Subject: Stockholm Syndrome Re: Collective Letter

From: Email Courtney <EmailMe…>
Date: July 11, 2017 at 1:56:32 PM EDT
Subject: Stockholm Syndrome Re: Collective Letter

Yes. I, Courtney; the proud daughter of two loving and stable parents Brenda and Robert; and the proud descent of healthy and respectable people who taught me how to build sustainable legacy from a place of integrity.

I, Courtney who has been doing “the work” for years now, not because I experienced trauma and decided to “get involved.”

I, who bought a home … to continue the legacy of those before me — as builders, creators and trailblazers — not followers.

I, Courtney, who is the child of strong and proud ancestral lineage, especially self-reliant women of true “power”.

I, Courtney who decided to use a digital platform, just as you all use your bullhorns, Facebook pages, digital popularity, and the streets to take a stance and educate.

I, Courtney, always have and will continue to stand by any claims I make, just as you all stand behind yours (of injustices done at the hands of policing/political systems and “oppressors” as well as one-sided verdicts handed down by corrupt judges and brainwashed jurors).

Don’t make the mistake assuming you know anything about me based on what you’ve dug through in my personal belongings or found online.

Asere’s name is not worth “smearing.” He alone is not worth my time, however, he is just one spoke in the wheel of “oppression.” As he wrote, “Hold me accountable for my anger, machismo and communication” but not as a sexual predator — well, wake up…all three things being tools of an abuser. He is the spoke we read of when reading about misogyny, sexism, etc. in movements that were built on the backs and labor of Black women and fell at the hands of hypocrites with no integrity — those who sold their own out for safety or a dollar. [Safety looks like housing, acceptance, “love” and financial support…]

Asere is not the first, nor will he be the last man who has been accused of inappropriate behavior and/or abuse of power who hides behind a support group of women — just like a cop with a badge — claiming to be the victim. He is the man, that women (like the revolutionaries/activist you all quote and admire, like Angela Davis) speak about when they speak about misogyny in movements. You’d be a fool to believe that this one man (Asere) that you know, could not fall into that category. You’d be a fool to believe that the men those women called out, also had a circle of women supporters. Men like him, refuse to be held accountable for their actions and will go to great lengths to lie and manipulate. insert Bill Cosby AND his town hall…]

One of Asere’s favorite line is, “Color for a cover.” Our skin color and level of “wokeness” can be the most insidious masks. I like you fell for his masks.

I know for a fact (in personal observation and experiences) with the majority of you, you focus more on trying to fix your external instead of trying to heal your internal demons — hopefully some day you’ll see that Universal Law does not work that way. One can’t ask for/demand from anyone (even your perceived oppressors) more than they are willing to give in return. Until we learn this as a true collective, we will never “win.” As I’ve said before, it never had to go this far, but because too many of us have not done the necessary healing work with ourselves, our families and the circles we you all call “fam,” here we are. Hurt people, “help” people too (aka Wounded Healers).

As for the young women in question, and the majority (if not all of you) — It comes to no surprise that this is your “investigation” and “verdict.” Abuse comes in all shapes and forms. Too often, those who come from abusive backgrounds (as witnesses, “victims” and perpetrators), continue those roles into adulthood. Silencing and manipulation are two additional tools used by abusers. Victims don’t even know when they are or have been victimized.

Internalized and external misogyny and sexism is real

We’ve all our part to play. You’ve chosen your lanes and named your “oppressors,” just as I’ve named mine.

I, Courtney Crosslin, who is strategic and not reactionary, who is not hiding behind initials nor pseudonyms.

How you all decided to handle this is a direct reflection of the external struggles you all fight against daily. Do you think those you fight against (and their supporters) think they did anything wrong? Do you think they’d admit any fault? Have they admitted any fault? No. That’s why you continue to hit the streets and fight.

Thank you for confirming things I already knew. I’ll be patiently waiting for you all to return my personal belongings. Should you decide to keep my things, that karmic return is on you. I’ve already let go.

