I find myself being more and more comfortable in relatively complete solitude/isolation.
Before, I longed to have friendships and relationships and felt tremendous sadness that I didn’t, but over the course of the past several months I’m finding myself more and more content with just being alone and not having to face other people. The only true interaction I have is going to the various meetings associated with getting certifications and training to obtain alignment for our Business vision, and even then I try to make myself as small and quiet and unnoticeable as possible, and it seems to work for the most part. Friends I used to see and talk to sporadically have completely fallen by the wayside; they still try to reestablish contact every few weeks, but I systematically ignore their attempts.The only people I actually talk to on a semi-regular basis anymore are my Pastor and selective men of God, and they live over an hour away so I hardly ever have to actually see them. And random texting conversations with my brother who is a pastor in Chantilly Virginia over 3200 miles away.
I think I have just become so numb and so tired of having to climb an Everest of anxiety to have a basic interaction with another person that I have simply given up to take the pressure off. I still have bouts of loneliness sometimes but they are fleeting and usually getting on the internet or resting completely in meditation and expectancy of hearing from the spirit of God on how to move and interact with people in general. Going to church since the hand of God has moved us into Lodebar ( a dry place of isolation) has even become impossible to do. My spirit is tired of dogma’s and traditions that aren’t fostering a loving spirit of unity, but of separatism and divisions within the ranks of theologians and demanding people. My wife and I have been set apart in isolation and we are finding the joy and purpose of being prepared by God in this uncertain existence.
I don’t know. Is this a bad thing? Should I be concerned? Am I giving in to social anxiety and slowly becoming a complete shut-in? Will I wake up one day in 20 years completely alone with not a soul in the world who knows me or cares about me and have deep regrets about this? I’m not sure what I should be thinking or doing differently. I have this fantasy that someday soon I will move far, far away and start fresh and leave the anxiety behind and be able to make deep lasting connections with people. I know that’s ridiculous and very unlikely to happen, but the fantasy seems to sustain me day after day, and I kind of cling to it.
This is rambly, I apologize. Just trying to organize my thoughts about this to bring up in therapy and hoping to get some perspectives from people who may have similar issues.
“But nobody ever sees how far the things we shouldn’t feel can take us. I just want to walk along the shore for an hour, watch the waves rearranging whatever they can. I like the way the sea encourages me to think about the past, as if I could leave it where it is: the moon on the water, the stars that gleam and are gone.”
In a time of great rejoicing, when everyone else would have been having a good time; Sarah looked over in the midst of the celebration and saw that Ishmael was making fun of her new son Isaac. Paul tells us in Galatians that he who was born according to the flesh persecuted him who was born of the spirit. Filled with rage that her son was being tormented, she immediately told Abraham to send the woman and her son away. But Abraham was a righteous man, and he was unwilling to comply until God assured him that he would care for Hagar and her son. Filled with that assurance, Abraham acquiesced and gave Hagar a skin full of water and a loaf or so of bread and sent her off into the desert. He did the best he could, but after this moment, Hagar would be all alone. Who knows how long they journeyed in the desert, finally the water was gone, and thirst began to set in. Ishmael now greatly humbled by his thirst walked beside his mother until he could go no further. Finally Hagar sat her son down under a scrub of a bush and walked a short distance away.Her heart was breaking because she knew there was nothing left to do but die. She couldn’t walk far away because she didn’t want her son to die alone, but she dare not stay to close lest she be forced to watch her son die. Now in despair she began to sob. And then God showed up. My friends this story for all it’s familiarity is both touching and powerful. For all it’s harshness, it is full of promise and hope for those who would despair at their last moment. Because whether it’s our lives or someone else’s, life itself is hopeless and painfully unbearable until God shows up. Hagar is for us a model representing single mothers everywhere, and her story displays both the problems and the solutions in God’s program for single mothers. In Hagar especially we see God’s love for those women in our world who have been abused and misused, forgotten and forsaken, the single mothers on welfare, the woman fleeing abuse and living with her children in the family shelter. As God loved and blessed Hagar, God will love and bless each of them. They may be forgotten by the world, but not by God. That’s a significant section of our local population which our church should be poised to meet. The struggles that single mother’s face are enormous, and not every one is as fortunate as May to be surrounded by a family that helps and a church that loves and forgives. Many single mothers, struggle alone to fulfill the jobs of both mother and father, a job they were not designed to fill. When troubles mount and hopelessness rears its ugly head it becomes hard to find God in the midst of the struggle. That’s where we come in. There are people in our community from all sorts of backgrounds languishing in depression and need. They need to be reminded by our works as well as our words that God is a very present help in time of trouble. And God can use us; we here at God’s Restoration Church (May & Aaron) -Second Chance Alliance are His hands and feet to lighten the burden of single mothers and disenfranchised individuals. I’m convinced that we as a church need to be active in our statement of faith. Our God is a living God and He want’s us to be his living hands and feet on this planet. We can make an impact on single mothers and challenged individuals if we accept the restoration of our challenged life and assist those in our community. We can lift them up, and lead them to Jesus; and we can meet their needs in the name of Christ – and in so doing serve Christ Himself.
I want to take Hagar’s name as an acronym to show you what we can do to change a life.If there’s one message we need to bring, it’s this: Through us God will take Care of you.
HOPE – Try to imagine Hagar pushing off into the wilderness, supplies for a day or so at her side, and her son walking beside her. She’s been ousted by the boy’s father – someone she couldn’t even call her husband. Now she’s alone and terrified, wondering what’s she’s going to do when the bread and water give out. Then look at Hagar putting her son under the bush and walking a stone’s throw away to sit and wait hopelessly for her son’s death.
Single mothers often deal with feelings of guilt, real or imagined, combined with tremendous feelings of inadequacy and hopelessness. Single mothers are also dealing with the sudden stark reality that this child is going to take the rest of her life to raise, a life some of them had barely begun to live themselves. It doesn’t matter how they got to be single mothers; Teen pregnancy, Divorce, being widowed, or abandoned. They’re often struggling alone, isolated and scared of the future; they need CONSTANT ENCOURAGEMENT.
Think about the enormous power that hope has to give life where none existed before. Imagine also the overwhelming power of hopelessness to destroy a heart and crush a human being beyond repair. The first thing we can bring to the single mothers in our community is Hope. The Second is Assistance.
