August 10, 2026 • 44 mins
Where did wokeness come from? To find the answer, we tell the story of how an obscure group of German refugees started all of this woke madness…and what we need to do to stop it.
With the rise of the socialist movement in America, this March 2022 series has never been more relevant.
Woke Army (Part Two) airs Tuesday, August 11th, 2026.
Support the show: https://redpilledamerica.com/support/
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Speaker 1 (00:03):
This is Red Pilled America.
Speaker 2 (00:08):
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(00:28):
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Support what you love or it goes away. Thanks everyone.
Speaker 1 (00:41):
This series was originally broadcast in March twenty twenty two.
No matter where you turn, you can't escape the phenomenon
of wokeness. It has touched every facet of American culture.
Speaker 3 (00:56):
Let's talk about wokeness coming to hockey four.
Speaker 4 (00:59):
And nineve S quarterback Nelton instead of standing during the
national anthem at last.
Speaker 5 (01:03):
Game, and just like we've seen with nearly every other
major sports organization, NASCAR has gone down the route of
identity politics.
Speaker 6 (01:10):
They have gone woke.
Speaker 5 (01:11):
Welcome everyone to a wonderful, brave new world of social
accountability and political correctness and gaming.
Speaker 7 (01:17):
Why our churches going woke?
Speaker 1 (01:18):
It is everywhere you look. I don't think I've seen
anything spread so fast in my life. With it seeping
into every nook and cranny of American culture at lightning speed,
you have to wonder where did wokeness come from.
Speaker 2 (01:34):
I'm Patrick CARELCI and I'm Adriana Cortes.
Speaker 1 (01:37):
And this is Red Pilled America, a storytelling show.
Speaker 2 (01:41):
This is not another talk show covering the day's news.
We are all about telling stories.
Speaker 1 (01:46):
Stories. Hollywood doesn't want you to hear stories.
Speaker 2 (01:49):
The media marks stories about everyday Americans of the globalist ignore.
Speaker 1 (01:55):
You could think of Red Pilled America as audio documentaries,
and we promise only one thing, the truth.
Speaker 6 (02:07):
Welcome to Red Pilled America.
Speaker 2 (02:16):
Wokeness has seeped into every crevice of American culture. It's
no longer just Hollywood, the media, and public schools who
are infected. Wokeness has found its way into areas that
were formally untouchable by leftist ideology. Organizations like the National
Hockey League and NASCAR have been touched by it. There's
even woke pastors.
Speaker 6 (02:36):
God is non binary because God is the author of gender.
God is gender less and gender full. God is queer because,
like gender God is the author of all sexualities. All
sexualities exist in God, and yet God is not explicitly sexual.
And since asexuality is part of the LGBTQ spectrum, we
can say God is queer.
Speaker 2 (02:55):
Wokeness has infected every influential institution in America. Social commentator
Lauren Chen has a pretty good analogy for how this
phenomenon has spread.
Speaker 3 (03:04):
Now, I've pretty much started seeing wokeness social justice or
cultural Marxism, whatever you want to call it, as the
institutional equivalent of herpes, because you see, it spreads very,
very easily, and once you have it, you're pretty much
stuck with it.
Speaker 1 (03:19):
It's become so prevalent that funny man Michael Knowles has
created a game based on wokeness.
Speaker 5 (03:25):
Now, I'm going to put my skills to the test.
I'm going to get one hundred percent. I'm going to
bat a thousand on guessing what product these woke commercials
are selling.
Speaker 1 (03:36):
With it seeming to be everywhere almost overnight, it's got
to make you wonder where did wokeness come from. To
find the answer, we tell the story of how an
obscure group of German refugees started all this madness and
what we need to do to stop it.
Speaker 2 (04:00):
It was October nineteen eighteen and German y was a
financial and emotional wreck. After four years of conflict, the
country was headed towards certain defeat in World War One
and was stuck with paying damages to the winning side.
Adding to their predicament, tension was brewing between the German
nobility that decided to enter the war and the working
(04:22):
class that were burdened with that decision. During the conflict,
the German government made it mandatory to either fight on
the battlefield or worked to support the war effort, which
meant long, twelve hour shifts for low wages and less
inadequate food. In the waning days of World War One,
the German people were demoralized and angry. But even with
this daunting road ahead, there was a segment of the
(04:44):
German population that was strangely excited, almost enthusiastic about the
coming misery. And that group were German Marxist intellectuals. They
were enthusiastic because their dream of a communist revolution was
about to become a reality. You see, Marxists at the
time believed that communist was the inevitable result of capitalism.
(05:05):
It was the primary tenet of their prophet to Karl Marx.
In their view, capitalism was exploitative. Once the working class
or proletariat as they called them, understood this true nature
of capitalism, they would rise up and overthrow the system.
Heralding in Marxism, the failure of World War One looked
like the trigger that would start Germany's inevitable communist revolution.
(05:32):
And it wasn't such an outlandish belief at the time,
because just one thousand miles away from Germany, a communist
revolution was indeed underway. About a year before the end
of World War One, internal conflicts sprung up in Russia.
Factions of the Russian army began a mutiny demanding a ceasefire.
The unrest spread to the country's working class and rural farmers,
(05:54):
who also wanted an end to the conflict, as well
as some economic reforms. A grassroots faction of Marxists called
the Bolsheviks would ultimately embark on an armed insurrection in
the then Russian capital of Petrograd. They successfully overthrew the
capitalist aligned provisional government, then executed Russian Zar Nicholas a
second and his family moved the national capital to their
(06:16):
stronghold of Moscow and eventually brought together the different socialist
factions all across the country to establish the Russian Soviet
Federative Socialist Republic. By doing so, they created the world's
first socialist state guided by a communist ideology. As this
Russian revolution kicked off in nineteen seventeen, German Marxist intellectuals
(06:37):
were not surprised. This was what Karl Marx predicted, and
the situation in Germany a year later seemed to mirror
that of Russia. There was economic ruin, misery, and a
building tension between the German working class and the countries affluent.
In the minds of the German Marxist intellectuals, the birthplace
(06:57):
of their profit appeared to be fertile ground for a
socialist revolution. While, almost like clockwork, by the end of
October nineteen eighteen, a communist uprising took hold in Germany.
It started with a sailor's revolt that ignited a violent
conflict throughout the country between the working class and capitalist
aligned factions. However, when it was all said and done
(07:20):
roughly nine months later, the German government took the form
of a parliamentary system, the country's working class settled for
a largely capitalist form of government. According to Marxist theory,
this was not supposed to happen.
Speaker 1 (07:38):
One of the foundational principles of Marxism at the time
was that once the working class experienced the exploitative nature
of capitalism, they would rise up and overthrow it. Karl
Marx's disciples saw the contradiction of an affluent class living
amongst the meager, wage earning general public as unsustainable. It
would inevitably lead to communism. Germany's conditions perfectly fit the
(08:00):
parameters for a socialist shift, but it didn't happen in Germany,
or for that matter, in any countries throughout Western civilization.
A foundational crisis gripped Marxism, and in nineteen twenty two,
a political science student named Felix Whale organized the first
Marxist Workweek conference to address the issue. A primary goal
(08:21):
of the gathering was to figure out why Germany's revolution
didn't lead to a socialist state. The conference was meant
to be the first of several future meetings of Marxist intellectuals,
but because of the success of the gathering, the attendees
wanted to create something more permanent, so the event creator,
Felix Whale, approached his father, a wealthy grain merchant, and
asked him for the funds to start a Marxist influenced
(08:43):
research institute. His father agreed. The founders then forged an
agreement with a local university in Frankfurt, Germany to house
their endeavor, and in nineteen twenty three they launched the
Institute of Social Research. Its first director was Karl Grumberg,
a Marxist philosopher, professor of law, and economic historian. Even
with its earlier ambitions, the Frankfort School, as the institute
(09:06):
would come to be known, started off pretty traditional. Director
Grumberg had a bit of an orthodox approach to studying Marxism.
He was not necessarily interested in modernizing its core principles. Instead,
Gruenberg focused more on studying Marxism scientifically as a system
of economics expressed by Karl Marx in his foundational text Doskopyital.
(09:28):
The early Frankfort School research steered away from taking on
the elephant in the room, namely why the German Revolution
didn't lead to the socialist state that Karl Marx predicted,
but they wouldn't be living in this denial for very long.
In nineteen thirty, Frankfort School director called Grumberg suffered a
non fatal heart attack. He retired and was succeeded by
(09:49):
Max Horkheimer, and Horkheimer wanted to marshal in a much
different approach at the institute. Instead of taking his predecessor's detached,
purely economic method to studying how society works, Horkheimer wanted
to a actually changed society. He'd become skeptical of the
orthodox Marxist belief that communism was an inevitable outcome of capitalism.
(10:11):
In fact, a few years earlier he wrote an essay
entitled The Impotence of the German Working Class, where he
argued that capitalism used prosperity to fool the German workers
into complacency. He began developing the viewpoint that by successfully
integrating the working class into its economic structure, capitalism stripped
the revolutionary energy out of the German working class. Capitalism
(10:34):
made them financially comfortable, which in turn pressured them into
supporting capitalism to protect the jobs that were providing that comfort.