May you all rest in piece/peace.

* To R…, ask T… about me.

To end:

“This, then, is the great humanistic and historical task of the oppressed: to liberate themselves and their oppressors as well. The oppressors, who oppress, exploit, and rape by virtue of their power; cannot find in this power the strength to liberate either the oppressed or themselves. Only power that springs from the weakness of the oppressed will be sufficiently strong to free both. Any attempt to “soften” the power of the oppressor in deference to the weakness of the oppressed almost always manifests itself in the form of false generosity; indeed, the attempt never goes beyond this. In order to have the continued opportunity to express their “generosity,” the oppressors must perpetuate injustice as well. An unjust social order is the permanent fount of this “generosity” which is nourished by death, despair, and poverty. That is why the dispensers of false generosity become desperate at the slightest threat to its source.

True generosity consists precisely in fighting to destroy the causes which nourish false charity. False charity constrains the fearful and subdued, the “rejects of life” to extend their trembling hands. True generosity lies in striving so that these hands — whether of individuals or entire peoples — need be extended less and less in supplication, so that more and more they become human hands which work and, working, transform the world. This lesson and this apprenticeship must come, however, from the oppressed themselves and from those who are truly in solidarity with them. As individuals or as peoples, by fighting for the restoration of their humanity they will be attempting the restoration of true generosity. Who are better prepared than the oppressed to understand the terrible significance of an oppressive society? Who suffer the effects of oppression more than the oppressed? Who can better understand the necessity of liberation? They will not gain this liberation by chance but through the praxis of their quest for it, through their recognition of the necessity to fight for it. And this fight, because of the purpose given it by the oppressed, will actually constitute an act of love opposing the lovelessness which lies at the heart of the oppressors’ violence, lovelessness even when clothed in false generosity.

But almost always, during the initial stage of the struggle, the oppressed, instead of striving for liberation, tend themselves to become oppressors, or “sub-oppressors.” The very structure of their thought has been conditioned by the contradictions of the concrete, existential situation by which they were shaped. Their ideal is to be men; but for them, to be men is to be oppressors. This is their model of humanity. This phenomenon derives from the fact that the oppressed, at a certain moment of their existential experience, adopt an attitude of “adhesion” to the oppressor. Under these circumstances they cannot “consider” him sufficiently clearly to objectivize him — to discover him “outside” themselves. This does not necessarily mean that the oppressed are unaware that they are downtrodden. But their perception of themselves as oppressed is impaired by their submersion in the reality of oppression. At this level, their perception of themselves as opposites of the oppressor does not yet signify engagement in a struggle to overcome the contradiction;2 the one pole aspires not to liberation, but to identification with its opposite pole.

In this situation the oppressed do not see the “new man as the person to be born from the resolution of this contradiction, as oppression gives way to liberation. For them, the new man or woman themselves become oppressors. Their vision of the new man or woman is individualistic; because of their identification with the oppressor they have no consciousness of themselves as persons or as members of an oppressed class. It is not to become free that they want agrarian reform, but in order to acquire land and thus become landowners — or; more precisely, bosses over other workers. It is a rare peasant who, once “promoted” to overseer, does not become more of a tyrant towards his former comrades than the owner himself. This is because the context of the peasant’s situation, that is, oppression, remains unchanged. In this example, the oversee, in order to make sure of his job, must be as tough as the owner — and more so. Thus is illustrated our previous assertion that during the initial stage of their struggle the oppressed find in the oppressor their model of “manhood.”

Even revolution, which transforms a concrete situation of oppression by establishing the process of liberation, must confront thus phenomenon. Many of the oppressed who directly or indirectly participate in revolution intend — conditioned by the myths of the old order — to make it their private revolution. The shadow of their former oppressor is still cast over them.” Paulo Freire, Pedagogy of the Oppressed


On Jul 10, 2017, at 10:34 AM, Kana A…<healthis…> wrote: