We’re all Boba Liberals Now (Don’t Laugh!)

Asian diaspora reactionaries and liberals sip from the same bog of American Exceptionalism

(un)Happy AAPIHM to you, readers

A few days ago, comrades started pinging me about a Twitter post by Asian Dawn, a “pro-Asian” right-wing propaganda outlet. In the post, Asian Dawn cheered on the arrest of an Asian person supporting the Palestinian resistance movement, calling them a “boba liberal.”

Dozens of other Asian American chuds (little Andy Ngo’s without tragic run-ins with Portland’s famous concrete milkshakes) then started lauding Asian Dawn for introducing them to the term. Some loathsome minstrel named Jonathan Choe, who made a name for himself as a gonzo stooge of Turning Point USA, picked it up and labeled the Asians at the University of Washington encampment for Palestine “boba liberals.” None of this should be surprising (annoying, yes; surprising, no).

Translation: “Anyone I don’t like who is Asian is a boba liberal”

But Redmond, what the hell is going on here? I thought the term boba liberalism was a leftist thing? Yes, it is! But something quite awful has happened over the last four years.

First, I’m going to give a little background into what “boba liberalism” was. Next, I’ll go over the right-wing’s struggle to claim the term for their ends. Then, I’m going to dig into not only the absurdity of this claim that Asians for Palestine are “liberals,” but also the effect and purpose for such claims. And last, I will talk about what we ought to do about it.

What was Boba Liberalism?

For those unfamiliar, the term boba liberalism is a pejorative for the dominant ideology in Asian American politics. This pejorative grew out of a small counter-current of Asian diaspora communists on Twitter. We identified how Asian Americans have a habit of endorsing American exceptionalism and viewed themselves and the world through a very American, western-centric lens. While standing for equality and anti-racism on a superficial level, Asian American liberal politics and culture is predicated on intense anti-communist and pro-capitalist grounds, and on both subtle and overt self-perceptions that diasporic Asians are superior and more enlightened than their compatriots in the homelands. We called this “boba liberalism” to poke fun at the vapid hypocrisy of these positions, and like the drink it’s named after (one that has the whole diaspora in a cultural chokehold), it’s everywhere. The term criticized the Asian American liberal belief that inclusion and representation was the answer to America’s systemic racism. “Boba liberal” was also an outlet to bemoan the state of mainstream expressions of Asian American culture and identity.

As communists, we identify liberalism as the ideology of capitalist privatization, individualistic atomization, and the “humanistic” veneer of the savagery of “enlightened” anglo-european colonialism. Boba liberals are just Asian American liberals in that they accept the fantasy of the United States as a liberatory and democratic system. They accept the premise, consciously or unconsciously, that the US is politically and culturally superior to their homelands (especially if their homelands are targets of US imperialism and colonialism). They are diaspora chauvinists. They refuse to see the US for what it is: a savage global parasite of white supremacy. For the remainder of this essay, I will simply refer to them as Asian American liberals or diaspora liberals. The meaning of this term started evolving as soon as it got popularized among Asian American political circles. 

How did the term boba liberalism evolve? 

Right-wing Asian Americans and even some overseas “compatriots” started laying claim to boba liberalism to attack anyone they didn’t like: Asian women, Asian LGBT people, Asian diaspora communists, or just about any kind of Asian person they found annoying; whoever did not fit their bill of “Asianness.”

Eventually, right-wing circles began using it to mean self-hating Asians, implying that diaspora liberals somehow lacked “racial pride” and did not put the “interests” of the Asian American community “first.” I don’t have time to unpack the nebulous notion of Asian “racial feeling” here, but all of this to say that this is a very fast and loose way of defining “self-hatred,” dependent on the subjective whims of whichever reactionary clown of the day needs an ax to grind. How self-hatred is defined depends primarily upon your class position and interests.

If you are a petty bourgeois Asian American and your entire conception of Asian identity is that “we are smart and get good grades and are high achievers,” of course you are going to imagine that left-wing critics of the bourgeois university system are a threat to your narrow idea of “the Asian community.” Those damn commie boba liberals!

If your position is that Asian Americans are more oppressed than Black and Indigenous people or that Asian women are more privileged than Asian men (look at all the freebies and status they get and we don’t!!), of course you’re going to think that any challenge to such laughable positions coming from more radical Asians stems from a place of self-hatred. Of course your sense of self-superiority and exceptionalism is going to feel threatened. Those um… damn commie boba liberals!!