In the eyes of Horkheimer, the German working class had
a false consciousness. They weren't awakened to the true suffering
that capitalism was imposing on them. As a result, German
Marxists were losing their enraged proletariat, the force it needed
(10:55):
for communist revolution to erupt in Germany. With the principal
doctrine of Marxism now on the ropes, Horkheimer wanted to
find another way to ignite a communist revolution in his
home country. So he turned the Frankfort School towards the
(11:17):
social sciences to see how German culture influenced the population.
He felt that Marxism was too focused on the economy
and not seriously exploring other aspects of society. If they
could understand how much culture and the economy influenced the
German people, they could better devise a way for Marxism
to spread throughout their country that had been stubbornly resistant
(11:39):
to communist revolution. As the institute delved into this direction,
it attracted arguably its most influential and sinister figure.
Speaker 2 (11:52):
In nineteen thirty three, a man named Herbert Marcuse walked
into the Frankfort School inquiring about a job. A year earlier,
Markusi was studying philosophy at the University of front Iurg
in Germany. When he came to a realization with the
rise of the Nazi Party, Herbert Marcusei concluded that he'd
never qualify as a professor in this new regime. Marcuse
(12:16):
was a Jew, so he began to look elsewhere for
work and turned to the Frankfurt School. Marcusi had participated
in the failed German Communist uprising in nineteen nineteen, so
his interests were aligned with the institute's new direction. He
interviewed for a job, and they hired him. This should
have been the end of the story. The Frankfort School
would have likely toiled away in obscurity for years, the
(12:37):
fruits of their labor collecting dust in some far off
Frankfurt storage room, But that wasn't to be. Before Marcuzi
could start work at the institute, the situation in Germany
took a dark turn. On January thirtieth, nineteen thirty three,
(13:01):
Adolf Hitler was appointed chance Suner of Germany. A few
weeks later, the Nazi Swatzka flag was raised over Frankfort
town Hall. Many of the Frankfort School researchers were Jewish,
including its director, Max Horkheimer, so they began executing a
plan to move the institute out of Germany. They deposited
the school's endowment in Holland, and this move looked prescient.
(13:24):
Shortly after Hitler's appointment, the Nazi seized the institute's building.
Horkheimer fled to Geneva. Herbert Marcusey followed, but their stay
there was short lived. A year later, in nineteen thirty four,
the Marxist refugees turned their eyes to America's shores. A
member of the Frankfort School convinced Columbia University in New
(13:46):
York to give the institute refuge. Horkheimer moved their operation
to Columbia University. Markuzi and other exiled colleagues followed, and
just like that, the future creators of the most poisonous
ideology ever foisted on Western civilization were injected into the
hallowed halls of academia, an institution that helps define what
(14:08):
it means to be American. In other words, what came
next could have been avoided.
Speaker 1 (14:22):
Welcome back to red pilled America. So at the end
of World War One, German Marxist intellectuals were stunned that
their country's revolution didn't result in a socialist state. To
figure out why, they organized a conference to study Marxism,
and in nineteen twenty three they launched a permanent institute
that would come to be known as the Frankfort School.
The institute would eventually be led by Max Horkheimer, a
(14:44):
Marxist that steered its research towards the social sciences. The
institute hired Herbert Marcuse. When Hitler was appointed Chancellor of
Germany in nineteen thirty three, Horkheimer, Marcuse, and other Jewish
Frankfort School colleagues fled, eventually finding refuge at Columbia University's
sociology department in New York, and like that, the future
creators of the most poisonous ideology ever foisted on Western
(15:07):
civilization were injected into the hollowed halls of academia, an
institution that helps define what it means to be American.
The rise of Nazism in their homeland was a startling
event for these Marxist intellectuals. Before Hitler's rise, Marxist doctrine
held that there was only one inevitable outcome of capitalism,
that being Marxism. But the rise of Hitler showed that
(15:30):
capitalism could lead to a second result, fascism. The Frankfort
School's research took on an even more urgent nature. In
their eyes, socialism was what would save the world from fascism,
so it desperately needed to be revamped for the modern times.
Now in America save from the iron fist of Hitler,
These Marxist intellectuals embarked on Horkheimer's grand vision to find
(15:53):
a way for Marxism to spread into Western societies that
had been stubbornly resistant to communist revolution. Ultimately, the Frankfort
School wanted to revamp Marxism to make an agent of
societal change. The seeds of neo Marxism sprouted. This neo
Marxist outlook is revealed in a nineteen thirty seven essay
by Horkheimer entitled Traditional and Critical Theory. In it, Horkheimer
(16:17):
divides the world into two realms. He characterized the first
realm as traditional theory, which is a process of understanding
the world as it is, the actual witnessed world, how
an existing society is structured and how it actually functions
in practice. In the second realm, Horkheimer introduced the seminal
idea of critical theory, which is the practice of examining
(16:38):
the existing society against an idealized vision of the world
and trying to understand the mechanisms that are holding the
existing world back from functioning like the idealized society, with
the ultimate goal of shifting culture to this perfected vision
of the world. Horkheimer proposed drawing from such diverse fields
as economics, sociology, psychology, political science, mass communications, and even
(17:02):
geography to help identify the mechanisms holding the existing society
back from becoming the idealized version. By default. This critical
theory inspired activism, something uncommon in academia at the time.
In order to shift culture to the idealized society, one
needs to actively remove the corrupting societal barriers and insert
(17:23):
parameters that accelerate the change towards the ideal The problem
was that Horkheimer was a Marxist. His idealized society was
a socialist state. If capitalism wouldn't inevitably lead the Western
world to communism, critical theory would be the new tool
to help tip society towards a socialist revolution. Horkheimer's critical
(17:45):
theory was Marxism repackaged for the modern world. Historian and
philosopher Jonathan Ray noted in a twenty ten interview why
many believed Horkheimer used the term critical theory to brand
his new field of academic work.
Speaker 8 (18:05):
Well, he made this contrast between traditional theory and critical theory,
and some people said that really he was using the
word critical theory because he was a bit too frightened
to use the word Marxism.
Speaker 1 (18:15):
These German intellectuals were calculated about using words that hid
their true intentions. They wanted to appeal to a less
radical audience while hiding from the building disdain of Marxism
in the Western world. In nineteen forty one, Max Horkheimer
moved to Los Angeles, when the Golden Age of Hollywood
was at its peak. Perhaps inspired by this new environment,
(18:37):
Horkheimer began to study what he referred to as the
mass culture industries of film, radio, music, magazines, and books
and how they influenced Western civilization. The research triggered his
next seminal work, and in nineteen forty seven he teamed
with another Frankfurt School colleague in exile named Theodore Adorno.
The two published a Dialectic of Enlightenment and in it
(19:00):
they expanded on the idea that Karl Marx's later work
focused too heavily on material and economic concerns and not
enough on how cultural institutions spread ideas. Karl Marx's earlier
work explored these areas through his enthusiasm and a German
philosopher named Hegel, but Karl Marx would later shed Hegel's
ideas in his seminal book Desk Copy Tool. In essence,
(19:22):
Krkheimer and his colleague Odorno wanted to put the Hegel
back in Marxism. The Dialectic of Enlightenment was the Frankfort
School's clearest statement to date on what critical theory was,
and in the process they embarked on a full throated
attack on Western civilization. They offered that capitalist societies were
able to force the working class into conformity through the
(19:43):
mass cultural industries of film, radio, magazines, music, books, and
the like, and with this insight, they no doubt saw
that these cultural industries could also be used as tools
to spread Marxism.
Speaker 2 (20:04):
While Horkheimer and Adorner were developing critical theory, their colleague
Herbert Marcuse was working in Washington.
Speaker 7 (20:10):
D c.
Speaker 2 (20:13):
Marcuse started at FDR's Office of War Information, creating anti
Nazi propaganda. He went on to work for the Office
of Strategic Services, the predecessor of the CIA, and then
the US Department of State, where he worked as an
intelligence analyst of Nazism. If he ever wondered how the
Deep State could have leftist sell its in their ranks,
(20:34):
look no further than the life of Herbert Marcuse. He
retired from his State Department position in nineteen fifty one
after the death of his first wife. Marcuse moved on
to teaching his political theories at Columbia University, then Harvard,
and eventually landed at Brandeis University. In nineteen fifty four.
(21:03):
Fifty five, Marcuse was appointed the director of the Frankfurt
School and he published another seminole Neil Marxist book entitled
Arrows and Civilization. In it, he continued developing the argument
that Western society steals the revolutionary energy from the working
class and repurposes that energy into productive work that benefits
the capitalist system. The Frankfurt School intellectuals were slowly coming
(21:26):
to a consensus. Remember, Marxism was historically fueled by the
conflict between the bourgeois capitalist and the working class proletariat
that they exploited. As long as Marxist could amplify the
conflict between the so called oppressed and oppressor, that energy
could be harnessed to spark a communist revolution. But the
problem that the Frankfurt School intellectuals had was that nineteen
(21:48):
fifties Americans were prospering like never before the country's young
adults had just defeated true evil in Nazi Germany, and
with that victory came some clarity. The family is what mattered.
It became the cornerstone of the thriving country. Just as
this principle was embraced throughout the nation, the television became
(22:09):
a staple in homes, pumping the American ideal of the
nuclear family into living rooms all across the country.
Speaker 4 (22:15):
True and I'm starved, it's already honey.
Speaker 9 (22:18):
What do you call the voice?
Speaker 10 (22:19):
Will I?
Speaker 1 (22:21):
Hey?
Speaker 9 (22:21):
Why we were boys?
