Socialism is a philosophy of failure, the creed of ignorance, and the gospel of envy, its inherent virtue is the equal sharing of misery.
In my attempt to keep “Fresh Oil” positive and attractive I want to apologize if this post and it’s content becomes offensive in any way. The visual aids and artist selected to divulge my message is by no means a pivotal swing from what “Fresh Oil” represents.
Blessings of talent without maturity is shameful in and of itself. exploiting those of a lesser caste status due to your success is ignorance to me.
All peoples are struggling to blast a way through the industrial monopoly of races and nations, but the Negro as a whole has failed to grasp its true significance and seems to delight in filling only that place created for him by the white man.
Even if Negroes do successfully imitate the whites, nothing new has thereby been accomplished. You simply have a larger number of persons doing what others have been doing. The unusual gifts of the race have not thereby been developed, and an unwilling world, therefore continues to wonder that the Negro is good for.
Carter G. Woodson
Here we find that the Negro has failed to recover from his slavish habit of berating his own and worshipping others as perfect beings.
Carter G. Woodson
How dare anyone tell us that Africa cannot be redeemed, when we have 400,000,000 men and women with warm blood coursing through their veins? The power that holds Africa is not Divine.
I was black growing up in an all-white neighborhood so I felt like I just didn’t fit in. Like I wasn’t as good as everybody else or as smart, or whatever.
I’ve always maintained that black people and women suffer from a presumption of incompetence. The burdens of proof are different. It just gets so tiresome.
Carol Moseley Braun
If the white man wants to hold on to it, let him do so; but the Negro, so far as he is able, should develop and carry out a program of his own.
Carter G. Woodson
In regard to the colored people, there is always more that is benevolent, I perceive, than just, manifested towards us. What I ask for the negro is not benevolence, not pity, not sympathy, but simply justice. The American people have always been anxious to know what they shall do with us…. I have had but one answer from the beginning. Do nothing with us! Your doing with us has already played the mischief with us. Do nothing with us! If the apples will not remain on the tree of their own strength, if they are worm-eaten at the core, if they are early ripe and disposed to fall, let them fall! … And if the negro cannot stand on his own legs, let him fall also. All I ask is, give him a chance to stand on his own legs! Let him alone! … Your interference is doing him positive injury.
Frederick Douglass, The Meaning of July Fourth for the Negro
It startled the nation to hear a Negro advocating such a programme after many decades of bitter complaint; it startled and won the applause of the South, it interested and won the admiration of the North; and after a confused murmur of protest, it silenced if it did not convert the Negroes themselves.
W. E. B. Dubois, The Souls of Black Folk, on Booker T. Washington
Let us in shaping our own Destiny set before us the qualities of human JUSTICE, LOVE, CHARITY, MERCY AND EQUITY. Upon such foundation let us build a race, and I feel that the God who is Divine, the Almighty Creator of the world, shall forever bless this race of ours, and who to tell that we shall not teach men the way to life, liberty and true human happiness?
Negroes, as they enter our culture, are going to inherit the problems we have, but with a difference. They are outsiders and they are going to know that they have these problems. They are going to be self-conscious; they are going to be gifted with a double vision, for, being Negroes, they are going to be both inside and outside of our culture at the same time. Every emotional and cultural convulsion that ever shook the heart and soul of Western man will shake them. Negroes will develop unique and specially defined psychological types. They will become psychological men, like the Jews . . . They will not only be Americans or Negroes; they will be centers of knowing, so to speak . . . The political, social, and psychological consequences of this will be enormous.
Richard Wright, The Outsider
One day I realized I was living in a country where I was afraid to be black. It was only a country for white people. Not black. So I left. I had been suffocating in the United States… A lot of us left, not because we wanted to leave, but because we couldn’t stand it anymore… I felt liberated in Paris.
The differentness of races, moreover, is no evidence of superiority or of inferiority. This merely indicates that each race has certain gifts which the others do not possess. It is by the development of these gifts that every race must justify its right to exist.
Carter G. Woodson
The first point was we wanted power to determine our own destiny in our own black community. And what we had done is, we wanted to write a program that was straightforward to the people. We didn’t want to give a long dissertation.
Bobby Seale, Bobby Seale Interview
The depression brought everybody down a peg or two. And the Negro had but few pegs to fall.
The first point was we wanted power to determine our own destiny in our own black community. And what we had done is, we wanted to write a program that was straightforward to the people. We didn’t want to give a long dissertation.
Bobby Seale, Bobby Seale Interview
The needs of society determine its ethics, and in the Black American ghettos the hero is the one who is offered only crumbs from his country’s table but by ingenuity and courage is able to take for himself a Lucullan feast. Hence, the janitor who lives in one room but sports a robin’s-egg-blue Cadillac is not laughed at but admired, and the domestic of buys forty- dollar shoes is not criticized but appreciated.
Maya Angelou, I Know Why The Caged Bird Sings
The white kids were going to have a chance to become Galileos and Madame Curries and Edisons and Gauguins, and our boys (the girls weren’t even in on it) were going to try to be Jesse Owenses and Joe Lewises.
Maya Angelou, I Know Why The Caged Bird Sings
There can be no black-white unity until there is first some black unity…. We cannot think of uniting with others, until after we have first united among ourselves. We cannot think of being acceptable to others until we have first proven acceptable to ourselves.
There is always a turning point in the destiny of every race, every nation, of all peoples, and we have come now to the turning point of Negro, where we have changed from the old cringing weakling, and transformed into full-grown men, demanding our portion as MEN.
Marcus Garvey, The Philosophy and Opinions of Marcus Garvey
We black men have a hard enough time in our own struggle for justice, and already have enough enemies as it is, to make the drastic mistake of attacking each other and adding more weight to an already unbearable load.