Even Asian American liberals picked up the term and started misusing it. And while they didn’t completely twist the content of the critique as the right-wingers did, they again only focused on the individual-cultural dimension while giving lip service to progressive politics. In one example, some said that boba liberalism is a critique on assimilationism, or “east-asian privilege” (a concept I am heavily critical of, by the way). In another case, critiquing boba liberalism was presented as an “anti-racist” laundry list—a collection of implicit biases to confront and uproot in your personal and professional life. Coming to an instagram “anti-racist” infographic near you!

We Marxists don’t focus on critiquing individual personalities and how individuals embody or don’t embody certain values. We examine the social roles people play, and the social divisions and tensions within the communities they are a part of. Given that much of Asian American cultural discourse is still stuck in the realm of resolving troubling personal identity crisis—a crisis that is rooted in an alienation within a racist, capitalist, colonial society—the right-wing’s use of boba liberalism is still trapped in the realm of individual subjectivity, victimhood, self-identity, and diasporic exceptionalism (as in, it’s just liberalism!).

As I have pointed out, this is not merely a cultural battle over tastes and markers of identity. This is a battle that envelops the wider struggle over the legitimacy of the United States, capitalism, and western imperialism, and with it the project to enfranchise Asian Americans in the US imperial domain.

Who are these Asian American reactionaries? 

I’ve known about groups like Asian Dawn for some time now. The rotten stench of these “pro-Asian” outlets (outlet is a generous term; shitrag is more appropriate) has been lingering along the dredges of the internet for some time now. One could get a small whiff of their stench during the early days of the COVID-19 pandemic. They grandstand as “unapologetic” and “proud” Asian Americans defending the community against racism. They claim to put “Asian interests First”—neither left, nor right, just ASIAN (don’t even get me started). They fable incessantly about a looming crisis of “Black-on-Asian crime.” This dark prophecy has them praising police crackdowns, mainly on anti-racist activism. They view Asian women as a primary enemy “oppressing” Asian men. Perhaps this is the highlight of their banal and dull lives. This is not satire, my friends and comrades. Shit, they’re the real deal! As I will demonstrate, these reactionaries represent an infantile, groveling capitulation to US imperialism and white supremacy.

Birds of a Feather, in Zionism Together

In painting another case of “Asian Person Doing Something I Don’t Like, This Time Supporting Palestine” as liberals, Asian reactionaries have affirmed their commitment to the United States’ support for the Zionist entity and the Palestinian genocide. Israel’s war to eradicate Palestine has sharpened internal divisions in the United States, demarcating a clear line between two camps: one being the broad progressive wing of radical workers, youth, and students, and the other being the alliance of Zionists, liberals, and reactionaries. Every community in the US has undergone a process of demarcation, and the Asian American community—stratified with its own class divisions—is naturally also a battleground for these sharpened divisions.

It has become much clearer to young Asian people in the US that both liberals and reactionaries are united in their support for Israel and Zionism. Democrat and Republican politicians (the Asian American ones too) have maintained bi-partisan support for Israel. University administrators, long lauded as guardians of enlightened liberal thought, are cracking down on the student movement. Asian American politicians, journalists, and media stars, like their white counterparts, have either remained suspiciously silent on the Palestinian cause, are hand-wringing, hem-hawing at any form of Palestinian armed resistance (do YOU condemn hummus?), or have come out in full defense of Israeli settler-colonialism.

Two examples of Asian American Democrats, Ted Lieu (CA) and Grace Meng (NYC), upholding Zionism.

Even if Asian American liberals as individuals abhor the brutality of the Israeli occupation, they ultimately still believe in Israel’s right to exist and will line up to support the Democratic Party machine. So by opposing Zionism and standing in solidarity with Palestine, Asians in the Palestine solidarity movement are fighting against the prevailing Asian American liberalism that dominates our culture and politics. 

Today, more young Asians in the US stand against capitalism and for socialism than ever before. More Asians in the US are drawing connections between Zionism and Euro-American imperialism, identifying the United States as the principal enemy of peace and progress. More are interested in becoming organized to oppose this sad state of affairs. Young Asian Americans who might have once identified with liberalism for its surface-level lip service to anti-racism and equality are now joining the more openly progressive camp. This presents a crisis within Asian American liberalism, where average Asian American youth are moving further ahead of ruling Asian American political forces. In short, I have never seen more Asians in America willing to learn about socialism and communism.