Speaker 2 (22:24):
TV sitcoms showcased this middle class American ideal, with the
father of the house of the breadwinner and the mother
as the caregiver. The working class, the group Marxist counted
on to spark communist revolution, was experiencing what every Marxist
hated prosperity. By the late nineteen fifties, the Frankfurt School
intellectuals were coalescing around the concrete realization that the working
(22:47):
class no longer had the energy needed to trigger their
socialist revolution. Their original proletariat was too busy enjoying the
fruits of capitalism, and as a result, the working class
was incentivized to keep the capitalist system in place that
was delivering those fruits. These Marxist intellectuals needed to find
the revolutionary energy elsewhere. They were on the hunt for
(23:08):
new oppressed revolutionaries. Netflix, Hulu, HBO, Max, Disney Plus, Apple TV,
Amazon Prime, Showtime, Paramount, Paramount Plus, and on and on.
(23:32):
What are these streaming services have in common? They are
all storytelling platforms. Which of these platforms are you supporting
with your hard earned money? Now ask yourself if the
story is being told on those platforms truly align with
your worldview, And if they don't, ask yourself where you
go to get entertainment in the form of storytelling that
does align with your worldview? Red Pilled America is that show?
(23:56):
We are not another talk show covering today's news. We
are all about telling stories. Three years later, we remain
the only show of our kind, and why aren't there
more shows like ours? Because it's expensive to create this
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(24:20):
visit Redpilled America dot com and click support in the topmenu.
Support what you love or it goes away. The choice
is yours.
Speaker 1 (24:35):
Welcome back to red Pilled America. So by the late
nineteen fifties, the Frankfurt School Marxist intellectuals began to conclude
that their working class proletariat no longer had the disgruntled
energy necessary to start their much desired socialist uprising. They
were on the hunt for new oppressed revolutionaries. In nineteen
fifty nine, a segment of that new coalition started to
(24:57):
reveal itself.
Speaker 11 (25:03):
Wild city officials, state agencies, white liberals, and sober minded
Negroes stand idly by. A group of Negro dissenters is
taking distreet corner step ladders, church pulpits, sports arenas, and
ballroom platforms across the United States to preach a gospel
of hate that would set off a federal investigation if
(25:23):
it were preached by Southern whites.
Speaker 1 (25:26):
On the eve of the nineteen sixties, reporter Mike Wallace
introduced America to the black nationalists known as the Nation
of Islam.
Speaker 11 (25:34):
What are they saying, listen?
Speaker 10 (25:37):
I dodd the white man with being the greatest liar
on her. I DoD the white man with being the
greatest drunket honor. I sed the white man with being
the greatest gamblo honor. I tarded the white man, lady
and gentlemen of the train, with being the greatest miller honor.
I had sized the white man with being the greatest
(25:59):
atout honor.
Speaker 9 (26:00):
I charged the white man with being the.
Speaker 6 (26:02):
Great trouble make water.
Speaker 12 (26:04):
So therefore, praise.
Speaker 9 (26:06):
The gentlemen of the story.
Speaker 11 (26:08):
I asked you.
Speaker 10 (26:10):
Bring back of verdic Oh guilty.
Speaker 9 (26:13):
As time.
Speaker 11 (26:18):
The indictment you have just heard is being delivered over
and over again in most of the major cities across
the country. This charge comes at the climax of a
morality play called the Trial the Plot. Indeed, the message
of the play is that the white man has been
put on trial for his sins against the black man.
He has been found guilty the sentence is death. The
(26:38):
play is sponsored produced by a Negro religious group who
call themselves the Muslims. His homegrown Negro American Muslims are
the most powerful of the black supremacist groups.
Speaker 1 (26:51):
Mike Wallace then introduced the American public to the spokesman
of the Nation of Islam, Malcolm X, and America would
never be the same.
Speaker 11 (26:59):
Here you will hear Elijah Muhammad introduced by Minister Malcolm X,
the Muslims New York leader and ambassador.
Speaker 9 (27:05):
At large for the movement.
Speaker 11 (27:07):
The good news that Minister X talks about here is
the coming rise of the black men and the fall
of the white man.
Speaker 13 (27:14):
In the church, we used to sang the song good.
Speaker 7 (27:17):
News the Chariot is coming.
Speaker 10 (27:19):
But what we must bear in mind that what good
news for one person.
Speaker 13 (27:25):
Bad news to enough.
Speaker 11 (27:27):
The good news for the black man is that he
is on the verge of recapturing his position as ruler
of the universe. The bad news for the white man
is that his long and wicked reign will shortly be over.
Speaker 1 (27:37):
A reporter asked Malcolm X a few very pointed questions.
Speaker 4 (27:41):
Mister Malcolm, you now in Chicago and in Detroit, have
universities of Islam, Yes, sir, in Detroit and Chicago, and
you take your parish news, you take children from the
kindergarten ages, kindergarten ages, and you'd train them right through
high school, and yes through, and kids come to your
school and you are going to what we would call
regular day school.
Speaker 7 (28:01):
Yes, sir, many, what do you think teach them?
Speaker 14 (28:03):
Then?
Speaker 7 (28:04):
We teach them the same things that they would be
taught ordinarily in school, minus the little black sample story
and things that were taught to you and me when
we were coming up to breathe that inferiority complex Enough,
do you teach them what.
Speaker 15 (28:19):
You've just said to me?
Speaker 4 (28:20):
That the white man is the symbol of me?
Speaker 8 (28:22):
Eval.
Speaker 7 (28:23):
You can go to any little Muslim child and ask
him where is hell or who is the devil? And
he wouldn't tell you that hell is down in the ground,
or that the devil is something invisible that you can't see.
He'll tell you Hell is right where he has been
catching it. And he'll tell you who the one who
is responsible for him having received this hell is the death.
Speaker 4 (28:46):
And he would say that this devil is the white man.
Speaker 7 (28:48):
He is kind of white man. Join your temple none
has ever joined.
Speaker 4 (28:54):
If one came up and attempted to join, would he
be allowed to come in and be taught on.
Speaker 7 (28:58):
No, sir.
Speaker 1 (29:01):
Nineteen fifty nine, Americans had never seen anything like Malcolm
X on their TV screens. He hit their living rooms
like a nuclear bomb. His message was no doubt shocking
the most, but resonated with a radical segment of the
population that was growing in dark corners of America, a
message that sold the idea of victimhood. Malcolm X was
the leader of a new school of black activists that
(29:23):
were taking a militant approach to addressing their grievances. Their
oppressor was the white man, and Malcolm X warned that
if the white man did not correct their ship, they
would pay a heavy price.
Speaker 13 (29:34):
And I, for one, as a Muslim, believed that the
white man is intelligent enough if he were made to
realize how black people really feel and how fat up
we are without that compromise in sweet faults, why you're
the one that make it hot for yourself. The white
man believes you when you go up to him without
a sweet talk, because you've been sweet talking to him
(29:55):
ever since he brought you here.
Speaker 15 (29:56):
Stop sweet talking, Tell him how you seek.
Speaker 13 (30:00):
Tell him how what kind of hell you've been catching.
Speaker 10 (30:03):
And let him know that he's not written the clean
his house up.
Speaker 13 (30:07):
If he's not written the clean his house up, he
shouldn't have a house should catch on fire and burned down.
Speaker 1 (30:22):
Malcolm X was revealing a new energy within the black community,
a militant rage that viewed the white man depicted on
American TV as their oppressor. People could have scoffed off
Malcolm X's rhetoric as just the rantings of a minor
(30:42):
fringe player, but that perspective changed when a controversial foreign
leader came to town that revealed how Malcolm X's group
could be attached to a much larger movement. In September
nineteen sixty, the new Prime Minister of Cuba, Fidel Castro,
traveled with a delegation to the UN General Assembly in
(31:05):
New York City. It was a year after Fidel successfully
orchestrated Cuba's communist revolution when he and his delegation arrived
at the Big Apples plus Shelbourne Hotel. According to Fidel,
the hotel asked him for a ten thousand dollars cash
advance to cover any damage his entourage might cause to
the room. Many critics of the Cuban communists believed he
(31:26):
was exaggerating and that what happened next was a Fidel
Castro orchestrated publicity stunt. As the story goes, Fidel marched
to the UN Secretary General and said that his delegation
would set up tents in the patio gardens at the
UN if the Shelbourne Hotel didn't change its tune. Fidel
said to reporters, quote, we are mountain people. We are
(31:49):
used to sleeping in the open air. According to Fidel,
news of his housing dilemma made its way to Malcolm X.
That's when the Black nationalist leader allegedly extended an invitation
to Fidel and his delegation to stay at the Teresa
and Harlem, a Rundown black owned hotel where New York's
African American politicians often met. You'll be welcomed with open arms,
(32:10):
Malcolm X reportedly said. The Del Castro would later reflect
on his options, stating quote, we faced two alternatives. One
was the United Nations gardens. When I mentioned this to
the Secretary General, he was horrified at the thought of
a delegation intense there but when we received Malcolm X's offer,
he had spoken with one of our comrades. I said,
(32:31):
that is the place, the Hotel Teresa, and there we
went end quote. Shortly after Castro's arrival at the Teresa Hotel,
the black nationalist leader paid him a visit.
Speaker 9 (32:40):
Malcolm X. He is the leader of the nationalist Negro
movement known as the Muslims, and mister X early this
morning met with Cuba's Fidel Castro here at the Hotel
Teresa in New York.
Speaker 1 (32:54):
Malcolm X recalled their meeting Monday night.
