism. It was African revolutions which motivated Malcolm X to adopt an internationalist vision for Black liberation in the United States. For each, racism was not about bad apples. The entire system of imperialism was rotten and both sought to uproot it through the positive means of winning the power of the oppressed to control and manage their own societies.

This doesn’t mean that Ho Chi Minh or Malcolm X ignored ideology. Ho Chi Minh struggled intensely with the socialist parties of the Second International, opposing their chauvinistic support of “fatherland” Western governments in the First World War to the detriment of colonized people. Malcolm X outlined the key tenets of what is now called the “Great Replacement Theory” nearly sixty years ago in 1964 when he said,

During recent years there has been much talk about a population explosion. Whenever they are speaking of the population explosion, in my opinion, they are referring to the people primarily in Asia or in Africa— the black, brown, red, and yellow people. It is seen by people of the West that, as soon as the standard of living is raised in Africa and Asia, automatically the people begin to reproduce abundantly. And there has been a great deal of fear engendered by this in the minds of the people of the West, who happen to be, on this earth, a very small minority.

In fact, in most of the thinking and planning of whites in the West today, it’s easy to see that fear in their minds, conscious minds and subconscious minds, that the masses of dark people in the East, who already outnumber them, will continue to increase and multiply and grow until they eventually overrun the people of the West like a human sea, a human tide, a human flood. And the fear of this can be seen in the minds, and in the actions, of most of the people here in the West in practically everything that they do. It governs their political views, it governs their economic views and it governs most of their attitudes toward the present society.

But even here Malcolm X related white fears of replacement not to some unexplainable hatred but to the material reality that white Americans and Westerners were quickly losing their ability to control the destinies of oppressed peoples of the world. Malcolm X’s words have only become more relevant in the current period. The rise of socialist China has precipitated a Cold War response from imperialism that has poured gasoline on the fire of anti-Asian racism and violence. The Black struggle for self-determination has faced a severe backlash from the U.S. mass incarceration state, opening the floodgates of racist reaction. And the fact that Payton Gendron was wearing a white supremacist Black Sun symbol so commonly seen on the uniforms Nazi Azov fighters in Ukraine is no coincidence. White supremacy is a global system of social control that is directed at any person, government, or movement (Russian, Chinese, Black American, Muslim, Arab, etc.) that is perceived to threaten the domination of Euro-American imperialism.

The entire system of U.S. imperialism is thus implicated in racist violence. This includes the Democratic Party, which has for decades been wedded to a neoliberal model of governance reliant upon austerity, state repression, and war. The Republican Party is but the loudest and most ideologically influential political branch of the U.S.’s racist and imperialist system. The more that the U.S. finds itself bogged down in its own contradictions, the stronger the tide of racist reaction becomes. A true fight against white supremacy involves popular organization against the forces that gave it birth: the U.S. military state waging wars fueled by dehumanization, the two-party duopoly enacting policies that deprive oppressed people of their needs, and the economic system of capitalism robbing the earth of public wealth and ecological sustainability to enrich its corporate masters.

Danny Haiphong’s work can be followed on Twitter @SpiritofHo and on YouTube as co-host with Margaret Kimberley of Black Agenda Report Present's: The Left Lens. You can support Danny on Patreon by clicking this link.   He is co-author of the book “American Exceptionalism and American Innocence: A People's History of Fake News- From the Revolutionary War to the War on Terror.” You can contact him at haiphongpress@protonmail.com. 

Movements Aren't Won or Lost in Elections: Putting India Walton's Campaign for Mayor of Buffalo in Context

(Photo: Friends of India Walton)

By Russell Weaver

India Walton — the progressive, working-class, 39-year-old, Black mother-of-four who stunned Buffalo’s Democratic establishment with her June 2021 upset win in the Mayoral Primary Election — appears to have lost her bid to become the city’s Chief Executive. As of this writing, she’s received 41% of the General Election vote, with unnamed write-in candidates (but, presumably, Primary loser and 16-year-incumbent, Byron Brown) winning the remaining 59% of ballots cast. 

Some observers, including Brown, have been quick to characterize Walton’s loss as a “rebuke” of her leftist brand of politics, stating that her General Election performance should serve as a “warning” to Democrats that leftward movement will cost the party at the ballot box. To paraphrase the celebratory words of New York State’s Republican Committee Chairperson on election night, Brown did not simply beat Walton — he defeated a socialist movement in Buffalo.  

Funny thing about movements, though: they’re not won or lost in an election. Rather, movements progress through phases of an iterative, nonlinear process. Engineer-turned-activist Bill Moyer, who’s frequently credited with steering the Chicago Freedom Movement toward its focus on fair housing in the 1960s, labeled this process the Movement Action Plan (MAP) – a concept he originated, developed, experienced, and refined through a lifetime of organizing. 

In brief, MAP proposes that successful social movements pass through eight phases: 

1. During “normal times,” systemic problems like economic inequality or housing insecurity are not prominent on the public agenda. The problems, and the policies that sustain them, are relatively overlooked by the public and mainstream media.