The Asian representation and inclusion project is facing a legitimacy crisis as Asian American liberalism reaches a limit point. This impending limit—where a growing core of Asian people in the United States no longer identify with Americanism as the dominance of the United States on the world stage is waning—partially explains what is driving the “pro-Asian” (that is: pro-American) reactionaries into doubling down on their support for Americanism, for right-wing forces, and for Zionism. While posturing as “anti-liberal” they work hand-in-hand with American and Asian American liberals and conservatives in supporting Zionism and the US-dominated world system in a zero-sum game to be the most favored race under [white] heaven.

Let’s be frank: the United States is set on instigating war in the Pacific, and the American empire needs its lackeys of color to distract from the militarization of Japan, South Korea, and Taiwan (and the exploitation of the Philippines, Guam, Okinawa, Hawaii, etc.). The Stop Asian Hate phenomenon ignores this backdrop of the US military’s pivot to Asia that puts The People’s Republic of China as the primary geopolitical adversary of the 21st century, and sets sights on turning the broader Pacific into an American domain of neocolonial vassals ripe for economic plunder. Is it not “Asian Hate” when the United States was responsible for killing 1 in 4 of all Koreans during the Korean War and continues to keep the south economically and militarily subordinated to its geostrategic-capitalist interests?

These attempts to “claim” criticism of Asian American liberals from the right plays the role of undermining the essential tasks of building up and organizing the Asian diaspora alongside a multinational, multi-ethnic coalition against domestic and international white supremacy; against US aggression toward China, Vietnam, and Korea; against American domination over the Philippines, Taiwan, Hawaii, etc.

At this moment, Asian American liberal politicians and their conservative counterparts side with Israel and have signed off on endless US military aid to the Zionist entity, showing their true colors as stooges for the United States. The purpose of labeling communists and progressive forces as liberals themselves is to argue to other Asian Americans that there is no political alternative to the American two-party capitalist machine, thereby arguing for Asian Americans to put their faith in that system—to be proud Americans—on the side of extreme reaction.

Diasporic chauvinism and Zionism are perfectly compatible with each other because they are united under the protective umbrella of western imperialism. Western domination needs Israel as much as diasporic chauvinism needs western domination. When Asian American liberal politicians are naked supporters of the genocide, the broad progressive Asian diaspora youth have drawn a clear line that they will not be bought out by “representation” into this rotten system. 

Who is this propaganda really for?

Let’s examine the type of flies readership the likes of Asian Dawn attract. Here are a few screencaps of comments under the Asian Dawn post.

First you have seemingly white men commenting that Asians for Palestine contradict “ingrained” Asian Values™ like hard work, family piety, and conservatism.

HMM… 🤔

Followed by ostensibly Asian men saying Asians for Palestine are a disgrace to their immigrant parents. You also have incels blaming Asian females for their diasporic woes (perfect time to start a career in stand up comedy).

And then you also have Jennifer Zeng, a Falun Gong propagandist and COVID-19 conspiracist hack, claiming that Asian protestors are agents of the Communist Party of China and thus should be deported (Nice! Deploy the Asian Hate Machine, but this time to Stop Asian Hate!). This is another case of laundering conspiracies of Asiatic Communists infiltrating The Free World™. This is completely compatible with diaspora liberalism and reaction, and lines up well with American foreign policy objectives in presenting The People’s Republic of China as an evil global adversary. Really swell crowd we’re dealing with here, eh?

These “pro-Asians” are no better than conservative cranks with Oakley sunglasses and a victim complex complaining of the so-called woke agenda. Also, these same accounts and the other propagandists in the larger network of Little Asian Dawns praise the expansion of American police agencies. They celebrate “tough-on-crime” measures in the name of “protecting” Asians from racism. Now the same US police state is arresting pro-Palestinian activists who are also Asians.

Is this not just repackaging stereotypes of Asian people (servile, obedient, a… model minority…? AND simultaneously a communist subhuman threat to white civilization) as self-empowerment (don’t laugh!)? It seems that the followers of these diasporic cesspits are first and foremost white reactionaries in need of yellow minstrels to parrot their racism against Black and Palestinian people (thereby giving them cover in saying they’re not white supremacists because they have Asian friends lol), and secondly their self-hating Asian lackeys in need of white validation.

Okay, but where are these people really from?