We who have been born and nurtured on this soil, we, whose habits, manners, and customs are the same in common with other Americans, can never consent to – be the bearers of the redress offered by that Society to that much afflicted country.
We’ve always been proactive in having mentoring programs, having internships, trying to work with the unions so they can encourage more people of color getting into them.
We’ve gone through the names-Negro, African American, African, Black. For me that’s an indication of a people still trying to find their identity. Who determines what is black?
The Negro has loved even under severest punishment. In slavery the Negro loved his master, he safe-guarded his home even when he further planned to enslave him. We are not a race of Haters, but Lovers of humanity’s Cause.
“Number one is that there is absolutely an abundance of African-American men in prison,” Kenneth Foy, a marriage and relationship therapist, told New Orleans news station WDSU. “Another is the drugs and alcohol … [and] the high numbers of Black-on-Black crime.”
With fewer Black men to date, some Black women consider dating outside their race. But social taboos prevent a lot of them from looking at other ethnicities as viable mates. Outside of that, some women simply want a guy that’s going to look like their family has always looked.
“Before my father was deceased, [my parents] were married for 43 years,” one single Black woman, Krystal Williams, told WDSU. “For me, I’ve always envisioned my family looking like them.”
And that’s the problem with this sort of thing: On the one hand, telling people to abandon their “type” in order to be pragmatic seems condescending. But the fact of the matter is that ignoring suitors of other races because of social stigmas is silly, and it won’t help the world progress.
Love truly is blind, and if your values and goals align with someone whose race is different from yours, who cares what anyone else has to say? Black women have empowered themselves so much by pursuing higher education and great careers. Now why not take the next step and get empowered in their love lives as well?
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Does race have a place in University Admissions? Consider two cases.
In 1946, an African American man, Heman Marion Sweatt, believed he should be allowed to attend Law School in his home state of Texas – which prohibited integrated education at the time. He took his case all the way to the U.S. Supreme Court in Sweatt v. Painter, challenging the “separate but equal” doctrine of racial segregation and laying a foundation to end segregation at universities across the country – especially the South.
Over sixty years later, in 2008, Abigail Fisher said the same thing, but from a slightly different vantage point: She was white. She too argued that race should not play a factor in admissions policies – in this case, focusing on affirmative action policies designed to increase diversity on The University of Texas at Austin’s campus. Her case reached the U.S. Supreme Court in 2012 and now has the potential to end admissions policies that consider race at public universities across the country.
Both cases argue for fairness and equality in education. Both ask for race not to be considered as a factor for admission. So then – what should fairness in education look like today? Are there societal factors that cannot be ignored in the pursuit of equality at the individual level? Watch a clip from KLRU-TV’s new journalism project that is examining a issue that has become one of the most-watched US Supreme Court cases of this term.
So, what do you think? What does equality in education look like today? I would like to hear your thoughts below. Be honest. Be bold. Be you. However, I also ask that you be courteous and stick to the issues.
This entry was posted in Uncategorized and tagged admission policies, african american man, American Civil Liberties Union, changed lives, courage, Culture, disenfranchisement, education, Equality, Heman Marion Aweatt, injustice, integrated education, race, school, social justice, Society, Struggles, suffering, supreme court.
America and Islam are not exclusive and need not be in competition. Instead, they overlap, and share common principles of justice and progress, tolerance and the dignity of all human beings.
Not so long ago, black athletes were segregated from participating with white athletes due to the Jim Crow Laws established after the Plessy V. Ferguson (1896) Supreme Court case.
Black athletes, as were their non-athletic brothers and sisters, were seen as racially inferior and not worthy of socially mixing with whites.
However, these purely promoted brave athletes slowly but positive social change against the racism and later racial prejudice in this country by their heroic example both in and out of the athletic arena.
Jackie Robinson didn’t choose baseball. Baseball chose him — and in more ways than the mere fact that Brooklyn Dodgers President Branch Rickey plucked Robinson from obscurity in the mid-’40s, making him the first African American major league baseball player.
Robinson tried his hand at several sports before eventually stumbling upon an opportunity to play pro baseball.
Robinson met a former player for the Kansas City Monarchs of the Negro American League as his military tour was coming to an end. (After he refused to sit at the back of an Army bus, Robinson was transferred to Camp Breckinridge, Kentucky, where he became an athletics coach. Shortly thereafter he was honorably discharged.) Robinson was convinced by the former pro athlete to try out and wrote to Monarchs’ co-owner Thomas Baird. A few months later, in early 1945,
Robinson accepted a contract, paying him $400 per month — a good amount of money for him at that time.
“He just happened to be playing for the Monarchs when the Dodgers just happened to be looking for a guy,” Dodgers team historian Mark Langill told Yahoo! Movies of Robinson’s good fortune. “It’s not like he dreamed of being in the majors. They found him instead of the other way around,” Langill added.
Langill contends Robinson chose that contract with the Monarchs because he was about to get married and simply needed the money. And when he got recruited to the Brooklyn Dodgers soon afterward, Negro league players grumbled: Robinson wasn’t considered as good as Josh Gibson and Satchel Paige, who were deemed the best pure ball players of the time.
In the United States since World War II, the world of sport has undergone dramatic changes. The first decade after the war witnessed the resurgence of baseball as the national sport, particularly with the return of hero-athletes, the formation and development of the National Basketball Association, and the transformation of professional football into a powerhouse organization vying with baseball as the national sport. That competition continues to this day, with the profound irony that in some quarters the Black athlete is now seen as “saving” baseball1.* In the pre-World War II years, the Black athlete was restricted from competition in all the professional sports. Only in the Olympics, because of its international nature, were Black athletes allowed to compete unrestricted.
