WHY I WON’T VOTE, by Dr. W.E.B. Dubois, The Nation, 20 October 1956

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On October 20, 1956, W. E. B. Du Bois delivers this eloquent indictment of US politics while explaining to Nation readers why he won’t vote in the upcoming Presidential election. Du Bois condemns both Democrats and Republicans for their indifferent positions on the influence of corporate wealth, racial inequality, arms proliferation and unaffordable health care.

Since I was twenty-one in 1889, I have in theory followed the voting plan strongly advocated by Sidney Lens in The Nation of August 4, i.e., voting for a third party even when its chances were hopeless, if the main parties were unsatisfactory; or, in absence of a third choice, voting for the lesser of two evils. My action, however, had to be limited by the candidates’ attitude toward Negroes. Of my adult life, I have spent twenty-three years living and teaching in the South, where my voting choice was not asked. I was disfranchised by law or administration. In the North I lived in all thirty-two years, covering eight Presidential elections. In 1912 I wanted to support Theodore Roosevelt, but his Bull Moose convention dodged the Negro problem and I tried to help elect Wilson as a liberal Southerner. Under Wilson came the worst attempt at Jim Crow legislation and discrimination in civil service that we had experienced since the Civil War. In 1916 I took Hughes as the lesser of two evils. He promised Negroes nothing and kept his word. In 1920, I supported Harding because of his promise to liberate Haiti. In 1924, I voted for La Follette, although I knew he could not be elected. In 1928, Negroes faced absolute dilemma. Neither Hoover nor Smith wanted the Negro vote and both publicly insulted us. I voted for Norman Thomas and the Socialists, although the Socialists had attempted to Jim Crow Negro members in the South. In 1932 I voted for Franklin Roosevelt, since Hoover was unthinkable and Roosevelt’s attitude toward workers most realistic. I was again in the South from 1934 until 1944. Technically I could vote, but the election in which I could vote was a farce. The real election was the White Primary.

Retired “for age” in 1944, I returned to the North and found a party to my liking. In 1948, I voted the Progressive ticket for Henry Wallace and in 1952 for Vincent Hallinan.

In 1956, I shall not go to the polls. I have not registered. I believe that democracy has so far disappeared in the United States that no “two evils” exist. There is but one evil party with two names, and it will be elected despite all I can do or say. There is no third party. On the Presidential ballot in a few states (seventeen in 1952), a “Socialist” Party will appear. Few will hear its appeal because it will have almost no opportunity to take part in the campaign and explain its platform. If a voter organizes or advocates a real third-party movement, he may be accused of seeking to overthrow this government by “force and violence.” Anything he advocates by way of significant reform will be called “Communist” and will of necessity be Communist in the sense that it must advocate such things as government ownership of the means of production; government in business; the limitation of private profit; social medicine, government housing and federal aid to education; the total abolition of race bias; and the welfare state. These things are on every Communist program; these things are the aim of socialism. Any American who advocates them today, no matter how sincerely, stands in danger of losing his job, surrendering his social status and perhaps landing in jail. The witnesses against him may be liars or insane or criminals. These witnesses need give no proof for their charges and may not even be known or appear in person. They may be in the pay of the United States Government. A.D.A.’s and “Liberals” are not third parties; they seek to act as tails to kites. But since the kites are self-propelled and radar-controlled, tails are quite superfluous and rather silly.

The present Administration is carrying on the greatest preparation for war in the history of mankind. Stevenson promises to maintain or increase this effort. The weight of our taxation is unbearable and rests mainly and deliberately on the poor. This Administration is dominated and directed by wealth and for the accumulation of wealth. It runs smoothly like a well-organized industry and should do so because industry runs it for the benefit of industry. Corporate wealth profits as never before in history. We turn over the national resources to private profit and have few funds left for education, health or housing. Our crime, especially juvenile crime, is increasing. Its increase is perfectly logical; for a generation we have been teaching our youth to kill, destroy, steal and rape in war; what can we expect in peace? We let men take wealth which is not theirs; if the seizure is “legal” we call it high profits and the profiteers help decide what is legal. If the theft is “illegal” the thief can fight it out in court, with excellent chances to win if he receives the accolade of the right newspapers. Gambling in home, church and on the stock market is increasing and all prices are rising. It costs three times his salary to elect a Senator and many millions to elect a President. This money comes from the very corporations which today are the government. This in a real democracy would be enough to turn the party responsible out of power. Yet this we cannot do.

The “other” party has surrendered all party differences in foreign affairs, and foreign affairs are our most important affairs today and take most of our taxes. Even in domestic affairs how does Stevenson differ from Eisenhower? He uses better English than Dulles, thank God! He has a sly humor, where Eisenhower has none. Beyond this Stevenson stands on the race question in the South not far from where his godfather Adlai stood sixty-three years ago, which reconciles him to the South. He has no clear policy on war or preparation for war; on water and flood control; on reduction of taxation; on the welfare state. He wavers on civil rights and his party blocked civil rights in the Senate until Douglas of Illinois admitted that the Democratic Senate would and could stop even the right of Senators to vote. Douglas had a right to complain. Three million voters sent him to the Senate to speak for them. His voice was drowned and his vote nullified by Eastland, the chairman of the Senate Judiciary Committee, who was elected by 151,000 voters. This is the democracy in the United States which we peddle abroad.

Negroes hope to muster 400,000 votes in 1956. Where will they cast them? What have the Republicans done to enforce the education decision of the Supreme Court? What they advertised as fair employment was exactly nothing, and Nixon was just the man to explain it. What has the Administration done to rescue Negro workers, the most impoverished group in the nation, half of whom receive less than half the median wage of the nation, while the nation sends billions abroad to protect oil investments and help employ slave labor in the Union of South Africa and the Rhodesias? Very well, and will the party of Talmadge, Eastland and Ellender do better than the Republicans if the Negroes return them to office?

I have no advice for others in this election. Are you voting Democratic? Well and good; all I ask is why? Are you voting for Eisenhower and his smooth team of bright ghost writers? Again, why? Will your helpless vote either way support or restore democracy to America?

Is the refusal to vote in this phony election a counsel of despair? No, it is dogged hope. It is hope that if twenty-five million voters refrain from voting in 1956 because of their own accord and not because of a sly wink from Khrushchev, this might make the American people ask how much longer this dumb farce can proceed without even a whimper of protest. Yet if we protest, off the nation goes to Russia and China. Fifty-five American ministers and philanthropists are asking the Soviet Union “to face manfully the doubts and promptings of their conscience.” Can not these do-gooders face their own consciences? Can they not see that American culture is rotting away: our honesty, our human sympathy; our literature, save what we import from abroad? Our only “review” of literature has wisely dropped “literature” from its name. Our manners are gone and the one thing we want is to be rich–to show off. Success is measured by income. University education is for income, not culture, and is partially supported by private industry. We are not training poets or musicians, but atomic engineers. Business is built on successful lying called advertising. We want money in vast amount, no matter how we get it. So we have it, and what then?