Asian American reactionaries are typically the descendants of deposed anti-communist bourgeois US collaborators (AKA compradors) or petty bourgeoisie. These include former military officers, bureaucrats, and native informants of US proxy armies, small business owners, and former landowners. For example, the families of ex-South Vietnamese military officers and government functionaries and their children make up the dominant political class in the Vietnamese American community. These are the ugliest vestiges of zombie-like feudalism and colonialism and their attached values: francophile decadence, misogyny, racial chauvinism, and corrupt cronyism. At their core is an inflated sense of self-importance and a sharp bitterness for a world that is passing them by, where their former peasants and servants are now in command of their homeland lost to the darkness of Communism (RIP Republic of Vietnam!!). These segments of Asian America are nostalgic for their “golden years” as swindling colonial-era middlemen. They want to see the destruction of socialism in Vietnam, China, Laos, and the Democratic People’s Republic of Korea, and their subjugation to American interests. All the while, their millennial children write sad diaspora slam poems about their intergenerational trauma of losing their family’s egg monopoly to communism.

Case in point…

Downwardly mobile and culturally stagnant petty bourgeoisie Asian Americans also make up a broad growing base of Asian American reactionaries. These are usually the younger, suburbanized children of more recent white collar immigrant parents and small business owners. These Asian Americans, while quite well off, face diminishing prospects under a decaying capitalist system. They are also intensely socially alienated from the dull lives and society they inhabit. However, they blame others (Black People, those they label “liberals,” woke feminists, etc.) for their alienation and lack of fortunes, rather than attack the root of inequality: the very same capitalist system. They are in a much more tenuous and unstable class position, but are nonetheless still class aspirants that desperately cling onto the American Dream. Others among this segment are avowedly and openly white supremacist and believe that Asian America’s best hope for survival is to become proxies for Christian white nationalism. As their shoddy American rooftop kingdoms built on borrowed Freedom-Dregs™ are collapsing, these segments turn toward fascism as a way of hanging on to the meager self-superiority and smugness they have left. They exhibit the mentality of petty parochialism, and turn inward, holding onto an idea that they are pro-Asian only for themselves and that the “world” is against them. Oh but these people must then be so self-loving! Narcissus could only go so far. 

Asian reactionaries portray themselves as rebels against a liberal tide that is washing away their shrinking position in the American hierarchy. Their beef against Asian American liberals is an intra-class struggle. It is intra-class because both liberals and reactionaries are generally, but not always, members of the same class: the Asian American petty bourgeoisie and dominant classes. They have the same class interests in that they represent diaspora chauvinism and American exceptionalism, except the liberals prefer American domination with a human face, while reactionaries crave American domination raw, white, and unmasked. 

“Pro-Asian” to what end then?

In supporting the United States and Zionism, the “pro-Asian” crowd are neither pro-Asian nor anti-racist. Both the reactionary and liberal wings of Asian America share a commitment to American chauvinism and anti-communism. They are two sides of the same token in the American treasury. They may share some significant and some superficial differences, but ultimately, they share the same core essence. 

Both liberals and reactionaries readily attack the national sovereignty of Vietnam, Korea, Laos, and China, and stand for the expansion and preservation of capitalism. Both share ridiculous and blatant slander about their home countries, claiming they are “authoritarian” based on all sorts of falsehoods and uphold the United States as a “democratic beacon of freedom and liberty.” Both support economic-legalistic and military means of dampening sovereign development in Asia. How is this in any way “pro-Asian” when socialist countries in Asia are developing their capacity to be free from western dominance? Answer: It’s not.

Both liberals and reactionaries support the expansion of American policing at home to clamp down on social uprisings against racism and capitalism. Both use their essentialized “Asianness” as a source of authority to justify their political dominance over the diasporic community, speaking in our name. How is this in any way “pro-Asian” when Asian people in the United States are an intensely stratified population split between obscene decadence and abject, crushing poverty? Answer: It’s not.

The end-logic of so-called “pro-Asianism” is an infantile worship of American power because that is what protects the fantasy of their petty diasporic dominion from collapsing in on itself. It is the “pro-Asianism” of narrow, parochial fools.

Self-hate? It sure does!

Diaspora chauvinists accuse others of being the self-hating, “anti-Asian” ones. In the Vietnamese American and Chinese American communities in particular, there is a widespread sentiment that those who “escaped communism” carried on untainted and original traditions that would have been otherwise eradicated by the Communist Boogeymen (*gong noise* how dare the communists ban such cultural touchstones such as our treasured… landlordism!!). This viewpoint allows them to paint Asian communists as self-hating because we oppose the United States and therefore oppose the diaspora as the “true” carriers of their Asianness that survived the dark tide of Marxism.

Second, diaspora chauvinists lean into the very stereotypes that Americans have about the “loyal” Asian Americans: that they are a moral and cultural foil to African Americans, they are compatible with whiteness, and they are conservative, hard-working, and politically neutered. When the diaspora reactionaries lean into these stereotypes to advance their position, they make themselves the biggest self-haters they accuse others of being. They are the diaspora liberals made manifest!

The final conclusion is being “pro-Asian” for the American empire, Zionism, and imperialism. Funny how Asian Dawn is so anti-liberal they are pining for their inclusion into the American Acropolis (like, don’t shoot me, I’m a good gook!). In pretending they are rebels, they make themselves more and more servile domestics of the white, capitalist-colonialist cause. And they call us commies the “liberal” ones! SHEESH.

The Socialist Response
[AKA: What is to be done? (But Asianly)]

Asian American reaction (and its liberal twin) is fundamentally rooted in a fantasy. This is the fantasy that the United States is a democratic beacon in a world of evil, a haven for the world’s darker peoples escaping barbarism.

However, the fantasy can and has shattered for Asian Americans at key moments. For example, when the US cracked down on the 2020 Black Lives Matter Uprisings, the illusion of American moral supremacy broke for a wide segment of young Asian Americans. A similar process is happening now with the Palestinian Genocide. Simply: a handful of Asian people in America started to recognize America is full of shit and then went commie. To defeat the reactionaries (and liberals), we must collapse the fantasy.

Asian America’s identity crisis cannot be resolved except in two ways: The first being a reactionary self-negation, meaning complete capitulation of the Asian American subject to the American empire—becoming full Americans with an Asian face, adhering to diasporic chauvinism, expressing fictitious American values, and believing Zionist lies; this means maintaining the fantasy. The second way it can be resolved is through a renunciation of Americanism and self-serving diasporic chauvinism, and a re-commitment to internationalism, anti-imperialism, and the construction of socialism; the fantasy is shattered. 

Many Asian Americans hold an intermediary position where they know things are bad in America but perhaps still cling onto parts of diasporic self-superiority. Others are broadly progressive and identify as activists but lack a unifying and coherent political outlook. Others are morally apathetic and capitulate themselves to demoralization and escapism. 

If the goal of the diaspora reactionaries, in spreading their insufferable garbage, is to create disunity among oppressed peoples in the United States, then our response is to build that unity. If their goal is to sever our connection to the homelands, and chain the diaspora to the sinking ship of America, then we must reconnect to our homelands and renounce America, the great misfortune of our peoples, the prison house of nations. If their goal is to paralyze others into inaction, then we must take strong leadership to raise others into action. 

Evergreen tweet

So where do we start with collapsing the fantasy? First, we need to build fighting political organizations that recruit and train unorganized diasporic socialists and progressive intermediates with revolutionary potential. Through these groups, we must openly contest liberals and reactionaries and create a clear pole outside of the dominant forces. There are a handful of groups that have emerged as strong contenders, but we need more.

Second, we need a new cultural movement that breaks with the dominant Asian American culture. Such a movement needs to challenge diaspora chauvinism AND surpass the insufficient responses against it. We must link this cultural movement with political organizations that can wrestle political and cultural control from the diasporic US collaborators.

On the fundamental task of organization

We critically need to strengthen and develop more diaspora organizations that can advance the socialist and liberation movements. Some existing groups that come to mind are Nodutdol (Korean), Sông2Sea (broadly SE Asian), Palestinian Youth Movement (Palestine), Bayan-USA (Philippines), South Asians Resisting Imperialism (broadly South Asian), Nikkei Resisters (Japanese), and Lao Youth For Revolution (Lao). There are also countless Asian American mutual aid groupings and solidarity circles that I can’t even begin to list because there are just too many—some even within the same city lines (hint, hint: consolidate!).

We also need more diaspora communists with direct experience in mass work and party-building. That means joining and building mass organizations (tenants unions, trade unions, community associations), instilling revolutionary character within them, AND joining a communist party formation (ex. Communist Party USA, Party for Socialism and Liberation, Freedom Road Socialist Organization). There is no leading communist party in the United States at this time, but if you want liberation and the beginning of socialist construction, then you need to take this step of helping to build one seriously.