ASSISTANCE. Need comes in a hundred different flavors. Sometimes it’s financial, sometimes it’s emotional, or moral, or whatever else we daily rely upon. Just like everyone else, unsaved single mothers need Jesus. Just like any other person, the saved need to be taught solid Christian principles. And just like everyone else single parents need A SUPPORT SYSTEM. God’s design for the family means that at least two people are there to bear the burden of raising a child. But a single mother doesn’t have that luxury. Hagar had no person to turn to, and she despaired. How fortunate that she called out to God for help. And He provided. Do you realize that God’s provision for many single parents is us? James 1:27 says that we should care for widows and orphans. We are God’s hands to take care of those who need God’s help. What that looks like take a thousand different shapes.It might mean some of the men in the church doing maintenance on a car or a home. It might mean the women helping with the children, and giving advice when it’s asked for. Unwanted advice often does more harm than good. And let’s not forget the deep need that every person has to be loved. And though we sometimes think of assistance as monetary, I believe most people prefer the dignity of earning a living to a handout when given the chance. Sometimes we may need to assist someone financially, and I believe that’s God’s use for us from time to time, but more than that we might be able to help with daycare so that mom can get a secure job. Thirdly they need a strong faith in GOD. GOD A STRONG FAITH. Can you imagine the emotional problems Hagar experienced. First she’s an unwilling partner in a pregnancy, then she’s beaten by her mistress, then she’s ousted by her child’s father at Sarah’s demand. Bitterness, anger and resentment are to be expected, As well as despair, and feelings of rejection. Only God is capable of curing the heart, as we take care of picking up the pieces. We can assist single mothers by encouraging them to hear God’s voice. To be in the Bible and to Pray. Just like Hagar, every parent, even single parents, need a strong faith in God to deal with the inner wounds in the heart. No matter what her reasons for being a single mother: divorce, death, or a child out of wedlock; the reason doesn’t change the result – and the need. With a relationship with God in place, next comes the need for:
ACCEPTANCE – Far less today, for good or for ill – single mothers are no longer singled out for ostracism and public humiliation. But often there’s still a secret fear that she won’t be accepted, and sadly that feeling is often strongest in relation to the church. How desperate some of these women are to be loved and accepted, and how vital that the people that extend that hand be Christians who along with a kind heart offer words of forgiveness and acceptance – not just from God, but also from us.
RELIEF. Hope, Assistance, God, Acceptance and finally Relief. Single mother’s need A SAFE PLACE FOR THE CHILDREN. We live in a predatory society. Safety for these children is a top concern. From the church nursery to the homes of some of our members, every mother knows how vital it is that her children are cared for. Hagar put her dying son under a bush so that he could die in what little comfort she could manage, and then she moved to the distance a bit. She didn’t want to see him die, but she couldn’t dare leave him either. If we provide a safe place for a child, we are serving Christ’s most favored people! On top of a safe place for the child, mom herself needs a safe place. John Fuder nails down one of the greatest problems facing Single mothers as ISOLATION. He says, “[single] moms are isolated and alone – living their adolescent years shouldering adult parenting Responsibilities.” Often, there is no-one to help them. They must be both father and mother, provider and caretaker for the child they are barely equipped to handle.
Eventually the stress needs a release valve: TIME ALONE. Every mother needs some time to herself. And single mothers often have no way of achieving this. Again, time alone is fed by having a baby-sitter available whom they can trust. I’m convinced that if we could get a roster of baby-sitters available to put in the hands of single mothers; we would do much – not only for the child, but also for the mother. Jesus said, “whatever you’ve done to the least, you’ve done to me.” How many of you would be willing to baby-sit Jesus? I’ve had fragments of this message in my mind and in my heart for over a year now. Long before We dealt in some measure with this issue in our own body. But I have waited. And now even coming to this section on Hagar many weeks ago, I kept finding other topics to cover on Sunday evening. Not for fear certainly – and not for lack of passion either. God has burdened me with a ministry that I am not equipped to carry – a ministry to single mothers and ex-offenders in our community. Today I’m asking God and you to look into your hearts and to find someone who’s heart stirs with a passion to search out these single mothers in our community. Someone willing to have their own hearts broken in the struggle for another woman’s soul.
I define a blessing as any expression of God’s goodness and love toward us. Answered prayer, miraculous provision, and unexpected favor are some examples. We easily recognize these as God’s gifts. But sometimes He chooses to bless us in different ways. For instance, He grants us strength and joy in the midst of hardship, and He uses our suffering to help us mature spiritually.
When we obey God, we can trust that He will display His goodness and love to us. Those who are wise will watch for His blessings in all their different forms. Life is full of decisions. And, since God’s Word is clear that we reap what we sow, it’s important that we make right decisions.
Psalm 24:1-5 King James Version (KJV)
24 The earth is the Lord‘s, and the fulness thereof; the world, and they that dwell therein.
2 For he hath founded it upon the seas, and established it upon the floods.
3 Who shall ascend into the hill of the Lord? or who shall stand in his holy place?
4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.
5 He shall receive the blessing from the Lord, and righteousness from the God of his salvation.
A. Noah’s obedience saved his family from the flood.
B. Abraham’s obedience resulted in his becoming the father of a great nation, God’s chosen people, Israel.
C. Moses led the Israelites out of Egyptian bondage.
D. Joshua won the battle of Jericho by following God’s supernatural strategy.
E. David refused to harm Saul, the anointed king.
F. Jehoshaphat relied on God’s word when the Ammonites attacked Judah.
G. Peter obeyed Jesus’ command to fish in the heat of day.
H. Paul followed God’s will and took the gospel to the Gentiles.
III. Types of Blessing
God’s gifts aren’t always obvious. But when you obey Him, He may bless you with:
A. Peace, joy, and contentment. These internal qualities often result when we step out in faith and obey God.
B. Spiritual growth. We will have more faith to obey the next time God challenges us to do something.
C. Eternal blessings. When we stand before God on judgment day, we will be rewarded for our obedience (see Mark 9:41; Luke 6:21-23).
IV. Suffering Before Blessing
Often, the first effect of obedience is not blessing, but suffering. Sometimes, what God requires of us will initially lead to pain and sadness. We shouldn’t assume that difficulty means we’ve made a mistake or that He has abandoned us. Let’s look at two significant examples of suffering as an initial result of obedience:
A. Moses followed God’s command to lead His people out of Egypt. Not only did the leader experience difficulty in freeing the Israelites from bondage; the people also complained bitterly about life in the dessert once they were released. Despite these and other challenges, Moses is known as the most important leader in the Old Testament.
B. Paul obeyed God by preaching the gospel. As a result, he suffered tremendous persecution, danger, and physical abuse (2 Cor. 11:23-27). However, because he was imprisoned, the apostle had time to write his epistles to the Colossians, Philippians, Ephesians, and Philemon. His obedience resulted in supernatural blessing (see 2 Tim. 4:7).
V. God’s Purposes for Our Suffering
A. To bring us to the end of ourselves. We become most useful to the Lord when we rely on Him completely. If we respond correctly to loss and suffering, we will find blessing through it.
B. To prevent pride. Suffering reminds us that all good things are gifts from God and not earned by our own efforts.
C. To remove idols from our lives. Worshipping anything other than God is a problem. He causes all things to work together for our good (Rom. 8:28). So if He removes a good thing from our lives, He must have a purpose, even if we can’t see it at the time.
D. To deepen our understanding of His ways. When God does something and we aren’t sure why, we can anticipate learning something new about how He operates.
E. To demonstrate His faithfulness to His children. In suffering, you and I have the opportunity to become living examples of the goodness of God. As others watch how we respond to overwhelming adversity, they recognize His loving care.
If you obey God, can you expect His blessings? Yes. But remember that His choice of blessing may be different from yours. Perhaps He will use suffering to draw you closer to Himself. Or He may use it to remove from your life those things that hinder fruitfulness for Him. No matter what, if you walk in His will, He will bless you in surprising ways.
Whenever prisons or prisoners are portrayed by the media or the entertainment industry or even just discussed by ordinary people often the expression, “doing hard time” is used. I have served many years in just these type of places – like the ADX in Florence, CO – that are sometimes used as examples of “hard time.” And to be honest, I did not and do not think of those years as “hard time” or the rest of them as “easy time.” It was just “doing time…”
When prisoners say, “doing time,” we mean it literally. How we deal with or mitigate the damage of those units of time we are serving, whether it’s years, decades, or forever. Some of us also consider self-improvement and attempting to gain our freedom part of doing time. There s an opposite to that, of course. We refer to it as, “time doing you.” That is when you allow your conditions to define you and fall into negative or self-destructive behaviors like drugs, gangs, or unnecessary violence.
“The coldest, most inhumane time I have done were the years that I spent at the ADX, or Administrative Maximum in Florence, Colorado. Among other labels it has been described as, “The Alcatraz of the Rockies,” and the most secure prison in the world.”
I was taken there right after it opened. I was there with Tim McVeigh, the Unabomber, and some of the first World Trade Center bombers, and various gang and mob leaders. I m often asked what it was like being there and it is a hard question. This is because your circumstances change there over the years. Also, there is no common ground to start from, nothing to compare it to. My standard answer is, “Imagine being locked behind two steel doors into a very small bathroom, and three times a day, large, angry men bring food to you. Five times a week, three of those large, angry men chain you up and escort you with sticks to a slightly larger room for an hour of court-mandated recreation. That s an incomplete answer, but it usually ends the conversation, which is the point. For the purposes of this conversation, I will try and be more detailed. One primary aspect I remember is that in the ADX, for the first time in my life, I was truly alone. Of course, it was solitary confinement, but this is the modern version with soundproofing and baffles in the vents, etc. We did have intermittent contact with a few people on the range in rec periods, but that was a few hours a week.
And he took him aside from the multitude (Mark 7:33).
Paul not only stood the tests in Christian activity, but in the solitude of captivity. You may stand the strain of the most intense labor, coupled with severe suffering, and yet break down utterly when laid aside from all religious activities; when forced into close confinement in some prison house.
That noble bird, soaring the highest above the clouds and enduring the longest flights, sinks into despair when in a cage where it is forced to beat its helpless wings against its prison bars. You have seen the great eagle languish in its narrow cell with bowed head and drooping wings. What a picture of the sorrow of inactivity.
Paul in prison. That was another side of life. Do you want to see how he takes it? I see him looking out over the top of his prison wall and over the heads of his enemies. I see him write a document and sign his name–not the prisoner of Festus, nor of Caesar; not the victim of the Sanhedrin; but the–“prisoner of the Lord.” He saw only the hand of God in it all. To him the prison becomes a palace. Its corridors ring with shouts of triumphant praise and joy.
Restrained from the missionary work he loved so well, he now built a new pulpit–a new witness stand–and from that place of bondage come some of the sweetest and most helpful ministries of Christian liberty. What precious messages of light come from those dark shadows of captivity.
Think of the long train of imprisoned saints who have followed in Paul’s wake. For twelve long years Bunyan’s lips were silenced in Bedford jail. It was there that he did the greatest and best work of his life. There he wrote the book that has been read next to the Bible. He says, “I was at home in prison and I sat me down and wrote, and wrote, for joy did make me write.” The wonderful dream of that long night has lighted the pathway of millions of weary pilgrims.
That sweet-spirited French lady, Madam Guyon, lay long between prison walls. Like some caged birds that sing the sweeter for their confinement, the music of her soul has gone out far beyond the dungeon walls and scattered the desolation of many drooping hearts.
Oh, the heavenly consolation that has poured forth from places of solitude!
Taken aside by Jesus,
To feel the touch of His hand;
To rest for a while in the shadow
Of the Rock in a weary land.
Taken aside by Jesus,
In the loneliness dark and drear,
Where no other comfort may reach me,
Than His voice to my heart so dear.
Taken aside by Jesus,
To be quite alone with Him,
To hear His wonderful tones of love
‘Mid the silence and shadows dim.
Taken aside by Jesus,
Shall I shrink from the desert place;
When I hear as I never heard before,
And see Him ‘face to face’?
We the people of the United States, in order to form a more perfect union, establish justice, insure domestic tranquility, provide for the common defense, promote the general welfare, and secure the blessings of liberty to ourselves and our posterity, do ordain and establish this Constitution for the United States of America.
In my viewing of the spiritual warfare at hand today I chose to study the word recalcitrant. I was enlighten in several ways of exactly who the recalcitrant individuals are. We have recalcitrant’s within the GOP Congress, Democrats, our policing agencies and citizens. Most people of America are oblivious to the reason all this is occurring because the news is the number one source of information for most Americans today. Our society has become one of anxiety and being in a hurry. Everything is instantaneous and at a rapid pace. It seems that the only ones relaxing at present is our Congress. They have refused to act on several subjects related to our public safety to our national security which makes them recalcitrant public officials. The police force of Ferguson is reluctantly responding with truth and any real information about this police officer who is responsible for the senseless killing of Michael Brown which in turn is being met by many recalcitrant citizens of Ferguson,which by the way are (Black).