Is the answer the election of 1956? We can make a sick man President and set him to a job which would strain a man in robust health. So he dies, and what do we get to lead us? With Stevenson and Nixon, with Eisenhower and Eastland, we remain in the same mess. I will be no party to it and that will make little difference. You will take large part and bravely march to the polls, and that also will make no difference. Stop running Russia and giving Chinese advice when we cannot rule ourselves decently. Stop yelling about a democracy we do not have. Democracy is dead in the United States. Yet there is still nothing to replace real democracy. Drop the chains, then, that bind our brains. Drive the money-changers from the seats of the Cabinet and the halls of Congress. Call back some faint spirit of Jefferson and Lincoln, and when again we can hold a fair election on real issues, let’s vote, and not till then. Is this impossible? Then democracy in America is impossible.

 

SKIN BLEACHING: LIVING RITES FOR DEAD GODS, by Kifon Emile, M.A.

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Cosmetic allegiance is an issue of sovereign rights. The way a people decide to adorn themselves constitute a territory where foreign office holds no legitimacy.

However, when the application of cosmetics involves the elimination of an individual’s phenotypical characteristics like that of his color, then it ceases to be an aesthetic practice.  Instead, it becomes racial denial and a hysterical allegiance to mythical archetypes.

This is precisely what the practice of skin bleaching is. Common sense demands serous scrutiny of this problem which has become global. Why don’t modifications of one’s hair, height, or weight and even cosmetic surgery align with this same practice?

Skin bleaching – elicits three facts. First, the negation of self that is, secondly, coupled with the veneration of the imitated other. And thirdly, the ‘imitated other’ which is posed as most exquisite.  Even more, the cosmeticized person becomes a canvas on which is constructed the image of the subjugator who invalidates the basic premise of human equality. The latter – cosmetic surgery – is rooted in a desire to uplift corporal features in order to meet certain standards without necessarily subjugating those who may be lacking in them.

In The Clash of civilizations and the Remaking of World Order, Samuel Huntington’s analysis is keen except for a solid thesis which nails down how race and color have played an important role in shaping, most of the time, these clashes of civilizations. W.E.B. Dubois corroborates this point when he stated in The soul of black folks, p.9.: “The problem of the twentieth century is the problem of the color-line, – the relation of the darker to the light races of men in Asia and Africa, in America and the islands of the sea.”

Although skin bleaching is self-denial do to its negation of essential body features, these practices beg the question whether or not the practice has existential value for the one cosmeticized. While existence is primarily a matter of the mind according to modern thinkers: “I think, therefore I am”, contemporary philosophical thought holds that understanding how perception works is the key to understanding just how one assigns value to existence.

What is meant here is that the inter-subjective reality or dialectical nature of man is what constitute his primary mode of existence. Merleu-Ponty calls it the primacy of perception.  In his Phenomenology of Perception, p.169., he writes: “The body is our general medium for having a world.” This claim pregnant with questions both philosophical and practical especially in a world where how you look determines who you are. It is therefore not an exaggeration to say that the clash of civilizations (cultures, religions, etc) is more so a clash of perceptions which embody not only the antagonism between different spheres of existence called cultures but also peoples and their colors. By perceiving the world, we get an image of ourselves by which we define and value [our] existence.

Having established the conceptual basis which defines existence – at least phenomenologically under the banner of perception (for in all interactions, interpretation, and quest for meaning or sense of self, it is always indispensable) I will outline how one of these aspects of perception has been instrumental in the practice of skin bleaching. Skin bleaching by black people is a practice designed primarily to modify their own perception and ‘imitate other’s’ perception since it determines the valuation of their existence.

The Social distance scale of Emory Bogardus – 1930, brings to light the idea of the agreeableness of being white and the liability of being its opposite or black. For black on the scale is non-desirable. It is a phenomenon rooted in diverse myriad conceptions that have lasted over centuries and survives to the present day.

On the line between white and black which incarnates in the world a divide between rich and poor, good and bad, intelligent and dull, opportunity and despair, happiness and sadness, light and darkness or again norm and abnormal, skin bleaching appears as a palliative option and recourse that would admittedly bridge the gap at best or at least reduce it. In any case, for the practitioner something should be done to their black skin since the divide which caused them grueling anxiety is based on it.

Whether the bleaching is done or not, the perception of a black person’s skin color shapes his or her identity. It shapes his or her existence which in most cases is in suspended animation due to its devaluation.

The argument for skin bleaching follows seven main lines of thought which do not pretend to be exhaustive but is meant to showcase the general character of the practice and how it affects a whole organ. As such, these shall be articulated around the following: mythos, thymos, ploutos, ethos, eros, pathos and logos. Can we proceed?

Mythos: Veneration of Illusion and the Creation of Rites for Dead Gods

In this photo taken Feb. 15, 2011, a woman applies skin lightening cream to her legs as she sits on a curb in downtown Kingston, Jamaica. People around the world often try to alter their skin color, using tanning salons or dyes to darken it or other chemicals to lighten it. In the slums of Jamaica, doctors say the skin lightening phenomenon has reached dangerous proportions. (AP Photo/Caterina Werner)

In this photo taken Feb. 15, 2011, a woman applies skin lightening cream to her legs as she sits on a curb in downtown Kingston, Jamaica. People around the world often try to alter their skin color, using tanning salons or dyes to darken it or other chemicals to lighten it. In the slums of Jamaica, doctors say the skin lightening phenomenon has reached dangerous proportions. (AP Photo/Caterina Werner)

A myth is simply a lie; it is told skillfully over and over to make people believe and behave in a given way. Plato had such an idea when he said in The Republic: “How then do we devise one of those needful falsehoods, if that be possible, and at any rate the rest of the City.” And among the lies he told, was his conception on intelligence which emanated from the divine and associated with self-discipline the color white while the opposite of these are associated with black. Once the lie is believed, lives would be changed.

“Emeka is a very beautiful girl like no other from the Eastern part of Nigeria. Dark in complexion and sober in composure. After secondary school at the age of 18, she went to the State University of Anambra. Everyone knows her for her outstanding beauty, soothed dark skin and corpulence of proportion. She was not of the richest families but had never been lacking in complements or suitors from the most modest handyman to the haughty politicians and tycoon business owners of the City.

While waiting to make a decision on marriage, she had decided to first focus on her education in accordance with the exigency of modern times and the wish of her parents. After a few years in the University, one could notice that she is becoming lighter and lighter while her soothing darkness is steadily disappearing. At 25, after her Master’s degree in Mass Communication, she had become a light girl, and had a position in a local broadcasting company reporting on issues related to sports and women’s affairs. For onlookers who never knew her, she looks like a natural light skin girl. Light in complexion she is now engaged to a medical doctor and hoping to get married soon. She is happy, her family too, and the millions of girls in Nigeria dream to be like her. They envy not only her academic accomplishments and devotedness but also her love life, family life as well as her beauty, more precisely her color. Case closed, it’s time to settle and take care of children.

This is a typical pattern for most young girls in Nigeria. A country wherein about 77% of skin bleaching products are used by Nigerians according to the World Health Organization. The remaining 23% are those who cannot use the skin bleaching products because they live in remote areas where cosmetic products are not easily accessible.