On the need for a new cultural movement

Asian American art as a whole continues to celebrate and reify diaspora chauvinism and bourgeois values (looking at YOU, Crazy Rich Asians). It is the “art” of focus groups, marketing boards, and congressional committees stacked with US collaborators. Its purpose is to convince (more like screech & preach) Asian Americans they can trade allegiance for a pittance of tolerance, that representation leads simply to liberation. Example: the Stop Asian Hate phenomenon fails to identify that “Asian Hate” is fundamental to the United State’s desire to control and subjugate Asia and the Pacific. This is just as dishonest as it is condescending.

There is also an insufficient response to this commercialized and bourgeois Asian American culture that still cannot escape the confines of liberalism all while being dressed up as “radical Asian American identity.” Examine how many progressive Asian Americans working in the non-profit sector can critique the model minority myth, espouse critiques of American exceptionalism, and say they champion racial & economic justice, all while being incapable of directly challenging American power. They [the insufficient responders] are incapable of raising a critique into radical, collective action, instead falling into narrow, self-introspection, solely focusing on purging internalized colonialism, and chasing individualized, sentimental, catharsis from an alienating, atomizing society. There are now hundreds of books and stories that offer interesting and compelling perspectives, but they fail to push a compelling message against US imperialism and the need to form fighting organizations. 

America has negated and hollowed out our culture and the understanding of our own truth and history. Asian Americans continue to be severed from their own history—that somehow our history as persons begins the moment we set foot in the “civilizing” west; that our reasons for being here are now in the distant past and not worthy of examination and critical reflection, only passive absorption of our own “founding myths.” This is the sterile, desolate ground that nurtures diaspora chauvinism, choked by the everyday lies and distortions of our history and ourselves. We must break up this dead ground for a new type of cultural consciousness to flourish.

Who must cultivate this new consciousness? They will be organized poets, writers, filmmakers, musicians, workers, and youth (call them cultural fighters) that break with Americanism and diasporic chauvinism and present a clear path forward out of cultural-political stagnation. 

Cultural fighters must have a firm rooting in the people’s struggle. If we want culture that imagines a socialist world, its creators must have practical experience in the socialist movement. Cultural work without this grounding gives license to insufficiency mistaken for “radicalism”—it risks becoming just another hot book on the shelf during AAPI History Month. Cultural fighters must elevate and articulate the vision for self-determination, peace, justice, and socialism to the intermediate and advanced segments that there is another world to fight for. They must combat the effects of American mis-education on the diaspora and counteract the commercialization of our culture. They must be willing to learn from our compatriots in the homeland and confront “left” flavors of diaspora chauvinism.

Asian American culture has long been a contested space, but this contestation needs to be taken to a greater level. We must urgently capture more ground to collapse the Asian American fantasy that dominates popular thinking. If we cannot win back control of our culture, freedom becomes impossible.

A brief note of why I’ve been gone from Twitter

Simply put, I left Twitter because I’ve been busy working and studying in the working-class and communist movements. There was no reason to continue posting if it wasn’t contributing to any tangible organization or political project. It was essentially a spontaneous, uncoordinated intervention into Asian diaspora politics. I realized it was best to step back, reassess, study more, and increase my involvement in the day-to-day work of organizing.

This doesn’t mean I haven’t been around to watch boba liberalism get twisted and garbled by reactionaries, hence why I decided to write this essay. I also saw all sorts of strange speculation. For example, one popular TikTok about boba liberalism claimed I was an anarchist. Others assumed I stopped being political altogether. Bollocks!! For the record, I am still a COMMUNIST, a MARXIST-LENINIST to be exact. And none of this should be really about *me* as a person!

The term boba liberalism can go away for all I care. It’s corny and stale, and it’s infested with the worst yellow-faced flies. The fact of the matter is that Asian American liberalism and its reactionary twin are part of the same American phenomenon that we must uproot and toss to the wind. More young Asians in America are seeing this monstrous, sick society and its Zionist pet for what they are. I have hope that we will be in a good position in the coming years.

Hasta la Victoria Siempre!

Glory to The Resistance! 🇵🇸

Till next time.

–Comrade Redmond (@diaspora_red), with thanks to comrades who contributed their thought to this essay