I want to unearth the cultural assumptions that underpin hyper-incarceration, beginning with the image of the dangerous black man. This frequently plowed ground is particularly relevant here — from the recalcitrant slave in general to Nat Turner in particular, from lynching to locking up the drug dealer on the corner, the dangerous black man has been a constant in American history. (One could argue, though I will not, that to many Barack Obama is merely its latest incarnation.) Certainly, there is no doubt that the black man is dangerous to the maintenance of the Republican majority. That explains the drive to suppress minority participation in the last election.
I grew up In Washington D. C. and I would Board the X2 bus at Lafayette Square opposite the White House and travel its 5-mile route eastward across Washington and there was a very good chance that more than half the African-American men who were your fellow passengers have been in prison at some point in their lives. The X2 bus, to the extent that white Washingtonians are aware of it, has a reputation as dangerous, prone to passenger fights and occasional shootings. The X2 is a subject perhaps of white curiosity but no real concern, and few white Washingtonians use it. Yet the X2 is a symbol of the white segregation from and blindness to the devastation of hyper-incarceration that my wife and I are trying to explore in our approach to assist ex-offenders in California.
The Scandal of White Complicity underscores the point that the image of America as a postracial, colorblind society based on meritocracy and individual choice impedes a deeper understanding of the way in which white America is implicated in the systematic deprivation of the African-American community. It is a deprivation that drains that community of the economic and social capital that can break the cycle in which sons of imprisoned men too often meet their fathers behind bars.
Merton wrote “that American society has to change before the race problem can be solved.” Pfeil believes hyper-incarceration by its very nature will not end without a complete societal change. Citing James Baldwin’s warning that “history is literally present in all that we do,”
Mikulich frames white America within the imprisonment prism’s four walls:
White separation and white isolation from African-American society leads to a loss of empathy for the effects of hyper-incarceration;
The illusion of innocence leads to the delusion that whiteness and white neighborhoods are the norm to be desired and that black neighborhoods represent segregation;
This amnesia and its accompanying anesthesia lead to a distortion, if not an outright erasure, of history;
Power and privilege ensure that a “white-dominated legal system effectively protects, indeed renders invisible, unconscious racism on behalf of police, prosecutors and judges as it stigmatizes blacks.” (Not to mention the fact that the formerly incarcerated are often denied the right to vote.)
Rap and hip-hop emerge as the latest manifestation of the dangerous black man, but I find in the early days of this genre a positive attempt to rescue black history on the part of young black men through “perfecting the craft of orality.” What started out as a positive movement morphed into a caricature and merely reinforced the dominant image. My long time mentor Dr. Emmanuel Franks, drawing on the work of Johann Baptist Metz, argues that history is essential to Christian life, beginning with the constant remembrance of Jesus’ suffering and death on the cross. Metz called this a “dangerous memory” because it commands Christians to remember the suffering of others. Returning to the theme of white amnesia, Dr. Emmanuel Franks says that amnesia deprives Christians of the power to act, to change.
Confronted by hyper-incarceration, Pfeil asks how Christians respond. Following Quaker abolitionist John Woolman, Gandhi, Thomas Merton, Dorothy Day and Martin Luther King, Pfeil looks to the message of the Sermon on the Mount to understand the personal and communal relationship to the world of materialism. The beatitudes envision a different world, one that exalts a wealth of spirit over a wealth of things.
Because of our deep immersion in this world in which we consciously or unconsciously benefit from a system of oppression, both historical and contemporary, it is difficult to effect the change that is necessary. Instead of the hapless question what can I do, one should ask what needs to change.
“A great force of suffering accumulated between the basement of heaven and the roof of hell…”
In their quest for absolute political hegemony in the United States, some elements of the Right now dare to claim to share with blacks – if not common cause – common conclusions about the state of race relations in America. In a January 8, 2006 piece weighted with the full freight of centuries of white supremacist delusions, Wall Street Journal columnist James Taranto claimed that BC‘s January 5, 2006 Cover Story, “Katrina Study: Black Consensus, White Dispute,” showed that BC and the WSJ agree that African Americans and whites see the world quite differently. “BlackCommentator.com, which describes itself as a source of ‘commentary, analysis and investigations on issues affecting African Americans’ and has a harshly left-wing outlook has an analysis of a poll on racial attitudes.
The BC story was based on a small slice of an important, soon to be released study by University of Chicago political scientist Michael Dawson. Dr. Dawson’s team’s study shows what every conscious Black person already knows: there is a yawning chasm between white and black perceptions of life, politics and opportunity in 21st Century America.
The United States has created wildly different realities for its black and white citizens. From the unequal availability of prenatal care and early childhood education, through ubiquitous and continuing racially segregated education and racially selective policies of crime control and mass imprisonment, through generations of housing and employment discrimination resulting in huge gaps in the accumulation of wealth between black and white families, to early graves occasioned by differential access to medical care for African Americans, it is clear that for centuries blacks and whites have lived in the same country but in different worlds.
Fiscal responsibility is a code phrase. It means, Don’t spend money on Black folks. There are several code words in white America media that reflect the chasm of social justice and equality.
“Fiscal responsibility is a code word for whites for anti-Black policy,” said Dawson. “Reagan used it, Bush used it, and the people who overthrew Reconstruction used it. It is one of the oldest code words in American politics. It’s right up there with ‘law and order.'”
Republicans’ rhetorical campaign against lawlessness took off in earnest during the 1960s, when Richard Nixon artfully conflated black rioting, student protest, and common crime to warn that the “criminal forces” were gaining the upper hand in America. As an electoral strategy, it was a brilliant success. But as an ideological claim, the argument that America needed more police and prisons was in deep tension with the conservative cause of rolling back state power. The paradox flared up occasionally, as during the National Rifle Association’s long-running feud with the Bureau of Alcohol, Tobacco and Firearms during the 1990s. But for the most part, conservatives lived with the contradiction for forty years. Why?
For one, it worked political magic by tapping into a key liberal weakness. Urban violent crime was rising sharply during the 1960s and liberals had no persuasive response beyond vague promises that economic uplift and social programs would curb delinquency. The conservatives’ strategy also provided an outlet for racial anxieties that could not be voiced explicitly in the wake of the civil rights movement. Sometimes, the racial appeals were impossible to miss, as when Ronald Reagan warned that “city streets are jungle paths after dark” in his 1966 California gubernatorial campaign. More often, anti-criminal chest-thumping played into the division of society between the earners and the moochers, with subtle racial cues making clear who belonged on which side.
Meanwhile, the more threatened ordinary Americans came to feel, the angrier they became at elites who appeared to side with the criminals, and the more they revered the people designated as society’s protectors. As a result, conservatives came to view law enforcement the same way they had long seen the military: as a distinctive institution whose mission somehow exempted it from the bureaucratic failures and overreach that beset school districts, environmental agencies, and the welfare office. Yet the two surging wings of the conservative movement—libertarians and religious conservatives—have since each found their own reasons to challenge long-standing orthodoxy about crime.