This situation reversed the mores of the later 19th and early 20th centuries, where in football, basketball, and horse racing, for example, black and white athletes competed against each other. But as Black athletes increasingly began to dominate their sports, as was clearly the case in bicycling and horse racing, white athletes and managers decided to ban interracial competition. The contemptuous posture and defiance of superb Black heavyweight boxing champion Jack Johnson only fanned the flames of fear and resentment among whites. After his defeat in 1915, white champion boxers refused to fight a Black man until 1936 when Joe Louis defeated Jimmy Braddock to become boxing’s world champion.
To mask the real fear of loss to Black competitors in sports and elsewhere, the white population fabricated a number of myths about Black people, claiming Blacks suffered from low intelligence, criminal tendencies, and inferior physicality. These sick myths that served white skin privilege began to explode when Eddie Tolan and Ralph Metcalfe, distinguished themselves in the 1932 Olympics, as did Jesse Owens (most famously), and Metcalfe, among other Black athletes were to in the 1936 Berlin games, where Nazis were, like many White Americans, claiming to be of a superior race.
It was bitterly ironic, perhaps even farcical, that these Negroes should disprove abroad the very theories that confined and oppressed them at home. Yet nothing at home changed upon their return — except that no longer could the myth of Black people’s laziness and lack of ambition be promoted unimpeachably, since the historical record was clear internationally.
Consequently, when Joe Louis defeated Primo Carnera in 1935, a reporter wrote, “Something sly and sinister and, perhaps, not quite human, came out of the African jungle, last night, to strike down and utterly demolish the huge hulk that had been Primo Carnera, the giant.”.2*
In addition, the New York Sun noted that the “American Negro was “a natural athlete.”.3*
It is perhaps symptomatic of the times that a syndicated newspaper columnist, Hugh S. Johnson wrote, in 1938 , “The average of white intelligence is above the average of Black intelligence, probably because the white race, is several thousand years farther away from jungle savagery. But, for the same reason, the average of white physical equipment, is lower. .4*
Similarly, in the Atlanta Journal, commenting on Jessie Owens’ exploits at the Berlin Olympics, O.B. Keeler wrote, “Our fastest runners are colored boys, and our longest jumpers and highest leapers. And now, our champion fighting men with the fists is Joseph Louis Barrow.”.5*
It is testimony to the pervasive view of the Black athlete as somehow subhuman, that both Northern and Southern U.S. newspapers and commentators shared the view that the “new” strong Black athlete was now so because of his jungle ancestry. That view is still largely held, but perhaps better concealed amidst intonations that Black athletes are simply, naturally “athletic,” as opposed to being intelligent, critically astute practitioners of an intense work ethic which makes possible their excellence in the aesthetics of athletic play and competition.
Even as recently as September, 1995, Roger Bannister, the first man to break the four minute mile barrier, was reported to have said that Black sprinters “have certain natural anatomical advantages.”.6*
While the position of Black athletes at the college ranks is not as well studied and documented as that of professional athletes, the most cursory inspection shows that all colleges and universities, except for marginal, and perhaps, denominational schools have to some degree integrated since 1960. In all these areas, Black college athletes have excelled in tandem with their counterparts in professional sports. There are more Black quarterbacks in college football than ever before. Although there is a prejudice in the professional ranks against Black quarterbacks, many argue that the greater numbers of them in the National Football league draft will increase pressure to change the current, fearful attitude toward Black men in leadership roles. Significantly then, in this year’s championships of college basketball, the majority of the players there who reached the Sweet Sixteen and the Final Four, were overwhelmingly Black. The Most Outstanding Player in the final game between the University of Kentucky and Syracuse University, Tony Delk, is a Black player. In track and field, particularly in the coming Olympics, the overwhelming number of Black American athletes in proportion to white Olympians is radically disproportionate to the Black population in overall U.S. society.
Apart from numbers in the professional leagues, one index of the changing status of Black professional athletes is their income. In the 60s and 70s, the case could be argued that the Black athlete was financially and otherwise undervalued to a point that made arbitration and serious salary negotiations impossible. The dean of American sports writers, Sam Lacy, sports editor of the Baltimore Afro-American, noted in 1967 that “the African American player was much quicker to sign a contract than white players, and in comparison, was woefully under paid.”.14*. During the 1980s and 1990s, the situation changed dramatically. In 1991, for example, Sports Illustrated noted that Eric Dickerson of football’s Indianapolis Colts had just signed a $10.65 million dollar contract over a four year period, making him one of the highest paid players in football..15*In 1990, the twelve highest paid players in National Basketball Association were all Black. In baseball another story has unfolded in the 1980s and 90s.
In 1990, the number of Black professional baseball players continued to decline, reaching only 17% in 1992 while Black attendance also declined. But of the remaining Black players, a significant number commanded more than ordinary salaries. In 1991, Dwight Gooden signed a contract with the New York Mets for three years and $15.4 million to become baseball’s second-highest paid player. Since 1991, at least 4 Black players have exceeded Gooden’s salaries. For example, Cecil Fielder, Barry Bonds, Frank Thomas, and now Ken Griffey, Jr. all earn in excess of $7 million annually in multi-year contracts. The average of Griffey’s salary earnings, spread over his 4 year current contract, is $8.5 million per year, making him the single highest paid baseball player in history..16*
Salaries alone do not tell the entire story. Increasingly, an expanding group of African American athletes receive additional income far in excess of their salaries for endorsing products from breakfast cereals to automobiles. This was not always the case. In fact, the first Black athlete of the football Chicago Bears, Walter Payton, did not appear on the Wheaties box until 1986. Now, in 1996, Michael Jordan of basketball’s Chicago Bulls and sports’ highest paid athlete is expected to earn 90% of his $40 million through endorsements. While this situation does not characterize the majority of Black athletes, it does include a significant number, and is in happy contrast to the 1960s and before, when the picture of an African American on a breakfast cereal box was simply unthinkable.