Speaker 15 (32:57):
We heard that Fidel Castro was coming to the Teresa,
which was unbelievable.
Speaker 9 (33:01):
He had a due bill that didn't work at the Shelbourne.
Speaker 15 (33:04):
Well that's what somebody said. But I'm inclined not to
go along with everything that I hear. So we went
to the Teresa, and when we got there, the place
was packed jam and there was a lot of confusion
and excitement. The police led us.
Speaker 14 (33:17):
Through their lines.
Speaker 15 (33:19):
We were led by them up to the ninth floor
and into doctor Castro's room, and he greeted us very cordially.
Speaker 14 (33:27):
We sat down and so that was that.
Speaker 1 (33:30):
News reports of the time expressed the warm welcome that
Fidel cast Or received by the black residents of Harlem.
They gathered in the hundreds outside the Teresa Hotel. Throughout
the duration of his stay, Fidel had built a reputation
among the black activists of Harlem as the bearded communist
revolutionary who had desegregated Cuba and gave the middle finger
to the racist white imperialists of America. At the end
(33:53):
of this trip, Fidel expressed gratitude to his Harlem hosts.
Speaker 16 (34:00):
I remember the police won for picture.
Speaker 1 (34:03):
Malcolm X would later reflect on Fidel Castro's time at
the Harlem Hotel, stating quote that Theresa is now best
known as the place where Fidel Castro went during his
un visit and achieved a psychological coup over the US
State Department when it confined him to Manhattan, never dreaming
that he'd stay uptown in Harlem and make such an
impression among the negroes end quote. This revolutionary energy within
(34:30):
part of the black community was something that caught the
eye of Frankfurt School intellectuals, especially Herbert Marcuse. Black nationalists
like Malcolm X were already adopting some of the rhetoric
of the Cuban communist leader. They had the same oppressor,
the imperialist white American male. They both spoke of liberation
from that oppressor. That rhetoric resonated with black activists in
(34:52):
places like Harlem, Detroit, and Watts, California. This was the
energy that Herbert Marcuse and the other Frankfurt School Marxists
were looking for to replace their working class proletariat, and
there were other nietzsche movements beginning to reveal their alignment
with Marxism.
Speaker 2 (35:09):
The early nineteen sixties feminist movement was also displaying a
kindred soul with the Frankfurt School Marxist.
Speaker 17 (35:15):
The war between the sexes could become an ahm a
god if we don't get on with our revolution. But
if we do get on with it and we restructure
socidy to make equality really possible, that I think the
war between the sexes will.
Speaker 2 (35:28):
And The first wave feminists of the early nineteen hundreds
had aligned with socialists during their suffrage movement. Now the
second wave feminist movement, led by Betty for Dan, we're
using much of the socialist rhetoric and have the same enemy,
white American males.
Speaker 17 (35:44):
In my opinion, the other half of the revolution. The
other half of women's libration movement is the boys in
my country and in yours wearing their hair long, you know.
And those boys who were wearing their hair long are
saying no to that brutal, sadistic tight lipped crew cut,
you know, Prussian big muscle, you know. Hemingway kill bears
(36:07):
when there are no bears to kill, and nake palm
all the children in Vietnam Cambodia, to prove that I'm
a man, you know, and be dominant and superior to
everyone concerned.
Speaker 2 (36:15):
A few years earlier, in his book Aeros and Civilization
the Frankfurt Schools, Herbert Marcuse argued that a sexual liberation
was what could solve society's ills. He advocated for a
society that removed all sexual boundaries and welcomed sexual promiscuity
as a necessary behavior to overturn the oppressive handcuffs of
Western civilization. His perverse message resonated with the nineteen sixties
(36:39):
youth that were ready to rebel against the American ideal
pitched on their childhood TV screens. The Frankfurt School was
seeing revolutionary energy bubble up in various enclaves of America.
But perhaps the most surprising space where this energy was
taking root was on college campuses. Even in the wake
of his bombshell hate rants on national TV, the Sociology
(37:03):
Apartment of UC Berkeley invited the controversial Malcolm X to
speak on campus in nineteen sixty three.
Speaker 16 (37:09):
A minister Malcolm, the thing that I thought might be
good for starting it off is to talk about one
of the most pervasive beliefs in the general society about
the nation of Islam, and that is that it is
an organization dedicated to the use of violent means to
attain its goals. How true is this and why do
(37:30):
you think it persists in society?
Speaker 14 (37:36):
The charge of violence against us actually stems from the
guilt complex that exists in the conscious and subconscious minds
of most white people in this country. They know that
they've been violent in their brutality against Negroes, and they
feel that someday the negro is going to wake up
(37:57):
and try and do unto them as they have done
unto us.
Speaker 2 (38:01):
Malcolm X was arguing that whites were afraid the once
blacks were awakened to the oppression imposed by the white man.
Once they were woke they'd returned the favor, and his
message seemed to resonate with the overwhelmingly white UC Berkeley audience.
The Frankfurt School intellectuals could see a revolutionary energy building
throughout segments of the American public. It could be witnessed
(38:24):
in the black community, in the feminist movement, the sexual
liberation movement, and now on college campuses. These movements were
all agitating separately until a shocking event hit America on
November twenty second, nineteen sixty.
Speaker 12 (38:38):
Three, from Dallas, Texas.
Speaker 10 (38:40):
The flash apparently official President Kennedy died at one pm
Central Standard time.
Speaker 2 (38:49):
The horrible news was the trigger needed to start a
socialist uprising in America. It was as if the revolutionary
elements throughout America simultaneously realized that they had an opportunity
to announce. These pockets of disgruntled Americans all looked like
separate movements. I mean, who could have predicted that radical
militant blacks, disgruntled white feminist and young privileged white liberals
(39:14):
could be cobbled together to start a Marxist uprising. But
if you were the Frankfurt School's Herbert Marcuse, you saw
two things that these seemingly desperoque groups had in common
they had won the energy necessary to spark a socialist revolution,
and two they all adopted the same simple idea that
they were all being oppressed by the white man. Herbert
(39:37):
Marcuse saw this common thread, and he used it to
thread the needle in his nineteen sixty four book One
Dimensional Man. In it, Marcuse argued that capitalist societies whittled
down critical thinking by occupying people with consumerism, making man
a one dimensional creature, unaware that he is a victim
of a domination system. Through Marcuse's lens, this machine of
(39:59):
domination no longer required blunt force. Capitalism simple strips man
a critical two dimensional consciousness by providing man just enough
goods to pacify him while convincing him through various forms
of mass media that he is freer than he actually is.
Through this process of domination, the individual has no idea
how bad they have it. To overcome their victimhood, marcusy
(40:21):
argued that one has to have an awakening to the
system of domination. In other words, they have to go woke.
At the close of the book, MARCUSI concedes that there
is a slight chance that the revolutionary movement can be
(40:42):
cobbled together from disgruntled racial minorities, feminists, disgruntled sexual minorities,
the outcast of society, and an enlightened intelligentsia that could
mark the beginning of the end of this capitalist domination.
MARCUSI thought their opposition to the system of oppression was revolutionary,
even if their consciousness was not. He held onto the
(41:03):
hope that if they woke up to their true oppression,
a real socialist revolution could be realized. Marcuse released One
Dimensional Man in nineteen sixty four, and it captured the
spirit of the times. In July nineteen sixty four, riots
erupted in Harlem, the same borough that enthusiastically hosted Fidel
Castro just four years earlier, Rioters chanted for Malcolm X.
Speaker 1 (41:41):
Over the next few years, riots erupted in almost every
black urban city in the country. They went down in Rochester, Newark, Detroit, Philadelphia,
watts Chicago, Atlanta, Boston, Tampa, Minneapolis, Milwaukee, and many other cities.
The media branded them the ghetto riots. Some locals believed
(42:02):
agitators helped sparked the violence.
Speaker 12 (42:04):
Here we have the fools running around destroying property. This
particular person objects. I am colored. We want leaders to
lead the people to work and get work for them,
find work, educate the children, but not to have them
running around acting like crazy people, and then those who
(42:25):
agitate them stands in their homes and black.
Speaker 1 (42:29):
But it was a protest on the campus of UC Berkeley,
the same university that hosted Malcolm X. It inadvertently signaled
the dark alliance that was forming.
Speaker 10 (42:38):
We're asking that there'd be no no restrictions on the
content of speech save those provided by the courts.
Speaker 1 (42:47):
The UC Berkeley protest was branded as the beginning of
the free speech movement, but it was false advertising. These
students had an ulterior motive. They, along with the riot agitators,
were aligned with the Frankfurt School's Marxist teachings, and they
were about to ignite a socialist uprising that created the
woke culture that plagues America to this day. Next time
(43:10):
on red Pilled.
Speaker 9 (43:10):
America, violence is would always be as it sary.
Speaker 2 (43:14):
We have to talk about a complete and total change
in the structures of this society.
Speaker 15 (43:20):
This afternoon, we want to talk about the ballot or
the bullet.
Speaker 7 (43:24):
I believe that a fight is just beginning to stop.
Speaker 2 (43:32):
Red Pilled America is an iHeartRadio original podcast. It's owned
and produced by Patrick Carrelci and me Adriana Cortez of
Informed Ventures. Now you can get ad free access to
our entire archive of episodes by becoming a backstage subscriber.
To subscribe, visit Redpilled America dot com and click join
in the top menu. Thanks for listening.