American streets are much safer today than they were thirty years ago, and until recently most conservatives had a simple explanation: more prison beds equal less crime. This argument was a fulcrum of Republican politics for decades, boosting candidates from Richard Nixon to George H. W. Bush and scores more in the states. Once elected, these Republicans (and their Democratic imitators) built prisons on a scale that now exceeds such formidable police states as Russia and Iran, with 3 percent of the American population behind bars or on parole and probation.
Now that crime and the fear of victimization are down, we might expect Republicans to take a victory lap, casting safer streets as a vindication of their hard line. Instead, more and more conservatives are clambering down from the prison ramparts. Take Newt Gingrich, who made a promise of more incarceration an item of his 1994 Contract with America. Seventeen years later, he had changed his tune. “There is an urgent need to address the astronomical growth in the prison population, with its huge costs in dollars and lost human potential,” Gingrich wrote in 2011. “The criminal-justice system is broken, and conservatives must lead the way in fixing it.”
The encounter in Ferguson that ended with a police officer fatally shooting unarmed teenager Michael Brown has spurred police departments in the St. Louis area to do some deep soul-searching. Many hope to avoid the uncertainty of chaotic events by having video to investigate officers’ interactions with civilians.
Video recordings would allow judges and juries to see events unfold, helping to shed light through the often-conflicting or hazy recollections of eyewitnesses.
Nowhere is that more needed than in Ferguson, the north St. Louis County suburb at the epicenter of a racial crisis. The city is now seeking money to outfit its officers with wearable cameras that can be pinned to a uniform or attached to a pair of sunglasses.
The city of Ellisville in west St. Louis County quickly approved a $7,500 expenditure last week to do the same.
“It was an emergency item on our agenda to get officers wearing those cameras immediately,” said Ellisville Mayor Adam Paul, noting that all of the city’s police officers will wear them. “Nobody knows how the grand jury is going to play out. Our officers could respond to calls for service down in Ferguson.”
Just as important as the Ferguson police feel these cameras are to policing and telling the true story, We feel it’s equally important to get funded to assist our human life in Riverside California, There are 6,322 ex-offenders hitting the streets and more than half of them half no support system. Take a look at our interest to assist human being that are in need of a Alternative sentencing/re-entry program to help reduce the rate of recidivism.
If we accept and acquiesce in the face of discrimination, we accept the responsibility ourselves and allow those responsible to salve their conscience by believing that they have our acceptance and concurrence. We should, therefore, protest openly everything . . . that smacks of discrimination or slander.
Mary McLeod Bethune (1875-1955)
“Certain Unalienable Rights,” What the Negro Wants, edited by Rayford W. Logan (1944)
The Rev. Al Sharpton lashed out at authorities, accusing law enforcement agencies of overreacting to the protests in Ferguson. He said protesters demonstrated peacefully “and you put snipers on the roof and pointed guns at them.” He also lambasted police for releasing a video they claimed showed Brown leaving a convenience store they said was robbed the same day Brown was shot.
“How do you think we look when the world sees you can’t produce a police report but you can find a video?” he asked to applause.
He said police that are wrong “need to be dealt with just like people in our community who are wrong need to be dealt with.”
Sharpton said Brown doesn’t want to be remembered “for riots.”
“He wanted to be the one who made America deal with how we are going to police the United States,” Sharpton said.
Brown’s funeral “is not about you,” he said about the protesters. “This is about justice. This is about sadness and America is going to have to come to terms with there’s something wrong that we have money to give military equipment to police forces but we don’t have money for training and money for public education and money to train our children.”
Sharpton also had harsh words for those in the black community who refer to themselves as the N-word and call women derogatory names.
“You’ve lost where you’ve come from,” he said. “We have to clean up our community so we can clean up the United States of America.”
“Michael Brown’s blood is crying from the ground, crying for vengeance, crying for justice,” said the Rev. Charles Ewing, Brown’s great-uncle. Ewing said, “There is a cry being made from the ground,” not just for his nephew but also for Trayvon Martin, the unarmed black teen who was gunned down in 2012; for the elementary school students at Sandy Hook in December 2012; and for victims of black-on-black crime.
Cal Brown, Mike Brown’s stepmother, remembered him as a “dynamic young man.” She told the crowd that at Mike’s recent high school graduation, he said that one day the world would know his name.
“He’s not a lost soul,” Cal Brown said. “His death was not in vain.”
Another relative described Mike Brown as “a big guy, but he was a kind, gentle soul,” and also spoke about how Brown said he would be remembered.
“He did not know that he was offering up a divine prophecy at that time,” the relative said. “He did not know his name would be remembered, but today we were remembering the name of Mike Brown.”
I am yelling at the top of my voice within this post to stop killing our own soldiers-(Black Men). We need one another and we are coming to the end of this on-slaughter of our race, we need to understand how important unity is. We need to stop falling for the designed practices of the evil ones of this world who intend to have us murder each other. They design programs that seem positive, like turn your arms in amnesty. This program is truly designed to disarm Americans. We saw through out the protest what the police abroad have planned for getting their point across to anyone who op-posses their hidden agenda’s to continue to oppress and position us of color to be slaughtered by our own devise or theirs. I am fueled with a indignation to really make my voice heard in any sect or burrow I come in contact with. I am moving out of the buildings of Orthodox Christianity and moving with His spirit as He leads me. I am not going to be slave to any traps or ideologies of tradition any longer. I am going deep into my cultural roots and educating myself with the laws of this evil land and I will lead all those I can reach. The second half of my life is going to make a difference on this planet for myself, my family and my people.
To be considered black in the United States not even half of one’s ancestry must be African black. But will one-fourth do, or one-eighth, or less? The nation’s answer to the question ‘Who is black?” has long been that a black is any person with any known African black ancestry. This definition reflects the long experience with slavery and later with Jim Crow segregation. In the South it became known as the “one-drop rule,” meaning that a single drop of “black blood” makes a person a black. It is also known as the “one black ancestor rule,” some courts have called it the “traceable amount rule,” and anthropologists call it the “hypo-descent rule,” meaning that racially mixed persons are assigned the status of the subordinate group. This definition emerged from the American South to become the nation’s definition, generally accepted by whites and blacks. Blacks had no other choice. As we shall see, this American cultural definition of blacks is taken for granted as readily by judges, affirmative action officers, and black protesters as it is by Ku Klux Klansmen.