In fact, there is a myth now becoming a religion which holds that being whitish is better and has been absorbed in the minds of young Africans who dream of nothing else but being like white ladies. For, how could a young lady Emeka, who has never questioned her beauty still believe that she needed to tone out her blackness to look better? This illustrates not only the power of media, especially Nollywood which usually gives star roles to beautiful light skin girls while reserving the ‘mean’ or abrasive roles for girls and women of dark features, but it is also the influence of myths which have played an important role of propagandizing a false conception of beauty and aesthetics.

Thymos: The Foundation of Aesthetical Quest

Skin bleaching is a symptom which reveals a psychological problem of low self-esteem, low self-importance, and low self-worth or desire for recognition. The combination of all these concepts fit into a more general term antithymos meaning ‘low spiritedness’. The definition characterizes all of these and is more explicit in setting out that inner desire of humans to be seen as good, important and of value. Francis Fukuyama in his book: The End of History, p. xix., acknowledges that the desire for recognition is the motor of history. The word self-esteem does no justice to this deep sentiment in humans to be recognized by their peers and the broader population. For women, and now in the post-modern West what is viewed as the feminization of man, it is manifested by exhibiting corporal features in the most striking and ‘acceptable’ way that would attract the most attention.

Skin bleaching is an apology though expressed in a naïve way. It is generally admitted that beauty brings self-confidence and greater self-esteem. What happens when beauty is associated with whiteness? Those who are white, or have a light complexion turn out to have a light self-esteem compared to their black counterparts. Researchers Verna Keith and Maxine Thompson through their article The Blacker the Berry: Gender, Skin Tone, Self-Esteem, and Self-Efficacy in Gender and Society, pointed out clearly that among African American descendants of slaves there is a strong correlation between self-esteem and skin-tone which indicates an internalization of colorism. This correlation, they admitted, is even more exhibited among low income women. In Africa, skin-tone boost the self-esteem of women who believe they are more beautiful being light skinned.  But such practice is more common among those with affordable incomes than those in the villages and outskirts. So, in the future there may be class overtones in Nigeria which are skin color based as well.

These researchers went as far as demonstrating that it has an impact on educational achievement, prison sentencing, and even the likelihood of being elected into congress.

But self-esteem and self-confidence are not the embodiment of what defines thymos, i.e., the desire for recognition. Perhaps, it should be said that that is the fast-track towards ‘ideals’ of recognition. And like other fast-track options, their sustainability is easily put to trial and easily challenged.

It may be a no-brainer to remind anyone that skin bleaching is not appropriate but perpetrators will willingly admit that it helps them to achieve what they want. Skin bleaching therefore becomes a mode of survival in a complex world of limited opportunities and possibilities.       

Ploutos: “Just Being White You’ll Win”

 Vera-Sidika skin bleaching 2

Recently, an ad in Thailand dated January 08, 2016 claimed that “Just being white you’ll win.” Although the outcry of viewers obliged the barons to make a weak apology by stating that they never intended to hurt anyone, the message was already passed and the marketing scheme was achieved: put brazen attention on the subject while selling its products. In fact, it is a general protocol of those with biased views to say the most outrageous things, then apologize a few days later, then continue to say the same thing, then apologize again. Before they get tired, another person takes up the same vicious circle with similar outrageous comments, then apologizes and so on. The pattern, which is clear enough, leaves no room to doubt that there is no willingness to apologize as a way of changing an act or as a sign of contrition. In modern times, making an apology, especially in racial colloquial mischief, is a matter of social and marketing etiquette than it is a heartfelt willingness to change.

Few people are skilled enough to read the unconscious mind of others, but when skin bleaching becomes so pervasive in Africa one can only guess that it is related to the survival of some of those who practice it. Users might not necessarily know – explicitly, when they become addicted to it. If you ask them if they want to be white, a timid shrug follows because they know they are rooted to diverse practices from food to language very different from the person s/he wants to imitate. But don’t make the assumption that looking black[ish] is good. So, if the unconscious mind can’t be seen, its symptoms can. These symptoms appear in words and actions which manifest the nausea that being white[ish] increases your chances of succeeding in society.

Despite the outrage from the commercial which said “just being white you’ll win,” it appears that it extracts its axioms from the general hysteria of the public whose amnesia on the nature of man becomes more vivid than ever. But how do you win being white?

Ploutos is the Greek word for wealth which has been used here in opposition to money which is chrimata. Ploutos refers to the various vertical acquisitions which distinguishes a person from being poor irrespective of monetary equivalence: education, business, appointment, jobs, social capital etc. The skin lightening/bleaching industry is expected to reach about 10 billion by 2015, according to Skin Inc. June 23, 2009. While it is a source of wealth for the industries and their retailers, it is equally a means by which users believe they may increase their chances of vertical mobility in society: landing a good job, sports, or associating with those of the higher orbit.

By using various schools of thought, myths and laws (Plato’s Metaphor of two lovers, the myths of the metals, a sliding scale of justice by Aristotle, and even the USA Constitution) which classified humans from their whitest to their darkest using various approaches, Dr. Steven Nur Ahmed proves in A Particular Line of reasoning, 2015, that economic consequences follow such a thought pattern.

But there is more into skin bleaching than simply the desire to improve one’s wealth and feel better. There is also the question of love, sex, and marriage. 

Eros: Sex, Love, Marriage and Color

Eros, the embodiment of emotional energy, sometimes related to sex, is a force that controls humans lives in ways unimaginable from the minute aspects of clothing to the greatest like the wish to be a billionaire or a CEO of a fortune 500 hundred company.

As mentioned earlier, most African women with lighter skin have a higher self-esteem than women with darker skin. But it must be said that such self-esteem comes not necessarily from the conviction of self-proclaimed beauty but from the belief that she would possibly get a better lover or spouse along the way. Being light-skinned becomes a strategic front design to attract a spouse of one’s choice – usually the one with a higher purchasing power. It is no surprise that in Nigeria, some Igbo charge higher bride price for light women and lesser for the darker ones. This instrumentalization of beauty to the detriment of common sense only increases the problem.

Perhaps the problem lies with black men for their preference for light-skinned women as Ntambwe (2002) writes: “The majority of black men prefer light-skinned women as partners, girlfriends or wives. Several authors have stated that these light-skinned women are perceived as attractive, intelligent, moral, sexually more desirable, even chaste; whereas dark-skinned are regarded as mean, evil, stupid, even not as trust-worthy.” But whether men should be held responsible for this misplaced perception is a matter ethical/moral writ which shall be considered in the next section on ethos.

 From women’s perspective, issues of love and marriage are comparably of value only to that of life and death. Because they’re of utmost importance to them they’ll do all it takes to reach their state of self-accomplishment – fulfill existence. Since they stand on the passive side waiting for their desired spouse to make a move it follows that their best recourse for attracting attention and be competitive depends on possessing those striking features which would prompt men to action.

