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SIMON ESLER AND BREAKAWAYUSA
MAY 02, 2024

It’s pretty odd living in an area of the world that keeps going viral for abhorrent reasons, however, I don’t find it stressful. It’s weirdly entertaining and extremely informative for understanding the war I’m living through.

But let’s consider for a second how this is different from someone scrolling social media and seeing video after video of how woke Toronto has become. If you scroll the comments of these videos people are saying:

“Disgusted.”

“Canada is an embarrassment.”

“Shameful.”

They are outraged, and understandably so. But imagine if, every time I encountered a wokism in Toronto I was outraged? I would be living my life in constant dysregulation.

Living in a city regularly used as a symbol of political division and internet outrage is sobering because daily life with the same things is nowhere near as dramatic, because that’s not a sustainable way for me to operate.

That doesn’t mean, however, that whatever is going viral is inconsequential. That doesn’t mean that these viral videos are merely uplifted by the hype of political cheerleading. It doesn’t mean we should “Ignore it and stay positive!” They matter. But how?

A new and dangerous form of warfare is unfolding right before our eyes, taking advantage of divisiveness itself.

We need to strike a balance between exposing this corruption to the masses and using these viral moments to cultivate situational awareness rather than politically driven outrage.

Toronto Police have gone viral on at least three separate occasions in recent times.

First, there was the video shared by Canadian freedom fighter Rob Primo in which the police admitted they simply allow adults to expose themselves to children during Pride “Season.” The laws just slip away into the rainbow void!

Following this was the recent announcement that citizens of Toronto should leave the key fob for their cars available and near their front door to minimize the chance of car thieves killing them. This was soon compared to a 2022 announcement by an American officer in Florida publicly requesting that armed citizens shoot thieves and robbers themselves.

The latest example is a viral clip of a Toronto Police Cruiser decorated with a trans flag, with a dissenting citizen asking :

“Are you guys cops or you just identify as cops?”

https://www.instagram.com/reel/C6JfXrLOZ6Y/?igsh=ZzBqODVnZmY3cHp3

I wanted to address this beyond the screams of the online outrage machine and the drama of the right shoving these viral clips in the left’s face, the left inevitably crying “bigotry!!” or “thinly veiled hate!!” or “stochastic terrorism!!”

These changes in my community need sober assessment through the lens of the war itself. While politics has a time and place, if we use all these hot-button issues to make creative tension between the left and the right impossible then we are all losing.

I believe in a meaningful dialogue about whether or not we want communism to be the foundational model for our society. I believe there are a lot of people on the left and in the centre who are supporting communist policies and have no idea. Perceiving how Marxism evolved, and came to present itself as a progressive policy, requires time and investigation.

Each of these examples is a bold expression of communism taking over the Toronto Police Force. This is not hyperbole or right-wing paranoia, but merely a clear observation given the history of Marxist theory. If more people understood this fact, it might foster creative dialogue throughout the political spectrum.

For today, we’re going to investigate how the Toronto Police Force is being overtaken using the theories and tactics of Neo-Marxist Antonio Gramsci.

Gramci’s Dream

Antonio Gramsci, an Italian Marxist philosopher and politician, is known for his significant contributions to Marxist theory, particularly in the realm of cultural analysis and political strategy. Born in 1891, Gramsci was deeply influenced by Marxism and communism during his formative years, becoming a member of the Italian Socialist Party and later co-founding the Communist Party of Italy.

Gramsci’s ideas diverged from traditional Marxist thought, focusing more on the role of culture and ideology in maintaining capitalist dominance. He believed that the ruling class maintains its power not only through economic means but also through cultural hegemony – the dominance of a ruling class’s worldview over society’s institutions and norms. This concept of cultural hegemony was pivotal in Gramsci’s understanding of power dynamics in society.

In Gramsci’s view, the ruling class establishes its dominance by disseminating its ideology and values throughout society, shaping the common sense of the masses to align with its interests. This process occurs through various institutions such as education, media, and religion, which reinforce the ruling class’s worldview as natural and inevitable. Modern examples of cultural hegemony being identified by today’s keepers of Gramci’s legacy include the dominance of capitalist ideology and white-patriarchal-heteronormative-cisnormative identities.

Gramsci saw the potential for resistance and counteraction against cultural hegemony. He argued for the necessity of a cultural counter-hegemony – a concerted effort by subordinate groups to challenge the dominant ideology and establish alternative narratives and values.

This involves not only exposing the alleged contradictions and injustices inherent in the ruling class’s worldview but also creating new cultural forms and institutions that reflect the interests of the oppressed. A good example of this is Disney’s open mission to queer more and more of their content by committing to a drastic increase in LGBTQ+ stories and characters.

Gramsci’s concept of cultural counter-hegemony has deeply influenced various social movements and academic disciplines, particularly within cultural studies and critical theory. It emphasizes the importance of cultural production in contrast to Marx’s material production. In other words, Gramci’s ideas put the Neo in Neo-Marxism by shifting communism from a centralized focus on material determinism to one of cultural determinism. In my short documentary Canada’s Red Shadow, I depicted this evolved form of Marxism and its spread into the Toronto public education and healthcare systems.

Examples of cultural counter-hegemony can be seen in movements advocating for racial and gender equality, environmental justice, and workers’ rights, which seek to challenge ‘dominant narratives’ and redefine societal norms and values.

In fact, we could be more precise. It’s not just a redefining of our norms and values, but an intentional inversion of them. This is ideological subversion, through the process of inversion. Men are women. Women are men. Parental rights advocacy is bigoted, state ownership over children is compassionate.

Anywhere we see instances of ideological inversion at play we have to ask: Is this a Gramcian moment of cultural counter-hegemony?