Let us not he confused by terminology. At present the usual statement of the one-drop rule is in terms of “black blood” or black ancestry, while not so long ago it referred to “Negro blood” or ancestry. The term “black” rapidly replaced “Negro” in general usage in the United States as the black power movement peaked at the end of the 1960s, but the black and Negro populations are the same. The term “black” is used in this post for persons with any black African lineage, not just for unmixed members of populations from sub-Saharan Africa. The term “Negro,” which is used in certain historical contexts, means the same thing. Terms such as “African black,” “unmixed Negro,” and “all black” are used here to refer to unmixed blacks descended from African populations.
We must also pay attention to the terms “mulatto” and “colored.” The term “mulatto” was originally used to mean the offspring of a “pure African Negro” and a “pure white.” Although the root meaning of mulatto, in Spanish, is “hybrid,” “mulatto” came to include the children of unions between whites and so-called “mixed Negroes.” For example, Booker T. Washington and Frederick Douglass, with slave mothers and white fathers, were referred to as mulattoes. To whatever extent their mothers were part white, these men were more than half white. Douglass was evidently part Indian as well, and he looked it. Washington had reddish hair and gray eyes. At the time of the American Revolution, many of the founding fathers had some very light slaves, including some who appeared to be white. The term “colored” seemed for a time to refer only to mulattoes, especially lighter ones, but later it became a euphemism for darker Negroes, even including unmixed blacks. With widespread racial mixture, “Negro” came to mean any slave or descendant of a slave, no matter how much mixed. Eventually in the United States, the terms mulatto, colored, Negro, black, and African American all came to mean people with any known black African ancestry. Mulattoes are racially mixed, to whatever degree, while the terms black, Negro, African American, and colored include both mulattoes and unmixed blacks. As we shall see, these terms have quite different meanings in other countries.
Whites in the United States need some help envisioning the American black experience with ancestral fractions. At the beginning of miscegenation between two populations presumed to be racially pure, quadroons appear in the second generation of continuing mixing with whites, and octoroons in the third. A quadroon is one-fourth African black and thus easily classed as black in the United States, yet three of this person’s four grandparents are white. An octoroon has seven white great-grandparents out of eight and usually looks white or almost so. Most parents of black American children in recent decades have themselves been racially mixed, but often the fractions get complicated because the earlier details of the mixing were obscured generations ago. Like so many white Americans, black people are forced to speculate about some of the fractions– one-eighth this, three-sixteenths that, and so on….
Not only does the one-drop rule apply to no other group than American blacks, but apparently the rule is unique in that it is found only in the United States and not in any other nation in the world. In fact, definitions of who is black vary quite sharply from country to country, and for this reason people in other countries often express consternation about our definition. James Baldwin relates a revealing incident that occurred in 1956 at the Conference of Negro-African Writers and Artists held in Paris. The head of the delegation of writers and artists from the United States was John Davis. The French chairperson introduced Davis and then asked him why he considered himself Negro, since he certainly did not look like one. Baldwin wrote, “He is a Negro, of course, from the remarkable legal point of view which obtains in the United States, but more importantly, as he tried to make clear to his interlocutor, he was a Negro by choice and by depth of involvement–by experience, in fact.”
The phenomenon known as “passing as white” is difficult to explain in other countries or to foreign students. Typical questions are: “Shouldn’t Americans say that a person who is passing as white is white, or nearly all white, and has previously been passing as black?” or “To be consistent, shouldn’t you say that someone who is one-eighth white is passing as black?” or “Why is there so much concern, since the so-called blacks who pass take so little negroid ancestry with them?” Those who ask such questions need to realize that “passing” is much more a social phenomenon than a biological one, reflecting the nation’s unique definition of what makes a person black. The concept of “passing” rests on the one-drop rule and on folk beliefs about race and miscegenation, not on biological or historical fact.
The black experience with passing as white in the United States contrasts with the experience of other ethnic minorities that have features that are clearly non-caucasoid. The concept of passing applies only to blacks–consistent with the nation’s unique definition of the group. A person who is one-fourth or less American Indian or Korean or Filipino is not regarded as passing if he or she intermarries and joins fully the life of the dominant community, so the minority ancestry need not be hidden. It is often suggested that the key reason for this is that the physical differences between these other groups and whites are less pronounced than the physical differences between African blacks and whites, and therefore are less threatening to whites. However, keep in mind that the one-drop rule and anxiety about passing originated during slavery and later received powerful reinforcement under the Jim Crow system.
For the physically visible groups other than blacks, miscegenation promotes assimilation, despite barriers of prejudice and discrimination during two or more generations of racial mixing. As noted above, when ancestry in one of these racial minority groups does not exceed one-fourth, a person is not defined solely as a member of that group. Masses of white European immigrants have climbed the class ladder not only through education but also with the help of close personal relationships in the dominant community, intermarriage, and ultimately full cultural and social assimilation. Young people tend to marry people they meet in the same informal social circles. For visibly non-caucasoid minorities other than blacks in the United States, this entire route to full assimilation is slow but possible.
For all persons of any known black lineage, however, assimilation is blocked and is not promoted by miscegenation. Barriers to full opportunity and participation for blacks are still formidable, and a fractionally black person cannot escape these obstacles without passing as white and cutting off all ties to the black family and community. The pain of this separation, and condemnation by the black family and community, are major reasons why many or most of those who could pass as white choose not to. Loss of security within the minority community, and fear and distrust of the white world are also factors.
It should now be apparent that the definition of a black person as one with any trace at all of black African ancestry is inextricably woven into the history of the United States. It incorporates beliefs once used to justify slavery and later used to buttress the castelike Jim Crow system of segregation. Developed in the South, the definition of “Negro” (now black) spread and became the nation’s social and legal definition. Because blacks are defined according to the one-drop rule, they are a socially constructed category in which there is wide variation in racial traits and therefore not a race group in the scientific sense. However, because that category has a definite status position in the society it has become a self-conscious social group with an ethnic identity.
The one-drop rule has long been taken for granted throughout the United States by whites and blacks alike, and the federal courts have taken “judicial notice” of it as being a matter of common knowledge. State courts have generally upheld the one-drop rule, but some have limited the definition to one thirty-second or one-sixteenth or one-eighth black ancestry, or made other limited exceptions for persons with both Indian and black ancestry. Most Americans seem unaware that this definition of blacks is extremely unusual in other countries, perhaps even unique to the United States, and that Americans define no other minority group in a similar way. . . .