Today the United States observes Martin Luther King, Jr. Day to honour the life and work of the great civil rights leader.
King is most famously remembered for his legendary “I have a dream” speech, and his leadership in the non-violent civil disobedience for civil rights for African Americans.
And rightly so. King was a transformative figure and a once-in-a-generation kind of leader. King deservingly holds the distinction of being the only individual American with a current U.S. holiday named after him.
But what’s often forgotten when most think of King — and certainly isn’t taught to my generation or portrayed in the mainstream media’s depiction of him — is that he was a champion not only of civil rights and racial equality, but also of labour rights and economic equality.
By the end of his life, King came to the belief that mere legal equality between black and white Americans was inadequate.
This entry was posted in Uncategorized and tagged America, American Civil Liberties Union, baseball, compromise practices, courage, Culture, disciplined thinking, disenfranchisement, faith, Human Rights Campaign, humanity, humility, jim crow laws, kansas city monarchs, plessy v ferguson 1896, social issues, social justice, Society, sports, suffering, super-bowl, transformation.
our time masterminding the future, but recognize our marching orders: to do the best we can for history and the planet.
I am very thankful for today. I have my story and before I share a favorite story of mines I want to tell you about the motivation I have to be successful in “This Life” of today. I am a convicted felon, disenfranchised from employment and housing and the contract of living in America. But I found something out this morning about motivation. I have to keep moving inspite of my challenges that plague my life. I found out how to see myself. I looked into the scriptures by the leading of the holy spirit and found a snap shot how to look at Aaron.
I looked at Romans 8:27 and then my inner man began to speak crystal clear about that text. He said Aaron, if you want to be a conqueror, you must first be conquered. I said to myself that I am only experiencing as much victory in Jesus as Jesus is experiencing in me. If there is an area of repeated failure in me, that’s a good sign there is an area of my life over which Jesus Christ is not yet Lord. If you want to to be conquerors, you must first be conquered. Today I was “arrested” in a unique way other than I have been accustomed too. It was at this moment I recognized being “arrested” by Jesus and given comfort to stand in-spite of my challenges.
One of my favorite stories of Arturo Toscannini, the great symphony conductor, was this:
New International Version (NIV)
29 Whoever is patient has great understanding,
but one who is quick-tempered displays folly.
An orchestra was playing Beethoven's Leonore Overture, which has two great musical climaxes. Each of these musical high points is followed by a trumpet passage, which the composer intended to be played offstage. The first climax arrived, but no sound came from the trumpet oFfstage. The conductor, annoyed, went on to the second musical high point. But again, no trumpet was heard.
This time, the conductor rushed, fuming, into the wings, with every intention of demanding a full explanation. There he found the trumpet player struggling with the house security guard who was insisting as he held on to the man's trumpet for dear life, "I tell you, you can't play that trumpet back here! You'll disturb the rehearsal!" Like the security guard, we often jump to conclusions when we try to judge the actions of others. The trumpet player knew what the conductor had directed him to do; the security guard didn't. We are called to obey the conductor, and allow–even help–others to do so as well. Ignorance is always swift to speak.
This entry was posted in Uncategorized and tagged changed lives, character, Christ, disciplined thinking, disenfranchisement, faith, Faithfulness, felon, God, love, Motivation, Obey, orders, Peace, religion, spirituality, submission.
Any people any where, being inclined and having the power, have the right to rise up, and shake off the existing government, and form a new one that suits them better. This is a most valuable- a most sacred right- a right, which we hope and believe, is to liberate the world.
I feel strong about the right2work act and all social, ethical and moral issues pertaining to any group or culture being disenfranchised. These practices are nothing short of a way to use the Law as a “Lynching Tree” modern day to suppress individuals across the races of society. Elections are affected, humanity is affected, people levels of sanity are affected. When you as educated beings deny a people to coexist in society and not have a right to vote for whom they want to represent them nor work to earn a living wage to prevent crime and oppression it is viewed as a ” Lynching.” People need to be corrected for crimes, but at best there is no reform while in nor when released.
This speech was said to have been delivered by Willie Lynch on the bank of the James River in the colony of Virginia in 1712. Lynch was a British slave owner in the West Indies. He was invited to the colony of Virginia in 1712 to teach his methods to slave owners there.
