Bozeman Launches Online Survey to Ask What Marxism Means to You


The City of Bozeman, growing with an influx of new residents escaping California and Washington, is hard at it, promoting Marxism with public resources and has asked people online to take a poll about what Marxism means to them.


The language of Critical Theory is veiled, but not well. The doctrines promoted by Bozeman were first conjured by the Frankfurt School of Cultural Marxism in the 1940s and 1950s, and later tweaked by Critical Race Theorists in the 1990s and early 2000s by socialists hoping to cause racial animosity and societal unrest to overthrow the “current power structure.”

The Institute for Social Research was founded in 1923 by a Marxist professor of law named Carl Grunberg in Vienna. Grunberg and fellow scholars had come out of the Communists’ failed plot in the German Revolution in 1919 and had grown disenchanted with a purely economic form of Marxism which had shown to largely fail to create societal unrest in the West, where Capitalism created prosperity and upward mobility. Influenced heavily by Germany’s racialism that ultimately would lead to the travesty of the Holocaust and World War II, the Frankfurt School’s founders were convinced that dividing society by ethnicity was a surer way to promote Marxist goals than dividing them by economic class.

Fleeing Germany at the onset of World War II (most of the Frankfurt School founders were targeted by Adolph Hitler’s Third Reich because of their ethnicity and religion), the Marxist scholars fled to New York and gained residency at Columbia University. There, they formulated “Critical Theory,” a subset of Marxism that continued to propagate division between societal identity groups, though focusing on the broader categories of “oppressed” and “oppressor” groups, rather than the traditional Marxist framework of the proletariat versus the bourgeoisie.

In the 1990s, Critical Theorists and Marxists in America’s law schools, influenced by the Frankfurt School, evolved Critical Theory into Critical Race Theory, as a means to defend their African American clients against prosecution. The Critical Race Theorists, led by Kimberle Crenshaw and Richard Delgado, claimed that an invisible, barely-detectable “systemic racism” existed in America that causes African Americans to be arrested, prosecuted, and incarcerated at higher rates than their Caucasian counterparts. Those who suggested that African Americans were disproportionately represented in the penal system because they disproportionately commit crimes were castigated as “racist.”

Under Critical Race Theory, there is no burden of proof upon Critical Race Theorists themselves to prove that systemic racism exists in the court system, education, or society. Under the philosophy, racism is merely presumed to be the cause of every disparity between ethnic groups. To support such a thesis, new terms and ideas developed.

These include the concept of “micro-aggressions,” barely discernible hints of racism that exist in everyday conversations or interactions, such as using the term “blackout” to describe a power outage. Also included is the concept of “story-telling,” taken originally from Third Wave Feminism, which holds that systemic racism can be proven by stories from individual anecdotal accounts of discrimination. Along with this comes “standpoint epistemology,” that someone has to identify with an oppressed people group in order to opine on the subject of race relations. And in Critical Race Theory, “blackness” is synonymous with oppression and “whiteness” is synonymous with oppressors. Under the theory, Jews and Asians are often considered “white” because they have a tendency to thrive as minorities, as opposed to blacks and Hispanics.

In recent years, another spin has been added to the analytical tool of Critical Theory, called “Intersectionality.” In this, Critical Race Theory has now transcended race altogether, with an intersectional coalition of ostensibly oppressed identity groups including homosexuals, the “transgendered,” the disabled, women, and students.

New terms, often with counterintuitive definitions, are used to promote the ideology. Forming the three-prong propaganda arm of Critical Theory are its most familiar terms; diversity, inclusion, and equity, forming the acronym, “D.I.E.” Because of the acronym, which describes what happens to any culture that embraces the philosophy, Critical Theorists now usually use those terms out of order.

Diversity,” as the term is used by Marxists, refers only to the external identification of an individual based upon superficial traits, such as skin color or behavioral life choices. Never does the term refer to a diversity of ideas or beliefs. In fact, thanks to concepts like anti-racism (which is defined by its creator, Ibram Kendi, as “anti-racism is to be anti-capitalist, anti-capitalist is to be anti-racist), a divergent point of view is to be shunned and removed from society.

Inclusion,” as the term is used by Marxists, refers to the embrace (not inclusion or mere acceptance) of anti-social behavior or self-destructive life-choices like homosexuality, polyamory, pedophilia, or “transgenderism.” Never, within Critical Theory, are Christians, conservatives, or traditionalists included but are – in fact – excluded.

Equity,” as the term is used by Marxists, refers to an “equality of outcome.” This is a component of traditional economic Marxism laced within the doctrine. This belief, equity, is that wealth, property, and privilege must be redistributed from the “oppressors” to the “oppressed” so that, at the end of the day, everyone has an equal amount of stuff.

In summary, Critical Theory – a Marxist ideology – demands that individualism fade away into collectivism, reduces individuals to mere members of an identity group, and presumes broad judgments about individuals based upon the color of their skin or identification with an oppressed or oppressor group.


The City of Bozeman has created a Marxism division in their city government and launched a campaign called “Equity and Inclusion” (see below).

Bozeman’s dalliance with Marxism has been reported on by Montana Daily Gazette for some time (click the screenshots below to go to the article).

Now, the City of Bozeman is using public tax dollars to conduct a survey into how much residents value the Marxist catchword of “inclusion,” signaling their intention to craft public policy that will redistribute wealth. Asking “What does equity mean to YOU” and posting a photo of an LGBTQ-colored sidewalk the city paid for with tax revenue, the graphic solicits your opinion on the Marxist term (see below).

The questionnaire focuses on asking residents what welfare programs and wealth redistribution schemes they need or want in their community. The taking of wealth through forced conscription and redistributing it to “oppressed” people groups is the focus of the survey, and the survey’s instructions promise that the results will be used to give Bozeman an “inclusion rating” for use in making policy.

Do Bozeman residents know that their city has been taken over by Marxists?


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