All means are good so long as they reach their goal and skin bleaching is one of them. In this light, it is no doubt that lecturing African women on how to maintain natural beauty is usually a vain exercise for the most part. Their whole existence is tuned primarily to being beautiful, to be seen as such, always complimented as such, and when she notices that such compliments or suitors are reducing or remain constant she will then increase the dose of her concoctions. Facebook, Instagram, Nollywood, Hollywood and the entire media all participate in this social drama. The advent of social media has given the opportunity for African women to display the triumph of their cosmetic metamorphosis by successes easily measured by the amount of likes she receives as well as comments. Is this appropriate? This appears to be the right question here because “if it works, don’t fix it” as the popular saying goes. 

Ethos: Ethical Concerns

 Besides feeling the need to feel important, recognized or to be beautiful – as it is claimed, is it of ethical stance to erode the melanin of one’s skin using corrosive substances for the end of looking light? While beauty is believed to be in the eyes of the beholder, ethics on the contrary lies in the minds of the one who withstands the test of rationality and reasonability.

The ethical consideration shall be comprised of four arguments: who is responsible for the acts, is it admissible morally to tone one’s skin, should it be regulated socially/institutionally, and should we question if we have failed/betrayed dark-skinned women by choosing light ones or by deciding to bleach and be apart from them? On the last note, the ethical question enlarges more to a legal and community problem which enters into the heart of social justice and the defense of common welfare in an era of individualism and capitalism whose remnants, as can be seen, appear visibly in skin bleaching.

Milly Mira is a Cameroonian US based blogger who believes that African men created skin bleaching. Here is her argument on 1st of December 2015: “Many African men are hypocrites because they are the first to mock girls and women with lighten skins but are the first to pick a fair skinned girl as their idea skin tone.” She continued her argument: “I have had discussions with many single male friends who are purportedly ‘ready to settle’ and need a hook up. When I ask what attributes they find attractive or are looking for in a girl the first thing ‘one that looks like you.’ What percentage of Africans (Cameroonians) are naturally light-skinned? … if there is demand we will supply okay.” This is not just an economic anecdote but also an attempt to remain credible.

Since morality is based on responsibility, on personal acts, how an individual reacts to personal, social, and structural pressures impounding on his conscience and freewill, then it will be admitted that those imputed are primarily the users.

Furthermore, is it moral to bleach one’s skin? Skin bleaching comes with peculiar traits. In principle, morality takes root in the conscience [nature], grows through the mind [nurture] develops through society [law] and ends in the will [love], (K. Emilton, p.122.). This synopsis on morality puts us in a fragmented diagnosis where blame becomes difficult to establish. While the conscience may timidly admit that it is wrong to willingly change one’s skin color, the mind – which is built through society – has developed arguments to accept and accommodate it as normal in a society which has not yet define it as a punishable act. But does this end in love? Considering the fact that the basis of bleaching was hate (in a soft sense), it would only be a surprise to imagine that it leads to love – characterized by respect of self and others. In fact, denying one’s own blackness makes us guilty of disrespect in the face of blackness in the other.

Concerning its regulation, in May 2015, the Ivory Coast is known to have imposed a ban on skin-bleaching products which have caused great damage to the minds of its young people. Most African countries remain indifferent and the individual is left to his fate. But the banning of these corrosive products doesn’t stop the Ivorian media from choosing light-skinned women as program hostess or giving them lead roles in movies, or choosing them as wives/girlfriends thereby perpetuating the same malaise that the legislation intended to curb. Gambia and South Africa have equally issued bans but there is no evidence that the public has stopped using them.

Finally, the role of the law comes in as a recognition that there is a communal responsibility of helping each member of a community to live to their fullest potentials, to be themselves and above all to be respected for who they are – humans. But this communal responsibility, a type of social ethos, falls only on a few who believe that they must protect each other. In fact, in modern society, it is difficult to be indifferent. One can’t have an uncontrollable desire for light-skinned women while being fair to dark-skin women in the same way. And if and only if society assumes the stance that skin bleaching goes beyond an individual’s decision then change would be far from possible. “if the arm is sick, the whole body gets affected.”

Pathos: Pathology of Skin Bleaching

Black Woman's Pain Lead Pic

To understand the pathological state in which most blacks live there is no better description than the lucid work of psychiatrist Franz Fanon’s book: Black Skin White Mask: The experiences of a black man in a white world. He admits in his premise that the juxtaposition of the white and black races has created a massive psycho-existential complex. Using various examples from real life experiences including his own, he affirms that only a psychoanalytical interpretation of the black problem can lay bare the anomalies of affect that are responsible for the structure of the complex.

Two pathological patterns shall be examined from his analysis. The first narrates the way the woman of color behaves with the white man which he finds incomprehensible. Referring particularly to the Antilles woman of color, he explains that her main dream is to meet a white man with whom she’ll get married. Despite having suitors who are educated, responsible and ready to love them wholeheartedly, she still despises them just because they are black, low class while waiting for the day the white man will knock on her door.

Chris Rock, the American comedian and actor made reference to this when he joked about black women saying: there’s never a perfect match; you’re a black woman, he’s a black man. Contrary to common sense which holds that man is a motion towards the world and towards his like (Franz Fanon), with the black woman, being with his like sounds like a taboo. The opposite of this holds true. The black man dreams of being with a white woman who most of the time repudiates him. Drawing from his personal experience, he concludes that the black person’s mind has been completely destroyed and needs liberation through psychoanalysis.

While psychoanalysis intends to explore the unconscious to uncover unrecognized symptoms which produce unhappiness in most people, its application to color hysteria is not only legitimate and audacious but also daring.

However, this analytical undertaking enlightens more in its theoretical coherence than in its practical realization. In fact, it is a question of operation a social-therapy, or applying psychoanalysis to a group of people in a way that challenges even history and the processes that align with it. Like events in spatiotemporal dynamics, it must be believed that with the strength of the mind or reason (logos) change can be initiated and balance restored.    

Logos: The Redefining of Self or Saving Man from Self through Reason

Back to the basis and basics of existence, the recourse to the resource of the mind remains indispensable in understanding how man should proceed in his complex life. Phenomenology provides an admirable point of view according to Merleau-Ponty: “Our view of man will remain superficial so long as we fail to go back to that origin [of silence], so long as we fail to find, beneath the chatter of words, the primordial silence, and as long as we do not describe the action which breaks this silence. The spoken gesture, and its meaning, a world.”

Rightfully, phenomenology triumphs because it is the only exercise that restores originality and authenticity. All other sciences, hard to soft, have been excellent in one way or another to open the sore in the stigmata of color, leaving man open to himself. Even if a socio-therapy should succeed, a phenomenological approach to this discipline shall be indispensable in making sense. This is the indisputable base from which to start after which other arguments may be built unto this foundation.

 Skin bleaching, though it refers to a single act of modifying one’s color, reveals a cry for a whole existence; one that has lost its center of gravity, and until this center is reached the periphery continues to revolve endlessly is wandering confusion.

The fall of communist socialism had made most people to undermine the ideas of Karl Marx while academic institutions are known to perpetuate to young learners, mainly the poor, ideas that never got accomplished. In fact, one of the key principles of Marx is his recognition of the fact the material processes – through the labor of man, contribute considerably in defining the mental structure of his existence. Man, estranged through capital becomes alienated from himself and from his own humanity. Without reigniting a fight against capital[ism], the black man, after all his discourse and awareness, shall be obliged to answer the ultimate question of his existence and means of survival through his work, creativity and the development of those instruments that have participated in his non-existence.