[beginning of the Willie Lynch Letter]
Gentlemen. I greet you here on the bank of the James River in the year of our Lord one thousand seven hundred and twelve. First, I shall thank you, the gentlemen of the Colony of Virginia, for bringing me here. I am here to help you solve some of your problems with slaves. Your invitation reached me on my modest plantation in the West Indies, where I have experimented with some of the newest, and still the oldest, methods for control of slaves. Ancient Rome would envy us if my program is implemented. As our boat sailed south on the James River, named for our illustrious King, whose version of the Bible we cherish, I saw enough to know that your problem is not unique. While Rome used cords of wood as crosses for standing human bodies along its highways in great numbers, you are here using the tree and the rope on occasions. I caught the whiff of a dead slave hanging from a tree, a couple miles back. You are not only losing valuable stock by hangings, you are having uprisings, slaves are running away, your crops are sometimes left in the fields too long for maximum profit, you suffer occasional fires, your animals are killed. Gentlemen, you know what your problems are; I do not need to elaborate. I am not here to enumerate your problems, I am here to introduce you to a method of solving them. In my bag here, I HAVE A FULL PROOF METHOD FOR CONTROLLING YOUR BLACK SLAVES. I guarantee every one of you that, if installed correctly, IT WILL CONTROL THE SLAVES FOR AT LEAST 300 HUNDREDS YEARS. My method is simple. Any member of your family or your overseer can use it. I HAVE OUTLINED A NUMBER OF DIFFERENCES AMONG THE SLAVES; AND I TAKE THESE DIFFERENCES AND MAKE THEM BIGGER. I USE FEAR, DISTRUST AND ENVY FOR CONTROL PURPOSES. These methods have worked on my modest plantation in the West Indies and it will work throughout the South. Take this simple little list of differences and think about them. On top of my list is “AGE,” but it’s there only because it starts with an “a.” The second is “COLOR” or shade. There is INTELLIGENCE, SIZE, SEX, SIZES OF PLANTATIONS, STATUS on plantations, ATTITUDE of owners, whether the slaves live in the valley, on a hill, East, West, North, South, have fine hair, course hair, or is tall or short. Now that you have a list of differences, I shall give you an outline of action, but before that, I shall assure you that DISTRUST IS STRONGER THAN TRUST AND ENVY STRONGER THAN ADULATION, RESPECT OR ADMIRATION. The Black slaves after receiving this indoctrination shall carry on and will become self-refueling and self-generating for HUNDREDS of years, maybe THOUSANDS. Don’t forget, you must pitch the OLD black male vs. the YOUNG black male, and the YOUNG black male against the OLD black male. You must use the DARK skin slaves vs. the LIGHT skin slaves, and the LIGHT skin slaves vs. the DARK skin slaves. You must use the FEMALE vs. the MALE, and the MALE vs. the FEMALE. You must also have white servants and overseers [who] distrust all Blacks. But it is NECESSARY THAT YOUR SLAVES TRUST AND DEPEND ON US. THEY MUST LOVE, RESPECT AND TRUST ONLY US. Gentlemen, these kits are your keys to control. Use them. Have your wives and children use them, never miss an opportunity. IF USED INTENSELY FOR ONE YEAR, THE SLAVES THEMSELVES WILL REMAIN PERPETUALLY DISTRUSTFUL. Thank you gentlemen.”
LET’S MAKE A SLAVE
It was the interest and business of slave holders to study human nature, and the slave nature in particular, with a view to practical results. I and many of them attained astonishing proficiency in this direction. They had to deal not with earth, wood and stone, but with men and, by every regard, they had for their own safety and prosperity they needed to know the material on which they were to work, conscious of the injustice and wrong they were every hour perpetuating and knowing what they themselves would do. Were they the victims of such wrongs? They were constantly looking for the first signs of the dreaded retribution. They watched therefore with skilled and practiced eyes, and learned to read with great accuracy, the state of mind and heart of the slave, through his sable face. Unusual sobriety, apparent abstractions, sullenness and indifference indeed, any mood out of the common was afforded ground for suspicion and inquiry. Frederick Douglas LET’S MAKE A SLAVE is a study of the scientific process of man-breaking and slave-making. It describes the rationale and results of the Anglo Saxons’ ideas and methods of insuring the master/slave relationship. LET’S MAKE A SLAVE “The Original and Development of a Social Being Called ‘The Negro.’” Let us make a slave. What do we need? First of all, we need a black nigger man, a pregnant nigger woman and her baby nigger boy. Second, we will use the same basic principle that we use in breaking a horse, combined with some more sustaining factors. What we do with horses is that we break them from one form of life to another; that is, we reduce them from their natural state in nature. Whereas nature provides them with the natural capacity to take care of their offspring, we break that natural string of independence from them and thereby create a dependency status, so that we may be able to get from them useful production for our business and pleasure.
Although this letter is said to be a fallacy, I see these practices operating in this justice system and abroad in other areas of life. That is my opinion and so I used this letter to spark up motivation for you who maybe under the oppressive hand of injustice.
A major theme in the philosophical tradition is the investigation into the workings of human nature. Some hold, for instance, that human nature is basically selfish – we all ultimately act to maximize our own gain. Others argue that cooperation is the central human instinct, self-interest being a condition imposed by society. One way of examining human nature is through the experiences of individuals who have lived at the extremes of human interaction.
Frederick Douglass was born into slavery in Maryland in about 1818. It is plain to all who read his work that this is a man possessed of exceptional intelligence and perception. Yet he was raised in a condition that denied any intelligence in him and punished his attempts to explore it’s potential.
Douglass wrote several autobiographical works. In them we may find clues to the workings of the human character. Especially since Douglas does far more than merely describe his experiences. He comments on those experiences in ways that underscore the major ethical and epistemological points that he is making. All along it is crucial to remember that Douglass has a single overriding purpose in his work; to expose the evils of slavery to the end of abolishing it.
In the passage excerpted below from Chapter VI of Narrative of the Life of Frederick Douglass, An American Slave, two strong points emerge:
1) Douglass details a process of change in the life and character of a woman, Mrs. Auld, the woman he served as a house slave for. Initially Douglass describes her as a smart, joyful, and kind person. Not long after becoming a slave-owner, however, she transforms into a cruel and angry tyrant. Throughout his works, Douglass observes other such transformations and explains the phenomenon as the inevitable result of “irresponsible power.” When a human being holds power over another without any moral responsibility to that other, the result is a degradation of the spirit, a loss of humanity. The same effect can be found in the literature of the Nazi holocaust, where ordinary people are transformed into extraordinary sadists when made to serve as concentration camp guards. Some will say that this shift in character is simply the negative side of human nature arising when given the opportunity. Douglass provides the foundation of a different analysis: that human nature strives towards equity and shared responsibility. When circumstances block that direction, the human character becomes deformed and dangerous.