Losing the Toronto Police to PSYOPS

In each of the examples I gave of the TO Police going viral, where was the communism?

When Rob Primo got them to admit that they ignore laws protecting children from adult sexuality for Pride, the communism lies in the fact that the officer on the phone was honestly reflecting how critical theory has subverted our legal system.

Legally, they are to protect the kids from adult nudity and sexuality… except during Pride because Critical Queer Theory ideologically drives Pride. The counter-hegemony takes precedence over and therefore subverts the law itself. The “2SLGBTQIA+” community must be allowed to live free of white-patriarchal-heteronormative-cisnormative constructs. Why? Because these are the systemic constructs that have been supposedly inciting hatred and bigotry against this so-called community all along!

Above the law are the new rules that no one can be, even momentarily, oppressed for their gender, sexuality or race. Except that “oppression” means anything other than unrestrained celebration.

Police refusing to enforce these laws during Pride is an example of a successful counter-hegemony operation subverting Canadian law. It is a successful example of communist warfare.

It’s easy to see that this eventually leads to lawlessness, and it is meant to. Foundational to critical theories of all kinds is that hatred and bigotry are systemic and the only cure for systemic corruption on this scale is a non-stop wave of counter-hegemonies until the system itself collapses.

There is no intention to ‘transition’ the system— only to ‘expose’ that it was ‘founded upon corruption’ so that its destruction is justified. A slide into lawlessness in our eyes is a moment of freedom for the Neo-Marxist revolutionary. For them, the hiding place of sneaky, invisible bigotry and oppression is now gone!

When the Toronto police announced that homeowners should leave the key fob for their cars in a place near the front door so that thieves take it easily without violence, how can one not compare it to communist history? Justin Trudeau had recently made handguns illegal. If the state is disarming the people while crime runs rampant, it’s foolish not to compare this to communist takeovers of old.

But this is not all, given the Neo-Marxist counter-hegemonies at play. Organizations like Black Lives Matter are run by self-acclaimed “trained Marxists.” They have long championed for the defunding of the police. There is a cry from far-left groups like this to “let communities police themselves” using “Community-led safety initiatives,” “Crisis intervention teams,” “Restorative justice” and mass decriminalization of certain offences.

The Marxists on the left have long sought to make the police impotent. Nothing says “impotent police” more than a press conference to tell citizens to “let the criminals win… to be safe.” It acts as evidence for the Marxists that the police are an over-funded, corrupt organization draining public resources. Simultaneously it’s used by the right to point out that the police are ideologically corrupted. The overall result is public loss of trust in a major institution, a stepping stone in the fall of the nation towards the communist utopia!

If we think this through clearly and logically, the Toronto Police force is perpetually giving in to the ideological whims of a political movement that is seeking to destroy them. As the behavior of the police force creeps further left, and they become a symbol for wokism, they are announcing their own demise.

That’s why the most recent example, the Trans-Flag-Decorated police cruiser, truly matters. Police cars in Toronto are now openly symbols for a Neo-Marxistm Gramcian counter-hegemony. The trans flag on the cruiser is based on the idea that Toronto is dominated by a subversively oppressive white-heteronormative-cisnormative-patriarchy. The flag is allegiance to this claim, and it is a claim that is entirely rooted Neo-Marxism/Cultural Marxism/Identity Marxism.

The Three Neo-Marxist Tactics Infiltrating Institutions

Ideological subversion, as described by communist defector Yuri Bezmenov, is something that communist warfare employs slowly over time, making it invisible to many. In the example of the Toronto Police Force, we can assume there are three categories of people ushering along the infiltration of this institution:

• good people thinking they’re doing good things
• good people afraid to do the right thing
• actual practicing Neo-Marxists

Neo-Marxism manipulates people’s hearts and minds using the narrative that these initiatives are uplifting oppressed minorities. Good people think they’re doing something good by helping the downtrodden.

Because we are deeply social beings, with huge portions of our brain devoted to social survival, Neo-Marxism also preys on our capacity to self-censor as a means of social survival. There are most certainly dissenting officers within the force who disagree with Neo-Marxist police reform. But the threat of being called a bigot or losing one’s job looms too large in comparison to standing up against this influence.

Then there are the practicing Neo-Marxists in positions of power. This is increasingly common throughout our institutions and the corporate world because of Diversity Equity and Inclusion initiatives. This is perhaps one of Neo-Marxist warfare’s most powerful tactical weapons. In the corporate world, companies are pressured to maintain a high ESG score, but many don’t realize this extends to cities too. Anyone can look up the City of Toronto’s 2024 ESG Progress Report. Environmental, Social and Governance scores make up this trifecta of Neo-Marxist demands, with the Governance aspect as the weapon in question.

This is how Neo-Marxism is used to put Neo-Marxists in positions of power. A high Governance score requires that minorities be hired into positions of significance within an organization. When an organization is going to get a higher Governance score because they hire, for example, a queer black woman, this drastically increases the likely hood that a practicing Neo-Marxist will be chosen.

This is on top of the fact that the cultural revolution inside the police force mandates the participation of third-party services. The Toronto Police have an Equity, Inclusion & Human Rights Unit.

Of course, normal police officers aren’t steeped in Neo-Marxist theory, so they could never implement this themselves. Don’t worry though, the unit is “Guided by a team of subject matter experts from across legal, academic, and equity and inclusion backgrounds.”

Understanding the ideological subversion of the Toronto Police Force is, of course, a microcosm of how this is playing out all around us. There is nothing unique about the Toronto Police Service’s stated Equity Strategy:
Confronting Anti-Black Racism,