Since the acquittal of Trayvon Martin’s murderer and then the killing of Michael Brown in 2013 and 2014 respectively, the Black Lives Matter movement has been in the spotlight. Immediately it was met with criticisms of the American public asking many questions. “Do black lives matter more than white lives?” “Don’t all lives matter?” “Why can’t black people simply address the crime problem in their own communities?” Many others have posed different questions and criticisms about the movement. But very few of these critics have actually taken the time to wait for answers or go looking for answers from the movement. So here are the answers that some choose to be willfully blind towards and the misconceptions that are commonly made about Black Lives Matter. All of this information and more can be found on their website.

The movement hates white people.

Black Lives Matter is a shortened way of expressing "African-American citizens' Constitutional rights should be treated with the same amount of respect of any other citizens' rights by any agent of the State." The statement “black lives matter” is not an anti-white proposition. Contained within the statement is an unspoken but implied “too,” as in “black lives matter, too,” which suggests that the statement is one of inclusion rather than exclusion. However, those who continue to mischaracterize the affirmation of the value of black life as being anti-white are suggesting that in order for white lives to matter, black lives cannot. That is a foundational premise of white supremacy. It is antithetical to what the Black Lives Matter movement stands for, which is the simple proposition that “black lives also matter.”

The movement hates police officers.

Police officers are people. Their lives have inherent value. This movement is not an anti-people movement; therefore it is not an anti-police-officer movement. Most police officers are just everyday people who want to do their jobs, make a living for their families, and come home safely at the end of their shift. This does not mean, however, that police are not implicated in a system that criminalizes black people, that demands that they view black people as unsafe and dangerous, that trains them to be more aggressive and less accommodating with black citizens, and that does not stress that they are taxpayers who deserve to be protected and served just like everyone else. Thus the Black Lives Matter movement is not trying to make the world more unsafe for police officers; it hopes to make police officers less of a threat to communities of color.

The movement doesn’t care about black-on-black crime.

The majority of crime is interracial, not black-on-black, it is a fact. In Chicago, long maligned for its high rates of intraracial murder, the same race, members of the community created the Violence Interrupters to disrupt violent altercations before they escalate. The Black Lives Matter movement acknowledges the crime problem, but it refuses to locate that crime problem as a problem of black pathology. Black people are not inherently more violent or more prone to crime than other groups. There is absolutely no evidence, logic or reasoning of any sort to support that they are. But black people are disproportionately poorer, more likely to be targeted by police and arrested, and more likely to attend poor or failing schools.

It’s a leaderless movement.

The Black Lives Matter movement is a leaderfull movement. Many Americans of all races are enamored with Martin Luther King as a symbol of leadership and what real movements look like. But the Movement for Black Lives, another name for the BLM movement, recognizes many flaws with this model. First, focusing on heterosexual, cisgender black men frequently causes us not to see the significant amount of labor and thought leadership that black women provide to movements, not only in caretaking and auxiliary roles, but on the front lines of protests and in the strategy sessions that happen behind closed doors. Moreover, those old models leadership favored the old over the young, attempted to silence gay and lesbian leadership, and did not recognize the leadership possibilities of transgender people at all. Finally, a movement with a singular leader or a few visible leaders is vulnerable, because those leaders can be easily identified, harassed, and killed, as was the case with Dr. King.

The movement has no agenda.

Many believe the Black Lives Matter movement has no agenda — other than yelling and protesting and disrupting the lives of white people. This is also false. Since the earliest days of the movement in Ferguson, groups like the Organization for Black Struggle, the Black Lives Matter network, and others have made both clear and public a list of demands. Those demands include swift and transparent legal investigation of all police shootings of black people; official governmental tracking of the number of citizens killed by police, disaggregated by race; the demilitarization of local police forces; and community accountability mechanisms for rogue police officers. Some proposals like the recently launched Campaign Zero by a group of Ferguson activists call for body cameras on every police officer.

It’s a one-issue movement.

The movement is about much more than police brutality. One is the issue of our failing system of public education, which is a virtual school-to-prison pipeline for many black youth. Another is the complete dismantling of the prison industrial complex. Many of the movement’s organizers identify as abolitionists, which in the 21st-century context refers to people who want to abolish prisons and end the problem of mass incarceration of black and Latino people. Three other significant issues are problems with safe and affordable housing, issues with food security, and reproductive justice challenges affecting poor women of color and all people needing access to reproductive care.

The movement has no respect for elders.

The BLM movement is an intergenerational movement. Certainly there have been schisms and battles between younger and older movers about tactics and strategies. There has also been criticism from prior civil rights participants. There is a clear rejection of the respectability politics ethos of the civil rights era, namely a belief in the idea that proper dress and speech will guard against harassment by the police. This is a significant point of tension within black communities, because in a system that makes one feel powerless to change it, belief in the idea that a good job, being well-behaved, and having proper dress and comportment will protect you from the evils of racism feels like there’s something you can do to protect yourself, that there’s something you can do to have a bit of control over your destiny. This movement patently rejects such thinking in the face of massive evidence of police mistreatment of black people of all classes and backgrounds

The black church has no role to play.

Many know that the black church was central to the civil rights movement, as many black male preachers became prominent civil rights leaders. This current movement has a very different relationship to the church than movements past. Black churches and black preachers in Ferguson have been on the ground helping since the early days after Michael Brown’s death. But protesters patently reject any conservative theology about keeping the peace, praying copiously, or turning the other cheek. Such calls are viewed as a return to passive respectability politics. But local preachers and pastors like Rev. Traci Blackmon, Rev. Starsky Wilson, and Rev. Osagyefo Sekou have emerged as “Movement Pastors.” With their radical theologies of inclusion and investment in preaching a revolutionary Jesus (a focus on the parts of scripture where Jesus challenges the Roman power structure rather than the parts about loving one’s enemies) and their willingness to think of church beyond the bounds of a physical structure or traditional worship, they are reimagining what notions of faith and church look like, and radically transforming the idea of what the 21st-century black church should be.

The movement’s primary goal should be the vote.

Recently the Democratic National Committee endorsed the Black Lives Matter movement. The BLM network swiftly rejected that endorsement. While voting certainly matters, particularly in local municipalities like Ferguson, movement members are clear that voting for policies and politicians whose ultimate goal is to maintain a rotten and unjust system is counterproductive. Thus the movement cares about national politics, and many participants have sought to make presidential candidates responsive to their political concerns. However, there is deep skepticism about whether the American system is salvageable, because it is so deeply rooted in ideas of racial caste.