2) Throughout all of Douglass’ writing is the emphasis on language as a key to freedom. In one part the Narrative he describes how he taught himself to read and write. That ability enabled him to manipulate the documents needed for his escape. He got his first clue about the power of language from Mrs. Auld, before her transformation. Language is connected to human freedom because it is the medium of social connection among individuals. When a person is denied the expressions of language, such as reading and writing, they are cut off from one other in significant ways. Douglass recognizes this isolation as the basis of slavery. The slave owner, Thomas Auld, understood this was well. He notes that if a slave were permitted to read, s/he will become “unfit to be slave.” Douglass describes how the idea of freedom took root in his mind as a result of his striving for knowledge. This presents a picture of the human character that is ever expandable through gaining knowledge and sharing that knowledge with others. The lesson is strong: even for those of us who read quite well, there are texts and areas of knowledge that are difficult to grasp. A common reaction is to turn away from a difficult text because it is not immediately accessible (i.e. easy). If Douglass is correct, then the rejection of new learning is the acceptance of a limit. Institutional slavery is no longer legal in most of the world, but we humans face a more constant struggle – the self-maintenance of our own bondage by an unwillingness to accept the challenges of new knowledge. The alternative is to treat oneself as a truly free and worthy being. Perhaps one of the gains that philosophy has to offer is the surmounting of self-imposed boundaries.
My new mistress proved to be all she appeared when I first met her at the door,–a woman of the kindest heart and finest feelings. She had never had a slave under her control previously to myself, and prior to her marriage she had been dependent upon her own industry for a living. She was by trade a weaver; and by constant application to her business, she had been in a good degree preserved from the blighting and dehumanizing effects of slavery. I was utterly astonished at her goodness. I scarcely knew how to behave towards her. She was entirely unlike any other white woman I had ever seen. I could not approach her as I was accustomed to approach other white ladies. My early instruction was all out of place. The crouching servility, usually so acceptable a quality in a slave, did not answer when manifested toward her. Her favor was not gained by it; she seemed to be disturbed by it. She did not deem it impudent or unmannerly for a slave to look her in the face. The meanest slave was put fully at ease in her presence, and none left without feeling better for having seen her. Her face was made of heavenly smiles, and her voice of tranquil music.”
“But, alas! this kind heart had but a short time to remain such. The fatal poison of irresponsible power was already in her hands, and soon commenced its infernal work. That cheerful eye, under the influence of slavery, soon became red with rage; that voice, made all of sweet accord, changed to one of harsh and horrid discord; and that angelic face gave place to that of a demon.”
“Very soon after I went to live with Mr. and Mrs. Auld, she very kindly commenced to teach me the A, B, C. After I had learned this, she assisted me in learning to spell words of three or four letters. Just at this point of my progress, Mr. Auld found out what was going on, and at once forbade Mrs. Auld to instruct me further, telling her, among other things, that it was unlawful, as well as unsafe, to teach a slave to read. To use his own words, further, he said, “If you give a nigger an inch, he will take an ell. A nigger should know nothing but to obey his master–to do as he is told to do. Learning would ~spoil~ the best nigger in the world. Now,” said he, “if you teach that nigger (speaking of myself) how to read, there would be no keeping him. It would forever unfit him to be a slave. He would at once become unmanageable, and of no value to his master. As to himself, it could do him no good, but a great deal of harm. It would make him discontented and unhappy.” These words sank deep into my heart, stirred up sentiments within that lay slumbering, and called into existence an entirely new train of thought. It was a new and special revelation, explaining dark and mysterious things, with which my youthful understanding had struggled, but struggled in vain. I now understood what had been to me a most perplexing difficulty–to wit, the white man’s power to enslave the black man. It was a grand achievement, and I prized it highly. From that moment, I understood the pathway from slavery to freedom. It was just what I wanted, and I got it at a time when I the least expected it. Whilst I was saddened by the thought of losing the aid of my kind mistress, I was gladdened by the invaluable instruction which, by the merest accident, I had gained from my master. Though conscious of the difficulty of learning without a teacher, I set out with high hope, and a fixed purpose, at whatever cost of trouble, to learn how to read. The very decided manner with which he spoke, and strove to impress his wife with the evil consequences of giving me instruction, served to convince me that he was deeply sensible of the truths he was uttering. It gave me the best assurance that I might rely with the utmost confidence on the results which, he said, would flow from teaching me to read. What he most dreaded, that I most desired. What he most loved, that I most hated. That which to him was a great evil, to be carefully shunned, was to me a great good, to be diligently sought; and the argument which he so warmly urged, against my learning to read, only served to inspire me with a desire and determination to learn. In learning to read, I owe almost as much to the bitter opposition of my master, as to the kindly aid of my mistress. I acknowledge the benefit of both…..”
“….My mistress was, as I have said, a kind and tender- hearted woman; and in the simplicity of her soul she commenced, when I first went to live with her, to treat me as she supposed one human being ought to treat another. In entering upon the duties of a slaveholder, she did not seem to perceive that I sustained to her the relation of a mere chattel, and that for her to treat me as a human being was not only wrong, but dangerously so. Slavery proved as injurious to her as it did to me. When I went there, she was a pious, warm, and tender-hearted woman. There was no sorrow or suffering for which she had not a tear. She had bread for the hungry, clothes for the naked, and comfort for every mourner that came within her reach. Slavery soon proved its ability to divest her of these heavenly qualities. Under its influence, the tender heart became stone, and the lamblike disposition gave way to one of tiger-like fierceness. The first step in her downward course was in her ceasing to instruct me. She now commenced to practise her husband’s precepts. She finally became even more violent in her opposition than her husband himself. She was not satisfied with simply doing as well as he had commanded; she seemed anxious to do better. Nothing seemed to make her more angry than to see me with a newspaper. She seemed to think that here lay the danger. I have had her rush at me with a face made all up of fury, and snatch from me a newspaper, in a manner that fully revealed her apprehension. She was an apt woman; and a little experience soon demonstrated, to her satisfaction, that education and slavery were incompatible with each other.”
One ever feels his twoness – an American, a Negro; two souls, two thoughts, two reconciled strivings; two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder.