This is Red Pilled America.
Speaker 2 (00:08):
Before we start the show, just a reminder to share, like,
and subscribe to this podcast wherever you're listening to it,
and please give us a five star rating. It helps
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(00:28):
to our entire archive, or you can just make a
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Support what you love or it goes away. Thanks everyone.
Speaker 1 (00:41):
This series was originally broadcast in March twenty twenty two.
No matter where you turn, you can't escape the phenomenon
of wokeness. It has touched every facet of American culture.
Speaker 3 (00:56):
Let's talk about wokeness coming to hockey four.
Speaker 4 (00:59):
And nineve S quarterback Nelton instead of standing during the
national anthem at last.
Speaker 5 (01:03):
Game, and just like we've seen with nearly every other
major sports organization, NASCAR has gone down the route of
identity politics.
Speaker 6 (01:10):
They have gone woke.
Speaker 5 (01:11):
Welcome everyone to a wonderful, brave new world of social
accountability and political correctness and gaming.
Speaker 7 (01:17):
Why our churches going woke?
Speaker 1 (01:18):
It is everywhere you look. I don't think I've seen
anything spread so fast in my life. With it seeping
into every nook and cranny of American culture at lightning speed,
you have to wonder where did wokeness come from.
Speaker 2 (01:34):
I'm Patrick CARELCI and I'm Adriana Cortes.
Speaker 1 (01:37):
And this is Red Pilled America, a storytelling show.
Speaker 2 (01:41):
This is not another talk show covering the day's news.
We are all about telling stories.
Speaker 1 (01:46):
Stories. Hollywood doesn't want you to hear stories.
Speaker 2 (01:49):
The media marks stories about everyday Americans of the globalist ignore.
Speaker 1 (01:55):
You could think of Red Pilled America as audio documentaries,
and we promise only one thing, the truth.
Speaker 6 (02:07):
Welcome to Red Pilled America.
Speaker 2 (02:16):
Wokeness has seeped into every crevice of American culture. It's
no longer just Hollywood, the media, and public schools who
are infected. Wokeness has found its way into areas that
were formally untouchable by leftist ideology. Organizations like the National
Hockey League and NASCAR have been touched by it. There's
even woke pastors.
Speaker 6 (02:36):
God is non binary because God is the author of gender.
God is gender less and gender full. God is queer because,
like gender God is the author of all sexualities. All
sexualities exist in God, and yet God is not explicitly sexual.
And since asexuality is part of the LGBTQ spectrum, we
can say God is queer.
Speaker 2 (02:55):
Wokeness has infected every influential institution in America. Social commentator
Lauren Chen has a pretty good analogy for how this
phenomenon has spread.
Speaker 3 (03:04):
Now, I've pretty much started seeing wokeness social justice or
cultural Marxism, whatever you want to call it, as the
institutional equivalent of herpes, because you see, it spreads very,
very easily, and once you have it, you're pretty much
stuck with it.
Speaker 1 (03:19):
It's become so prevalent that funny man Michael Knowles has
created a game based on wokeness.
Speaker 5 (03:25):
Now, I'm going to put my skills to the test.
I'm going to get one hundred percent. I'm going to
bat a thousand on guessing what product these woke commercials
are selling.
Speaker 1 (03:36):
With it seeming to be everywhere almost overnight, it's got
to make you wonder where did wokeness come from. To
find the answer, we tell the story of how an
obscure group of German refugees started all this madness and
what we need to do to stop it.
Speaker 2 (04:00):
It was October nineteen eighteen and German y was a
financial and emotional wreck. After four years of conflict, the
country was headed towards certain defeat in World War One
and was stuck with paying damages to the winning side.
Adding to their predicament, tension was brewing between the German
nobility that decided to enter the war and the working
(04:22):
class that were burdened with that decision. During the conflict,
the German government made it mandatory to either fight on
the battlefield or worked to support the war effort, which
meant long, twelve hour shifts for low wages and less
inadequate food. In the waning days of World War One,
the German people were demoralized and angry. But even with
this daunting road ahead, there was a segment of the
(04:44):
German population that was strangely excited, almost enthusiastic about the
coming misery. And that group were German Marxist intellectuals. They
were enthusiastic because their dream of a communist revolution was
about to become a reality. You see, Marxists at the
time believed that communist was the inevitable result of capitalism.
(05:05):
It was the primary tenet of their prophet to Karl Marx.
In their view, capitalism was exploitative. Once the working class
or proletariat as they called them, understood this true nature
of capitalism, they would rise up and overthrow the system.
Heralding in Marxism, the failure of World War One looked
like the trigger that would start Germany's inevitable communist revolution.
(05:32):
And it wasn't such an outlandish belief at the time,
because just one thousand miles away from Germany, a communist
revolution was indeed underway. About a year before the end
of World War One, internal conflicts sprung up in Russia.
Factions of the Russian army began a mutiny demanding a ceasefire.
The unrest spread to the country's working class and rural farmers,
(05:54):
who also wanted an end to the conflict, as well
as some economic reforms. A grassroots faction of Marxists called
the Bolsheviks would ultimately embark on an armed insurrection in
the then Russian capital of Petrograd. They successfully overthrew the
capitalist aligned provisional government, then executed Russian Zar Nicholas a
second and his family moved the national capital to their
(06:16):
stronghold of Moscow and eventually brought together the different socialist
factions all across the country to establish the Russian Soviet
Federative Socialist Republic. By doing so, they created the world's
first socialist state guided by a communist ideology. As this
Russian revolution kicked off in nineteen seventeen, German Marxist intellectuals
(06:37):
were not surprised. This was what Karl Marx predicted, and
the situation in Germany a year later seemed to mirror
that of Russia. There was economic ruin, misery, and a
building tension between the German working class and the countries affluent.
In the minds of the German Marxist intellectuals, the birthplace
(06:57):
of their profit appeared to be fertile ground for a
socialist revolution. While, almost like clockwork, by the end of
October nineteen eighteen, a communist uprising took hold in Germany.
It started with a sailor's revolt that ignited a violent
conflict throughout the country between the working class and capitalist
aligned factions. However, when it was all said and done
(07:20):
roughly nine months later, the German government took the form
of a parliamentary system, the country's working class settled for
a largely capitalist form of government. According to Marxist theory,
this was not supposed to happen.
Speaker 1 (07:38):
One of the foundational principles of Marxism at the time
was that once the working class experienced the exploitative nature
of capitalism, they would rise up and overthrow it. Karl
Marx's disciples saw the contradiction of an affluent class living
amongst the meager, wage earning general public as unsustainable. It
would inevitably lead to communism. Germany's conditions perfectly fit the
(08:00):
parameters for a socialist shift, but it didn't happen in Germany,
or for that matter, in any countries throughout Western civilization.
A foundational crisis gripped Marxism, and in nineteen twenty two,
a political science student named Felix Whale organized the first
Marxist Workweek conference to address the issue. A primary goal
(08:21):
of the gathering was to figure out why Germany's revolution
didn't lead to a socialist state. The conference was meant
to be the first of several future meetings of Marxist intellectuals,
but because of the success of the gathering, the attendees
wanted to create something more permanent, so the event creator,
Felix Whale, approached his father, a wealthy grain merchant, and
asked him for the funds to start a Marxist influenced
(08:43):
research institute. His father agreed. The founders then forged an
agreement with a local university in Frankfurt, Germany to house
their endeavor, and in nineteen twenty three they launched the
Institute of Social Research. Its first director was Karl Grumberg,
a Marxist philosopher, professor of law, and economic historian. Even
with its earlier ambitions, the Frankfort School, as the institute
(09:06):
would come to be known, started off pretty traditional. Director
Grumberg had a bit of an orthodox approach to studying Marxism.
He was not necessarily interested in modernizing its core principles. Instead,
Gruenberg focused more on studying Marxism scientifically as a system
of economics expressed by Karl Marx in his foundational text Doskopyital.
(09:28):
The early Frankfort School research steered away from taking on
the elephant in the room, namely why the German Revolution
didn't lead to the socialist state that Karl Marx predicted,
but they wouldn't be living in this denial for very long.
In nineteen thirty, Frankfort School director called Grumberg suffered a
non fatal heart attack. He retired and was succeeded by
(09:49):
Max Horkheimer, and Horkheimer wanted to marshal in a much
different approach at the institute. Instead of taking his predecessor's detached,
purely economic method to studying how society works, Horkheimer wanted
to a actually changed society. He'd become skeptical of the
orthodox Marxist belief that communism was an inevitable outcome of capitalism.
(10:11):
In fact, a few years earlier he wrote an essay
entitled The Impotence of the German Working Class, where he
argued that capitalism used prosperity to fool the German workers
into complacency. He began developing the viewpoint that by successfully
integrating the working class into its economic structure, capitalism stripped
the revolutionary energy out of the German working class. Capitalism
(10:34):
made them financially comfortable, which in turn pressured them into
supporting capitalism to protect the jobs that were providing that comfort.
In the eyes of Horkheimer, the German working class had
a false consciousness. They weren't awakened to the true suffering
that capitalism was imposing on them. As a result, German
Marxists were losing their enraged proletariat, the force it needed
(10:55):
for communist revolution to erupt in Germany. With the principal
doctrine of Marxism now on the ropes, Horkheimer wanted to
find another way to ignite a communist revolution in his
home country. So he turned the Frankfort School towards the
(11:17):
social sciences to see how German culture influenced the population.