We must first distinguish racial traits from cultural traits, since they are so often confused with each other. As defined in physical anthropology and biology, races are categories of human beings based on average differences in physical traits that are transmitted by the genes not by blood. Culture is a shared pattern of behavior and beliefs that are learned and transmitted through social communication. An ethnic group is a group with a sense of cultural identity, such as Czech or Jewish Americans, but it may also be a racially distinctive group. A group that is racially distinctive in society may be an ethnic group as well, but not necessarily. Although racially mixed, most blacks in the United States are physically distinguishable from whites, but they are also an ethnic group because of the distinctive culture they have developed within the general American framework.
As I reflect, I think about what a brave soul Dr. King was to transform his fight for “Negro” equality with White America and one that was based on Civil Rights, to a fight that was global in scope and based on Human Rights.
Like others have, I often ask myself what would Dr. King think about today’s America and the world as a whole? Would he feel as though all of his efforts achieved their end goal? Would he support the various Occupy and other social movements taking place the world over? The answers I keep coming up with are NO and YES respectively.
Given the continued disparities across every major aspect of life in America for Black Americans, I could not imagine Dr. King would be pleased with our progress. Yes, we have a Black President and we certainly have achieved great success in many areas of the business, sports, entertainment, the arts and the social world. However, we do not live in a “Post-racial” society. As a collective group, the majority of Black Americans have not benefited from the accomplishments of a few.
Statistically, we are breaking records in all the wrong categories of life:
We are #1 in Incarceration rates proportionate to the overall American population
We are #1 in Healthcare disparities
We are #1 in Education disparities
We are #1 in HIV/AIDS contraction rates
We are #1 in Quality of living disparities
We are #1 in Divorce and Households lead by single mothers
We are #1 in Sperm donors who happen to be males not being fathers
We are #1 in just about any other negative thing you can think of as it relates to simply living
It is not my intention to bring anyone down or paint such a dismal picture of life for the majority of Black Americans, but this is not my subjective truth. This is the reality of too many of our people. The bottom line, Dr. King’s goals have not been achieved.
We do not live in a “Post-Racial” America and we need to WAKE UP!!!
Kemet is the first civilization in the world. Kemet is the African name of the land we now call Egypt. This more modern term – Egypt – resulted from Greek and later conquerors of the land applying their own names in their own language. Kemet means “black land” or “black earth.” And, Kemet may well be the first complex civilization in the world. It is certainly the longest civilization to still be located in the same place. If you define a civilization by its ability to make war, Sumer in Mesopotamia may be older. But, if you define a civilization by its peace and stability, then Kemet again is the oldest. And, despite modern political assertions that Egypt is in the Middle East, Kemet is in Africa.
Egypt (Kemet) bordered by deserts is absolutely the “gift of the Nile.” But African civilization is the gift of Kemet. Eminent African scholar Cheik Anta Diop has said that: “Egypt is to Africa as Greece is to Europe.” In other words, Kemet should be considered the jewel at the heart of African civilization from which much culture, arts, sciences and technologies radiate. Much the way Western Civilization traces its key origins to ancient Greece; other African civilizations owe a debt to Kemet.
In the past, there has been a spurious controversy over whether or not the ancient people of Kemet were Black people. This is a racist argument on either side. The people of ancient Kemet – or Egypt, if you like – were African. Regardless of our modern preoccupations with race as evidenced by skin color, the people of Kemet were African. And, just like today, Africans come in many shades (as, by the way, do Europeans). Any detailed examination of artistic representations show Kemetic peoples skin tones to range from dark Black to light tan and everything in between. The argument that they were Caucasians is based on the racist mythos that only Europeans could create advanced societies. It was an ugly idea based on European ethnocentrism. And it served well to perpetuate relatively modern color-based racism that has evolved since the start of European colonization. The argument that all ancient Kemetic peoples had to be Black in the modern sense of the word simply reinforces skin color based distinctions that are contemporary and have very little utility to understanding the peoples in themselves. It is putting our 21st century concepts of race in the way of understanding how the people of Kemet saw race.
We will leave the discourse of Egyptian “Blackness” with some tales that show both the connectedness of Kemet with the rest of ancient Africa, and that race as we know it did not apply.
This poisonous master-class mentality did not die with the abolition of slavery—it continued, in new forms. In particular, each wave of immigrants that came over from Europe had to “fit itself into” the dominant relations of American society—they had to find an “economic niche” (usually toward the bottom rungs of the working class, at least at first) and they had to work out a relation to the dominant political and cultural superstructure of society. In doing so, these white immigrants often tried to distinguish themselves from Black people—and this often exploded into the open antagonism of white mobs rampaging against Black people and even lynching them—yes, in the northern cities as well as the South, as these immigrant communities defined themselves as “full-blooded” white Americans in violent opposition to Black people. This system reinforced the master-class mentality among northern whites with petty, but not insignificant, privileges in jobs and housing. And this became a major double-barreled shotgun for the capitalist ruling class: it blinded these white people and immigrants to their most fundamental interests as members of the proletariat, turning their anger away from the system that actually exploited and oppressed them, and turning it against the most oppressed and exploited people in society. And it gave them an “identity” as white Americans, with a set of expectations and entitlements to go with it—and to defend. A minority of whites opposed this madness, and took up revolutionary or radical or even just decently humane positions; but while very important—and we’ll return to its significance later—this sort of stand was far too uncommon. (A secondary, but important, effect of this master-class mentality among whites of all classes was to partly obscure the class character of the oppression of the masses of Black people—their position and role as viciously exploited proletarians, within the overall working class of the U.S.—and the many and close links between this class exploitation of large numbers of Black people, as part of the proletariat, and thenational oppression of Black people as a people.)
To return again to the period of slavery, it is important to be clear on an essential truth: the slaves fiercely resisted this. In the U.S. alone there were over 200 slave revolts, and the slaves of Haiti stunned the world when they successfully waged a 15-year revolution against first their colonial masters, then the British, and finally Napoleon’s armies. Even with these heroic revolts, it was only with the Civil War that the resistance finally bore fruit in the U.S., and the emancipation of Black people from outright slavery was achieved. Here too the masses of Black people—both runaway slaves and “freedmen”—played a crucial role. When finally allowed to join the Union Army, they died at twice the rate of white soldiers (while being paid lower wages for most of the Civil War)!
Sure it can be disputed what black/African American culture is. I personally don’t believe blacks have much of a culture in America anymore, thanks to assimilation. When I hear blacks referring to every and anything as ghetto, ratchet, bad, and hood,…I assume this is the Negro people culture if anything. *Never knowing nothing about themselves, but what they’ve been told by the media and brainwashed blacks.