I contemplate often the choices I made that are so in my past, but I fall daily to the harassment of the enemy of my soul due to the social and economic challenges that face so many of my people. There are many new and innovative practices to disqualify you as an individual and race of people. It is my hope that someone reads between the lines and gets motivated to continue to fight with their minds and not their hands.
I hope as you take a look at this post it synergize you into getting clean of all drugs and ill behavior to position yourself for success. We have so many achievers and over-comers who strived through much more hideous acts of racism and oppression that there is no justifiable reason for you to stay ignorant of the enemy devices. Players, pimps, and drug dealers are just commercialism tactics to sway your behavior to oppress your own people or another human being. I want to introduce you to some information that may have missed your gaze.
“The young man was shot 41 times while reaching for his wallet”…“the 13-year-old was shot dead in mid-afternoon when police mistook his toy gun for a pistol”… “the unarmed young man, shot by police 50 times, died on the morning of his wedding day”… “the young woman, unconscious from having suffered a seizure, was shot 12 times by police standing around her locked car”… “the victim, arrested for disorderly conduct, was tortured and raped with a stick in the back of the station-house by the arresting officers.”
Does it surprise you to know that in each of the above cases the victim was Black? If you live in the USA, it almost certainly doesn’t.
Think what that means: that without even being told, you knew these victims of police murder and brutality were Black. Those cases—and the thousands more like them that have occurred just in the past few decades—add rivers of tears to an ocean of pain. And they are symptoms of a larger, still deeper problem.
I. The Real Situation
Conventional wisdom says that while some disparities remain, things have generally advanced for Black people in America and today they are advancing still. People like Obama and Oprah are held up as proof of this. But have things really moved forward? Is this society actually becoming “post-racial”?
The answer to that question can be found in every corner of U.S. society.
Take employment: Black people remain crowded into the lowest rungs of the ladder…that is, if they can find work at all. While many of the basic industries that once employed Black people have closed down, study after study shows employers to be more likely to hire a white person with a criminal record than a Black person without one, and 50% more likely to follow up on a resume with a “white-sounding” name than an identical resume with a “Black-sounding” name. In New York City, the rate of unemployment for Black men is fully 48%.
Or housing: Black people face the highest levels of racial residential segregation in the world—shunted into neglected neighborhoods lacking decent parks and grocery stores and often with no hospitals at all. Black people, as well as Latinos, who had achieved home-ownership had their roofs snatched from them. They were the ones hit hardest by the subprime mortgage crisis after having been targeted disproportionately by predatory lenders—resulting in the greatest loss of wealth to people of color in modern U.S. history.
Or healthcare: Black infants face mortality rates comparable to those in the Third World country of Malaysia, and African-Americans generally are infected by HIV at rates that rival those in sub-Saharan Africa. Overall the disparities in healthcare are so great that one former U.S. Surgeon General recently wrote, “If we had eliminated disparities in health in the last century, there would have been 85,000 fewer black deaths overall in 2000.”
predominantly Black and Latino schools receiving fewer resources and set up to fail. These schools more and more resemble prisons with metal detectors and kids getting stopped and frisked on their way to class by uniformed police who patrol their halls. Often these schools spend around half as much per pupil as those in the well-to-do suburbs.
Or take imprisonment: The Black population in prison is 900,000—a tenfold increase since 1954!—and the proportion of Black prisoners incarcerated relative to whites has more than doubled in that same period. A recent study pointed out that “a young Black male without a high school degree has a 59 percent chance of being imprisoned before his thirty-fifth birthday.”
On top of all that, and reinforcing it, is an endlessly spouting sewer of racism in the media, culture and politics of this society—racism that takes deadly aim at the dreams and spirit of every African-American child. And who can forget the wave of nooses that sprung up around the country, south and north, in the wake of the 2007 struggle in Jena, Louisiana against the prosecution (and persecution) of six Black youth who had fought back against a noose being hung to intimidate them from sitting under a “whites only” tree at school?
All this lay beneath the criminal government response to Hurricane Katrina in 2005. For reasons directly related to the oppression of Black people throughout the history of this country, and continuing today, African-Americans were disproportionately the ones without the resources to get out of the way of that storm, as well as the ones concentrated in the neighborhoods whose levees had gone unrepaired for years. Far from “mere” incompetence, the government responded with a combination of gun-in-your-face repression and wanton, murderous neglect. People were stuck on rooftops in 100-degree heat for days on end, with nothing to eat or drink. Prisoners were left locked in cells as waters rose to their necks. The protection of private property and social control was placed above human life. The governor of the state ordered cops and soldiers to shoot on sight “looters”—that is, people trying to survive and to help others. On at least one occasion, people trying to escape the worst-hit areas were stopped by police at gunpoint from crossing over to a safer area. When evacuations finally were carried out, they were done with the heartlessness of a cruel plantation owner. Families were separated, with children ripped away from parents. Tens of thousands were scattered all over the country with one-way tickets, sometimes not even told their destinations. Back home, bodies were left floating in water, or lying on sidewalks, underneath debris, decomposing and mangled, for months.
Through it all, politicians and commentators spewed out unrelenting racism. Who can forget Barbara Bush herself, the president’s mother, and her remark in a shelter for refugees from Katrina—some separated from their families and having lost everything, including dear ones—that “[S]o many of the people in the arena here, you know, were underprivileged anyway, so this is working very well for them.” 10-term Congressman took the prize for declaring, “We finally cleaned up public housing in New Orleans. We couldn’t do it, but God did.”
Since then, the first…the second…the third anniversary of Katrina passed with many parts of New Orleans still uninhabitable ghost towns. In the mostly Black 9th Ward, blocks of devastated houses have been razed—a vast wasteland now dotted with occasional concrete steps going nowhere. When Black people have fought to stay in the projects which are still habitable, they have been driven out—and when they have protested at City Council, they have been pepper-sprayed and beaten.