The ‘narrative has changed’ but only when that narrative takes charge of a social structural ‘narration’ whose final end is productive infrastructures that define and guide ongoing social narration will reason overcome the pathos of skin bleaching. 

 

 

 

 

RACISM: 4TH GENERATION DIAGNOSIS AND PERSPECTIVE, by Kifon Emile, M.A.

 

Man Without a Tribe

In its simplest form, racism is discrimination based on the color of one’s skin. ‘The Fourth Generation Diagnosis’ [4G] will present the issue of racism by defining it as a historic process.

The process itself is put in place when a particular discriminatory paradigm is structured to govern the black race.

The structure aims to govern at any given time while it also elaborates a perspective which derives from its basic assumptions.

Generally, contact between different groups of people is usually characterized by polarization and its resultant tension. That tension is more likely to be greater when the distinguishing difference is race. The 4G diagnosis shall examine the case of racism particularly black people.

Over time, discrimination against black people has gone through four phases. The first phase was prior to 1884 before the present territorial boundaries were formed during the Berlin conference generally called the scramble for Africa.

During that period multipolar tensions existed between big and large tribes and ethnic groups. There also existed multipolar relations between a few empires, namely the Mali, Ashanti, Sokoto, Bamoun, Oyo, Kaabu, etc.

The ideological assumption of the colonial structure was expressed in a simple proposition: ‘Black men are primitive, uncivilized and in some cases not human enough’ [he did not have a soul, others claimed]. As a result of that assumption and its corresponding propaganda, Africans were treated, more or less, like other animals. There one purpose was narrowly defined as being of use to his conqueror.

Outside Africa, the story was the same. Blacks were made to be slaves till 1833 when it ended in England and in the United States when it was officially made illegal in 1865.

Under the two structures, the logic is the same. A was subhuman to be at the service of the superior human(s). Both structures were operative despite the fact that one group of Africans were in a foreign land and the other group of Africans were in their own land.

The second phase of discrimination was from 1884 until the 1960s when the new colonies of Africa got their independence. The second phase was also operative in the Americas from 1865 till the 1963 when segregation ended.

The discrimination paradigm was the same for the black race irrespective of the tribal region. It was admitted that Africans were human but with limited intellectual capacities. For example, in America, blacks were defined as 3/5 of a person while in Africa Africans were given just the limited potential that would enable them to better serve their colonial masters.

Thus it was concluded that there was no need to teach black people the sciences because either they could not understand science or conversely blacks would cease to be a servant if he had the same skills as his master.

 It is important to note that once the slaves were set free in the United States [1865], the whites still needed labor and resources. The plan was simple, instead of bringing more labor force into the America, they said: “let’s colonize them in the various southern states and make them work for us”. Such a internal colony would come to be called ‘sharecropping’.

Meanwhile in Europe, the Berlin conference was held. It divided Africa into pieces of flesh on which the western nations would feed. It is during this period that we could see many plantations being created all over Africa. In Cameroon, the first plantation was established by the Germans in 1907; that is, two decades after the Berlin conference.

In reality, the slave model industry that existed in the Americas had been transferred to Africa. In other words, there was no need to transport people into the new American continent anymore. Taking the war into the opponent’s land, into the heart of Africa, was the strategy. It was a more efficient method and preempted civil unrest in European nations.  

While blacks were segregated in the Americas, Africans were strategically segregated from white colonists and other tribes, but in their own land.

After the new territories got their independence in the 1960s, another system of neocolonialism was established. The new leaders were poorly educated on European strategy. They ignorantly signed military alliances with the west [Senegal], joint monetary policies [Cote d’Ivoire and Franc CFA as did all the French colonies], obliged the new government to consent with the colonizers for the appointment of new leaders [Cameroon], to hold the colonizers as privileged partners of trade in arms, public contracts and education etc [Cameroon, Guinea Conakry, and most of the French colonies], although they would be the worst partners when it came to concessions and progress.

This was the third phase of discrimination based on a strategy put in place to exploit Africa. This phase is marked by a skillful indebtedness, limiting economic possibilities and an unfair trade system called ‘free trade.’

Also, while segregation in the USA officially ended in 1963 the same pattern applied to African nations and remains the same infrastructure that was and is applied to blacks in the USA and other parts of the world, e.g., live in high debt, limited economic prospects, unfair deals disguised under the slogan of land of the free.

What is most important about these stages is that despite the fact that they underwent the same types of marginalization over different territories, the methods of struggle were similar.

Mountain of Africa

In some cases, they worked together. For example, W.E.B Dubois had championed the cause of African independence and worked with the newly elected leaders towards the construction of a free and better Africa   and for its children. It should be stated that during the Pan-African Congress in 1921 [Belgium], W.E.B. Dubois was present and he had always worked for the Pan African vision.

In 1927, a similar conference was held in New York where he was also present. He even represented Africa in the U.N.O. in 1946 through the N.A.A.C.P. after a dialogue with Walter White.

In the fourth generation diagnosis, Africa is on a different stage: no longer considered subhuman [1st stage], or just unfit to mingle with others [2nd stage] or should be openly discriminated against or cheated [3rd stage]; it is a stage where he is considered to be like all other human races but must prove himself, else he remains what he was considered to be.

This stage is the post neocolonialism in Africa, post social cruelty and institutional cruelty in the West, at least openly. More clearly, in the 4th generation, any African can create his own business and make it as big as he wishes [Dangote:23 billion net worth in 2014]. He is free to build his own school and teach what he wants, create industries and change his life as well as that of his fellow citizens.

In the West, the blacks are also on the verge of doing the same things; to establish themselves to some extent, the way they want and to attain the success and freedom they desired.

But the methods deployed by the west to subjugate have only changed forms. Therefore, in this 4G stage there are important questions that need to be asked. How much has the white man changed to make race relations better?

In the case of Africa, he is determined to get mainly natural resources after the trade of humans has become less viable.  It follows that, he has not changed his purpose that much. Also, how much have we Africans changed in order to oppose him more effectively?

This is the most important part. As it shows, we Africans have not changed that much! In fact, are we more united than before? Have we learned his secret on how to produce great weapons including the ultimate weapon – nuclear? Have we mastered his craft in creating things, changing materials into bright nice objects? Have we established the rule of law so that all feel protected? Have we stopped killing one another? Have we reduced our recreational habits in order to replace them with inventive and creative ones? To all these questions, the answer does not soundly strike the positive note.

It is rightful therefore to ask which is easier: to continue asking the other actor to change even when he shows unwillingness, or to change ourselves following a pattern that will automatically oblige the other to bow and comply?

Common sense opts for the second while at the same time it remains legitimate to call both parties to dialogue, to requests for reforms, and to apply political pressure to adjust for a more proportionate distribution of the wealth. It is also most necessary and urgent to invest in the right options: in ourselves and in each other.