He felt that Marxism was too focused on the economy
and not seriously exploring other aspects of society. If they
could understand how much culture and the economy influenced the
German people, they could better devise a way for Marxism
to spread throughout their country that had been stubbornly resistant
(11:39):
to communist revolution. As the institute delved into this direction,
it attracted arguably its most influential and sinister figure.
Speaker 2 (11:52):
In nineteen thirty three, a man named Herbert Marcuse walked
into the Frankfort School inquiring about a job. A year earlier,
Markusi was studying philosophy at the University of front Iurg
in Germany. When he came to a realization with the
rise of the Nazi Party, Herbert Marcusei concluded that he'd
never qualify as a professor in this new regime. Marcuse
(12:16):
was a Jew, so he began to look elsewhere for
work and turned to the Frankfurt School. Marcusi had participated
in the failed German Communist uprising in nineteen nineteen, so
his interests were aligned with the institute's new direction. He
interviewed for a job, and they hired him. This should
have been the end of the story. The Frankfort School
would have likely toiled away in obscurity for years, the
(12:37):
fruits of their labor collecting dust in some far off
Frankfurt storage room, But that wasn't to be. Before Marcuzi
could start work at the institute, the situation in Germany
took a dark turn. On January thirtieth, nineteen thirty three,
(13:01):
Adolf Hitler was appointed chance Suner of Germany. A few
weeks later, the Nazi Swatzka flag was raised over Frankfort
town Hall. Many of the Frankfort School researchers were Jewish,
including its director, Max Horkheimer, so they began executing a
plan to move the institute out of Germany. They deposited
the school's endowment in Holland, and this move looked prescient.
(13:24):
Shortly after Hitler's appointment, the Nazi seized the institute's building.
Horkheimer fled to Geneva. Herbert Marcusey followed, but their stay
there was short lived. A year later, in nineteen thirty four,
the Marxist refugees turned their eyes to America's shores. A
member of the Frankfort School convinced Columbia University in New
(13:46):
York to give the institute refuge. Horkheimer moved their operation
to Columbia University. Markuzi and other exiled colleagues followed, and
just like that, the future creators of the most poisonous
ideology ever foisted on Western civilization were injected into the
hallowed halls of academia, an institution that helps define what
(14:08):
it means to be American. In other words, what came
next could have been avoided.
Speaker 1 (14:22):
Welcome back to red pilled America. So at the end
of World War One, German Marxist intellectuals were stunned that
their country's revolution didn't result in a socialist state. To
figure out why, they organized a conference to study Marxism,
and in nineteen twenty three they launched a permanent institute
that would come to be known as the Frankfort School.
The institute would eventually be led by Max Horkheimer, a
(14:44):
Marxist that steered its research towards the social sciences. The
institute hired Herbert Marcuse. When Hitler was appointed Chancellor of
Germany in nineteen thirty three, Horkheimer, Marcuse, and other Jewish
Frankfort School colleagues fled, eventually finding refuge at Columbia University's
sociology department in New York, and like that, the future
creators of the most poisonous ideology ever foisted on Western
(15:07):
civilization were injected into the hollowed halls of academia, an
institution that helps define what it means to be American.
The rise of Nazism in their homeland was a startling
event for these Marxist intellectuals. Before Hitler's rise, Marxist doctrine
held that there was only one inevitable outcome of capitalism,
that being Marxism. But the rise of Hitler showed that
(15:30):
capitalism could lead to a second result, fascism. The Frankfort
School's research took on an even more urgent nature. In
their eyes, socialism was what would save the world from fascism,
so it desperately needed to be revamped for the modern times.
Now in America save from the iron fist of Hitler,
These Marxist intellectuals embarked on Horkheimer's grand vision to find
(15:53):
a way for Marxism to spread into Western societies that
had been stubbornly resistant to communist revolution. Ultimately, the Frankfort
School wanted to revamp Marxism to make an agent of
societal change. The seeds of neo Marxism sprouted. This neo
Marxist outlook is revealed in a nineteen thirty seven essay
by Horkheimer entitled Traditional and Critical Theory. In it, Horkheimer
(16:17):
divides the world into two realms. He characterized the first
realm as traditional theory, which is a process of understanding
the world as it is, the actual witnessed world, how
an existing society is structured and how it actually functions
in practice. In the second realm, Horkheimer introduced the seminal
idea of critical theory, which is the practice of examining
(16:38):
the existing society against an idealized vision of the world
and trying to understand the mechanisms that are holding the
existing world back from functioning like the idealized society, with
the ultimate goal of shifting culture to this perfected vision
of the world. Horkheimer proposed drawing from such diverse fields
as economics, sociology, psychology, political science, mass communications, and even
(17:02):
geography to help identify the mechanisms holding the existing society
back from becoming the idealized version. By default. This critical
theory inspired activism, something uncommon in academia at the time.
In order to shift culture to the idealized society, one
needs to actively remove the corrupting societal barriers and insert
(17:23):
parameters that accelerate the change towards the ideal The problem
was that Horkheimer was a Marxist. His idealized society was
a socialist state. If capitalism wouldn't inevitably lead the Western
world to communism, critical theory would be the new tool
to help tip society towards a socialist revolution. Horkheimer's critical
(17:45):
theory was Marxism repackaged for the modern world. Historian and
philosopher Jonathan Ray noted in a twenty ten interview why
many believed Horkheimer used the term critical theory to brand
his new field of academic work.
Speaker 8 (18:05):
Well, he made this contrast between traditional theory and critical theory,
and some people said that really he was using the
word critical theory because he was a bit too frightened
to use the word Marxism.
Speaker 1 (18:15):
These German intellectuals were calculated about using words that hid
their true intentions. They wanted to appeal to a less
radical audience while hiding from the building disdain of Marxism
in the Western world. In nineteen forty one, Max Horkheimer
moved to Los Angeles, when the Golden Age of Hollywood
was at its peak. Perhaps inspired by this new environment,
(18:37):
Horkheimer began to study what he referred to as the
mass culture industries of film, radio, music, magazines, and books
and how they influenced Western civilization. The research triggered his
next seminal work, and in nineteen forty seven he teamed
with another Frankfurt School colleague in exile named Theodore Adorno.
The two published a Dialectic of Enlightenment and in it
(19:00):
they expanded on the idea that Karl Marx's later work
focused too heavily on material and economic concerns and not
enough on how cultural institutions spread ideas. Karl Marx's earlier
work explored these areas through his enthusiasm and a German
philosopher named Hegel, but Karl Marx would later shed Hegel's
ideas in his seminal book Desk Copy Tool. In essence,
(19:22):
Krkheimer and his colleague Odorno wanted to put the Hegel
back in Marxism. The Dialectic of Enlightenment was the Frankfort
School's clearest statement to date on what critical theory was,
and in the process they embarked on a full throated
attack on Western civilization. They offered that capitalist societies were
able to force the working class into conformity through the
(19:43):
mass cultural industries of film, radio, magazines, music, books, and
the like, and with this insight, they no doubt saw
that these cultural industries could also be used as tools
to spread Marxism.
Speaker 2 (20:04):
While Horkheimer and Adorner were developing critical theory, their colleague
Herbert Marcuse was working in Washington.
Speaker 7 (20:10):
D c.
Speaker 2 (20:13):
Marcuse started at FDR's Office of War Information, creating anti
Nazi propaganda. He went on to work for the Office
of Strategic Services, the predecessor of the CIA, and then
the US Department of State, where he worked as an
intelligence analyst of Nazism. If he ever wondered how the
Deep State could have leftist sell its in their ranks,
(20:34):
look no further than the life of Herbert Marcuse. He
retired from his State Department position in nineteen fifty one
after the death of his first wife. Marcuse moved on
to teaching his political theories at Columbia University, then Harvard,
and eventually landed at Brandeis University. In nineteen fifty four.
(21:03):
Fifty five, Marcuse was appointed the director of the Frankfurt
School and he published another seminole Neil Marxist book entitled
Arrows and Civilization. In it, he continued developing the argument
that Western society steals the revolutionary energy from the working
class and repurposes that energy into productive work that benefits
the capitalist system. The Frankfurt School intellectuals were slowly coming
(21:26):
to a consensus. Remember, Marxism was historically fueled by the
conflict between the bourgeois capitalist and the working class proletariat
that they exploited. As long as Marxist could amplify the
conflict between the so called oppressed and oppressor, that energy
could be harnessed to spark a communist revolution. But the
problem that the Frankfurt School intellectuals had was that nineteen
(21:48):
fifties Americans were prospering like never before the country's young
adults had just defeated true evil in Nazi Germany, and
with that victory came some clarity. The family is what mattered.
It became the cornerstone of the thriving country. Just as
this principle was embraced throughout the nation, the television became
(22:09):
a staple in homes, pumping the American ideal of the
nuclear family into living rooms all across the country.
Speaker 4 (22:15):
True and I'm starved, it's already honey.
Speaker 9 (22:18):
What do you call the voice?
Speaker 10 (22:19):
Will I?
Speaker 1 (22:21):
Hey?
Speaker 9 (22:21):
Why we were boys?