Oil rigs and tourist areas are long since back up and humming, while rebuilding schools, hospitals, and childcare centers are pushed off the list. Through it all, cops and national guards continue to occupy poor neighborhoods like enemy territory.
Does all this look like a “post-racial” society to you?
The answer is clear. And while more Black people than ever before have been allowed to “make it” into the middle class, two things must be said.
First, even for these people their situation is still tenuous. To take one stark example: In opposition to the widespread notions of the “American dream,” where each successive generation “does better” than the previous one, the majority of the children of middle-class Black families have been cast, by the workings of this system, onto a downwardly mobile path. And every Black person—no matter how high they rise—still faces the insults and the dangers concentrated in the all-too-familiar experience of being stopped for “driving while Black.” As Malcolm X said over 40 years ago, and as is still true today: What do they call somebody Black with a Ph. D.? A “nigger.”
Second, and even more profoundly, for millions and millions of Black people things have gotten WORSE.
It will not help—in fact it will do real harm—to believe in this “post-racial” fantasy, or even the “less ambitious” lie of steady improvement. The cold truth of the oppression of African-American people must be squarely confronted and deeply understood, if it is ever to be transformed.
II. Shining a Light on the Past to Understand the Present—and Transform the Future
If you go to the doctor with a painful condition, she’ll ask you to describe the symptoms. If she’s any good, she won’t just prescribe a few pills and send you on your way—she’ll try to figure out the cause of your problem, where it came from. She’ll order some tests, and then she’ll do more. She’ll ask you when the symptoms arose. She’ll take your family history, asking about your parents, and even your grandparents. And that’s what we’re going to do—go through the history of America to discover the source of the profound problems we have sketched out here.
The Rise of Capital—on a Foundation of Slavery and Genocide
This country was founded on the twin crimes of the genocidal dispossession of its Native American (Indian) inhabitants, and the kidnapping and enslavement of millions of Africans. But this essential and undeniable truth is constantly suppressed, blurred over, distorted and excused—all too often treated as “ancient history,” if admitted at all. But let’s look at its implications.
Modern capitalism arose in Europe, when the merchant class in the cities—the newly arising capitalists, or bourgeoisie—began to set up workshops in which they exploited peasants who had been driven off their land, as well as others who could not make a living any longer other than by working for, and being exploited by, these capitalists. This was the embryo of the modern proletariat—a class of people who have no means to live except to work for someone else, and that works for wages in processes that require a collectivity of people working together. The early capitalists, like their descendants, would take possession of and sell the goods thus produced, paying the proletarians only enough to live on, and thereby accumulating profit. They did this in competition with other capitalists, and those who could not sell cheaper were driven under; this generated a drive to gain any possible advantage, either through lowering wages and more thoroughly exploiting the proletariat, or through investing in more productive machinery, or both. This twin dynamic of exploitation and competition drove forward the accumulation of capital in a relentless and ever-widening cycle.
But this was not some linear or self-contained process. In fact, capitalism in Europe “took off” with the development of the world market, and that in turn was fed and driven forward by the slave trade. Ships would sail from London and Liverpool, in England, filled with the goods sold by the capitalists. They would unload these goods for sale or trade in the coastal cities of Africa, and fill their holds with human beings who had been captured in raids in the African countryside. They would then take this human cargo to the Americas and the Caribbean, to be sold as slaves. Then the ships would take the sugar, cotton, rice and other goods produced by the slaves in these colonies back to Europe, to be sold for use as raw materials or food. And so on, every day, year in, year out—for centuries. This slave trade and the slave economy that went with it—along with the extermination of the Native peoples of the Americas (the Indians) through deliberate slaughter, disease, and working them to death in silver mines—formed what Karl Marx called the “rosy dawn of the primitive accumulation of capital.”
The crime was enormous. Between 9.4 and 12 million Africans were kidnapped, sold and sent to the Americas as slaves. Over two million more died in the voyage from Africa, and enormous numbers perished in Africa itself, through the slave-taking raids and wars, followed by forced marches in chains to the coastal African cities to feed this market. At least 800,000 more died in the port cities of Africa, locked down in prison (the barracoons) awaiting shipment. Once in the Americas, slaves were sent to “seasoning camps” to “break” them—where an estimated 1/3 of the Africans died in that first hellish year.
Take a few seconds to think about the reality behind those numbers. THOSE WERE HUMAN BEINGS! Numbers alone cannot hope to capture the agony and suffering all this meant for over three centuries; the best these numbers can do is give a sense of the sheer scale and scope of the barbarity. But even today this is very little known, and what went into the foundation of American history is barely taught, if at all, in the schools, or recognized in the media and culture.
Those Africans who survived this hell were then forced to toil as slaves, doing the work to “tame” the Americas—to develop the agriculture that would form the basis for the new European colonies. A respected historian put it this way: “Much of the New World, then, came to resemble the death furnace of the ancient god Moloch—consuming African slaves so increasing numbers of Europeans (and later, white Americans) could consume sugar, coffee, rice, and tobacco.” Within Africa itself, the slave trade caused tremendous distortions in the development of Africa and gave rise to the major African slave-trading states in west Africa, as these states traded slaves to the Europeans for commodities that included guns. I am not going to put that much more on the history, but I am going to say read for yourself and change the way you live and act.
|W.E.B. Du Bois (1868–1963). The Souls of Black Folk. 1903.|
| Hear my cry, O God the Reader; vouchsafe that this my book fall not still-born into the world-wilderness. Let there spring, Gentle One, from out its leaves vigor of thought and thoughtful deed to reap the harvest wonderful. (Let the ears of a guilty people tingle with truth, and seventy millions sigh for the righteousness whichexalteth nations, in this drear day when human brotherhood is mockery and a snare.) Thus in Thy good time may infinite reason turn the tangle straight, and these crooked marks on a fragile leaf be not indeed
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