The 4G Diagnosis addresses not our fathers who inherited the independence legacy, not for those who fought against segregation in the West under its brave leaders like Martin Luther King Jr and Malcom X. The 4G is a discourse to us; it is the heritage of all the former three. We know the opponent; we know that we cannot oblige him to do all we want. But we know what it takes to change ourselves for the better; and we know the weakness of the other.

Mount-Kilimanjaro

We have discovered our potentials and we know what is keeping us down. We have come to understand that we can’t continue to blame others forever on what happens to us.

We have seen friends like us from Asia, south America and even the West, at times, less intelligent, but who nevertheless have great industries, have organized businesses, have stable families and have stood up to defend their own all the time. It is no one’s responsibility to defend us or to make us prosperous but ourselves.

In the 4G discourse we hold that, as W.E.B. Dubois championed the cause of Africans and their progress, it should be the responsibility of Africans to champion the prosperity of blacks outside the continent especially those who underwent slavery. But how can this be accomplished?  The answer is a simple one.

The answer is for us to build a great Africa. A peaceful, loving, united Africa wherein others can identify themselves with it without second thoughts and without shame.

The reason for this proposition is a key aspect in the 4G diagnosis which should be stated clearly: so long as Africa is poor, divided, exploited and at war with itself, others of African descent shall continue to be seen with the same disdain. We hold the responsibility to make a change. We shall solve the problem of racism by solving the problem of Africa, to a greater extent.

During the Japanese invasion of China [1937], the brutality was beyond measure. Chinese were slaughtered like sheep and maltreated like sub humans. It was a time when the Japanese had developed the idea of co-prosperity sphere which established their racial superiority. But today, when there is a slightest disagreement between china and Japan, the Japanese are the first to propose peace talks while the Chinese are quick to displaying war planes as a show of force. There has never been respect for other nations/people except when they rise to the status of power: military, political, industrial and economic. 

Our forefathers have fought the most difficult battles: against slavery, against segregation and against popular normative discrimination. What fight do we have today? Just to love one another more, protect each other, educate each other, and built our economic and political power.

Also, the 4G analysis presents the black question as a singular problem. It is not by solving one’s individual problem that the black question shall be solved. It is not an American problem, a UK problem, or a Ghanaian problem. While blacks are not allowed in certain areas in the US, in Kenya today, Africans are denied access in a Chinese restaurant inside Kenya during certain periods of the day. Not even Barack Obama as a president of the USA is safe from racism because he connects to that same group that suffers the same prejudices.

It is not the individual saving himself that the group shall be saved; it is the group saving itself that every individual shall be saved. But in order to do so, each person has to be the best he or she can make of themselves, for we cannot invest in corruption, idleness, and greed then expect the group to be at its best in relation to us.

It is a singular problem also because the blacks abroad cannot be fully liberated when Africa has not liberated itself, and for Africa to completely liberate itself, it must envisage unity of all its descents and elaborate strategies for their protection and prosperity.

The 4G is you and I. It is a generation that wants to create its own heroes like the Luther King Jr, Malcom X, Nkwame Nkruma, Mandela etc. It is a generation that is more open, that wants to assume responsibilities and make a change. It is a generation which holds that its potentials and positive possibilities cross in their time.  

That greater progress shall be achieved and that the history of the black race has not been completely written because a brighter part of it is still to come. This brighter part lies on him to create. And by doing so, he shall gain the respect that had been denied to his ancestors. It is a generation which believes that the relation between peoples/races is influenced significantly not by how they look but by what they have achieved. It is a power and materialistic dynamic where those with the instruments of power gain respect naturally: arms, money, and law.

It is our responsibility to leave to the 5th generation a legacy of which that they can be proud. One which will make them all believe that the story of the black man will not always be the same. That it will not be a story of occupying the last position in social hierarchies everywhere in the world.

It is a stage at which he and she shall rejoice at being at the top; for men and women do not generally feel morally compelled to respect others; but they are compelled to respect what others have achieved.

 

 

 

 

 

 

BLACK HISTORY MONTH: JOHN HENRY WAS A STEEL DRIV’EN MAN

_johnHenry_14 

You’ve heard of John Henry haven’t you? John Henry was a steel driv’en man. He was a manual laborer. He was strong and tough,-a survivor.  Most of us have heard the ballad of John Henry. When pitted against a steam driven drill he was confident he would beat it.  But “…before the machine could beat him down John Henry hammered his fool self to death.” You should listen to the ballad of John Henry.

 

There is a moral to the folk ballad of John Henry which all African Americans and indeed all Americans should comprehend. A book written and published by Sidney M. Wilhelm in 1971 entitled: ‘Who Needs the Negro?’ will facilitate your understanding of the moral behind the ballad of John Henry.

 

Wilhelm’s basic thesis is that: “Negroes may enjoy equality insofar as they are first made economically irrelevant.”[1] African Americans finally achieved political equality under the law but at the same time for the past 50 years have not been cognizant of the fast pace of technological change taking place in the United States.  But this lack of  understanding is not surprising for some since most African Americans are not educated and do not have leadership at the local or national level to warn them of what is coming in the future.

 

What Wilhelm observed is that most African Americans came out of a work tradition of manual labor which required no technical training or expertise.  Three economic epochs define the economic necessity for ‘negro’ labor in the United States. All but one occurred in the 20th century. It is an ongoing tragedy of separation.

 

The first economic epoch was that of preindustrial agricultural labor intensive work or slavery primarily in the South; the second economic epoch was that of sharecropping under Jim Crow segregation in the South. It too was characterized by manual intensive labor.  The third economic epoch was that of unskilled industrial manual labor especially during World Wars I, II, and during the Vietnam war.  In each of those epochs, African American labor can be generally characterized as necessary unskilled ‘manual’ labor.  As such African Americans were wholly dependent upon the context or the where-ness and infrastructure of production or how production would be carried out.

 

Both the context and infrastructure of production began to change for African Americans when after 1945, the mechanical cotton picker and then later the mechanical tobacco harvester were applied to agricultural production in 1965. One of either of those machines could do the work of a 1000 workers in a day. The introduction of farm automation ended the need for manual farm labor in the south. Two things resulted from farm automation. One reality was that African Americans were no longer needed for manual labor in the South.  And two, automation caused the acceleration of a mass migration by African Americans out of a rural context into a city context. For a while the new city context for African Americans gave them respite, but not for long. The infrastructure of production was changing rapidly.

 

Wilhelm observed that as the urban African American population grew by 86% between 1954 and 1966 that parallel to that population growth there was a 50% growth of industrial and mercantile construction outside the core city. The unskilled jobs were taken out of the urban center where African Americans lived. This shift was a national phenomenon. For example it happened in Oakland California. Between 1950 and 1960, 100,000 Whites moved out of Oakland to surrounding suburbs. By the late 1970s manufacturing companies were also moving out of Oakland. It was by design. Not only was there an increase in industrial production outside of city centers but there was also an increase in automation in factories.