2. Small networks of organizations and activists with expertise on a systemic problem use official channels (e.g., media, courts, public hearings) and organizing campaigns to focus attention on that problem.

3. Growing attention to the problem produces “ripening conditions” wherein more organizations and people become sympathetic to the movement’s positions. To Moyer, by this stage some 20-30% of the public are aware of and opposed to the problem.

4. One or more highly visible “trigger events” animates the problem, clearly illustrating the need for change to a broad audience. During this “take off” phase, people and organizations flock to the movement in greater numbers. For Moyer, the fraction of the public aware of the problem and opposed to the policies or institutions responsible for it reaches 40% in this stage (recall: Walton won over 41% of General Election votes).

5. Seeing the movement’s gains during “take off” as a threat to the status quo, powerholders mobilize their disproportionate power and resources against it, blocking its more transformative demands from being implemented. At least some members of or sympathizers with the movement see these unachieved demands as failure. This “perception of failure” leads to attrition.

6. The movement’s experiences with external pushback and internal attrition help sharpen its analysis of power and of the social, economic, and institutional relations that produce and sustain systemic problems. It uses that analysis to build or expand prefigurative institutions that model solutions to those problems (e.g., in India Walton’s case, community land trusts like the one she co-founded to promote affordable housing in Buffalo). Over time, “re-trigger events” bring problems back to life and again draw people and organizations to the movement in numbers. In Moyer’s experience, this is the stage of “majority public opinion,” where most people come to see a problem in terms of the policies and institutions that create and sustain it. Thus, it’s also the stage where most people come to oppose the status quo and the powerholders who uphold it.

7. No longer just opposed to the status quo, a public majority embraces what were previously “feared” alternatives (i.e., the movement’s more transformative demands), creating the environment for structural change. In Moyer’s terms, this is a stage of “success,” where incremental proposals no longer pacify the public as they once did. Instead, old policies and institutions are changed or dismantled, new ones are built, and people and organizations from the movement begin to replace powerholders who still seek to block transformative social change.

8. Finally, in what Moyer called “continuing the struggle,” the movement works to extend successes, fend off attempts to undo progress, and transcend the boundaries (spatial, social, or political) of its prior victories.

The champions of the status quo sounding the death knell on Buffalo’s progressive movement either aren’t thinking at the MAP temporal scale; or, more likely, they’re intentionally conflating Walton’s election loss with evidence that progressive politics aren’t capable of taking root in the existing political-economic system, thereby attempting to accelerate attrition from the Buffalo-based movement that Walton’s come to represent.  

Don’t fall for that tactic.  

Walton’s campaign pulled back the curtain on Buffalo’s “resurgence” narrative, highlighting how the city’s pro-growth economic agenda has exacerbated inequality, creating wealth and benefits for affluent developers and property owners while making life more precarious for the disempowered masses. She helped elevate systemic problems like housing insecurity, food deserts, and care deficits to the public agenda. And, perhaps most importantly, she advanced alternative policies and institutions — public—community partnerships to build networked land trusts, participatory budgeting, a public bank, and more — that have the potential to address those problems at a structural level.  

Not long ago, these proposals — which her opponents breathlessly call “radical socialist” — might not have won much favor in a “moderate, business friendly” city like Buffalo. But Walton just captured over 41% of the general electorate, while bringing scores of people (especially young people) into progressive politics. Her campaign was a trigger event that helped the movement reach “take off” (stage four). Her loss will be perceived by some as a failure (stage five). But, in truth, it’s a transition point.  

The speed and ease with which establishment Democrats and Republicans joined forces to drag Brown over the finish line as a write-in candidate laid bare the real fight. It’s not about shifting power from one political party to another — but from the opulent minority to the working-class majority. Notably, Walton seemingly won over Buffalo’s working-class communities. On that backdrop, and with the Mayoral election in the rearview mirror, Buffalo’s progressive movement looks poised to drive headstrong into MAP stage six: institution building.  

By working outside of elected office (for now) to continue building the prefigurative, people-centered organizations that Walton’s campaign promised to everyday Buffalonians, progressives in the city can institutionalize their recent gains. That way, when the next “re-trigger event” calls Buffalo’s collective attention to the city’s worsening inequality, concentrated poverty, housing insecurity, or related problems — and such an event will inevitably occur, given the choice to keep a developer-friendly strategy in place — the movement will have ready-made infrastructure on which to greet the general public, whose eventual rejection of business-as-usual will come with demands for transformative alternatives (stage seven).  

India Walton might have lost an election, but she also might have helped Buffalo progress more than halfway through the stages of a winning social movement. Now isn’t the time for despair, but for sustained building and organizing: “success” is arguably just a stage (or two) away. 

Russell Weaver is a Rust Belt-based geographer and data analyst who studies economic democracy and spatial patterns of inequality. Follow him on Twitter @RustBeltGeo