Most people’s concept of Race relies on an artificial construct of relatively recent invention. Since the human race originated in Africa (ca. 150 – 250 thousand years ago) there have been several sub-species of human. The last was called Neanderthal. They became extinct about 30,000 years ago. Since then, there has been only one race: the human race. We are all biologically identical and interchangeable, yet culturally and ethnically diverse and distinct. This cultural and ethnic diversity has been institutionalized during European global colonization from about the 14th century on as categories of Race.
In the colonies that were to become the United States of America, these racial categories came to be institutionalized on the basis of skin color. People were placed in different groups based on skin color (among other differences such as religion). This was a political arrangement made mostly for economic reasons. Indian land had value. African labor produced value, and so on. Therefore these groups became (racial) social classes. Social Class refers to a person’s economic access and opportunity within a social system.
Since society is made interlocking institutions (systems) that control people’s lives, race and class distinctions have concrete consequences for all involved. For some the color based race system would mean rewards – for others it would mean degradation. To be defined as White (and male) resulted in unachieved preference and power. To be institutionally identified as non-White resulted in degrees of disenfranchisement and unrewarded labor. It is a social history of a racist culture.
Culture is – in part – is the set of assumptions and beliefs about the way the world should work. These assumptions and associations govern individual behavior. As I have said, these peoples coming to the lands that would be called the United States were culturally and ethnically distinct. Sometimes – often, actually – the cultural expectations of a people are in conflict with one or more of the institutions of society. They had differing interpretations of how the world should work. It is just that one of the color-coded racial groups would have the (unearned) power to enforce its vision of exclusivity. If one institutionally confirmed group expected the world should work one way – let’s say enslavement – and yet other groups expected the world should work differently – let’s say freedom – then out of that cultural and institutional conflict emerges the incidents of history. It is the interaction between these three – race, class and culture – that we will use to define Black American history. This interaction drives historical events.
And, all too often, the history of African Americans is taught as if bound in the fetters of enslavement – as if the sole identity of Black Americans is one of tragedy. Instead, this text substitutes the triumph of an enslaved people – a people who – though racialized and marginalized – yet continue to challenge the nature of American Justice.
First, what is an African? Second, what is America? And, also, what do I mean by Black? To be Black and American is an international experience. To overlook that fact diminishes both Africans and Americans. After all, more Africans ended up in other parts of the Americas than the small area we now call the United States. To use the words: Black American – to be Black and American – acknowledges a social and cultural dislocation from both Africa and America. Both Africa and America are continents. Each is made of many nations, cultural traditions and societies. Almost all Americans came from elsewhere – decimating and absorbing the indigenous Americans in the process. Each immigrating group retained an identity associated with their place of origin. Only the African diaspora required the purposeful destruction of national, social and cultural identities. Only the forced relocation of Africans required a people to re-invent themselves – and – in the process of this reinvention – American culture has been reinvented. The politics and economics of the African American experience have transformed America. And, it has transformed Africans into Blacks.
Black Americans are not just African any more than other Americans are just American. But, the cultural genocide of American institutions of enslavement stripped Blacks of this self awareness. “Black” may well be an ironic metaphor for this blank spot in what could have been a truly African American identity. Other Americans can proudly self-assert themselves as Dutch-American, or English-American, from Cornwall, or Jicarilla Apache. African Americans must affiliate with an entire continent. This presents certain unusual problems in understanding African American history and identity. No matter how strongly some Black Americans may wish otherwise – contemporary African Americans may well be the most “American” of us all. The African American search for a useful past upon which to build a present full of possibilities – the Black yearning for freedom and self determination – has defined just what it can mean to be American. And, it will be the future of Black Americans that will define the future of the American Dream.
Structurally, technologically and culturally speaking, there is no “music industry” any more. There is also no “movie industry” any more. Those two things have been consolidated into a more generic and all encompassing, “entertainment industry.” But that’s not even the kicker. The kicker is that technically, the entertainment industry is now a sub-division of a much larger and more insidious industry known as the “telecommunications industry.” This is the delivery system under which all media and cultural distribution is being consolidated. Some entities to look out for in this telecommunications act generated morass: Google, Apple, and Access One. This shift presents both new challenges and new opportunities. Those engaged in cultural struggle as well as those engaged in labor struggle are currently smack dap up against that.
Firstly: all of you reading this are Africans. To be human is to be African. It is where all contemporary human life originated. Current American culture views African as synonymous with skin color. We do not know whether ancient Africans were Black in the modern concept of Race (capital “B” and “R”), but they were African.
Africa is where most of what it means to be human originated also. The family, language, astronomy, technology, religion, domestication of plant and animal species (and, perhaps, beer): all African. In brief, the biological, social, and cultural source of all human beings is Africa. Therefore, we are all Africans in some more recent or more distant context.
Exhaustive DNA studies have replicated the biologic origin of humanity as being African. Some of the best evidence places the origin of all modern humans in the womb of a single mitochondrial “Eve” in East Africa around 200,000 years ago (Ehrlich: 94-109). It is from her that we are all descended. She was the mother of all humanity. And, she was African.
Our best current scientific data show Homo sapiens – modern humans – first migrated from their African origins into other parts of the world about 100,000 years ago (Fernandez-Armesto: 13). Already, the primary elements of the civilizations we all know and share were part of the human toolkit. Cultural understanding and complex social organization are well documented in many archaeological sites in and near the continent of Africa (Ehrlich: 205-09).
The next step in the human adventure on this planet is called “Civilization.” It, too, is of African origin. Along African rivers such as the Nile, the Congo, or the Niger, Black people would develop all aspects of complex and sophisticated societies. The well known ancient architectural marvel of the pyramids is the only one of humanities Seven Ancient Wonders to survive. But other less well known African civilizations contributed the bulk of peoples that would one day be called African Americans.
Beyond the physical biology, the size of our brains or the types of tools we make, the things that make us all human – that gives us our humanity – are culture and social relationships. These too are of African origin. Language, religion, and abstract thought, are all elemental to the human being. Families, bands, tribes, city-states, and nations are African firsts. The use and control of fire, organized scavenging, hunting, and gathering, the domestication of plants and animals are all part of our African heritage.
The diverse environment represented in Africa also laid foundations for the diversity of human approaches to survival and prosperity. Twa and !Kung hunter-gatherers share the African continent with Bantu agriculturalists and Maasai pastoralists. These modern examples of our collective African heritage stem from an ancient population that generated far more than we see now. Probably the most ancient and certainly the most original human society and culture of all time is African. Even though some interesting modern interpretations assert that it is in the Middle East or that its people were “White,” or that it was a Mediterranean empire, and even though we know it by the Greek name, Egypt was (and is) African.