 

This brings another problem to the forefront. That problem is the lack of education and more specifically the training of African American youth into the vocations and sciences. The controversy begins at the turn of the 20th century. Then only one man argued that African American youth should be trained to master the trades and vocations. That man was Booker T. Washington.[2] He established the Tuskegee Normal and Industrial Institute in Alabama. But his idea was opposed by those who argued for liberal arts educational opportunities particularly for children of the talented 10th elite of which W.E.B. Dubois was a member.

 

Booker T. Washington’s idea was also opposed by those who argued for entrepreneurial and Black Nationalists’ agendas. Those two agendas were most aggressively pushed by Marcus Garvey.  Though there is some merit in both Dubois’ and Garvey’s strategies both Dubois’ and Garvey’s proposals, now tried and tested over 100 years, have been proven to be defective means for the social and economic improvement of African Americans.[3]

 

Wilhelm wrote in his book that just when the civil rights laws were enacted by Congress or by a Supreme Court Ruling to insure equal access to public schools and universities the standard for entry into those schools was elevated. For example, prior to 1968 there was no SAT test requirement for application to a University of California. Grade point average was the major criterion. The pattern is clear.  Just as the first wave of baby boomers started graduating from high schools in the mid and late 1960s the SAT test was introduced to eliminate minorities.  That was by design. That same method is now being proposed in 2013-14 to make the GED (General Education Test) test more difficult; that will affect ethnic minority chances to overcome failed high school experiences. More African Americans will fail to pass the test because of the pervasive weakness in mathematics among minorities.

 

By disqualifying African Americans by the use of standardized testing those minorities will be precluded from the training they need to compete for post-industrial jobs. The high school dropout rate for African Americans nationally is over 50% for men and 46% for women. Consequently, there are millions of unqualified African American high school drop-outs.

 

There is yet another problem. It is the problem of leadership or the lack thereof.  Today, civil rights law is not the central issue facing African Americans.  The problem is automation and the inability of millions of African Americans to retool their skills to compete within the post-industrial context. Liberal democrats will not speak in public of the issue while racist extremists and right wing republicans along with Tea Party advocates are pushing aggressively for privatization of Government. People they put before the public are silent on this issue, too. Those misleading public figures make the old argument for civil rights at a time when the law supports civil rights. But anyone who studies U.S. Labor Department Statistics will see the real issue of the day. They will see that there are 73 million unskilled workers in the job market. Of that number 4.5 million are African American. African Americans have the lowest paying jobs and belong to the most unstable families than any other group in the United States. Wilhelm states that African Americans are those who are increasingly ‘unnecessary’ in post-industrial America.

 

What Wilhelm did not see is that a last ditch effort would be made to make the ‘Negro’ economically necessary. First, the unskilled would find a new role as inmates in the prison industrial complex but not to work rather for government to justify increased taxation on citizens to support inmates who sit idle in prison and jail custody and to generate profit for corporate prison enterprises such as ‘Corrections Corporation of America’. Secondly, yet another way to make the Negro economically necessary was not foreseen by Wilhelm. This form of exploitation attaches to AFDC and Welfare income recipients to support small ghetto businesses which depend upon government entitlement money to survive. Here, too, as in the prison industrial complex there is no need for African Americans to be skilled or educated or to do any work at all. Just spend money. Both ghetto businesses and companies like ‘Corrections Corporation of America’ will fight tooth and nail to make the Negro economically necessary for their kinds of businesses. But they have one insurmountable problem and that is the demographic decline of African Americans over the next 46 years. Consequently, the general thesis of Wilhelm remains a cogent one.

 

Robotic technology is increasing at an accelerating pace. Factories and warehouses are employing robots run by computers to do the work that hundreds once did on a single shift. The cost for using robotic technology is cheaper than the cost for human labor.[4] The cost is even cheaper than what is paid to overseas workers. So, though we may see manufacturing return to the United States it will not be to hire unskilled Americans.

 

Unskilled African American workers are in the category of unnecessary. A humungous 72% of all African Americans with college degrees work for some form of Government. They too will be made ‘unnecessary’ because another post-industrial likelihood is the privatization of Governments at all levels. Look at Detroit as a model of a totally financially broke and dysfunctional Government.  Detroit will not be resurrected to it former form. Much of it will be privatized.

 

The United States Post office is another example of the privatization of Government movement. Already, as it stands it is partly privatized. In the years to come, it too will no doubt be completely privatized. Most State and City Governments are teetering on the edge of financial collapse and will seek alternative ways to govern and decrease expenditures due to shrinking tax revenue. Many of them will privatize departments and African Americans though educated will become ‘unnecessary’.  When Army and Naval military bases and hospitals closed in Oakland and Alameda, California during the 1980s and 90s that is exactly what happened. Thousands of African Americans lost their jobs. They too were unskilled for the post-industrial infrastructural changes.

 

Sidney Wilhelm ends his book with a very existential prediction. He states: “Under the economy of past technological configurations, it was incumbent upon White America to balance racial values against economic incentives. But with the introduction of automation, the necessity virtually disappears, since it is economically feasible to negate the traditional rational for the Negro’s existence. …the affected Negroes will not be so much abused as ignored. There will be no necessity to maintain measures of intimidation for purposes of economic returns as the Negro shifts from the economics of exploitation to the economics of uselessness.”[5] Later he states: “It is the double curse flung upon the Negro by White America to judge competency against the performance of a machine and the person by the color of their skin.” [6]

 

John Henry was a steel driv’en man. But John Henry died. His heart just popped wide open. His heart could not take the strain from competing with machines and he could not imagine, manufacture, and produce machines himself. John Henry did not have the foresight to see the age of automation.

 

 

 

 

 

 

 

 



[1] Sidney W. Wilhelm, Who Needs The Negro?,  Doubleday & Company, Garden City, New York, 1971, p.p. 265

[2] Booker T. Washington, The Future of The American Negro, 1899, Seashore Classics,

[3] The FBI undermined Marcus Garvey but realistically, it is very doubtful that it would have worked for the masses. For example, Liberia was purchased by President Madison in 1822. It was headed by ex-slaves and Free Blacks. But it became a plantation for American companies like Firestone, Inc. and the Liberian leaders were nothing but brutal dictators over African people.

[4]  60 minutes, Businesses Use More Automation, Fewer Workers, July 21, 2011, by Kelly Cobiella, CBS News

[5] Sidney M. Wilhelm, Who Needs The Negro, Doubleday & Company, Inc., Garden City, New York, 1971, pp. 223

[6] Ibid, pp 265

Judas Goats: Baa Baa Black Sheep Have You Any Wool? Yes Sir, Yes Sir, Three Bags Full. One Fo Da Master, One Fo His Dame, …

Judas Goat

A Judas goat is a goat trained to gain the trust of an unsuspecting herd of sheep and then to lead them in a given direction for slaughter. The Judas Goat’s life is spared so it can mislead again and again.  In order for the Judas Goat to accomplish its goal it must sell snake oil.