Speaker 2 (22:24):
TV sitcoms showcased this middle class American ideal, with the
father of the house of the breadwinner and the mother
as the caregiver. The working class, the group Marxist counted
on to spark communist revolution, was experiencing what every Marxist
hated prosperity. By the late nineteen fifties, the Frankfurt School
intellectuals were coalescing around the concrete realization that the working
(22:47):
class no longer had the energy needed to trigger their
socialist revolution. Their original proletariat was too busy enjoying the
fruits of capitalism, and as a result, the working class
was incentivized to keep the capitalist system in place that
was delivering those fruits. These Marxist intellectuals needed to find
the revolutionary energy elsewhere. They were on the hunt for
(23:08):
new oppressed revolutionaries. Netflix, Hulu, HBO, Max, Disney Plus, Apple TV,
Amazon Prime, Showtime, Paramount, Paramount Plus, and on and on.
(23:32):
What are these streaming services have in common? They are
all storytelling platforms. Which of these platforms are you supporting
with your hard earned money? Now ask yourself if the
story is being told on those platforms truly align with
your worldview, And if they don't, ask yourself where you
go to get entertainment in the form of storytelling that
does align with your worldview? Red Pilled America is that show?
(23:56):
We are not another talk show covering today's news. We
are all about telling stories. Three years later, we remain
the only show of our kind, and why aren't there
more shows like ours? Because it's expensive to create this
kind of content. That's why we need your support. Without
your support, this show doesn't survive, and more importantly, they'll
be zero changed to the monopolistic environment of storytelling. Please
(24:20):
visit Redpilled America dot com and click support in the topmenu.
Support what you love or it goes away. The choice
is yours.
Speaker 1 (24:35):
Welcome back to red Pilled America. So by the late
nineteen fifties, the Frankfurt School Marxist intellectuals began to conclude
that their working class proletariat no longer had the disgruntled
energy necessary to start their much desired socialist uprising. They
were on the hunt for new oppressed revolutionaries. In nineteen
fifty nine, a segment of that new coalition started to
(24:57):
reveal itself.
Speaker 11 (25:03):
Wild city officials, state agencies, white liberals, and sober minded
Negroes stand idly by. A group of Negro dissenters is
taking distreet corner step ladders, church pulpits, sports arenas, and
ballroom platforms across the United States to preach a gospel
of hate that would set off a federal investigation if
(25:23):
it were preached by Southern whites.
Speaker 1 (25:26):
On the eve of the nineteen sixties, reporter Mike Wallace
introduced America to the black nationalists known as the Nation
of Islam.
Speaker 11 (25:34):
What are they saying, listen?
Speaker 10 (25:37):
I dodd the white man with being the greatest liar
on her. I DoD the white man with being the
greatest drunket honor. I sed the white man with being
the greatest gamblo honor. I tarded the white man, lady
and gentlemen of the train, with being the greatest miller honor.
I had sized the white man with being the greatest
(25:59):
atout honor.
Speaker 9 (26:00):
I charged the white man with being the.
Speaker 6 (26:02):
Great trouble make water.
Speaker 12 (26:04):
So therefore, praise.
Speaker 9 (26:06):
The gentlemen of the story.
Speaker 11 (26:08):
I asked you.
Speaker 10 (26:10):
Bring back of verdic Oh guilty.
Speaker 9 (26:13):
As time.
Speaker 11 (26:18):
The indictment you have just heard is being delivered over
and over again in most of the major cities across
the country. This charge comes at the climax of a
morality play called the Trial the Plot. Indeed, the message
of the play is that the white man has been
put on trial for his sins against the black man.
He has been found guilty the sentence is death. The
(26:38):
play is sponsored produced by a Negro religious group who
call themselves the Muslims. His homegrown Negro American Muslims are
the most powerful of the black supremacist groups.
Speaker 1 (26:51):
Mike Wallace then introduced the American public to the spokesman
of the Nation of Islam, Malcolm X, and America would
never be the same.
Speaker 11 (26:59):
Here you will hear Elijah Muhammad introduced by Minister Malcolm X,
the Muslims New York leader and ambassador.
Speaker 9 (27:05):
At large for the movement.
Speaker 11 (27:07):
The good news that Minister X talks about here is
the coming rise of the black men and the fall
of the white man.
Speaker 13 (27:14):
In the church, we used to sang the song good.
Speaker 7 (27:17):
News the Chariot is coming.
Speaker 10 (27:19):
But what we must bear in mind that what good
news for one person.
Speaker 13 (27:25):
Bad news to enough.
Speaker 11 (27:27):
The good news for the black man is that he
is on the verge of recapturing his position as ruler
of the universe. The bad news for the white man
is that his long and wicked reign will shortly be over.
Speaker 1 (27:37):
A reporter asked Malcolm X a few very pointed questions.
Speaker 4 (27:41):
Mister Malcolm, you now in Chicago and in Detroit, have
universities of Islam, Yes, sir, in Detroit and Chicago, and
you take your parish news, you take children from the
kindergarten ages, kindergarten ages, and you'd train them right through
high school, and yes through, and kids come to your
school and you are going to what we would call
regular day school.
Speaker 7 (28:01):
Yes, sir, many, what do you think teach them?
Speaker 14 (28:03):
Then?
Speaker 7 (28:04):
We teach them the same things that they would be
taught ordinarily in school, minus the little black sample story
and things that were taught to you and me when
we were coming up to breathe that inferiority complex Enough,
do you teach them what.
Speaker 15 (28:19):
You've just said to me?
Speaker 4 (28:20):
That the white man is the symbol of me?
Speaker 8 (28:22):
Eval.
Speaker 7 (28:23):
You can go to any little Muslim child and ask
him where is hell or who is the devil? And
he wouldn't tell you that hell is down in the ground,
or that the devil is something invisible that you can't see.
He'll tell you Hell is right where he has been
catching it. And he'll tell you who the one who
is responsible for him having received this hell is the death.
Speaker 4 (28:46):
And he would say that this devil is the white man.
Speaker 7 (28:48):
He is kind of white man. Join your temple none
has ever joined.
Speaker 4 (28:54):
If one came up and attempted to join, would he
be allowed to come in and be taught on.
Speaker 7 (28:58):
No, sir.
Speaker 1 (29:01):
Nineteen fifty nine, Americans had never seen anything like Malcolm
X on their TV screens. He hit their living rooms
like a nuclear bomb. His message was no doubt shocking
the most, but resonated with a radical segment of the
population that was growing in dark corners of America, a
message that sold the idea of victimhood. Malcolm X was
the leader of a new school of black activists that
(29:23):
were taking a militant approach to addressing their grievances. Their
oppressor was the white man, and Malcolm X warned that
if the white man did not correct their ship, they
would pay a heavy price.
Speaker 13 (29:34):
And I, for one, as a Muslim, believed that the
white man is intelligent enough if he were made to
realize how black people really feel and how fat up
we are without that compromise in sweet faults, why you're
the one that make it hot for yourself. The white
man believes you when you go up to him without
a sweet talk, because you've been sweet talking to him
(29:55):
ever since he brought you here.
Speaker 15 (29:56):
Stop sweet talking, Tell him how you seek.
Speaker 13 (30:00):
Tell him how what kind of hell you've been catching.
Speaker 10 (30:03):
And let him know that he's not written the clean
his house up.
Speaker 13 (30:07):
If he's not written the clean his house up, he
shouldn't have a house should catch on fire and burned down.
Speaker 1 (30:22):
Malcolm X was revealing a new energy within the black community,
a militant rage that viewed the white man depicted on
American TV as their oppressor. People could have scoffed off
Malcolm X's rhetoric as just the rantings of a minor
(30:42):
fringe player, but that perspective changed when a controversial foreign
leader came to town that revealed how Malcolm X's group
could be attached to a much larger movement. In September
nineteen sixty, the new Prime Minister of Cuba, Fidel Castro,
traveled with a delegation to the UN General Assembly in
(31:05):
New York City. It was a year after Fidel successfully
orchestrated Cuba's communist revolution when he and his delegation arrived
at the Big Apples plus Shelbourne Hotel. According to Fidel,
the hotel asked him for a ten thousand dollars cash
advance to cover any damage his entourage might cause to
the room. Many critics of the Cuban communists believed he
(31:26):
was exaggerating and that what happened next was a Fidel
Castro orchestrated publicity stunt. As the story goes, Fidel marched
to the UN Secretary General and said that his delegation
would set up tents in the patio gardens at the
UN if the Shelbourne Hotel didn't change its tune. Fidel
said to reporters, quote, we are mountain people. We are
(31:49):
used to sleeping in the open air. According to Fidel,
news of his housing dilemma made its way to Malcolm X.
That's when the Black nationalist leader allegedly extended an invitation
to Fidel and his delegation to stay at the Teresa
and Harlem, a Rundown black owned hotel where New York's
African American politicians often met. You'll be welcomed with open arms,
(32:10):
Malcolm X reportedly said. The Del Castro would later reflect
on his options, stating quote, we faced two alternatives. One
was the United Nations gardens. When I mentioned this to
the Secretary General, he was horrified at the thought of
a delegation intense there but when we received Malcolm X's offer,
he had spoken with one of our comrades. I said,
(32:31):
that is the place, the Hotel Teresa, and there we
went end quote. Shortly after Castro's arrival at the Teresa Hotel,
the black nationalist leader paid him a visit.
Speaker 9 (32:40):
Malcolm X. He is the leader of the nationalist Negro
movement known as the Muslims, and mister X early this
morning met with Cuba's Fidel Castro here at the Hotel
Teresa in New York.
Speaker 1 (32:54):
Malcolm X recalled their meeting Monday night.