Snake oil is the phrase used to identify fake cures sold to the public by those who hustle poor, desperate, fearful, and/or ignorant people. Snake oil can be something material or it can be emotional in nature.

 snake-oil

Snake oil is still being sold to you. The interesting fact is that if you watch and listen closely you can see a person telling you in the same media image frame that it works and at the same time telling you that he or she is lying.  You see, it’s because it’s not listed as an FDA approved drug but rather as some natural concoction like ‘water’. As long as you don’t say ‘it cures’ you can skirt around federal law and sell junk to the public as a ‘natural’ treatment for some disease.  People are duped because they are feeling insecure or fearful due to personal problems.

For example, Al Sharpton advertises a product for men who’s testosterone levels have decreased with aging and for which he gets paid MONEY to advertise.  But if you check it out, the product is not FDA approved.  Nor does Al Sharpton ever say that he has taken it. He has never said that his testosterone level has increased because of it. Does this picture of him look to you like his testosterone level is as high as a 20 year old man? Now, he might be on a prescription steroid because he has no muscle mass.

 al sharpton

If he ever did say that it measurably caused his testosterone level to increase he would never have a before treatment and after treatment measure of his testosterone levels to prove it to you. That’s because he is not doing science; he’s selling snake oil.  If he did that he’d be prosecuted by the federal government for misrepresentation and go to jail or be fined.   So, I can’t say he is lying, but I can say that he is using the trust that many have in him that he would not mislead them in order to sell to them snake oil for which he gets paid.

THE BROADER PICTURE

The early 20th century reveals to us some very important social, economic, and political patterns in very simple form. The early 20th century is an excellent classroom for that reason.  If we identify and define those patterns they allow us to understand our present day subjugation.  Understand, the conqueror is always steps ahead of you because that is part of what it means to have power over another group of people.

africa conquered

But before we identify some other Judas Goats we should first admit that: we African Americans are a conquered people.  That’s a historical fact.  Being conquered is a necessary reason for being enslaved; but slavery is not the only possible outcome of having been conquered.  So, to understand slavery you must first understand the nature of what it means to be a conquered people.

A conquered people are characterized by having no self-determination whatsoever. The conquered are subject to the physical, emotional, and psychological imprint of the conqueror. In short, the conqueror can do to the conquered whatsoever they will because the conquered have not equal or greater power to stop the conqueror.  If the conqueror wants to expend much physical energy to control us then the conqueror can repress us physically.  Over time the relationship between the conqueror and the conquered becomes sadomasochistic.

For example, if the conqueror wants to limit the population of the conquered people they simply put the men in prison, kill them, put toxins in their food and water, or keep them poor so they cannot or so they probably will not reproduce too many offspring. Then, the conqueror offers the women abortion by making the women think the men don’t want nor won’t financially support their offspring all the while the conqueror prevents the men from getting employment.

Abortion has been framed for the public as an exercise of women’s right to choose. In the woman’s mind that makes her think that she, first, will avoid what she cannot economically afford and, two, that choosing abortion is what makes her more powerful than her male counterpart who cannot legally intervene to stop her. In fact, both the conquered male and female are never defined by their humanity but rather as inferior humans.

The same holds true for psychological repression and suppression. And that is what takes us to the next level of our inquiry.   I’m going to list some pictures and tell you a few things about the persons. First, however, one historical fact: on May 3, 1917, the United States Army started a spy program which was to operate within the United States.  Now here is a picture of Emmett Scott with Booker T. Washington.

 Emmett_J__Scott_0

Emmett Scott is important for our identification of a pattern. He subscribed to the political tactic of Booker T. Washington (a Boule’ member, too) which was accommodation on the part of African Americans through industrial training, business enterprise, and subordination to Whites.  The training is not the problem; the doctrine of subordination is a problem. But Scott also worked for President Woodrow Wilson in 1917.

economix-18wilson-blog480

Woodrow Wilson was an avowed racist.  So, why did he hire Emmett Scott to his highest ‘Black’ post as ‘Advisor of Black Affairs’ to the Secretary of War, Newton Baker, at the very time Wilson was segregating all federal agencies and promoting Jim Crow laws in the States?  It is because Emmett Scott worked for the Army spy program. His job was to gather information on the actions of African Americans via a network of African American informants in churches and organizations.  Oh, one other fact, Emmett Scott was the head of the Boule’ fraternity (Sigma, Pi, Phi) also known as The Talented 10th at the same time.   The Boule members are genetic racists. They believe that a large number of African Americans are genetically unfit and should be sterilized.

 BouleLogo

Those patterns of the 20th century are discernible in the 21st century.

Parallel Strategy: the plutocrats choose who you will listen to by paying those persons money and by making them ‘media famous’. Religion is a case in point.

Freedom of Religious worship in the United States has become a license to exploit the poor. If you draw a time line and plot the origin and run of many urban religious cults, fraternities, and elite organizations you will see something very interesting.  For example:

A. Each ran parallel to Marcus Garvey’s movement which started May 1917.  Remember, Boule member Emmett Scott started spying for Woodrow Wilson in 1917.

  1. Each ran parallel to Paul Robeson’s socialist philosophy and activism for the working man and women, beginning in 1933.
  2. There were hundreds of minor and major African American religious cults that sprang up with literal idiots claiming to be God. Father Divine, Daddy Grace, King Narcisse, and Elijah Muhammad who claimed that Fard Muhammad was God but whose son Warith Deen Muhammad said that his mother said that Fard Muhammad never said that he was God.

Father Divine

Father Divine

 Daddy Grace

Daddy Grace

king_narcisse100

King Narsissy

Fard Muhammad

Fard Muhammad

elijah muhammad

Elijah Muhammad

  1.  Each cult left millions of dollars in tithes to Caucasian women or their offspring. For example: Father Divine, Daddy Grace, King Narsissy, Elijah Muhammad.
  2. Most of them promoted the Roman Emperor Constantine’s Christian doctrine and ritual on an illiterate African American population.
  3. Each took pieces of Garvey’s and Robeson’s ideas to fain social concerns.
  4. Each died comfortably in mansions.
  5. One fraternity recruited educated African Americans via Jewish assistance namely the Boule’ and or talented 10th.
  6. All were spied upon by the U.S. Army spy program: started in 5-3-1917.  W.E.B. Dubois, Robert Church (1st African American millionaire), Emmett Scott all worked for the army spy program.
  7. W.E.B. Dubois did not form nor fund the N.A.A.C.P., Jews and White Anglo Saxon Protestants did.
  8. African Americans did not form nor fund the National Urban League: Jews and White Anglo Saxon Protestants did.
  9. Each maliciously denigrated Marcus Garvey.
  10. All of the Boule endorsed and were paid to work for Eugenicist Margaret Sanger’s ‘Negro Project’ to sterilize African Women.
  11.  Tuskegee University: Booker T. Washington: Accommodation Plan (Booker T. Washington) v. integration (NAACP, et al)
  12. All African American mega churches and secular organizations were and ARE infiltrated by ‘African American’ paid informants.
  13. Roy Wilkins was a F.B.I. agent who spied on Dr. Martin Luther King for J. Edgar Hoover.

There is so much more you need to think on, but the point is that most of what we have identified are and were used as diversions to draw your attention away from ideas which the plutocrats know can cause major change in the community at large and in the African American community in particular. You were and are being lead by Judas Goats selling Snake Oil.