Speaker 15 (32:57):
We heard that Fidel Castro was coming to the Teresa,
which was unbelievable.
Speaker 9 (33:01):
He had a due bill that didn't work at the Shelbourne.
Speaker 15 (33:04):
Well that's what somebody said. But I'm inclined not to
go along with everything that I hear. So we went
to the Teresa, and when we got there, the place
was packed jam and there was a lot of confusion
and excitement. The police led us.
Speaker 14 (33:17):
Through their lines.
Speaker 15 (33:19):
We were led by them up to the ninth floor
and into doctor Castro's room, and he greeted us very cordially.
Speaker 14 (33:27):
We sat down and so that was that.
Speaker 1 (33:30):
News reports of the time expressed the warm welcome that
Fidel cast Or received by the black residents of Harlem.
They gathered in the hundreds outside the Teresa Hotel. Throughout
the duration of his stay, Fidel had built a reputation
among the black activists of Harlem as the bearded communist
revolutionary who had desegregated Cuba and gave the middle finger
to the racist white imperialists of America. At the end
(33:53):
of this trip, Fidel expressed gratitude to his Harlem hosts.
Speaker 16 (34:00):
I remember the police won for picture.
Speaker 1 (34:03):
Malcolm X would later reflect on Fidel Castro's time at
the Harlem Hotel, stating quote that Theresa is now best
known as the place where Fidel Castro went during his
un visit and achieved a psychological coup over the US
State Department when it confined him to Manhattan, never dreaming
that he'd stay uptown in Harlem and make such an
impression among the negroes end quote. This revolutionary energy within
(34:30):
part of the black community was something that caught the
eye of Frankfurt School intellectuals, especially Herbert Marcuse. Black nationalists
like Malcolm X were already adopting some of the rhetoric
of the Cuban communist leader. They had the same oppressor,
the imperialist white American male. They both spoke of liberation
from that oppressor. That rhetoric resonated with black activists in
(34:52):
places like Harlem, Detroit, and Watts, California. This was the
energy that Herbert Marcuse and the other Frankfurt School Marxists
were looking for to replace their working class proletariat, and
there were other nietzsche movements beginning to reveal their alignment
with Marxism.
Speaker 2 (35:09):
The early nineteen sixties feminist movement was also displaying a
kindred soul with the Frankfurt School Marxist.
Speaker 17 (35:15):
The war between the sexes could become an ahm a
god if we don't get on with our revolution. But
if we do get on with it and we restructure
socidy to make equality really possible, that I think the
war between the sexes will.
Speaker 2 (35:28):
And The first wave feminists of the early nineteen hundreds
had aligned with socialists during their suffrage movement. Now the
second wave feminist movement, led by Betty for Dan, we're
using much of the socialist rhetoric and have the same enemy,
white American males.
Speaker 17 (35:44):
In my opinion, the other half of the revolution. The
other half of women's libration movement is the boys in
my country and in yours wearing their hair long, you know.
And those boys who were wearing their hair long are
saying no to that brutal, sadistic tight lipped crew cut,
you know, Prussian big muscle, you know. Hemingway kill bears
(36:07):
when there are no bears to kill, and nake palm
all the children in Vietnam Cambodia, to prove that I'm
a man, you know, and be dominant and superior to
everyone concerned.
Speaker 2 (36:15):
A few years earlier, in his book Aeros and Civilization
the Frankfurt Schools, Herbert Marcuse argued that a sexual liberation
was what could solve society's ills. He advocated for a
society that removed all sexual boundaries and welcomed sexual promiscuity
as a necessary behavior to overturn the oppressive handcuffs of
Western civilization. His perverse message resonated with the nineteen sixties
(36:39):
youth that were ready to rebel against the American ideal
pitched on their childhood TV screens. The Frankfurt School was
seeing revolutionary energy bubble up in various enclaves of America.
But perhaps the most surprising space where this energy was
taking root was on college campuses. Even in the wake
of his bombshell hate rants on national TV, the Sociology
(37:03):
Apartment of UC Berkeley invited the controversial Malcolm X to
speak on campus in nineteen sixty three.
Speaker 16 (37:09):
A minister Malcolm, the thing that I thought might be
good for starting it off is to talk about one
of the most pervasive beliefs in the general society about
the nation of Islam, and that is that it is
an organization dedicated to the use of violent means to
attain its goals. How true is this and why do
(37:30):
you think it persists in society?
Speaker 14 (37:36):
The charge of violence against us actually stems from the
guilt complex that exists in the conscious and subconscious minds
of most white people in this country. They know that
they've been violent in their brutality against Negroes, and they
feel that someday the negro is going to wake up
(37:57):
and try and do unto them as they have done
unto us.
Speaker 2 (38:01):
Malcolm X was arguing that whites were afraid the once
blacks were awakened to the oppression imposed by the white man.
Once they were woke they'd returned the favor, and his
message seemed to resonate with the overwhelmingly white UC Berkeley audience.
The Frankfurt School intellectuals could see a revolutionary energy building
throughout segments of the American public. It could be witnessed
(38:24):
in the black community, in the feminist movement, the sexual
liberation movement, and now on college campuses. These movements were
all agitating separately until a shocking event hit America on
November twenty second, nineteen sixty.
Speaker 12 (38:38):
Three, from Dallas, Texas.
Speaker 10 (38:40):
The flash apparently official President Kennedy died at one pm
Central Standard time.
Speaker 2 (38:49):
The horrible news was the trigger needed to start a
socialist uprising in America. It was as if the revolutionary
elements throughout America simultaneously realized that they had an opportunity
to announce. These pockets of disgruntled Americans all looked like
separate movements. I mean, who could have predicted that radical
militant blacks, disgruntled white feminist and young privileged white liberals
(39:14):
could be cobbled together to start a Marxist uprising. But
if you were the Frankfurt School's Herbert Marcuse, you saw
two things that these seemingly desperoque groups had in common
they had won the energy necessary to spark a socialist revolution,
and two they all adopted the same simple idea that
they were all being oppressed by the white man. Herbert
(39:37):
Marcuse saw this common thread, and he used it to
thread the needle in his nineteen sixty four book One
Dimensional Man. In it, Marcuse argued that capitalist societies whittled
down critical thinking by occupying people with consumerism, making man
a one dimensional creature, unaware that he is a victim
of a domination system. Through Marcuse's lens, this machine of
(39:59):
domination no longer required blunt force. Capitalism simple strips man
a critical two dimensional consciousness by providing man just enough
goods to pacify him while convincing him through various forms
of mass media that he is freer than he actually is.
Through this process of domination, the individual has no idea
how bad they have it. To overcome their victimhood, marcusy
(40:21):
argued that one has to have an awakening to the
system of domination. In other words, they have to go woke.
At the close of the book, MARCUSI concedes that there
is a slight chance that the revolutionary movement can be
(40:42):
cobbled together from disgruntled racial minorities, feminists, disgruntled sexual minorities,
the outcast of society, and an enlightened intelligentsia that could
mark the beginning of the end of this capitalist domination.
MARCUSI thought their opposition to the system of oppression was revolutionary,
even if their consciousness was not. He held onto the
(41:03):
hope that if they woke up to their true oppression,
a real socialist revolution could be realized. Marcuse released One
Dimensional Man in nineteen sixty four, and it captured the
spirit of the times. In July nineteen sixty four, riots
erupted in Harlem, the same borough that enthusiastically hosted Fidel
Castro just four years earlier, Rioters chanted for Malcolm X.
Speaker 1 (41:41):
Over the next few years, riots erupted in almost every
black urban city in the country. They went down in Rochester, Newark, Detroit, Philadelphia,
watts Chicago, Atlanta, Boston, Tampa, Minneapolis, Milwaukee, and many other cities.
The media branded them the ghetto riots. Some locals believed
(42:02):
agitators helped sparked the violence.
Speaker 12 (42:04):
Here we have the fools running around destroying property. This
particular person objects. I am colored. We want leaders to
lead the people to work and get work for them,
find work, educate the children, but not to have them
running around acting like crazy people, and then those who
(42:25):
agitate them stands in their homes and black.
Speaker 1 (42:29):
But it was a protest on the campus of UC Berkeley,
the same university that hosted Malcolm X. It inadvertently signaled
the dark alliance that was forming.
Speaker 10 (42:38):
We're asking that there'd be no no restrictions on the
content of speech save those provided by the courts.
Speaker 1 (42:47):
The UC Berkeley protest was branded as the beginning of
the free speech movement, but it was false advertising. These
students had an ulterior motive. They, along with the riot agitators,
were aligned with the Frankfurt School's Marxist teachings, and they
were about to ignite a socialist uprising that created the
woke culture that plagues America to this day. Next time
(43:10):
on red Pilled.
Speaker 9 (43:10):
America, violence is would always be as it sary.
Speaker 2 (43:14):
We have to talk about a complete and total change
in the structures of this society.
Speaker 15 (43:20):
This afternoon, we want to talk about the ballot or
the bullet.
Speaker 7 (43:24):
I believe that a fight is just beginning to stop.
Speaker 2 (43:32):
Red Pilled America is an iHeartRadio original podcast. It's owned
and produced by Patrick Carrelci and me Adriana Cortez of
Informed Ventures. Now you can get ad free access to
our entire archive of episodes by becoming a backstage subscriber.
To subscribe, visit Redpilled America dot com and click join
in the top menu. Thanks for listening.
Hosts And Creators
Adryana Cortez
Patrick Courrielche
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